See discussions, stats, and author profiles for this publication at: https://www.researchgate.

net/publication/377407536

Some curious statements in the Taittirīya Brāhmaṇa

Article · January 2024

CITATIONS READS
0 6

1 author:

Sundareswaran N. K.
University of Calicut
23 PUBLICATIONS 1 CITATION

SEE PROFILE

All content following this page was uploaded by Sundareswaran N. K. on 15 January 2024.

The user has requested enhancement of the downloaded file.

 $

Some curious statements in the Taitt¢riya Br¡hma¸a

Dr. N. K. Sundareswaran1

The Br¡hma¸a texts of Vedic literature are very important source books of
Indian culture. Apart from being the earliest records of exegetical tradition of
India2, these are the rich sources of historical, mythological, religious, linguistic
and literary information of an important transmission period of Indian culture.
This importance is further amplified by the fact that Indian culture is unique in its
multifarious and polychromatic nature. The early Br¡hma¸a texts like the
Aitareya, áatapatha and the Tiattir¢ya contain many mythological presentations
which carry much significance from the point of view of anthropology as well as
comparative mythology and religion. Moreover these texts contain traces of
etymological tradition of India. But the tenor and approach of these are such that
it is very difficult to make out any thing solid and concrete. Primarily aimed to be
the manuals of sacrificial rituals, these are neither the mere practical manuals nor
the mere literary interpretations of mantra-s used for sacrificial rites. Wild
imagination, giving random etymologies for words and intertwining these with
myths, and symbolising and de-symbolising things, images and ideas are the very
nature of the Br¡hma¸a texts.
Here in this paper, an attempt is made to classify and analyse some curious
statements in the Taittir¢yabrahma¸a, which, mostly occur as concluding remarks
of passages dealing with some particular act in some sacrificial ritual. But one can
treat them as separate statements, as these could be taken as justifying rationales
behind the particular sacrificial act (It is interesting to note that the events or
natural phenomena or the things observed, are presented, sometimes as the results
of the particular sacrificial act). And most of these statements begin with the word
tasm¡t. These statements are called curious because these, in a manner apparently
unfitting to their context, reflect keen observations on natural phenomena, human
and animal behaviour, human physiology and other such various things.
1
Associate Professor and Head, Department of Sanskrit, University of Calicut, Kerala – 673635 ; Email:
nkswaran@gmail.com
2
These works are the very first commentaries, though not in the strict and fullest sense of the term, of the
mantra-s of the Samhit¡-s. Bha¶¶abh¡skarami¿ra defines them as ¥ÉÉÀhÉÆ xÉÉ¨É Eò¨ÉÇhɺiÉx¨ÉxjÉÉhÉÉ\SÉ ´ªÉÉJªÉÉxÉOÉxlÉ&*
 Here such statements are chosen that are a pointer to the social and cultural
history. All the Br¡hma¸a texts contain such statements in plenty. We have
chosen the Taittir¢yabrahma¸a, one of the important early Br¡hma¸a texts,
simply for the sake of convenience. Since in the Taittir¢ya recension of Yajurveda
the Mantra and Br¡hma¸a portions are intermixed, Taittir¢yasaÆhit¡ passages
also are brought to the purview of this paper.
These statements are representations of keen observations of things around.
The range of observed things is very wide. Also the angle from which these
observations are made varies widely, though generally they seem to be innocent.
A few statements are cited below to show their variety (the translations are
present author’s own).
1) {ÉixÉÒ Ê½þ {ÉÉ®úÒhÉÁºªÉä¶Éä* (iÉè. ºÉÆ. 6.2.1.1) (Wife indeed is the owner of all the
wealth in the house)3.
2) +lÉÉä nÚùiÉä¦ªÉ B´É xÉ ÊUôtiÉä* (iÉè. ¥ÉÉ.1.8.3.4) (Emissaries are allowed to move
freely (in a foreign country)).4
3) iɺ¨ÉÉiºÉ´ÉÇ B´É ¨ÉxªÉiÉä ¨ÉÉÆ |ÉiªÉÖnùMÉÉÊnùÊiÉ* (iÉè. ºÉÆ. 6.5.4.3) (Therefore every one thinks
that the sun has risen for him)
4) iɺ¨ÉÉuùiºÉ\VÉÉiÉRÂóMÉÉè®úʦÉÊVÉQÉÊiÉ* (iÉè. ºÉÆ.6.4.11.4) (Therefore cow smells (licks) the
new born calf)
5) iɺ¨ÉÉi{ÉÖ¯û¹É& {ɶÉÚxÉɨÉÊvÉ{ÉÊiÉ&* (iÉè. ºÉÆ. 5.3.1.5) ( Therefore man is the lord of all
animals)
6) iɺ¨ÉÉVVªÉä¹`Æö {ÉÖjÉÆ vÉxÉäxÉ ÊxÉ®ú´ÉºÉɪɪÉÎxiÉ* (iÉè. ºÉÆ.2.5.2.7) (Therefore the eldest son is
given a lion’s share of the paternal property.)

