The Brahmanas (; Sanskrit: ब्राह्मणम्, IAST: Brāhmaṇam) are Vedas śruti works attached to the (hymns and mantras) of the Rigveda, Samaveda, Yajurveda, and Atharvaveda Vedas. They are a secondary layer or classification of Sanskrit texts embedded within each Veda, which explain and instruct on the performance of Yajna (in which the related Samhitas are recited). In addition to explaining the symbolism and meaning of the , Brahmana literature also expounds scientific knowledge of the Vedic period, including observational astronomy and, particularly in relation to altar construction, geometry. Divergent in nature, some Brahmanas also contain mystical and philosophical material that constitutes and .
Each Veda has one or more of its own Brahmanas, and each Brahmana is generally associated with a particular Shakha or Vedic school. Less than twenty Brahmanas are currently extant, as most have been lost or destroyed. Dating of the final codification of the Brahmanas and associated Vedic texts is controversial, as they were likely recorded after several centuries of oral transmission.[Klaus Klostermaier (2007), A Survey of Hinduism, Third Edition, State University of New York Press, , page 47] The oldest Brahmana is dated to about 900 BCE, while the most recent are dated to around 700 BCE.[Michael Witzel, "Tracing the Vedic dialects" in Dialectes dans les litteratures Indo-Aryennes ed. Caillat, Paris, 1989, 97–265.][Biswas et al (1989), Cosmic Perspectives, Cambridge University Press, , pages 42–43]
Nomenclature and etymology
Brahmana (or
Brāhmaṇam,
Sanskrit: ब्राह्मणम्) can be loosely translated as '
of sacred knowledge or
doctrine' or '
Brahmin explanation'.
According to the Monier-Williams Sanskrit dictionary, 'Brahmana' means:
-
'Explanations of sacred knowledge or doctrine especially for the use of the Brahmin in their Yajna'.
-
'The Brāhmaṇa portion of the Vedas (as distinct from its Samhita and Upanishads portion) and consisting of a class of works called Brāhmaṇas (they contain rules for the employment of the Mantras or hymns at various sacrifices, with detailed explanations of their origin and meaning and numerous old legends)'.
-
According to 'Sayana to contain two parts: 1. vidhi, rules or directions for sacrificial rites and 2. artha-vāda, explanatory remarks'.
Etymology
Martin Haug states that
Etymology, 'the word 'Brahmana' is derived from
Brahmin which properly signifies the
Brahman priest who must know all
Vedas, and understand the whole course and meaning of the
Yajna... the
dictum of such a Brahma priest who passed as a great authority, was called a Brahmanam'.
Synonyms
S. Shrava states that
of the word 'Brahmana' include:
-
Vyakhyana: In Brahmana works such as the Shatapatha Brahmana (6.7.4.6),
-
Pravachana': Another 'synonym of the brahmana word is pravachana'. Definitions of 'Pravachana' (प्रवचन) include 'expounding', 'teaching', 'exposition', and 'oral instruction'.
-
Vijnayate: Is 'used to denote a reference from a brahmana work. The word has first of all been used in the Gopatha Brahmana'. Definitions of 'Vijnayate' include 'It is a fact that...' and 'be distinguished or discerned'.
Overview
R. Dalal states that the 'Brahmanas are texts attached to the
hymns –
Rigveda,
Samaveda,
Yajurveda and
Atharvaveda Vedas – and provide explanations of these and guidance for the priests in
Yajna rituals'.
S. Shri elaborates, stating 'Brahmanas explain the hymns of the
and are in both prose and verse form... The Brahmanas are divided into Vidhi and Arthavada. Vidhi are commands in the performance of Vedic
Yajna, and Arthavada praises the rituals, the glory of the Devas and so on. The belief in
reincarnation and transmigration of soul started with the Brahmanas... The Brahmana period ends around 500 BCE with the emergence of
Buddhism and it overlaps the period of
,
,
and the first
Upanishads'.
M. Haug states that the 'Veda, or scripture of the Brahmans, consists, according to the opinion of the most eminent divines of Hindustan, of two principal parts, viz. Mantra Rigveda, Yajurveda, Samaveda, and Atharvaveda) has a Mantra, as well as a Brahmana portion. The difference between both may be briefly stated as follows: That part which contains the sacred prayers, the invocations of the different deities, the sacred verses for chanting at the Yajna, the sacrificial formulas is called Mantra... The Brahmanam part always presupposes the Mantra; for without the latter it would have no meaning... they speculations on the meaning of the mantras, gives precepts for their application, relates stories of their origin... and explains the secret meaning of the latter'.
