taitriya aranyakam.

Yajurveda

Krishna Yajurveda Works of the Taittiriya Shaka

edited by Subramania Sarma et al.The Yajurveda literature is divided into the White (Shukla) and the Black (Krishna) Yajurveda literature,
and the latter is divided into four Branches (Shakas), the most important of which is the Taittiriya Shaka.
Here we offer Krishna Yajurveda works of the Taittiriya Shaka as Devanagari editions with svara marks.
We also offer non-accented transliterated searchable files and accented high-quality printable files.
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- Taittiriya Brahmana (edited by Subramania Sarma, Chennai 2004-2005)

- Kathakam (edited by Subramania Sarma, Chennai 2004)

- Taittiriya Aranyaka (edited by Subramania Sarma, Chennai 2004-2005)

- Ekagni Kandam (edited by Subramania Sarma, Chennai 2004-2005)

- Taittiriya Samhita (edited by Vijayaraghavan Bashyam, Hyderabad 2005)

- Taittiriya Pratishakhya (Whitney's edition, proofread by Ramesh Srinivasan)

- Yajurveda - Sansknet Documents (formerly available at Sansknet.org)

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Typesetting Specimen:

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Taittiriya Brahmana
edited by Subramania Sarma, Chennai 2004-2005, based on Grantha manuscripts and on these works:
"Taittiriya Brahmana", 3 vols., edited by Hari Narayana Apte, 1898 (AnandAshram Publishers)
   "Taittiriya Brahmana", 3 vols., edited by Pushpendra Kumar, 1998 (Nag Prakashan Publishers)
   "Taittiriya Brahmana - Taittiriya Aranyakam - Kathakam - Ekagni Kaandam", 1 vol.,
edited by G.K. Seethaaraman, 2000 ("Your Family Friend" Publishers)
The Taittiriya Brahmana consists of three voluminous books:
Book 1: 8 chapters, Book 2: 8 chapters, Book 3: 12 chapters.
The Devanagari pdf files are divided into chapter files comprising approx. 200 KB each.
Note: The old chapter files uploaded during 13th February until 5th June 2004,
have been replaced by the new carefully proofread final files of April/May 2005
comprising a total of 768 pages typeset in Devanagari in large 16 point type size:
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Book 1	Book 2	Book 3	Book 3 cont.
tb-preface.pdf	tb-2-01.pdf	tb-3-01.pdf	tb-3-10.pdf*
tb-1-01.pdf	tb-2-02.pdf	tb-3-02.pdf	tb-3-11.pdf*
tb-1-02.pdf	tb-2-03.pdf	tb-3-03.pdf	tb-3-12.pdf*
tb-1-03.pdf	tb-2-04.pdf	tb-3-04.pdf
tb-1-04.pdf	tb-2-05.pdf	tb-3-05.pdf
tb-1-05.pdf	tb-2-06.pdf	tb-3-06.pdf
tb-1-06.pdf	tb-2-07.pdf	tb-3-07.pdf
tb-1-07.pdf	tb-2-08.pdf	tb-3-08.pdf
tb-1-08.pdf		tb-3-09.pdf

* Chapters 10, 11, 12 of Book 3 are also available separately as Kathakam, see below.
The entire Taittiriya Brahmana in Devanagari is downloadable in one single file as tb-deva.pdf (2.5 MB)
A searchable file in transliteration of the entire Taittiriya Brahmana is downloadable as tb-find.pdf (1 MB)
A combined file of the entire Taittiriya Brahmana containing the text in both Devanagari and transliteration,
designed for output by high-resolution printer, is downloadable as the very large file tb-comb.pdf (4 MB).

