Taittirīya Brāhmaṇa

The (Sanskrit , meaning 'Brāhmaṇa of the school of Tittri', abbreviated to 'TB') is a commentary on the Krishna Yajurveda. Considered by academics to be an appendix or extension of the Taittirīya Samhita, the first two books ( ''ashṭakas'') largely consist of hymns and Mantras to the Vedic-era Devas, as well as Mythology, astronomy, and astrology (i.e. the Nakshatras); the third book contains commentaries and instructions on Vedic sacrificial rites such as the Purushamedha, Kaukili-Sutramani, Ashvamedha, and Agnicayana.

Recorded around 300–400 BCE, it is prevalent in southern India in areas such in Andhra Pradesh, south and east of Narmada (Gujarat), and areas on the banks of the Godavari river down to the sea.

Nomenclature

The (Sanskrit ) can be loosely translated as 'explanations of the sacred knowledge of the school of Tittiri'.

* (ब्राह्मण) means 'explanations of sacred knowledge or doctrine'.
* (तैत्तिरीय) is derived from the name of the sage Tittiri, (). It is pronounced as 'tai-ti-ree-yah'.

Tittiri

According to the Monier-Williams Sanskrit Dictionary, the sage Tittiri (or Taittiri) was a pupil of Yaska (estimated 300-400 BCE). According to the Vishnu Purana, Yaska was, in turn, a pupil of Vaiśampáyana (estimated 500 BCE). Tittiri is also stated in the Mahabharata to have attended 'the Yaga Vedic ritual sacrifice">Yajna">ritual sacrificeconducted by Uparicaravasu' (''Dvapara Yuga'', before 3000 BCE).

H.H. Wilson states that 'the term Taittiríya is more rationally accounted for in the Anukramańí or index of the Krishna Yajurveda. It is there said that Vaiśampáyana taught it to Yaska, 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'.'

Summary

Relation to the YajurVeda

The Indira Gandhi National Centre for the Arts (IGNCA) states that the Taittirīya Brāhmaṇa 'belongs to Krishna Yajurveda and sdivided into three ''khandas'' r ''ashṭakas'', i.e. books.. It has both mixtureof Mantras and Brahmans nstructions or explanationsand scomposed in poetic and prose manner'.

A.B Keith states that 'at a comparatively early period the formulae [i.e. mantras from the Samhitas of the YajurVeda] were accompanied by explanations, called Brahmanas, texts pertaining to the Brahmin, Brahman or sacred lore, in which the different acts of the ritual were given Symbolical 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'.

M. Winternitz adds that the 'Taittiriya-Brahmana of the Krishna Yajurveda is nothing but a continuation of the Taittiriya-Samhita ymns and mantras for the Brahmanas were already included in the Samhitas of the Krishna YajurVeda. The Taittiriya-Brahmana, therefore, contains only later additions to the Samhita'. S. Shrava concurs, elaborating that 'This brahmana is an appendix to the Taittirīya saṁhitā. The main purpose of expounding the brahmana was to complete the incomplete portions of the main saṁhitā. It abounds with hymns... a subtle form of the story of Yama and Nachiketā is available in the brahmana ee Katha Upanishad of the Katha Shakha, also related to the Krishna YajurVeda">Katha_Upanishad.html" ;"title="ee Katha Upanishad">ee Katha Upanishad of the Katha Shakha, also related to the Krishna YajurVeda��.

Structure

Shrava states that the 'Taittirīya Brāhmaṇa has three ''ashṭakas'' [books]. The first two ''ashṭakas'' are named as ''pārakshudra'' and ''agnihotra''. Portions of the third ''ashṭaka'' are individually named [i.e. after the sacrificial rites expounded, etc.]. These three ''ashṭakas'' have 28 ''prapāṭhakas'' hapters Bhaṭṭa Bhāskara, in his commentary names these as ''praśnas''. isedition published from Mysore enumerated 78 ''anuvākas'' ectionsin the first shṭaka 96 in the second and 179 in the third ''ashṭaka'', i.e. 353 ''anuvākas'' in all’.