Julius Eggeling states that 'While the Brâhma nas are thus our oldest sources from which a comprehensive view of the Yajna can be obtained, they also throw a great deal of light on the earliest Metaphysics and Linguistics speculations of the Hindus. Another, even more interesting feature of these works, consists in the numerous scattered through them. From the archaic style in which these tales are generally composed, as well as from the fact that not a few of them are found in Brâhma nas of different Shakha and Vedas, though often with considerable variations, it is pretty evident that the ground-work of many of them goes back to times preceding the composition of the Brâhma nas'.
The Indira Gandhi National Centre for the Arts (IGNCA) states that while 'the Upanishads speculate on the nature of the universe, and the relationship of the one and the many, the immanent and transcendental, the Brahmanas make concrete the world-view and the concepts through a highly developed system of ritual-yajna. This functions as a strategy for a continuous reminder of the inter-relatedness of man and nature, the five elements and the sources of energy'.
Performance of rituals
The Brahmanas are particularly noted for their instructions on the proper performance of rituals, as well as explanations on the symbolic importance of sacred words and ritual actions.
[ Brahmana Encyclopædia Britannica (2013)] Academics such as P. Alper, K. Klostermaier and
Max Muller state that these instructions insist on exact pronunciation (accent),
[The pronunciation challenge arises from the change in meaning, in some cases, if something is pronounced incorrectly; for example hrA, hrada, hradA, hradya, hrag, hrAm and hrAsa, each has different meanings; see Harvey P. Alper (2012), Understanding Mantras, Motilal Banarsidass, , pages 104–105] Vedic meter (छन्दः, meters), precise pitch, with coordinated movement of hand and fingers – that is, perfect delivery.
[Klaus Klostermaier (1994), A Survey of Hinduism, Second Edition, State University of New York Press, , pages 67–69][Max Muller, , page 147] Klostermaier adds that the Satapatha Brahamana, for example, states that verbal perfection made a mantra infallible, while one mistake made it powerless.
Scholars suggest that this orthological perfection preserved Vedas in an age when writing technology was not in vogue, and the voluminous collection of Vedic knowledge were taught to and memorized by dedicated students through Svādhyāya, then remembered and verbally transmitted from one generation to the next.
[Gavin Flood (Ed) (2003), The Blackwell Companion to Hinduism, Blackwell Publishing Ltd., , pages 67–69] It seems breaking silence too early in at least one ritual is permissible in the Satapatha (1.1.4.9), where 'in that case mutter some Rik
Vishnu; for Vishnu is the sacrifice, so that he thereby regains obtains a hold on the
Yajna, and penance is there by done by him'.
The Nirukta
Recorded by the
Yaska, the
Nirukta, one of the six
or 'limbs of the Vedas' concerned with correct
etymology and interpretation of the
Vedas, references several Brahmanas to do so. These are (grouped by Veda):
|
| Rigveda | Aitareya and Kausitaki | |
| Samaveda | Sadvimsa, Mantra, and Daivata | The Mantra Brahmana is from the first two chapters of the Chandogya Brahmana. |
| Yajurveda | Shatapatha | There are two versions or recensions by different : Madhyandina and Kanva Shakha.
Both apply to the Śukla (White) Yajurveda. |
| Taittiriya | Applies to the Krishna (Black) Yajurveda |
| Atharvaveda | Gopatha Brahmana | The only surviving (i.e. extant) Brahmana of this Vedas. |
Commentaries of Sayana
The 14th Century
Sanskrit scholar
Sayana composed numerous commentaries on
Vedas literature, including the
, Brahmanas,
, and
Upanishads. B.R. Modak states that 'king Bukka 1356–1377 requested his preceptor and minister Madhavacharya to write a commentary on the Vedas, so that even common people would be able to understand the meaning of the Vedic Mantras. Madhavacharya told him that his younger brother Sayana was a learned person and hence he should be entrusted with the task'.