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Kathakam
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Kathakam 1: ka-1.pdf

Kathakam 2: ka-2.pdf

Kathakam 3: ka-3.pdf

Chapters 10, 11, 12 of Book 3 of Taittiriya Brahmana are often treated as separate book with title Kathakam,
e.g. "Taittiriya Brahmana - Taittiriya Aranyakam - Kathakam - Ekagni Kaandam",
edited by G.K. Seethaaraman, 2000 ("Your Family Friend" Publishers)
Note: These old files have not yet been revised. Please use the new files tb-3-10, tb-3-11, tb-3-12 above.

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Taittiriya Aranyaka
edited by Subramania Sarma, Chennai 2004, based on Grantha manuscripts and on this work:
"The Taittiriya Aranyaka", 3 vols. in one, edited by A. Mahadeva Sastri et al., 1985 (Motilal Publishers)
The Devanagari pdf files are divided into 10 chapter files comprising approx. 200 KB each
including Taittiriya-Upanishad (Chapters 7-9) and Mahanarayana-Upanishad (Chapter 10).
Note: The old chapter files uploaded during 13th February until 5th June 2004,
have been replaced by the new carefully proofread final files of November 2005:
.

Chapter 1: ta-01.pdf	Chapter 4: ta-04.pdf	Chapter 7: ta-07.pdf	Chapter 10: ta-10.pdf
Chapter 2: ta-02.pdf	Chapter 5: ta-05.pdf	Chapter 8: ta-08.pdf
Chapter 3: ta-03.pdf	Chapter 6: ta-06.pdf	Chapter 9: ta-09.pdf

The complete Taittiriya Aranyaka in Devanagari is downloadable in one single pdf file as ta-deva.pdf (1 MB)
A transliterated searchable pdf file of the entire Taittiriya Aranyaka is downloadable as ta-find.pdf (270 KB)
A combined file of the whole Taittiriya Aranyaka containing the text in both Devanagari and transliteration,
designed for output by high-resolution printer, is downloadable as the large PDF file ta-comb.pdf (1.4 MB).
The Taittiriya Upanishad (in Devanagari and transliteration) as a small separate file is downloadable here.

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Ekagni Kandam
edited by Subramania Sarma, Chennai 2004, based on Grantha manuscripts and on this work:
"Taittiriya Brahmana - Taittiriya Aranyakam - Kathakam - Ekagni Kaandam",
edited by G.K. Seethaaraman, 2000 ("Your Family Friend" Publishers)
Note: The old chapter files uploaded during 13th February until 5th June 2004,
have been replaced by the new carefully proofread final files of November 2005:
.

Chapter 1: ek-01.pdf (150 KB)

Chapter 2: ek-02.pdf (200 KB)

The complete Ekagni Kanda in Devanagari is downloadable in one single file as ek-deva.pdf (300 KB)
A transliterated searchable pdf file of the entire Ekagni Kanda is downloadable as ek-find.pdf (64 KB)
A combined file of the whole Ekagni Kanda containing the text in both Devanagari and transliteration,
designed for output by high-resolution printer, is downloadable as the PDF file ek-comb.pdf (350 KB).

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Taittiriya Samhita
edited by Vijayaraghavan Bashyam, Hyderabad 2005, based on these works:
1. Krishna-Yajurvediya-Taittiriya-Samhita, edited by Ananta Shastri et al., 2nd ed. 1957
2. Krishna-Yajurveda-Taittiriya-Samhita, edited by R.L. Kashyap, Bangalore 2002
3. Shrimat-Sayanacarya-viracita-bhashya-sameta Krishna-Yajurvediya-Taittiriya-Samhita, Pune
4. Krishna-Yajurvediya-Taittiriya-Samhita padapathayuta Bhattabhaskara-Sayanacarya-viracita-
bhashyabhyam sameta, edited by N.S. Sonatakke, 1970
5. Krishna-Yajurvedia-Taittiriya-Samhita vedartha-dipika-sahitamu (in accented Telugu script),
edited by Ramavarapu Krishnamurti Shastri et al., Tirupati 1985
6. Die Taittiriya Samhita, hrsg. von Albrecht Weber, Leipzig 1871
7. Taittiriya Samhita, Grantha Script, Heritage India Educational Trust, Chennai 2004
The Taittiriya Samhita consists of 7 books (kandas) with a total of 44 chapters (prapathakas):
Book 1: 1-8, Book 2: 1-6, Book 3: 1-5, Book 4: 1-7, Book 5: 1-7, Book 6: 1-6, Book 7: 1-5.
We here offer Chapters 1-8 of Book 1 of the Taittiriya Samhita as PDF files in Devanagari:
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Chapter 1	Chapter 2	Chapter 3	Chapter 4	Chapter 5	Chapter 6	Chapter 7	Chapter 8
ts-1-1.pdf	ts-1-2.pdf	ts-1-3.pdf	ts-1-4.pdf	ts-1-5.pdf	ts-1-6.pdf	ts-1-7.pdf	ts-1-8.pdf

