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TheTaittirīya Shakha (Sanskrit, loosely meaning 'Branch or School of the sage Tittiri'),[1][2][3] is ashakha (i.e. 'branch', 'school', orrescension) of theKrishna (black) Yajurveda. The Taittiriyas are themselves divided into numerous sub-schools. Among these, the followers of Baudhayana andApastamba were found all overSouth India (includingMaharashtra), while the Hiranyakeshins were found mainly inKonkan and Western Maharashtra. The Vaikhanasas have a more eastern presence- aroundTirupati andChennai. The Vadhulas are present currently inKerala and earlier in adjacent parts ofTamil Nadu. The Agniveshyas, a subdivision of the Vadhula immigrants fromMalabar, are found aroundThanjavur in Tamil Nadu. The Apastamba, Hiranyakeshin, Vaikhanasa and Baudhayana schools have survived with all their texts intact, it consists of theTaittirīyaSamhita ('TS'),Taittirīya Brahmana ('TB'),TaittirīyaAranyaka ('TA'), andTaittirīyaPratisakhya ('TP').
The 'Taittiriya Shakha' can be loosely translated as 'Branch or School of (the sage) Tittri' or 'Branch or School of Taittiriya' or 'School of the pupils of Tittiri'.
According toMonier-WilliamsSanskrit-English Dictionary, Taittiri was a pupil ofYaska (estimated 4th-5th century BCE).[5] According to the Vishnu Purana, Yaska was in turn a pupil ofVaiśaṃpāyana (estimated 6th century BCE).[6] Taittiri is also stated in theMahabharata to have attended 'the Yajña conducted byUparicaravasu'.[4]
'Tittiri' also means 'partridge'.[5] This meaning is worked into the account of the stated origin of the School of Tittri in theVishnu Purana (Book 3, Chapter 5). Following a division betweenBrahmins at Mount Meru - includingVaiśampáyana (whose pupil, Tittiri, is attributed to theKrishna (black) Yajurveda) andYajnavalkya (attributed to theShukla (White) Yajurveda) – 'The other scholars of Vaiśampáyana, transforming themselves to partridges (Tittiri), picked up the texts which he [Yájnawalkya] had disgorged, and which from that circumstance were called Taittiríya'.[6] This indicates both Yaska and Taittiri were pupils of Vaiśampáyana.
The translator,H.H. Wilson, states in his commentary to this chapter that 'the term Taittiríya is more rationally accounted for in theAnukramańí or index of the black Yajush [Krishna YajurVeda]. It is there said that Vaiśampáyana taught it toYaska, who taught it to Tittiri, who also became a teacher; whence the term Taittiríya, for a grammatical rule explains it to mean, 'The Taittiríyas are those who read what was said or repeated by Tittiri'.'[7]
Yaska, attributed as the teacher of Taittiri, is also attributed as the author of theNirukta, a study ofetymology concerned with correct interpretation ofSanskrit words in theVedas. This is significant as the Nirukta references and quotes extensively from the Taittiriya texts (e.g. as listed in Appendix 1 of the Nirukta).[8]
The Taittiriya school of theKrishna (black) Yajurveda produced several types of texts constitutingSrutiVedic literature (of the YajurVeda). These are the:
According to B.R. Modak, the scholarSayana (died 1387 CE), notable for his commentaries on Vedic literature including the Taittirīya texts, was a member of the Taittiriya Shakha.[9] According to G.R. Garg,Apastamba, notable for hisShrautasutras, was also a member.[10]
The 'Śrauta Sútras' (orShrautasutras) ofApastamba (450–350 BCE),Bodhayana (500–200 BCE), andVaikhanasa.(300–100 BCE) are theological texts concerned with procedures and ceremonies of Vedicritual practice. All are attached to the Taittiriya Samhita.[11][12]
There are other commentaries written by Sanskrit scholars and philosophers on the works of the Taittiriya Shakha. Most notably, according to B.R. Modak,Sayana wrote commentaries on the Taittirīya texts (and others).[9] According to N. Sharva, the Taittirīya Brāhmaṇa was also commented upon by Bhava Swāmī (circa 700 CE or earlier); Kauśika Bhaṭṭa Bhāskara Miśra (preceding and referred to by Sayana in theNirukta and by Devarāja Yajvā in theNighantu); and Rāmānḍara / Rāmāgnichitta.[13]