Modak also lists the Brahmanas commented upon by Sayana (with the exception of the Gopatha):
|
| Rigveda | Aitareya | |
| Samaveda | Panchavimsha, Sadvimsa, Samavidhana, Arsheya, Daivata, Chandogya, Samhitopanishad, Vamsha | All 8 Brahmanas are of the Kauthuma Shakha. |
| Yajurveda | Taittirita, Shatapatha (Mâdhyandina recension) | |
| Atharvaveda | Gopatha Brahmana | See the main article on the Gopatha Brahmana. |
| Note: It seems only a few commentaries of Sayana have been translated into English. |
Abbreviations and schools
For ease of reference, academics often use common
to refer to particular Brahmanas and other Vedic, post-Vedic (e.g.
Puranas), and
Sanskrit literature. Additionally, particular Brahmanas linked to particular Vedas are also linked to (i.e. recorded by) particular
or schools of those Vedas as well. Based on the abbreviations and Shakhas provided by works cited in this article (and other texts by Bloomfield, Keith, W. D, Whitney, and H.W. Tull),
extant Brahmanas have been listed below, grouped by
Vedas and
Shakha. Note that:
-
"--" indicates the abbreviation or school has not been provided or found
-
There are variations of how the translated names of Vedas, Shakhas, and Brahmanas are spelt
-
Lost or fragmentary Brahmanas (e.g. the Kathaka Brahmana, KathB) have not been listed (see the section of Lost Brahmanas, below)
|
|
| Aitareya | AB, AiB | Shakala Shakha | Panchavimsha c | PB | Kuthuma-Ranayaniya / Tandin | Shatapatha f | SB, CB | Mâdhyandina | Gopatha Brahmana | GB | Paippalada and Shaunaka |
| Kausitaki / Samkhyana b | KB | Baskala | Tandya Brahmana c | TMB, PB | Shatapatha f | SBM, MSB, CB | |
| | Sadvimsa c | SB, SadvB | Kauthuma | Shatapatha f | SBK, CBK | Kanva |
| Adbhuta c | AdB | Taittiriya | TB | Taittiriya |
| Samavidhana | Svidh, SVB | Taittiriya Chardi | – |
| Pravargya g | |
| Daivata d | DB | Vadhula – Anvakhyana h | VadhAnva | Vadhula |
| Samhitopanishad | Samhitopanisad.B | |
| Arsheya | -- |
| Vamsha | VB |
| Chandogya e | – |
| Mantra e | MB, SMB |
| Jaiminiya | JB, Jaim. Br. | Jaiminiya |
| Jaiminiya Arsheya | -- |
a: The Śukla (White) Yajurveda referred to by the Shatapatha Brahmana is the Vajasaneyi Samhita (Mâdhyandina recension: VS, Vag. S.; Kanva recension: VSK). The Krishna (Black) Yajurveda referred to by the Taittiriya Brahmana is the Taittiriya Samhita (TS).
b: The Kausitaki and Samkhyana are generally considered to be the same Brahmana. Also called the Cankhayana Brahmana.
c: The Panchavismsha and Tandya are the same Brahmana. The Sadvimsa Brahmana is considered to be an appendix to the Panchavismsha / Tandya Brahmana. The Adbhuta Brahmana is from the last part of the Sadvimsa Brahmana and deals with 'omens and supernatural things'.
d: Also called the Devatadhyaya Brahmana.
e: The Mantra Brahmana (also called the Samaveda-Mantrabrahmana, SMB) is from the first two chapters of the Chandogya Brahmana (also called the Chandogyaopanishad and the Upanishad Brahmana); the remaining chapters of the Chandogya Brahmana form the Chandogya Upanishad.
f: Also called the Catapatha Brahmana (CB; this abbreviation also denotes the Mâdhyandina recension)
g: Part of the Taittiriya Aranyaka; explains the Pravargya rite. Generally not considered a Brahmana-proper, although it has been published as one.
h: Linked with the Krishna (Black) Yajurveda, it is 'actually part of the Vadhula Shrauta Sutra'. |
Recensions by Disciples of Vyasa
S. Sharva states that in 'the brahmana literature this word 'brahmana' has been commonly used as detailing the ritualism related to the different sacrifices or
... The known
i.e. of the
Vedas, all had separate brahmanas. Most of these brahmanas are not extant....
Panini differentiates between the old and the new brahmanas... he Was it when
Vyasa had propounded the Vedic recensions? The brahmanas which had been propounded prior to the exposition of recensions by
Rigveda
The Aitareya, Kausitaki, and Samkhyana Brahmanas are the two (or three) known extant Brahmanas of the
Rigveda. A.B. Keith, a translator of the Aitareya and Kausitaki Brahmanas, states that it is 'almost certainly the case that these two [Sankhyayana Brahmanas]] represent for us the development of a single tradition, and that there must have been a time when there existed a single... text from'.