R.L. Kashyap further elaborates while differing from Sharva slightly, stating that each ''ashṭaka'' of the Taittirīya Brāhmaṇa 'is divided into Prapāṭhakas which are divided into anuvāka-s. Each anuvāka is a long rhythmic prose passage without any punctuation. Ashṭaka 1 has 8 Prapāṭhakas, Ashṭaka 2 has 8 Prapāṭhakas, ndAshṭaka 3 has 12 Prapāṭhakas. All these 28 Prapāṭhakas (8+8+12) have 338 anuvākas 5 less than stated by Shrava The name Ashṭaka is given because each main part has 8 main parts or '.

Ashṭakas and Prapāṭhakas

Based on information provided by Kashyap and R. Mitra, the chapters (''prapāṭhakas'') for each of the books (''ashṭakas'' or sometimes referred to as ''kandas'') are as follows:

* Ashṭaka 1: Pārakshudra
** ''Prapāṭhaka'' 1: Explanation for the establishment of Agni
** ''Prapāṭhaka'' 2: (Devas, chants, Vishuvat, Solstices, Mahavrata, and the bird-shaped altar)
** ''Prapāṭhaka'' 3: Vajapeya Yajna
** ''Prapāṭhaka'' 4: Explanation of Soma offerings
** ''Prapāṭhaka'' 5: The powers of stars or Nakshatras, rites and Rigveda Mantras
** ''Prapāṭhaka'' 6: (Unknown)
** ''Prapāṭhaka'' 7: (Unknown)
** ''Prapāṭhaka'' 8: (Unknown)
* Ashṭaka 2: Agnihotra
** ''Prapāṭhaka'' 1: The Agnihotra Sacrifice
** ''Prapāṭhaka'' 2: Dasahotra Sacrifice
** ''Prapāṭhaka'' 3: Dasahotra Sacrifices concluded
** ''Prapāṭhaka'' 4: Mantras for Subsidiary Sacrifices or Upahomas
** ''Prapāṭhaka'' 5: Mantras for Subsidiary Sacrifices or Upahomas (Concluded)
** ''Prapāṭhaka'' 6: Kaukila Sautramani or the Sacrifice with Spirituous Liquor
** ''Prapāṭhaka'' 7: Ephemeral Sacrifices or Savas
** ''Prapāṭhaka'' 8: Sacrifices with especial prayers (Kamya)
* Ashṭaka 3: (Various)
** ''Prapāṭhaka'' 1: Sacrifices to the Constellations – Nakshatra Ishti
** ''Prapāṭhaka'' 2: Dars'a Ya'ga or Sacrifices meet on the wane of the Moon
** ''Prapāṭhaka'' 3: Paurnamasa Ishti or Ceremonies to be performed on the full moon
** ''Prapāṭhaka'' 4: On Human sacrifices
** ''Prapāṭhaka'' 5: Ishti Sacrifices
** ''Prapāṭhaka'' 6: Pa'Shuka Hotra
** ''Prapāṭhaka'' 7: Expiations for defects in the performance of ceremonies
** ''Prapāṭhaka'' 8: On the operations of the first day of the Asvamedha sacrifice
** ''Prapāṭhaka'' 9: On the operations of the second and third days of the horse sacrifice
** ''Prapāṭhaka'' 10: Sa'vitra-Chayana or collection of fire for the adoration of the sun
** ''Prapāṭhaka'' 11: Nachiketa-Chayana, or collection of Nachiketa Fire
** ''Prapāṭhaka'' 12: Cha-tur-hotra and Vaisvasrij ceremonies

Ashṭaka 1: Pārakshudra

The Nakshatras

D.M. Harness states that the ''stars of the Zodiacal belt had a particular importance as reflecting and projecting heavenly influences that the Planets travelling through them energised... The Vedic Nakshatras arose from a spiritual perception of the cosmos. Nakshatras are the mansions of the Gods or cosmic powers and of the Rishis or sages. They can also project negative or anti-divine forces, just as certain planets like Saturn have well known malefic effects. The term Nakshatra refers to a means (''tra'') of worship (''naksha'') or approach... The Nakshatras dispense the fruits of karma... For this reason Vedic rituals and Meditations to the present day follow the timing of the Nakshatras... hichare of prime mportancein muhurta or electional astrology for determining favorable times for actions, particularly sacramental or sacred actions like marriage... A system of 28 lunar mansions .e. Nakshatraswas used in the Middle East and in China as well. But in the West it was all but forgotten by a greater emphasis on the twelve signs of the Zodiac... Indeed, it could be argued that the signs arose from the Nakshatras'.

