Sandhyavandanam Yajur Veda Pdf 13
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The earliest and most ancient layer of Yajurveda samhita includes about 1,875 verses, that are distinct yet borrow and build upon the foundation of verses in Rigveda.[7][8] The middle layer includes the Satapatha Brahmana, one of the largest Brahmana texts in the Vedic collection.[9] The youngest layer of Yajurveda text includes the largest collection of primary Upanishads, influential to various schools of Hindu philosophy. These include the Brihadaranyaka Upanishad, the Isha Upanishad, the Taittiriya Upanishad, the Katha Upanishad, the Shvetashvatara Upanishad and the Maitri Upanishad.[10][11]
Michael Witzel interprets Yajurveda to mean a "knowledge text of prose mantras" used in Vedic rituals.[4] Ralph Griffith interprets the name to mean "knowledge of sacrifice or sacrificial texts and formulas".[15] Carl Olson states that Yajurveda is a text of "mantras (sacred formulas) that are repeated and used in rituals".[16]
The core text of the Yajurveda falls within the classical Mantra period of Vedic Sanskrit at the end of the 2nd millennium BCE - younger than the Rigveda, and roughly contemporary with the Atharvaveda, the Rigvedic Khilani, and the Sāmaveda.[17] The scholarly consensus dates the bulk of the Yajurveda and Atharvaveda hymns to the early Indian Iron Age, after c. 1200 and before 800 BCE.[1]
The Yajurveda text includes Shukla Yajurveda of which about 16 recensions are known, while the Krishna Yajurveda may have had as many as 86 recensions.[6] Only two recensions of the Shukla Yajurveda have survived, Madhyandina and Kanva, and others are known by name only because they are mentioned in other texts. These two recensions are nearly the same, except for a few differences.[6] In contrast to Shukla Yajurveda, the four surviving recensions of Krishna Yajurveda are very different versions.[6]
The samhita in the Shukla Yajurveda is called the Vajasaneyi Samhita. The name Vajasaneyi is derived from Vajasaneya, the patronymic of Yajnavalkya, and the founder of the Vajasaneyi branch. There are two (nearly identical) surviving recensions of the Vajasaneyi Samhita (VS): Vajasaneyi Madhyandina and Vajasaneyi Kanva.[6] The lost recensions of the White Yajurveda, mentioned in other texts of ancient India, include Jabala, Baudhya, Sapeyi, Tapaniya, Kapola, Paundravatsa, Avati, Paramavatika, Parasara, Vaineya, Vaidheya, Katyayana and Vaijayavapa.[19]
The best known and best preserved of these recensions is the Taittirīya saṃhitā. Some attribute it to Tittiri, a pupil of Yaska and mentioned by Panini.[33] The text is associated with the Taittiriya school of the Yajurveda, and attributed to the pupils of sage Tittiri (literally, partridge birds).[34]
The Maitrayani saṃhitā is the oldest Yajurveda Samhita that has survived, and it differs largely in content from the Taittiriyas, as well as in some different arrangement of chapters, but is much more detailed.[35]
Each regional edition (recension) of Yajurveda had Samhita, Brahmana, Aranyakas, Upanishads as part of the text, with Shrautasutras, Grhyasutras and Pratishakhya attached to the text. In Shukla Yajurveda, the text organization is same for both Madhayndina and Kanva shakhas.[6][19] The texts attached to Shukla Yajurveda include the Katyayana Shrautasutra, Paraskara Grhyasutra and Shukla Yajurveda Pratishakhya.[citation needed]
The various ritual mantras in the Yajurveda Samhitas are typically set in a meter, and call on Vedic deities such as the Savita (Sun), Indra, Agni, Prajapati, Rudra and others. The Taittiriya Samhita in Book 4, for example, includes the following verses for the Agnicayana ritual recitation (abridged),[53]
The Isha Upanishad is found in the White Yajurveda.[5] It is one of the shortest Upanishads, embedded as the final chapter of the Shukla Yajurveda. A key scripture of the Vedanta sub-schools of Hinduism, its name is derived from "hidden in the Lord (Self)".[61]
The Taittiriya Upanishad is found in the black Yajurveda.[5] It is the seventh, eighth and ninth chapters of Taittiriya Aranyaka, which are also called, respectively, the Siksha Valli, the Ananda Valli and the Bhrigu Valli.[5][65]
The Katha Upanishad found in the Yajurveda is among the most widely studied Upanishads. Philosophers such as Arthur Schopenhauer praised it, Edwin Arnold rendered it in verse as "The Secret of Death", and Ralph Waldo Emerson credited Katha Upanishad for the central story at the end of his essay Immortality, as well as his poem "Brahma".[69][72]
The Shvetashvatara Upanishad is found in the black Yajurveda.[5] The text opens with metaphysical questions about the primal cause of all existence, its origin, its end, and what role if any did time, nature, necessity, chance, the spirit had as primal cause?[73] It then develops its answer, concluding that "the Universal Soul exists in every individual, it expresses itself in every creature, everything in the world is a projection of it, and that there is Oneness, a unity of souls in one and only Self".[74]
The Maitrayaniya Upanishad, also known as the Maitri Upanishad, is found in the black Yajurveda. It consists of seven Prapathakas (lessons). The first Prapathaka is introductory, the next three are structured in a question-answer style and discuss metaphysical questions relating to Atman (Self, Soul), while the fifth to seventh Prapathaka are supplements.[76] However, several manuscripts discovered in different parts of India contain lesser number of Prapathakas, with a Telugu-language version showing just four.[77]
The Yajurveda had Shrautasutras and Grhyasutras attached to it, from fifteen schools: Apastamba, Agastya, Agniveshyaka, Baudhayana, Bharadvaja, Hiranyakeshi, Kaundinya, Kusidaka, Katyayana, Lokaksita, Madhyamdina, Panca-Kathaka, Satyasadha, Sakala, Sandilya, Vaikhanasa, and Vadula.[79] Of these nine have survived, along with portions of Kaundinya.[79]
Most surviving manuscripts and recensions of Yajurveda's Samhitas, Aranyakas and Brahmanas remain untranslated into Western languages. The two reliable translations are from British India colonial era, and have been widely studied.[80] These are AB Keith's translation of Taittiriya Samhita of the Black Yajurveda,[81] and Juliu Eggeling's translation of Satapatha Brahmana of the White Yajurveda.[55]
Devi Chand published a re-interpreted translation of Yajurveda in 1965, reprinted as 3rd edition in 1980, wherein the translation incorporated Dayananda Saraswati's monotheistic interpretations of the Vedic text, and the translation liberally adds "O Lord" and "the Creator" to various verses, unlike other translators.[84]
In 18th century, French Jesuits published Ezourvedam, claiming it to be a translation of a recension of the Yajurveda.[85][86] The Ezourveda was studied by Voltaire,[87] and later declared a forgery, representing Jesuit ideas to Indians as a Vedic school.[86] 2b1af7f3a8