Although S. Shrava considers the Kausitaki and Samkhyana Brahmanas to be separate although very similar works,
M. Haug considers them to be the same work referred to by different names.
Aitareya Brahmana
As detailed in the main article, the Aitareya Brahmana (AB) is ascribed to the sage Mahidasa Aitareya of the
Shakala Shakha (Shakala school) of the
Rigveda, and is estimated to have been recorded around 600-400
Common Era.
It is also linked with the Ashvalayana Shakha.
The text itself consists of eight
pañcikās (books), each containing five
adhyayas (chapters), totaling forty in all. C. Majumdar states that 'it deals principally with the great Soma sacrifices and the different ceremonies of royal inauguration'.
Haug states that the legend about this Brahmana, as told by Sayana, is that the 'name "Aitareya" is by Indian tradition traced to Itara... An ancient Rishi had among his many wives one who was called Itara. She had a son Mahidasa by name i.e.... The Risi preferred the sons of his other wives to Mahidasa, and went even so far as to insult him once by placing all his other children in his lap to his exclusion. His mother, grieved at this ill-treatment of her son, prayed to her family deity ( Kuladevata), and the Earth (Bhumi), who appeared in her celestial form in the midst of the assembly, placed him on a throne ( simhasana), and gave him as a token of honour for his surpassing all other children in learning a boon (vara) which had the appearance of a Brahmana i.e.'.
Kausitaki / Samkhyana Brahmana
The Indira Gandhi National Centre for the Arts (IGNCA) states that the 'Kaushitaki Brahmana is associated with Baskala
Shakha of the
Rigveda and is also called Sankhyayana Brahmana. It is divided into thirty chapters adhyayas and 226 Khandas. The first six chapters dealing with food sacrifice and the remaining to Soma sacrifice. This work is ascribed to
Sankhyayana or Kaushitaki'.
S. Shrava disagrees, stating that it 'was once considered that the Kaushitaki or Samkhayana was the name of the same brahmana... but differs, though slightly, from the Kaushitaki Brahmana'.
C. Majumdar states that it 'deals not only with the Soma, but also other sacrifices'.
Keith estimates that the Kaushîtaki-brâhmana was recorded around 600–400 BCE, adding that it is more 'scientific' and 'logical' than the Aitareya Brahmana, although much 'of the material of the Kausitaki, and especially the legends, has been taken over by the Brahmana from a source common to it and the Aitareya, but the whole has been worked up into a harmonious unity which presents no such irregularities as are found in the Aitareya. It is clearly a redaction of the tradition of the school made deliberately after the redaction of the Aitareya'.
Kaushitaki Brahmana Upanishad
Max Müller states that the Kaushitaki Upanishad – also called the
Kaushitaki Brahmana Upanishad (KBU) – 'does not form part of the Kaushîtaki-brâhmana in 30 adhyâyas which we possess, and we must therefore account for its name by admitting that the
Aranyaka, of which it formed a portion, could be reckoned as part of the Brâhmana literature of the
Rigveda (see Aitareya-âranyaka, Introduction, p. xcii), and that hence the
Upanishads might be called the Upanishad of the Brâhmana of the Kaushîtakins'.
Samaveda
W. Caland states that of the
Samaveda, three
(schools or branches) 'are to be distinguished; that of the Kauthumas, that of the Ranayaniyas, and that of the Jaiminiyas'.
Panchavimsha / Tandya Brahmana
Willem Caland states that the Panchavimsha / Tandya Brahmana of the Kauthuma
Shakha consists of 25 prapathakas (books or chapters).
C. Majumdar states that it 'is one of the oldest and most important of Brahmanas. It contains many old legends, and includes the
Vratyastoma, a ceremony by which people of non-Aryan stock could be admitted into the Aryan family'.
Sadvimsa Brahmana
The Sadvimsa Brahmana is also of the Kauthuma Shakha, and consists of 5 adhyayas (lessons or chapters). Caland states it is 'a kind of appendix to the Panchavimsha, reckoned as its 26th book or... The text clearly intends to supplement the Pancavimsabrahmana, hence its desultory character. It treats of the
Subrahmanya formula, of the one-day-rites that are destined to injure (
abhicara) and other matters. This brahmana, at least partly, is presupposed by the Arseyakalpa and the Sutrakaras'.