Kashyap adds that the 28 Nakshatras - usually clusters rather than single stars - also determine favourable (and unfavourable) times for birth, elaborating that the 'star which is nearest to the moon at their birth-time is the birth-star... ndEach star has its own deity'. The Nakshatras are detailed in 1.1.2, 1.5.1 (''ashṭaka'' 1); and 3.1.1 and 3.1.2 (''ashṭaka'' 3, see below). Kashyap lists them with corresponding deities, common names, and names in Astronomy (Volume 1, Appendix 3):

Avatars of Vishnu

Varaha the Boar Avatar

Varaha is primarily associated with the Puranic legend of lifting the Earth out of the cosmic ocean. A.A. Macdonell states that this 'boar appears in a cosmogonic character in the SB nowiki/>Shatapatha Brahmana">Shatapatha_Brahmana.html" ;"title="nowiki/>Shatapatha Brahmana">nowiki/>Shatapatha Brahmana(14, 1, 2) where under the name of ''Emũṣa'' he is stated to have raised up the earth from the waters. In the TS [Taittirīya Samhita] (7, 1, 5) this cosmogonic boar, which raised the earth from the primeval waters, is described as a form of Prajāpati. This modification of the myth is further expanded in the TB [Taittirīya Brāhmaṇa] (1, 1, 3). In the post-Vedic mythology of the Ramayana, Rāmāyana and the Purãṇas, the boar which raises the earth, has become of the Avatar of Vishnu'. Varaha is also mentioned in 1.7.9.56 (yád varāháḥ'''), but an English translation has not been found.

Vamana the Dwarf Avatar

Vamana is primarily associated with the Puranic legend of taking back the three worlds from the Asura-king Bali in three steps. Here Vamana is explicitly mentioned in the Taittirīya Brāhmaṇa; the Sanskrit transliteration for this mention is (emphasis added): ' ''vaiṣṇaváṃ vāmanám ā́labante''' (1.2.5.40.4). As illustrated in the section below for ''ashṭaka'' 2, there are also several references to 'Vishnu steps' or 'Vishnu strides', associated with the Vamana avatar.

Narasimha the Man-Lion Avatar

Narasimha is primarily associated with the Puranic legend of destroying the Asura-king Hiranyakashipu to protect the king's devotee son, Prahlada. D.A. Soifer states that 'Brahmana literature yields what must be considered as the prototype of that arasimhamyth, the Indra-Namuchi myth', adding that other academics such as Devasthali concur that although elements of the Namuchi legend are 'scattered throughout Brahmana literature (cf. VS Vajaseneyi Samhita">Vajasaneyi-Samhita.html" ;"title="nowiki/>Vajasaneyi-Samhita">Vajaseneyi Samhita10.34; PB [Pancavimsa Brahmana] 12.6.8, MS [Maitrayani Samhita] IV.34; ndTB [Taittirīya Brāhmaṇa] 1.7.1.6)', the fullest version is in the ''Śatapatha Brāhmaṇa''.

An English translation of TB 1.7.1.6 referred to by Soifer has not been found. The TITUS Sanskrit transliteration for this mention is (emphasis added): '''námucim āsuráṃ na álabata''' (1.7.1.6.3). An indirect reference to the legend via a mention of Namuchi from 1.4.2.1 has been cited instead, as above. Notably, Prahlada, the Vaishnava son of Hiranyakashipu in Puranic literature such as the Bhagavata Purana, is also mentioned (e.g. 1.5.9.1 and 1.5.10.8) where he is explicitly stated to be the son of Kayadhu (wife of Hiranyakashipu).