Indians willing to help editing the TS are invited to contact Mr. Bashyam at 
A transliterated searchable file of the entire Taittiriya Samhita is downloadable as ts-find.pdf (1.1 MB)
 If you do not have an English translation of the Taittiriya Samhita, you may use keith.pdf (1.3 MB)
containing the out-of-copyright English translation by Arthur Berriedale Keith (1879-1944)
as searchable PDF file comprising 341 pages.

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Taittiriya Pratishakhya The document tp-comb.pdf (160 KB) contains the Sanskrit text and the English translation by William Dwight Whitney, published in 1871 in the Journal of the American Oriental Society. The entire document was proofread by Mr. Ramesh Srinivasan on the basis of Whitney's edition.

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Yajurveda - Sansknet Documents The site www.Sansknet.org of the Rashtriya Sanskrit Vidyapeetha, Tirupati, was closed in January 2005 due to lack of help and due to lack of feedback. The Taittiriya documents formerly downloadable at that site are no longer accessible. Therefore we offer here these Sansknet Taittiriya documents which we have converted from HTML to PDF files for the convenience of our readers:
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Taittiriya Brahmana:	yv-tb.pdf (2.2 MB)
Taittiriya Aranyaka:	yv-ta.pdf (740 KB)
Ekagni Kandam:	yv-ekagni.pdf (200 KB)
Kathakam:	yv-kathaka.pdf (250 KB)

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Sanskritweb is maintained by Ulrich Stiehl, Heidelberg (Germany)

sita observes.

 people of the world think houses and money as wealth and glory but Where the mind is free and contended there lies heavenly bliss.

The significance of the adage "Jivan bhadrani pasyati". one who lives long will definitely see some good things in his life.

Sita says. Hanuman "Pandits have described the mortal life on this mundane globe as no more than a dream. I am as though placed under a dream within that dream of life. Which scholar can understand the mysterious ways of the Divine? He thinks that he is the scholar, not realizing that he is after all born as mortal by a divine decree.

The vedic phrase "Trisatya hi devah"  meaning that they endorse a word spoken thrice. also "Trini trini vai devanam rddhani 


'Atistha imam asmanam, asmeva tvam sthiva bhave"
be impregnable as a stone by disease or death. or be as strong and steady as a stone.

It is reported in the puranas that even though the Moon in spite of his being Dvijapati i.e. Lord of the Brahmins supposed to be sinless. commited a sin and as such is being gulped by rahu again and again. Even a celestial body is subject to retribution of his deeds. but the moon is reported to be showering nectar therefore he has become immortal.

nobody of any consequence saw sita's sorrow except Hanuman these were the worst of times and she laments no end. even being separated from Rama later on did not cause her so much pain as did this being carried away by Ravana did. the thoughts and anger at what has happened disillusioned her so much there was no greater sorrow that she could not cope with.