Adbhuta Brahmana
Caland states that the Adbhuta Brahmana, also of the Kauthuma Shakha, is the 'latest part i.e., that which treats of Omina and Portenta
Majumdar agrees.
Samavidhana Brahmana
Caland states that the Samavidhana Brahmana of the Kauthuma Shakha is 'in 3 prapathakas books... its aim is to explain how by chanting various samans hymns
some end may be attained. It is probably older than one of the oldest dharmasastras, that of Gautama'.
M. S. Bhat states that it is not properly a Brāhmaṇa text, but belongs to the Vidhāna literature.
Daivata Brahmana
Caland states that the Daivata Brahmana of the Kauthuma Shakha is 'in 3 prapathakas books... It deals with the deities to which the samans are addressed'.
Dalal adds that the 'first part of the Devatadhyaya is the most important as it provides rules to determine the deities to whom the samans are dedicated. Another section ascribes colours to different verses, probably as aids to memory or for meditation... It includes some very late passages such as references to the four yugas or ages'.
Samhitopanishad Brahmana
Caland states that the Samhitopanishad Brahmana of the Kauthuma Shakha is 'in 5 khandas books... It treats of the effects of recitation, the relation of the saman hymns and the words on which it is chanted, the
daksinas to be given to the religious teacher'.
Dalal agrees, stating that it 'describes the nature of the chants and their effects, and how the riks or Rig Vedic verses were converted into samans. Thus it reveals some of the hidden aspects of the
Samaveda'.
Arsheya Brahmana
Caland states that the Arsheya Brahmana of the Kauthuma Shakha is ''in 3 prapathakas books... This quasi-brahmana is, on the whole, nothing more than an anukramanika, a mere list of the names of the samans hymns occurring in the first two ganas of'.
The nature of the ganas noted are discussed in the same text. As illustrated below, this Brahmana is virtually identical to the Jaiminiya Arsheya Brahmana of the Jaiminiya
Shakha.
Vamsha Brahmana
Caland states that the Vamsha Brahmana of the Kauthuma Shakha is 'in 3 khandas books... it contains the lists of teachers of the Samaveda'.
Notably, Dalal adds that of the 53 teachers listed, the 'earliest teacher,
Kashyapa, is said to have received the teaching from the god,
Agni'.
Jaiminiya Brahmana
It seems that this Brahmana has not been fully translated to date, or at least a full translation has not been made available.
S. Shrava states that the Jaiminiya Brahmana of the Jaiminiya Shakha, also called the T alavakara Brahmana, 'is divided into 1348 khandas verses... Many of the sentences of this brahmana are similar to those found in Tamdya, Sadavimsam, Satapatha Brahmanas and the Taittirya Samhita Krishna/Black. Many of the hymns are found for the first time in it. Their composition is different from that available in Vedic literature. Most of the subjects described in it are completely new and are not found in other bramanas like Tamdya, etc... In the beginning khandas, details of daily oblation to the sacrificial fire are described... This brahmana was compiled by Jaimini a famous preceptor of Samaveda and the worthy disciple of Vyasa and his disciple Talavakara'.
Jaiminiya Arsheya Brahmana
Dalal states that the Jaiminiya Arsheya Brahmana of the Jaiminiya Shakha 'is similar to the Arsheya Brahmana of the Kauthuma school but for the fact that the names of the
in the two are different. Unlike the Kauthuma texts, this lists only one rishi per saman'.
Jaiminiya Upanishad Brahmana
As detailed in the main article, also called the
Talavakara Upanishad Brahmana and
Jaiminiyopanishad Brahmana, it is considered an
Aranyaka – not a Brahmana – and forms part of the
Kena Upanishad.
Chandogya Brahmana
The Indira Gandhi National Centre for the Arts (IGNCA) states that the Chandogya Brahmana, also called the
chanddogyopanishad Brahmana, 'is divided into ten prapathakas (chapters). Its first two prapathakas (chapters) form the Mantra Brahmana (MB) and each of them is divided into eight khandas (sections). Prapathakas 3–10 form the Chandogya Upanishad'.
K.G. Witz states it is of the Kauthuma Shakha (see below).