R. Dalal states that 'The Yajur Veda consists of passages in verse and prose, arranged for the performance ofyajnas (sacrifices)... The two main versions of the Yajur are known as the Shukla (or "white") Yajur Veda and the Krishna (or 'Black') Yajur Veda... of the black Yajur Veda, fiveshakhas are known: the Taittiriya (Apastamba), Kapishthala (Hiranyakesi), Katha, Kathaka (school of the Kaṭhas), and Maitrayani (Kalapa), with four closely relatedrecensions, known as the KathakaSamhita, the Kapishthala-Katha Samhita, Maitrayani Samhita, and the Taittiriya Samhita'.[14]
The TaittiriyaSamhita ('TS') consists of seven kandas (or 'books') of hymns, mantras, prayers, and threeAnukramanis(indexes). In translations such as that byA.B. Keith, this Samhita is presented as theKrishna (black) Yajurveda. M.Winternitz adds that the Samhita also includesBrahmana passages (i.e. instructions and explanations ofsacrificial ceremonies).[15] The chapters (prapāṭhakas) for each of the books (kandas) of the Taittiriya Samhita are as follows:[16]
D.M. Harness states that 'TheVedicNakshatras [stars] arose from a spiritual perception of thecosmos. Nakshatras are the mansions of the Gods or cosmic powers and of theRishis or sages. They can also project negative or anti-divine forces, just as certain planets likeSaturn have well known malefic effects. The term Nakshatra refers to a means (tra) of worship (naksha) or approach... The Nakshatras dispense the fruits ofkarma... For this reasonVedic rituals andmeditations to the present day follow the timing of the Nakshatras... [which] are of prime [importance] inmuhurta or electionalastrology for determining favorable times for actions, particularly sacramental or sacred actions like marriage'.[17]
Reference to theNakṣhatra Sūktam (star positions relating to new and full moon ceremonies), occurs inkāṇḍa (book) 3,prapāṭhaka (chapter) 5,anuvākaḥ (section) 1 (3.5.1).[18]
TheShri Rudram Chamakam andNamah Shivaya, homages toRudra /Shiva (the supreme deity inShaivism), occur inkāṇḍa (book) 4,prapāṭhakas (chapters) 5 and 7 (4.5 and 4.7).[19]
Varaha, the boaravatar ofVishnu (listed in theDashavatara, or ten primary incarnation of Vishnu) is primarily associated with thePuranic legend of lifting the Earth out of thecosmic ocean.A.A. Macdonell and R. Janmajit both state that the origin and development of theboar avatar is found in the Taittiriya Samhita, albeit initially as a form ofPrajapati:[20][21]
This was in the beginning the waters, the ocean. In itPrajapati becoming thewind moved. He saw her, and becoming a boar he seized her. Her, becoming Viçvakarma, he wiped. She extended, she became the earth, and hence the earth is called the earth (lit. 'the extended'). In her Prajapati made effort. He produced the gods,Vasus,Rudras, andAdityas.
— Taittiriya Samhita, translated by Arthur Berriedale Keith (1914), Kanda VII ('The Exposition of the Sattras; The Ahina Sacrifices'), Prapathaka I (vii.1.5)[22]
Another extract attributed to the early development of the Varaha avatar by Macdonell is:
Now a boar, stealer of the good, keeps the wealth of theAsuras which is to be won beyond the seven hills. Him smite, if thou art he who smites in the stronghold.He [Indra] plucked out a bunch of Darbha grass, pierced the seven hills, and smote him. He said, 'Thou art called he who brings from the stronghold; bring him.' So thesacrifice bore off the sacrifice for them; in that they won the wealth of the Asuras which was to be won (védyam), that alone is the reason why the Vedi is so called. The Asuras indeed at first owned the earth, the gods had so much as one seated can espy.
— Taittiriya Samhita, translated byArthur Berriedale Keith (1914), Kanda VI ('The Exposition of Soma Sacrifice'), Prapathaka II (vi. 2. 4)[23]
When the completion ofyajna does not happen in a year (samvatsara) then everything is not stable. Then one has to seek the grace ofVishnu (Vamana) by performing a special rite on theekadashi day. Yajna means Vishnu (worshipping Vishnu). They perform yajna only for stabilising. They depend onIndra andAgni. Indra and Agni give the abode for Gods (devas). Devas only seek shelter in them and only depend on them.