''Kali Yuga''

There are four ''yugas'' in each cyclical era in Hinduism, with ''Kali Yuga'', the present ''yuga'', being the last and most destructive. K. Ishwaran seems to incorrectly state that 'there seems to be no unequivocal reference to the cyclical notion of time in the Sruti iterature.. the word ''yuga'' does not mean an age or the theory of four ''yugas'' (Kane 1946:886-8), and the words '' Krta'', '' Treta'', '' Dvapara'' and ''Kali'' mean throws of dice (1946:886-8). The word ''Kali Yuga'' does not occur at all. Words like ''Krta Yuga'' occur (''Ṣaḍviṃṡa Brāhmaṇa'' V.6) but are not a part of any scheme of cosmic cycles'.

This assertion would however seems to be contradicted by the ''Taittirīya Brāhmaṇa''. In the first instance (1.5.1, above), the assertion of Ishwaran, Kane, etc., would mean a throw of dice would affect whether one should recite four or five stomas for the ''Jyotishtoma'' sacrifice, which is nonsensical (the ''Jyotishtoma'' sacrifice itself requires 'sixteen officiating priests... It is a sacrifice considered as the typical form of a whole class of sacrificial ceremonies. E. ''jyotis'' light, and ''stoma'' a sacrifice'). In addition, 3.4.16 (''Anuvāka'' 16, enumerated in the section on the third ''ashṭaka'') is listed as (emphasis added) 'To the presiding divinities of dice and of the Satya Yuga, etc., dice-players, those who frequent gambling halls, and the like...'. Thus, the concept of the ''yugas'' are connected with dice but do not seem to the same thing.

Animal welfare

Kashyap comments on a rite detailed in (1.1.6.8) that 'Offering an animal to Rudra does not mean that the animal is killed. Often the animal which is offered becomes free and it lives on the grass in the common pasture of the community without being controlled by a human. The idea is mentioned in several places in the Yajur Veda'. Other relevant extracts include

*1.1.8.4: 'Animals are for non-violence'.
*1.1.9.7: 'During this vrata... One should not eat meat (''māmsam'')'.

Ashṭaka 2: Agnihotra

P. Mitra states that the Agnihotra is an oblation to the fire-god, Agni. According to M. Rajendralala, as 'a manual of rituals the first ''kanda'' r p''rapāṭhaka''of the Taittirīya Brahmana opens with Agnihotra or the establishment of the household fire. This was the first duty of every householder and of a Brahman immediately after being invested with the Brahmanical cord, and marriage. Every householder and his wife had to devote their careful attention to the maintenance of this fire and to offering to it oblations of butter and the booking thereon of frumenty dish of hulled wheat boiled in milk'

Prapāṭhakas and Anuvākas

Mitra details all chapters (''prapāṭhakas'') and sections (''anuvākas'') of the second book (''ashṭaka'') with descriptive titles (8 ''prapāṭhakas'', consisting of 96 ''anuvākas''; original spelling unchanged):