Mantra Brahmana
K. G. Witz states that the Mantra Brahmana is 'a text in two chapters which mostly give Vedic Mantras which should be used in rites such as for birth and marriage. The combined text with is also called the Upanishad Brahmana and is one of the eight canonical Brahmanas of the Kauthumas. The fact that the Upanishad was combined with the Mantra Brahmana into a single text is significant. Just as everyone in society is blessed and made part of the overall divine societal, social and world order by the household rites in the Mantra Brahmana, so everyone can direct his life toward the Infinite Reality by the numerous upasanas and vidyas of the Chandogya Upanishad.'
R. Mitra is quoted as stating that of 'the two portions differ greatly, and judged by them they appear to be productions of very different ages, though both are evidently relics of pretty remote antiquity. Of the two chapters of the Khandogya-Brahmana Chandogya, the first includes eight suktas hymns on the ceremony of marriage and the rites necessary to be observed at the birth of a child. The first Sukta is intended to be recited when offering an oblation to Agni on the occasion of a marriage, and its object is to pray for prosperity on behalf of the married couple. The second prays for a long life, kind relatives, and a numerous progeny i.e.. The third is the marriage pledge by which the couple bind themselves to each other. Its spirit may be guessed from a single verse. In talking of the unanimity with which they will dwell, the bridegroom addresses his bride, "That heart of thine shall be mine, and this heart of mine shall be thine" as'.
Yajurveda
Śukla (White) Yajurveda: Shatapatha Brahmana
The 'final form' of the Satapatha Brahmana is estimated to have been recorded around 1000–800 BCE, although it refers to
Astronomy phenomena dated to 2100 BCE, and, as quoted above, historical events such as the drying up of the
Sarasvati River, which is believed to have occurred around 1900 BCE.
It provides
Science knowledge of
geometry and observational astronomy from the
Vedic period, and is considered significant in the development of
Vaishnavism as the possible origin of several
Puranas legends and
of the
Rigveda god
Vishnu, all of which (
Matsya,
Kurma,
Varaha,
Narasimha, and
Vamana) are listed in the
Dashavatara.
Moriz Winternitz states that this Brahmana is 'the best known, the most extensive, and doubtless, also on account of its contents, the most important of all the Brahmanas'.
-
Mâdhyandina recension: Ascribed to Yajnavalkya Vājasaneya, it consists of 14 khandas ('books') which can be divided into two major parts. The first nine khandas are commentaries of the corresponding samhita of the Śukla (white) Yajurveda. The final five khandas cover supplementary and ritualistically newer material; and the final book constitutes the Brihadaranyaka.
-
Kanva recension: Ascribed to Adi Shankara, it consists of 17 khandas. The IGNCA adds that 'the division of Kandika verses is more rational in the Kanva text than in the other... The name 'Satapatha', as Eggeling has suggested, might have been based on the number of Adhyayas chapters in the Madhyandina which is exactly one hundred. But the Kanva recension, which has one hundred and four Adhyayas is also known by the same name. In Indian tradition words like 'sata' and 'sahasra', indicating numbers, do not always stand for exact numbers'.
Krishna (Black) Yajurveda: Taittiriya Brahmana
Ascribed to the sage Tittiri (or Taittiri), the Taittiriya Brahmana of the Taittiriya Shakha consists of three
Ashtakas (books or parts) of commentaries on the performance of
Vedas Yajna,
astronomy, and information about the gods. It is stated by the Indira Gandhi National Centre for the Arts (IGNCA) to be 'mixed of
and Brahmans... composed in poetic and prose manner'.
M. Winternitz adds that the "Taittiriya-Brahmana of the Black Yajurveda is nothing but a continuation of the Taittiriya-Samhita, for the Brahmanas were already included in the Samhitas of the Black Yajurveda. The Taittiriya-Brahmana, therefore, contains only later additions to the Samhita."
According to the Monier-Williams Sanskrit Dictionary, Taittiri was a disciple of Yaska (300–400 BCE),
Taittiriya Chardi
Although the Taittiriya Chardi Brahmana is mentioned (i.e. listed) by academics such as S. Shri
and S.N. Nair,
no further information could be found.
Taittiriya Pravargya
The Taittiriya Pravargya is a commentary on the Pravargya ritual, contained in the Taittiriya Aranyaka. This is not listed or referred to as a Brahmana in the works cited.
