Yajur Veda Duality

 

A ‘Yajuh’ is that which is in prose form’. Another definition – ‘Yajur Yajateh’ talks about its relation with the sacrifice (Yajna) because both the terms are derived from the root. ‘Yaj ‘.

The Yajurveda is more pronouncedly a ritual Veda for it is essentially a guide-book for the Adhvaryu priest who had to do practically all ritualistic works in a sacrifice. His works vary from the selection of a plot of land for the sacrificial altar down to offering oblations to the sacred fires. The Yajurveda is also important for its presentation of philosophical doctrines. It preaches the concept of Prana and Manas also. 

Division and Samhitas:

The Yajurveda is two-fold-

1. The Sukla or White (or Pure) Yajurveda
2. The Krishna or Black (or Dark) Yajurveda

Sukla Yajurveda has two Samhita:

1. Madhyandina Samhita
2. Kanva Samhtia

Krishna Yajurveda has four Samhitas:

1. Taittiriya Samhita
2. Kathaka Samhita
3. Kapishthala Samhita
4. Maitrayani Samhita

Krishna Yajurveda

The four recensions of the Krishna Yajurveda are living now. They are:

• Taittirīya saṃhitā: It is the best preserved recensions which have 2 sub-recensions, 7 Kandas, and 42 Prapathaka. Taittiriya Samhita is connected with Taittiriyasect of the Yajur veda, and ascribed to the sage Tittiri’s disciples (literally, partridge birds).
• Maitrayani saṃhitā: It is the oldest living Yajurveda Samhita having consists 6 sub-recensions, 4 Kandas, and 54 Prapathaka. Maitryani Samhita is highly distinct in subject matters from the Taittiriyas, also in some non-identical positioning of chapters. This is greatly detailed in its explanation.
• Kaṭha saṃhitā: Katha, a disciple of Vaisampayana had compiled the Kāṭhaka saṃhitāor the Caraka-Kaṭha saṃhitā  It also offers a comprehensive discourse of some of the rituals than the younger Taittiriya Samhita.  It contains 12 sub-recensions, 5 Kandas, 40 Prapathaka, and 3093 mantras.
• Kapiṣṭhala saṃhitā: It is also known as Kapiṣṭhala-Kaṭha saṃhitā, both were named after the sage Kapisthala. It includes 5 sub-recensions, 6 Kandas, and 48 Prapathaka. Kapiṣṭhala saṃhitā is rationally a revision of the Kāṭhaka saṃhitā in some large parts and emended without intonation marks.

TAITTIRIYOPANISHAD

Theory of Oneness is the ultimate teaching of the Upanishad “ (When) the Soul attains self-sovereignty, becomes lord of the mind, it becomes lord of speech, the lord of the eyes, the lord of the ears, the lord of knowledge; then it becomes Brahman; its body is the boundless space, its essential nature is the reality, truth; its playground the life-force, its consciousness a state of bliss, it exists in serenity, in calmness, in peace, a state of immortality. (Taittiriya Upanishad, I.6.2)”

Taittiriya Upanishad is divided into three sections, ShikshaValli, BrahmanandaValli and Bhriguvalli. ShikshaValli presents instructions for the aspirants  and process for attainment of Brahma Jnana or the knowledge of the self.

• The BrahmanandaVallienumerates with bliss of the Brahman.
• The Bhriguvalli presents the knowledge of the Supreme Self.

BRIHADARANYAKOPANISHAD

The Brihadaranayaka Upanishad is considered as the fourteen Kanda of the Shatapatha Brahmana. The Brihadaranyaka Upanishad has two recensions, i.e. Madhyandina and Kanva and divided into six adhyayas (chapters). It is identified as one of the principal Upanishads as well as oldest Upanishad in Vedic literary heritage. The first chapter describes about Vedic theories about creation of the universe, while the second chapter enumerates theory of dreams, the third chapter proclaim the nature of Reality, Soul and perfection, the fourth chapter describes theory of phenomenal manifestation and fifth and sixth chapters are considered as Khilakandas. As far as the Vedic Philosophy, it ranks as a major spiritual text to understand the secret doctrine of the self and the ultimate reality.

Sukla Yajurveda

Structure of Śuklayajurveda

This Veda has got two Kāṇḍas (parts) – Karmakāṇḍa (that deals with rites) and Brahmakāṇḍa (that deals with jñānam). Saṃhitā and Śatapathabrāhmaṇam fall under Karmakāṇḍa whereas Īśāvāsyopaniṣat and Bṛhadāraṇyakopaniṣat fall under Brahmakāṇḍa. Vājasaneyasaṃhitā has got Padapāṭha (splitting a Mantra into words).