The word sastras means arrows and the like war implements, whereas the word Astras means projectiles thrown charged with a spell. Those projectiles may be even a blade of grass, which acquires untold momentum under the spell. There are many such astras as reported in Sanskrit literature Agneya, Varuna, Vayavya, Pannaga, Garuda, Brahma, Pasupata etc. Agneya vomits fire, Varuna rains thunderingly, the third vayavya creates a fearful wind, Pannaga begets millions of serpaents, garuda gulps the many serpants, Brahmastra strikes the enemy dead or at least senseless. but all these requires true spirituality in men who could pronounce them. today the requisite power is not possible by any living being.

The exchange of dialogue between Sita and Hanuman is indeed a lesson on friendship the doubt the ultimate confidence and the gaining of the same are lessons one must learn.

contemplate on Dhirodatta "Anargha Raghavam"  
Murari says "Yadi ksunnam purvaih iti jahati Ramasya caritam, gunaih etavadbhih jagati punaranyo jayati kah" 

if poets seek to poetize taking others for their hero in many a drama and poetic work!  Is there anybody like Rama o lend colour to the drama by his loftiness and various virtues.

Paunaruktya dosa repeated or a repetition of ideas is counted as a draw back to poetry.

The word srutis has the etymology that they are Vedic hymns reported to have been heard when the sage attuned themselves to the cosmic space from where they are reported to be heard under a condition of Samadhi ( a state of mindlessness) Smrtis were later composed to expound the recondite depths of the Vedic language.

"Yatha prthvi Agnigarbha, dyaur yathendrena garbhini vayur yatha disam" Ekagnikanda Earth has fire in her bosom, The heavens are pregnant with Indra the rain clouds the atmosphere has vayu in it which could create cylones.
"Prthvi santa, sagnina santa sa me santa sucam samayatu, antariksam santam tat vayuna santam; tat me santam sucam samayatu; Dyaub santa, sa adityena santa, sa me santa sucam samayatu-Yajurveda Aranyakam.
Mother earth puts on a smiling face even though she has fire in her bosom,  may she erase the fire in my bosom. The atmosphere puts on a mild countenance, though it has wind in her bosom, which is capable of creating cyclones; may it erase the fire in my bosom; the heavens puts on a smiling apperance, though there is the fiery sun a colossal ball of fire. may the heavens erase the fire in my bosom.

Ramas Coronation.

Bharata followed by all the citizens of Ayodhya extended a hearty welcome to all those who had arrived with folded hands. Their joy knew no boundaries seeing Rama.
Since Rama's brothers and mothers desired to see him enthroned on the spot the greatest of all the R'sis Vasishta made him seated on the diamond decorated throne along with Sita.
The leading brahmins namely Jabala, Vijaya, Gautama and Vamadeva who played the priests on the occassion showered him with divine waters in such a blissful mood as the Vasus (asect of deities) had enjoyed when they installed Indra on the throne of heaven.
Satrugna himself bore the white umbrella over Rama and Sita with a sense of devotion and humility, that umbrella which was a symbol that Rama was an emperor ruling over the entire human race. Sugriva took a fan  called Vyajana  made of the hairs of an animal named Camara and offered service on one side of Rama, and Vibhisana offered service on the other side with another vyajana which resembled the full moon.
Gandharva ladies gave a music concert and the heavenly damsels danced to the tunes. All the citizens were immersed in such a bliss that was never experienced by any human before. Having been goaded by Indra, Vayu the god of wind gave Rama a necklace of pearls, interspersed with gems of various kinds woven on a golden thread.
{The word Ananda stands for bliss. the Upanishad known as Anandavalli gives a measure of what is called Brahmananda i.e. the bliss enjoyed by the creator. The bliss enjoyed by an emperor of the whole world of men, if such an emperor be, and if that emperor is blessed with the fullness of health and longevity, such a bliss constitutes a unit with which to measure the bliss of angels gods of the heaven, and the higher ups in the hierarchy of gods going upto the creator known as Brahma. The Ananda enjoyed by Brahma is ten to the power of ten times the Ananda enjoyed by the aforesaid Emperor of the world of men.}