Vadhula – Anvakhyana
Dalal states that the Vadhula (or Anvakhyana) Brahmana of the Vadhula
Shakha is 'a Brahmana type of text, though it is actually part of the Vadhula Shrauta Sutra'.
However, B.B. Chaubey states that about 'the nature of the text there has been confusion whether
VadhAnva Vadhula is a Brahmana, or an Anubrahmana 'work,
or an Anvakhyana 'explanation.
When Caland found some newly discovered MSS manuscript of the Vadhula School he was not sure about the nature of the text. Because of the composite nature of the MS manuscript he took the text as part of the Srautasurta of the Vadhulas. However, he was not unaware of the Brahmanic character of the text... according to Caland, the word Anvakhyana was given as a specific name to the Brahmanas, or Brahmana-like passages of the Vadhulasutra'.
Atharvaveda
samhita page.]]According to M. Bloomfield, the 9
– schools or branches – of the
Atharvaveda are:
-
Paippalada, Paippaladaka, Paippaladi, Pippalada, or Paopalayana: A 'patronymic derived from the name of a teacher Pippaladi'.
-
Tauda, Taudayana, Stauda, or Staudayana: There is 'nothing to the real history of the name'.
-
Mauda or Maydayana
-
Saunakiya, Shaunaka, or Saunakin
-
Jajala: 'The acarya eponymous of the school seems to have been Jajali, as reported by the Mahabhasya'.
-
Jalada or Jaladayana
-
Brahmavada
-
Devadarsa or Devadarsin
-
Caranavaidya
Gopatha Brahmana
Bloomfield states that the
Gopatha Brahmana 'does not favour us with a report of the name of its author or authors. it is divided into two parts, the purva-brahmana in five prapathakas (chapters), and the uttara-brahmana in six prapathakas. The purva shows considerable originality, especially when it is engaged in the glorification of the
Atharvan and its priests; this is indeed its main purpose. Its materials are by no means all of the usual Brahmana-character; they broach frequently upon the domain of
Upanishads... The uttara has certainly some, though probably very few original sections'.
S.S. Bahulkar states that the 'Gopatha Brahmana (GB.) is the only brahmana text of AV Dalal agrees, stating the 'aim of this Brahmana seems to be to incorporate the Atharva Veda in the Vedic ritual, and bring it in line with the other three Vedas. This Brahmana is the same for the Paippalada and Shaunaka shakhas, and is the only existing Brahmana of the Artharva Veda'.
Lost Brahmanas
Martin Haug states that there 'must have been, as we may learn from Panini and Patanjali's Mahabhasya, a much larger number of Brahmanas belonging to each Vedas; and even Sayana, who lived only about four now hundred years ago, was acquainted with more than we have now'.
S. Shrava states that 'Innumerable manuscripts of the valuable Vedic literature have been lost due to atrocities of the rulers and invaders, ravages of time, and utter disregard and negligence. These factors contributed to the loss of hundreds of manuscripts. Once their number was more than a few hundred. Had these been available today the ambiguity in the interpretation of Samhita could not have crept in'.
Rigveda
|
| Paimgi, Paimgya, Paimgayani | Also referred to as 'Madhuka' by the Brhaddevata. Referenced in other Sanskrit texts such as the Nidana Sutra, as well as the Kaushitaki, Shatapatha, and Aitareya Brahmanas. |
| Bahvricha | Possibly a sub-division or recension related to the Mandukya Upanishad. Referenced in other Sanskrit texts such as the Apastamba Srauta Sutra, and in commentaries such as by Devapala on the Kathaka Grihya Sutra, and by Sabara on the Mimasa Darsana. |
| Asvalayana | Possibly considered the same as the Aitareya Brahmana. Referenced by 'Raghunandana in the Malamasa Prakarana of his Smrititattva'. |
| Galava Brahmana | One of the five Shakala Shakha recensions of the Rigveda. The sage Galava, who prepared the 'proper sequences of the readings from the Rigveda' was also known as Babhravya, and is mentioned in Sanskrit texts such as the Pratishakhyas, Nirukta, and Brihaddevata. |
Samaveda