* Prapāṭhaka 1: The Agnihotra Sacrifice
** ''Anuvāka'' 1: Preliminaries regarding the Agnihotra
** ''Anuvāka'' 2: Agnihotra defined
** ''Anuvāka'' 3: Purification and manipulation of the clarified butter, etc.
** ''Anuvāka'' 4: Subsidiary details regarding the performance of the ceremony
** ''Anuvāka'' 5: Subsidiary details regarding the articles required for the sacrifice
** ''Anuvāka'' 6: Creation of the sacrificial cow, the boiling of the sacrificial milk, and the omission of the Homa
** ''Anuvāka'' 7: Milk in its different states and the divinities who like it most on those states
** ''Anuvāka'' 8: Details of milking a cow
** ''Anuvāka'' 9: Some Mantras of the Agnihotra
** ''Anuvāka'' 10: Different states of the sacrificial fire and the advantages of offering oblations thereon
** ''Anuvāka'' 11: Different modes of pouring the oblation
* Prapāṭhaka 2: Dasahotra Sacrifice
** ''Anuvāka'' 1: Details of Chitti, Chetta and other sacrifices to the number ten described in the Aranyaka
** ''Anuvāka'' 2: Employment of different numbers of priests in different sacrifices, and the application of certain preliminary Mantras
** ''Anuvāka'' 3: Praises of the Chaturhotra Mantras, etc.
** ''Anuvāka'' 4: Praises of the mantras regarding the hotri-sacrifices
** ''Anuvāka'' 5: Acceptance of Dakshina or fee for performing a sacrifice
** ''Anuvāka'' 6: Hotri mantras in connexion with the 10th night of the Dasahotri ceremony
** ''Anuvāka'' 7: Praises of the Sapta-hotri-mantra
** ''Anuvāka'' 8: Relation of the Hotri-mantras to the Soma Yaga
** ''Anuvāka'' 9: Creation of the world in connexion with the origin of Hotrimantras
** ''Anuvāka'' 10: Supremacy of Indra
** ''Anuvāka'' 11: Application of the Hotri mantras
* Prapāṭhaka 3: Dasahotra Sacrifices concluded
** ''Anuvāka'' 1: On the Uses of the Chatur-Hotri-mantra, i.e., those used by the four officiating priests Hota, Addharya, Agnidhra, and Brahma
** ''Anuvāka'' 2: On the Application of the Hotri-mantras to periodical rites
** ''Anuvāka'' 3: On shedding the hair of the head in conexion with Hotri rites
** ''Anuvāka'' 4: Purport of the mantras for the acceptance of fees
** ''Anuvāka'' 5: Questions to be asked by the officiating priests on the 10th day of the twelve-day rite, and the replies thereto hy the householder
** ''Anuvāka'' 6: Number of Rittikas to be employed on different sacrifices
** ''Anuvāka'' 7: On the Merits of the Agni-hotra. – The advantages of employing different numbers of rittikas to officiate at different rites
** ''Anuvāka'' 8:  On the Merits of the Agni-hotra, (continued). – The creation of the Asuras, the Pitris, mankind and the Devas – through the Hotri mantras
** ''Anuvāka'' 9: On the mode of reflecting upon the Agni-hotra and the advantages thereof
** ''Anuvāka'' 10: On the Praises of the Hotri mantras
** ''Anuvāka'' 11: On the Praises of the Hotri mantras, (concluded)
* Prapāṭhaka 4: Mantras for Subsidiary Sacrifices or Upahomas
**''Anuvāka'' 1: Upahoma Mantras
** ''Anuvāka'' 2–8: Upahoma Mantras, (concluded).
* Prapāṭhaka 5: Mantras for Subsidiary Sacrifices or Upahomas (Concluded).
** ''Anuvāka'' 1–7: Upahoma Mantras, (continued).
** ''Anuvāka'' 8: Upahoma Mantras, (concluded).
* Prapāṭhaka 6: Kaukila Sautramani or the Sacrifice with Spiritous Liquor