In the context of Rama's coronation, the Earth yielded her maximum of crops, the trees gave their maximum of fruits and the creepers blossomed incessantly. Rama gave ten thousand cows in charity to deserving brahmins and thirty crores of sovereign besides neclaces of gems to them.
Then Angada was presented by Rama with a pair of golden bracelets that were engraved with the gems known as Vaiduryas and the like. Sugriva was presented with a similar necklace. Sita was presented with two sarees which were decorated with jewels and which shone with effulgence.
Sita gave away her own necklace to Hanuman expressing her own gratitude to him and he shone with it as a mountain would shine with a white cloud on its peak. Rama then presented every one of the monkey heroes with either shining costumes or jewels and pleased them.
The monkey heroes thereafter took leave of Rama, his brothers and all of their kith and kin and went back to Kiskindha with blissful minds. Everything ended in happiness and auspiciousness to all.
thereafter Rama and Sita performed a number of sacrifices to gods, sacrifices like Vajapeya, Paundarika and Asvamedha.
Rama then made Bharata the prince of Ayodhya to succeed him to the throne. he ruled the kingdom in such a way as a cloud would please the people with showers intended for their welfare. When Rama was ruling the kingdom it was on everybody'slis that rama was the very Dharma incarnate on the earth.
Rama thus ruled the kingdom for eleven thousand years pleasing the people to the maximum and he attained a fame which would last as long as the Sun and Moon shine on the firmament.

Moksha.

If we are genuine Karma Yogis and wish to train ourselves to the attainment of this state, wherever we may begin we are sure to end in perfect self-abnegation. As soon as this seeming self has gone, the whole world, which at first appears to us to be filled with evil, will appear to be heaven itself and full of blessedness. its very atmosphere will e blessed, every human face will be good. Such is the aim and end of KarmaYoga and such is its perfection.
Our various Yoga's do not conflict with each other; as each of them leads us to the same goal and makes us perfect. but they have to be strenuously practiced. the secret is first you have to hear then think and then practice. Many things which may not be clear at first will gradually become clear by constant hearing and thinking. Its hard to understand everything at once. The explanation of everything is after all in yourself. No one is actually ever taught by another; each one teaches himself. the external teacher offers only the suggestions which arouses the internal teacher to work to understand things. things become clear by our own perception and thought. We realise it in our own souls and this realization grows into an intense power of will. what follows is difficult to understand you have to pass through the stages .......
First it is feeling, then it becomes willing out of that willing it becomes a tremendous force for work that will go through every vein nerve and muscle, until the whole mass of your body becomes unselfish yoga of work an instrument of perfect self abnegation and utter unselfishness. this condition is a perfect one. Each one of our yoga's is fitted to make man perfect. Each one of them has the same goal. The yoga's of work, of wisdom, of devotion are all capable of serving  as direct and independent means of attainment of Moksha.

Education

Shri Aurobindo emphasized that education should be in accordance with the needs of our real modern life. In other words, education should create dynamic citizen so that they are able to meet the needs of modern complex life. According to him, physical development and holiness are the chief aims of education. As such, he not only emphasized mere physical development, but physical purity also without which no spiritual development is possible. In this sense physical development and purification are the two bases on which the spiritual development is built. The second important aim of education is to train all the senses hearing, speaking, listening, touching, smelling and tasting. According to him these senses can be fully trained when nerve, chitta and manas are pure. Hence, through education purity of senses is to be achieved before any development is possible. The third aim of education is to achieve mental development of the child. This mental development means the enhancement of all mental faculties’ namely-memory, thinking, reasoning, imagination, and discrimination etc. education should develop them fully and harmoniously. Another important aim of education is the development of morality. Shri Aurobindo has emphasized that without moral and emotional development only, mental development becomes harmful to human process. Heart of a child should be so developed as to show extreme love, sympathy and consideration for all living beings. This is real moral development. Thus, the teacher should be a role model to his children that mere imitation can enable them to reach higher and higher stages of development. Development of conscience is another important aim of education that needs to develop by the help of teacher. Conscience has four level chitta, manas, intelligence, and knowledge. Aurobindo emphasized that the main aim of education is to promote spiritual development. According to him every human being has some fragment of divine existence within himself and education can scan it from each individual with its full extent.