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| Bhallavi | Recorded by the sage Bhallavi. 'A sruti of Bhallavi recension is available in Suresvara's Brihadaranyaka Upanishad' (219). Also referred to in Adi Shankara's commentary on the Brahma Sutras, amongst other Sanskrit works. |
| Kalabavi | A recension of the Samaveda. Quoted in works such as the Upagrantha Sutra. |
| Rauruki | Referred to in works such as Gobhila Grihya Sutra and the commentary of Sayana on the Tamdya Brahmana (also known as the Panchavimsha Brahmana). |
| Satyayana | Referred to by Jayaditya. |
| Talavakara | Recorded by the sage Telavakara. Possibly a recension of the Jaiminiya Brahmana or the same text named after a different Rishi. |
Yajurveda
|
| Charaka | Main Brahmana of the Charaka recension of the Yajurveda. Similar to the Maitrayaniya Upanishad, referred to in works such as the commentary of Devaraja Yajva on the Nighantu. |
| Svetasvatara | This is 'a sub-division of the according to Shaunaka'. The Shvetashvatara Upanishad is from the Aranyaka of this Brahmana. |
| Kathaka | This is 'a sub-division of the Charaka recension of the Yajurveda. Kathas were northern Charakas'. Referred to in works such as the Kathaka Samkalana. and portions have been published by Willem Caland and Schroeder. |
| Maitrayani | Recorded by the sage Maitrayani. Referred to in works such as the Baudhayana Srauta Sutra. |
| Jabala | Recorded by Acharya Mahasala Satyakama Jabala, a disciple of Yajnavalkya (see also Jabala Upanishad). |
| Khandikeya | A division of the Taittiriya school. Referenced by the Bhashika Sutra. |
| Aukheya | Referred to in the Bhashika Sutra. |
| Haridravika | Referred to in the commentary of Sayana on the Rigveda. |
| Tumburu | Recension of both the Yajurveda and Samaveda. Referred to in the Mahabhashya by Patañjali. |
| Ahvaraka | This is 'a sub-division of the Charakas'. Referred to in works such as the Sampradaya Paddhati. |
| Kankati | Referred to in the Apastamba Srauta Sutra. |
| Baral | A division of the Mudgal. Referred to in works such as the Manava and Bharadvaja Sutra |
|-
| Chhagaleya
|A division of the Taittiriya school. Referred to in works such as the Baudhayana Srauta Sutra.
|}
Unknown
The Brahmanas listed below are often only mentioned by name in other texts without any further information such as what Veda they are attached to.
|
| Aruneya | Referred to in the Tantra Varttika. |
| Saulabha | Possibly a recension of the Rigveda. Referred to in the Samkhyana Grihya Sutra, Asvalayana Grihya Sutra, and Kaushitaki Brahmana. |
| Sailali | Referred to in the Apastamba Srauta Sutra. |
| Parasara | Possibly a recension of the Rigveda. Referred to in the Mahabhasya. |
| Mashasaravi | Referred to in works such as the Ganapatha by Pāṇini |
| Kapeya | Referred to in the Satyashada Srauta Sutra. |
| Rahasyamnaya | Referred to in the Smriti Ratnakara. |
| Nirukta | Referred to in the Taittiriya Upanishad (see also the Nirukta). |
| Anvakhyana | Referred to by Willem Caland, who published extracts in the fourth volume of Acta Orientalia in 1926. This is available in German. |
| Bashkala | Referred to in a list of manuscripts in the library of Kavindracharya Saravati. |
| Mandukeya |
| Trikharvva | Recensions mentioned by Sayana. |
| Karadvisha |
Manuscripts and translations
Rigveda
Yajurveda
|
| Shatapatha (Mâdhyandina) | archive.org: Part , , and | Gretil (e-text): Part One, Two, Three, Four Five, Six, Seven, Eight, Nine, Ten, Eleven, Twelve (N/A), Thirteen, Fourteen | Sacred-Texts.com (e-texts) |
| Vedavid.org (e-text)
TITUS (e-text) | Archive,org: Part , , , , and |
| Shatapatha (Kanva) | | | |
| Taittiriya | archive.org: , | TITUS (e-text) | SAKSHI: Volume 1, Volume 2 |
| Taittiriya Chardi | | | |
| Vadhula – Anvakhyana | | | |
Atharvaveda
Lost Brahmanas (fragments)
|
| Ahvaraka, Kaukati, Kalabavi, Caraka, Chagaleya, Jabali, Jaiminya, Pamgayanu, Bhallavi, Masasaravi, Maitrayaniya, Rauruki, Satyayana, Sailali, Svetasvatara, and Haridravika. | (B. Ghosh) |
See also
External links