** ''Anuvāka'' 1: On the Preparation of the spirituous liquor
** ''Anuvāka'' 2: Addresses to the spirit
** ''Anuvāka'' 3: Homas or fire-sacrifices in connexion with the spirit
** ''Anuvāka'' 4: Upahoma or subsidiary sacrifices in connection with the above
** ''Anuvāka'' 5: The abbisheka or bathing ceremony of the instituter of the sacrifice
** ''Anuvāka'' 6: Bathing after the completion of the ceremony
** ''Anuvāka'' 7: Eleven exhortations (Prayaja Praisha) to be addressed by Mitra and Varuna to the Hotra
** ''Anuvāka'' 8: Eleven addresses (Puro-ruk) in connexion with the above
** ''Anuvāka'' 10: Eleven exhortations (Praisha) in connexion with the Anuyajas or subsidiary oblations
** ''Anuvāka'' 11: Exhortations (Prayaja Praisha) with reference to the three animals to be sacrifices in the Kaukila Sautramani
** ''Anuvāka'' 12: Oblative mantras (Prayaja Yajya) corresponding to Exhortations of the eleventh Section 'Anuvāka''** ''Anuvāka'' 13: Invocatory and Oblative Mantras for the offering of Omentum, rice cake and clarified butter, each three times
** ''Anuvāka'' 14: Exhortations (Praisha) of Mitra and Varuna in relation to the Anuyajas
** ''Anuvāka'' 15: Exhortation to Sutravaka
** ''Anuvāka'' 16: Mantras relating to offerings to the manes
** ''Anuvāka'' 17: Exhortations (Praisha) for the Prayaja in animal sacrifices to Indra
** ''Anuvāka'' 18: Oblative mantras called Apri
** ''Anuvāka'' 19: Invocatory and oblative mantras for the sacrifice alluded to in Section nuvāka18
** ''Anuvāka'' 20: Exhortations (Praisha) in connexion with the Anuyajas
* Prapāṭhaka 7: Ephemeral Sacrifices or Savas ootnote: A sacrifice lasting generally one day and deifying anyone with an especial object, is called a sava** ''Anuvāka'' 1: Vrihaspati Sava or the sacrifice for attaining the rank of Vrihaspati
** ''Anuvāka'' 2: Vaisya Sava or the sacrifice for the attainment of nourishment or prosperity
** ''Anuvāka'' 3: Bramhana Sava or the sacrifice for the attainment of the glory of Brahma
** ''Anuvāka'' 4: Soma Sava or the sacrifice for the attainment of offspring
** ''Anuvāka'' 5: Prithi Sava or the sacrifice for the attainment of Supremacy
** ''Anuvāka'' 6: Go Sava or the sacrifice for the attainment of independence
** ''Anuvāka'' 7: Odana Sava or the sacrifice for the attainment of profusion of aliment
** ''Anuvāka'' 8: Odana Sava (Continued). Mantras to be repeated when ascending a car
** ''Anuvāka'' 9: Odana Sava (Concluded). Its origin and details
** ''Anuvāka'' 10: Rules for the panchas'aradiya sacrifice
** ''Anuvāka'' 11: Animal meet for the sacrifice aforesaid
** ''Anuvāka'' 12: Addresses (Puroruks) in connexion with the Agnishtut sacrifice
** ''Anuvāka'' 13: Addresses (Puroruks) in connexion with the Indrastut sacrifice
** ''Anuvāka'' 14: Aptoryama rite by which animals intended for sacrifice, if lost, may be regained
** ''Anuvāka'' 15: Rules for emblematic coronation ceremony
** ''Anuvāka'' 16: Coronation ceremony (continued). Ceremony to be observed on first ascending a care, Rotharohana mantra
** ''Anuvāka'' 17: Coronation ceremony (Concluded).
** ''Anuvāka'' 18: Ephemeral or Vighana ceremony
* Prapāṭhaka 8: Sacrifices with especial prayers (Kamya)
**''Anuvāka'' 1: Sacrifices of goats, etc.
** ''Anuvāka'' 2: Sacrifices of sheep
** ''Anuvāka'' 3: Sacrifices to Soma, Vishnu, Indra, etc.
** ''Anuvāka'' 4: On the sacrifice of animals to Indra, etc.
** ''Anuvāka'' 5: On the sacrifices of animals to Indra and Agni
** ''Anuvāka'' 6: On the sacrifices of animals meet for Savita
** ''Anuvāka'' 7: On the sacrifices of animals meet for Surya (Sauryadipas'n).
** ''Anuvāka'' 8: On the sacrifices of animals that have miscarried
** ''Anuvāka'' 9: On the sacrifice of birth and death of animals

The Kaukili Sautramani Sacrifice

A.B. Keith states that the Kaukili (, Kaukila or Kaukila) 'Sautramani is not a Soma sacrifice, but is classified by the Sutras as a Haviryajna, though its chief characteristic in its form as recorded is the offering of Surā nowiki/>liquor">liquor.html" ;"title="nowiki/>liquor">nowiki/>liquor It has two distinct forms, the Kaukili, which is an independent offering, the other the Carakā, an offering which forms part of another offering, as the Rājasūya [performed by Vedic period">ancient Kshatriya">kings