Aurobindo enunciates certain sound principles of good teaching, which have to be kept in mind when actually engaged in the process of learning. According to Sri Aurobindo, the first principle of true teaching is “that nothing can be taught.” He explains that the knowledge is already dormant within the child and for this reason. The teacher is not an instructor or task-master; “he is a helper and a guide.” The role of the teacher “is to suggest and not to impose”. He does not actually train the pupil’s mind, he only shows him how to perfect the instruments of knowledge and helps him and encourages him in the process. He does not impart knowledge to him; he shows him how to acquire knowledge for himself. He does not call forth the knowledge that is within; he only shows him where it lies and how it can be habituated to rise to the surface.

Sri Aurobindo’s philosophy of education aims at modifying the school curricula, maximizing the learning modalities, helping the child to achieve his potentiality at his own pace and level and devote his time to discover himself. This kind of schooling is seen as an anti-thesis of an imposed uniformity of prescribed courses and teaching which the traditional schools purport to do and can be linked to what was taught in schools under the colonial rule. The type of schooling visualized by Sri Aurobindo is seen as aiming to bridge the gap between the child’s life at school and that at home.

Children should be provided with a free environment so that they are able to gain more and more knowledge by their own efforts. According to him any retrained and imposed environment stunt the growth and natural development. Aurobindo propagated the concept of self discipline which was the cure of impressionistic discipline.

Sage Vyasa's son tested by King Janaka

Vyasas forefathers had tried to be perfect men and had failed. Vyasa was a great sage and was known for the Vedanta aphorisms he had authored. His son Shuka was born a perfect person he was tutored by Vyasa and had the wisdom of the knowledge of truth. Vyasa sent his son to King Janaka to be taught by him. King Janaka was called Janaka Videha. Videha means with out a body. Although a king he had entirely forgotten that he was a body; he felt that he was a spirit all the time. The King 's knew that Vyasa's son was coming to learn wisdom from him. he thus made certain arrangements beforehand; when the boy presented himself before the gates of the palace the guards took no notice of him, they only gave him a seat he sat there for three days and nights nobody taking any notice of him or speaking to him. he was the son of a very great sage and people honoured and respected him. but nobody bothered the boy at the gate nor enquired about his whereabouts . Then suddenly the ministers of the king and important officials came received him with great honour conducted him into the palace and showered him with all the luxury and comfort for eight days. Shuka did not display any change even to the smallest extent he was the same as when he was made to sit at the gate. He was presented to the king who sat on his thrown. Music was playing dancing and other ammusements were happening all around. The King Janaka gave him a cup of milk filled to the brim and asked him to go round the hall seven times without spilling even a drop of milk.The boy went round with the cup of milk and not a drop was spilled from the cup. that was how controlled the boy was. Janaka was happy to see this and blessed the boy saying what his father had taught him and his own knowledge of truth was all there was to know.

Lessons learnt by the above is a man who has practised control over himself cannot be acted upon by any thing outside.

moksha in FEW DAYS ASSURED.

Moved by the deep anguish of a sincere devotee the good Lord promised him Moksha in a few days. This is what we learn from two of his compositions Giripai in Sahana raga and Paritapamu in Manohari raga, In accorance with the promise the Lord took the Great saint on Pushya Bahula Panchami in Prabhava .(6th January 1847 when he was 88 years of age, Sometime before he attained the Brahmi bhava oneness with the Lord Tyagaraja had taken to orange robes and became a sannyasi.
Mythologist say that the Lord had pointed out the salvation for him was only in another birth but the resourceful Saint Tyagaraja short circuited this by taking to  Apat sannyasa which was technically equal to a second cycle of life.