— Taittiriya Brahmana, translated by R.L. Kashyap (2017), Ashtaka 1, Prapathaka 2, Anuvaka 5, Verses 1-7[24]
TheTaittirīya Brāhmaņa ('TB') is considered by academics to be an appendix or extension of the TaittirīyaSamhita.[25][15][13] The first two books (ashṭakas) largely consist of hymns andmantras to theVedic-eraDevas, as well asmythology,astronomy, andastrology (i.e. theNakshatras); the third book contains commentaries and instructions onVedicsacrificial rites such as thePurushamedha, Kaukili-Sutramani,Ashvamedha, andAgnicayana. Recorded around 300-400 BCE,[5] it was prevalent in southernIndia in areas such inAndhra Pradesh, south and east ofNarmada (Gujarat), and areas on the banks of theGodavari river down to the sea in the states ofKarnataka,Tamil Nadu,Maharashtra andTelangana.[13]
A.B Keith states that 'at a comparatively early period the formulae [i.e. mantras from theSamhitas of the YajurVeda] were accompanied by explanations, calledBrahmanas, texts pertaining to theBrahman or sacred lore, in which the different acts of the ritual were givensymbolical interpretations, the words of the texts commented on, and stories told to illustrate the sacrificial performance... a mass of old material, partly formulae, partly Brahmana, which had not been incorporated in the Taittiriya Samhita was collected together in the Taittiriya Brahmana, which in part contains matter more recent than the Samhita, but in part has matter as old as, at any rate, the later portions of that text'.[26]
Based on information provided by Kashyap and R. Mitra,[27][28][29] the chapters (prapāṭhakas) for each of the books (ashṭakas or sometimes referred to askandas) are as follows:
The TaittiriyaAranyaka ('TA') is primarily atheological text consisting of ten chapters (prapāṭhakas).J. Dowson states that 'Aranyaka' means 'belonging to the forest' as this type of text is intended to 'expound themystical sense of the [sacrificial] ceremonies, discuss the nature of God [etc.]. They are attached to theBrahmanas, and [are] intended for study in the forest by people who have retired from the distractions of the world'.[30] As illustrated below, the Taittiriya Aranyaka contains a Brahmana text of its own, the PravargyaBrahmana, as well as twoUpanishads, theTaittiriya Upanishad (aMuktika or primary Upanishad) and theMahanarayana Upanishad (a minorVaishnava Upanishad).
R. Mitra states that the Taittiriya Aranyaka is 'by far the largest of theAranyakas. It extends altogether to ten prapāṭhakas or 'Great Lessons', i.e. books or chapters, of which the last four areUpanishads, and the first six, are Aranyaka strictly so-called'.[31] The 10 chapters (prapāṭhakas) of the Taittiriya Aranyaka, including numbers ofanuvakas (sections) for each, are as follows:[31]
| Prapāṭhaka | Anuvakas | Description | Comment |
|---|---|---|---|
| 1 | 32 | Propitiation of the Eastern Altar - Uttara Vedi | |
| 2 | 20 | Brahmanic Education | |
| 3 | 21 | Mantras of the Chaturhotra-Chiti | |
| 4 | 42 | Pravargya Mantras | Used for the Pravargya ceremony |
| 5 | 12 | Pravargya Ceremony | PravargyaBrahmana |
| 6 | 12 | Pitrimedha or Rites for the welfare of the Manes | |
| 7 | 12 | Śikṣa or the training necessary for acquiring a knowledge ofBrahman | Taittiriya Upanishad |
| 8 | 9 | Knowledge of Brahman | |
| 9 | 10 | Relation of Brahman to food, mind, life, etc. | |
| 10 | 54 | The worship of Brahman | Mahanarayana Upanishad |
TheMahanarayana Upanishad is classified as aVaishnava Upanishad. In addition to this, the Taittiriya Aranyaka is also considered significant by academics in the development of theavatars (or incarnations) and their associated legends of theRigVedic godVishnu, the supreme being in Vaishnavism.