In Kāṇvasaṃhitā there are forty Adhyāyas (chapters), three hundred and twenty eight Anuvākas and two thousand and eighty six Mantras. Kāṇvasaṃhitā is commented (Bhāṣyas) by Sāyaṇācārya (Mādhavīya) and Anantācārya (Vedārthadīpīkā) while Uvvaṭa and Mahīdhara (Vedadīpaḥ) did commentaries on Mādhyandinasaṃhitā.

Subject of each Adhyāya

There are Mantras related to Darśapūrṇamāseṣṭi and Piṇḍapitṛyajña in first and second Adhyāyas of Śuklayajussaṃhitā. Darśapūrṇamāseṣṭi is Ekāha, i.e. performed in one day. Agni (Fire) and Soma (Moon) are the chief deities. Milk, curd, butter and Puroḍāśam (made of rice flour or wheat flour – puraḥ = in the first place, dāśyate = being given, therefore Puroḍāśam) are Havyas (food given to Gods, the food given to forefathers is called Kavyam).

In the third Adhyāya, Agnyupasthāpana and Cāturmāsyayajña are mentioned. There are three Agnis (called Tretā), viz. Dakṣināgni, Gārhapatya and Āhavanīya. Gārhapatyāgnihotram (worship of holy fire by a married man) would commence with marriage (gṛhapati = a married man; wife automatically becomes a partner in the rites) and one should perform this worship of fire during dawn and dusk, i.e. Prātassandhya and Sāyaṃsandhya. Cāturmāsyayajñas (a rite performed for four months) are of three types – Vaiśvadevam (Marut is adhidevatā) is performed at the beginning of Vasantartu (spring). Varuṇapraghāsa (Varuṇa) is performed during Varṣartu (rainy season). Sākamedha (Rudratryambaka) is done during Śaradṛtu (October onwards).

The Mantras to be recited during the entry of Ṛtvik (priests) and Yajamāna (the person who performs the Yajña) into the Yajñaśāla (the cottage of Yajña) related to Agniṣṭoma are there in fourth Adhyāya.

Fifth Adhyāya deals with Saumikavedinirmāṇam (construction of the altar of Soma), Ātithyam (hospitality) and Yūpanirmāṇam (fixing the sacrificial post).

Yūpasaṃskāra (a rite with regards to Yūpa) and Somābhiṣavanamantras (the Mantras to be recited during the pressing of Soma creeper) are the subject matter of sixth Adhyāya.

The Dakṣiṇādānamantras to be recited during two Yajñas (Upāṃśugraha etc.) are there in the seventh Adhyāya.

In eighth Adhyāya, Ādityādigrahamantras (Mantras related to planets) of Tṛtīyasavanam (third pressing of Somalatā) are there.

Ninth Adhyāya deals with Agniṣṭoma.

In other words, from fourth to ninth Adhyāya the material is related to Agniṣṭoma. Somayajñas are important among Vaidikayajñas. Among them Agniṣṭoma, which is Ekāham (performed in a single day), is important as the other six Somayajñas, viz. Ukthya, Ṣoḍaśī, Atyagniṣtoma, Atirātra, Āptoryāma and Vājapeya are based on Agniṣṭoma, the Prakṛti for Somayajñas.

Agniṣṭoma is a Yajña related to Ṛtu (season). This is performed during Vasantartu (spring). Purchasing Somalata, bringing it in a procession to Yajñaśāla, preparing Ātithyam and Somarasa (juice of Somalata), offering to Gods and Somapānam (consumption of Somarasa) – are the main events of Agniṣṭoma. Agni and Soma are the main deities (Pradhānadevatā). Indra occupies an important place.

Tenth Adhyāya deals with Vājapeya while the eleventh one is earmarked for Rājasūya.

The Adhyāyas from twelfth to twentieth deal with Agnicayanam. During Agnicayanam, construction of Vedikā (altar) is done along with Somayāga. A Vedikā for Agni, in the form of Garuḍa (vulture) with its wings stretched, is built with ten thousand and eight hundred bricks of different specific sizes. Agni is the main deity. Right from the preparation down to the construction of Vedī, all the activities involve Mantras. Deities Rudra and Vaiśvānara occupy an important place.

In sixteenth Adhyāya there are Mantras called “Śatarudrīyam”, in which we find hundred names of Rudra, i.e. Śiva. Two important names, Īśāna and Mahādeva are not there in Śatarudrīyam. This is being considered as an Upaniṣat and origin of Śaivamatam (Śaiva cult).

In seventeenth Adhyāya there are Mantras called “Cityapariṣekam” etc. In eighteenth Adhyāya there are “Vasordhārādimantras”.