A. Daniélou states that a hundred-armed black boar lifts the earth out of the waters in the Taittiriya Aranyaka (TA 10.1.8).[32]J. Eggeling in note 451:1 to theShatapatha Brahmana (relating to theShukla or White Yajurveda) incorrectly states it was 'a black boar with a thousand arms'.[33] TheJournal Of The Indian Society Of Oriental Art (volume 13) states 'in the ‘Taittiriya Aranyaka’, the earth is said to have been raised by a black boar with a hundred arms (‘varahena krsnena satabahuna uddhrta’). It is an easily understandable step to the making of the boar an incarnation ofVisnu himself, a step which is finally taken in theepics and thePuranas'.[34] This legend is also contained in theMahanarayana Upanishad (prapāṭhaka 10 of the Taittiriya Aranyaka):
bhūmirdhenurdharaṇīlokadhāriṇī uddhṛtāsi varāheṇakṛṣṇena śatabāhunā
The earth [Bhumi] is the giver of happiness like the milk cow, the sustainer of life and support for all living beings. (Represented as such the earth is addressed:) Thou wert raised up byKṛṣṇa in His incarnation of the boar having hundred hands.— Mahanarayana Upanishad, Prapāṭhaka 10, Anuvaka 1, Khandika 38[35]
As 'Krishna' also means 'black', the verse can also be interpreted as 'black boar' or 'raised up by the black boar', as stated by Daniélou and Eggeling. However, the translation given above clearly shows howKrishna is linked withVaraha.
N. Aiyangar states that the following verse from the Taittiriya Aranyaka (prapāṭhaka 1.23-25) 'is narrated in connection with the ritual calledArunaketuka-kayana, in which the tortoise ['Kurma'] is placed below theuttara-vedi [altar]. In itPrajapati or his juice the Tortoise is calledArunaketu (one who had red rays)':
The waters, this (universe), were salilam (chaotic liquid) only.Prajapati alone came into being on a lotus leaf. Within his mind, desire (Kama) around as 'Let me bring forth this (universe).' Therefore what man gets at by mind that he utters by word and that he does by deed... He (Prajapati desired to bring forth the universe) performedtapas (austere religious contemplation). Having performed tapas, he shook his body. From his flesh sprang forth Aruna-Ketus, (red rays as) the Vatarasana Rishis, from his nakhas, nails, theVaikhanasas, from his valas, hair, the Valakhilyas, and hisrasa, juice, (became) a bhutam (a strange being, viz.,) a tortoise moving in the middle of the water. He [Prajapati] addressed him thus 'you have come into being from my skin and flesh.' 'No,' he replied, 'I have been here even from before (purvan eva asam).' This is the reason of the Purusha-hood ofPurusha. He (the tortoise) sprang forth, becoming the Purusha of a thousand heads, thousand eyes, thousand feet. He (Prajapati) told him, 'you have been from before and so you the Before make this (idam purvah kurushva).'... From the waters indeed was this (universe) born. All this isBrahman Svayambhu (Self-Born).
— Essays On Indo Aryan Mythology by Narayan Aiyangar ('The Tortoise')[36]
TheVātaraśanāḥRishis (orMunis) created are also mentioned inRigVeda 10.136, whereShiva drank water/poison, linking to the legend ofKurma and the churning of theOcean of Milk, referred to as theSamudra manthan.[37]Prajapati then encounters a tortoise (Kurma/Arunaketu) that existed even before he, the creator of the universe, came into being.
The Taittiriya Pratisakhya ('TP') is concerned withphonetics, i.e. the correct pronunciation of words.
The 24 chapters of the Taittiriya Pratisakhya are as follows:[38]
| Samhita | Brahmana | Aranyaka | Pratisakhya | |
|---|---|---|---|---|
| Sanskrit | archive.org | archive.org:Book 1,Book 2,Book 3 | archive.org | archive.org |
| Sanskrit-English transliteration | archive.org:Part 1 andPart 2 | |||
| English | archive.org:Kandas 1-3 andKandas 4-7 (Keith); sacred-texts.com:Full e-text (Keith) | Volume 1 andVolume 2 (Kashyap; partial translation; limited preview) | Volume 1 andVolume 2 (S. Jamadagni; partial translation; limited preview) | archive.org (W.D. Whitney) |
| archive.org:Taittiriya Upanishad (S.S. Sastri);Taittiriya Upanishad (A.M. Sasti) |