Sautrāmaṇī is described in twenty-first, twenty-second and twenty-third Adhyāyas. Sautrāmaṇī is a Prāyaścittakarma (done for penance). Some authors of Smṛtis (Dharmaśāstram – code of conduct) have recommended Sautrāmaṇī as the only rite, by which one can get rid of Mātṝṇam (debt of a mother). In this Yāga Sutrāmā (Indra – a good protector) is the Adhidevatā (presiding deity). Indra (the king of Gods) was seriously ill due to excessive intake of Somarasa, treated by Aśvinīdevatas and Sarasvatī and regained health – this incident is described in Sautrāmaṇī. Surā (a kind of drink), instead of Somarasa is offered to Devatas in this Yāga. In the twenty-first Adhyāya we come across Yājyādipreṣaṇamantras.

The popular Yāga, i.e. Aśvamedha, is dealt with in four Adhyāyas, i.e from twenty-fourth to twenty-seventh. Aśvamedha is a famous Yāga and performed by a King who wants to conquer. He, after performing the Yāga would get the titles – Ekarāṭ (the single king) and Sārvabhauma (sarvabhūmau viditaḥ = known across the earth). Aśvamedha runs for three days only, but the logistics will take one year’s time. The horse moves across the country and returns after one year, without a hitch. This is sign of the King’s victory, valour etc.

First day, there will be Agniṣṭoma, the second day there will be Aśvamedha, the main event, and on third day Atirātram will be performed. Aśvamedha ends with Avabhṛthasnānam (the holy bath taken at the end of a Yāga). The Yāga is meant for the prosperity of the King and the people.

In twenty-sixth Adhyāya there are Mantras called “Khila”.

In Adhyāyas from twenty eight to thirty three, i.e. six Adhyāyas, there are Mantras that are used in the above said Yāgas. In Adhyāya thirty three, there is Puruṣamedha (killing a person), which is considered just a technical rite. In thirty-first Adhyāya there is Puruṣasūktam (which is there in all Vedas) and is considered as an Upaniṣat because of the subject matter. Adhyāya thirty two describes Prajāpati, the Creator, in different forms.

Mantras related to “Sarvamedha” are there in thirty-third and thirty-fourth Adhyāyas. This is considered the best of all Yajñas – the Yajamāna donates his entire wealth to Ṛtviks (priests) and with this the Yajña comes to an end. The Yajamāna retires to forest, i.e. to lead Vānaprasthāśrama.

The first six Mantras of thirty-fourth Adhyāya are called Śivasaṅkalpopaniṣat. Each one of them ends up with the makuṭam (crown) “तन्मे मनः शिवसङ्कल्पमस्तु” – tanme manaḥ śivasaṅkalpamastu (therefore let my mind worship God Śiva).

In the thirty-fifth Adhyāya there are Mantras related to “Pitṛmedha” (death of father). They are used in rites performed after death. Most of these Mantras are from Ṛgveda.

Thirty-sixth Adhyāya consists of Śāntimantras (Mantras for peace).

Pravargya is a Yāga described in the next three Adhyāyas, i.e. from thirty seven to thirt nine, and is meant to provide proper body to Yajamāna to enter Svarga (heaven). A pot, made of clay, that symbolizes Sūrya (Sun) is heated to red in Yāgāgni (fire of Yāga). Then milk is boiled in that and offered to Aśvinīdevatas.

In the fortieth and last Adhyāya, “Brahmavidyā” is preached. Since the chapter starts with “ईशावाश्यमिदं सर्वम्” – īśāvāśyamidaṃ sarvam – it is called Īśāvāsyopaniṣat. Since it is a part and parcel of Saṃhitā, it is also called Saṃhitopaniṣat. And since it is in the form of Mantras, that follow Chandas (prosody) it is called Mantropaniṣat. Satyasiddhānta (the theory of truth), Jñānamārga (the path of Jñānam), Karmamārga (the path of Karma), Ātmasvarūpam (the form of Ātmā) and Jīvitagamyasthānam (the destination of life) are described in Īśāvāsyopaniṣat.

Out of the forty Adhyāyas of Śuklayajurveda, the first eighteen Adhyāyas are commented in a separate Brāhmaṇabhāga. In the rest of the twenty two Adhyāyas, there is Brāhmaṇabhāga, here and there, whereas the other five Adhyāyas are not supported by any Brāhmaṇabhāga. Moreover the last twenty two Adhyāyas are seen in Kṛṣṇayajurveda in the form of Brāhmaṇa and Āraṇyaka. Kātyāyana’s “Śuklayajurvedānukramaṇikā” records that ten Adhyāyas, i.e. twenty-sixth to thirty-fifth, are khilabhāga (not considered as the part and parcel of the main text). The Chandas in Vājasaneyasaṃhitā is fully analysed by Kātyāyana in his “Sarvānukramaṇī”.