As has already been stated (and as we can see from the above) most of these
statements start with the word tasm¡t. Commentators different meanings for this
in different contexts. At some instances it is explained as ‘just as this is (so in the
sacrificial rite), so is this in the mundane world’ (iÉÆ SÉ ºÉÉä¨É®úºÉÆ ½þÉä¨ÉEòɱÉä nùɯû¨ÉªÉä
´ÉɪɴªÉ{ÉÉjÉä%´ÉxÉÒªÉ iÉäxÉ {ÉÉjÉähÉ VÉÖ½ÖþªÉÉiÉÂ* ªÉº¨ÉÉnäù´ÉÆ iɺ¨Éɱ±ÉÉäEäò%Ê{É nùÉä½þ{ÉÉjɨÉxªÉiÉ IÉÒ®ú{ÉÉjɨÉxªÉiÉÂ*)5. That

3
Bha¶¶abh¡skarami¿ra explains the term p¡r¢¸ahyasya as paritaÅ sarvato nahyate badhyate iti pari¸ad
g¤hamucyate ( i.e., he explains it as belonging to pari¸at, the house. He suggests another meaning for the
word pari¸at-‘a cart’).
4
This translation again has its basis in the commentary of Bha¶¶abh¡skarami¿ra.
5
iÉèÊkÉ®úҪɥÉÉÀhÉMÉiɺªÉ ‘iɺ¨ÉÉnùxªÉäxÉ {ÉÉjÉähÉ {ɶÉÚxÉ nÖù½þÎxiÉ* +xªÉäxÉ |ÉÊiÉMÉÞ¼hÉÎxiÉ*’( 1.4.1.6) <ÊiÉ ´ÉÉCªÉºªÉ ºÉɪÉhɦÉɹªÉ¨ÉÂ*

2
is, taking cue from a sacrificial practice, some practice or custom in the ordinary
life is explained.
Sometimes the Br¡hma¸a passage itself puts it the other way round. That is,
just like some thing is done in the mundane world, so is some other thing is done
in the sacrificial rite, the Br¡hma¸a states. For instance, in the Punar¡dh¡na rite,
the ¡dh¡namantra-s are ordained to be uttered feebly and the SviÀa¶ak¤nmantra is
to be uttered loudly. Here the Br¡hma¸a says that this is similar to the practice in
the ordinary world. If something precious is lost, people make a secret enquiry
without loudly declaring about the loss. But as soon as the lost thing is regained, it
is announced loudly. The passage runs as ªÉlÉÉä{ÉÉƶÉÖ xɹ]õʨÉSUôÊiÉ* iÉÉoùMÉä´É iÉiÉÂ* (iÉè. ¥ÉÉ.
1.3.1.5)…..ªÉlÉÉ xɹ]Æõ Ê´Ék´ÉÉ |ÉɽþɪÉʨÉÊiÉ* iÉÉoùMÉä´É iÉiÉÂ.6
At times the word tasm¡t is interpreted with a slight variation as ‘it is because
of this’, as is done by S¡ya¸a on the passage Taittir¢yabr¡hma¸a iɺ¨ÉÉiºjªÉxiÉ´ÉÇixÉÒ*
½þÊ®úhÉÒ ºÉiÉÒ ¶ªÉÉ´ÉÉ ¦É´ÉÊiÉ*….iɺ¨ÉÉkÉÉxiÉ& EÞò¹hÉ& ¶ªÉÉ´ÉÉä ¦É´ÉÊiÉ* (2.3.8.1). He writes +iÉ B´É
±ÉÉäEäò MÉ̦ÉhÉÒ ºjÉÒ iÉÉoùM´ÉhÉÉÇ où¶ªÉiÉä ….+iÉ B´É ±ÉÉäEäò ¨ÉÉMÉǸɨɮúÉäMɸɨÉÉÊnùxÉÉ iÉÉoùM´ÉhÉÉæ ¦É´ÉÊiÉ. At a few
instances it is used in the sense of ‘thence’.
Thus we can see that these statements are a result of keen observations on
various things around the world and an attempt to relate them with or explain
certain acts in the sacrificial rite. Such statements are collected here and classified
into different groups like those on 1) customs and practices, 2) customs which got
transformed later into code of conduct, 3) observations on human behaviour, 4)
observations on human physiology, and 5) animal behaviour. The list is not
exhaustive. And an analysis is attempted on some of them, as a detailed and
critical analysis of all of them is beyond the scope of this paper.
M¢m¡Æsaka-s, whose prime concern is the ritualistic interpretation of
Br¡hma¸a texts, have put forth their own views and hermeneutical devices to
interpret the Vedic passages dealing with rituals. But in this paper, an independent
reading is attempted since our aim entirely differs from theirs. The commentaries
of S¡ya¸¡c¡rya and Bha¶¶abh¡skarami¿ra are consulted wherever necessary, or
else, our interpretation would be baseless.
A classified list of such statements is given below.

6
iÉè. ¥ÉÉ. 1.3.1.6

3
 1) Customs and practices

1) iɺ¨ÉÉnÂù Êu®ú¼xÉÉä ¨ÉxÉÖ¹ªÉä¦ªÉ ={ÉÊ¿ªÉiÉä* |ÉÉiɶSÉ ºÉɪÉ\SÉ*….. iɺ¨ÉÉÎk®ú®ú¼xÉ& {ɶɴÉ& |Éä®úiÉä*

|ÉÉiÉ& ºÉRÂóMÉ´Éä ºÉɪɨÉÂ* (iÉè. ¥ÉÉ.1.4.9.2)
2) iɺ¨ÉÉuùiºÉ\VÉÉiÉÆ nù¶É ®úÉjÉÒxÉÇ nÖù½þÎxiÉ* (iÉè. ¥ÉÉ.2.1.1.3)
3) ªÉÉ´ÉÎnÂù¦É´Éê ®úÉVÉÉxÉÖSÉ®èú®úÉMÉSUôÊiÉ ºÉ´É榪ÉÉä ´Éè iÉä¦ªÉ +ÉÊiÉlªÉÎRÂóGòªÉiÉä* (iÉè. ºÉÆ. 6.2.1.2)
4) ªÉlÉÉ ½þ ´Éè ªÉÉä¹ÉÉ ºÉÖ´ÉhÉÈ Ê½þ®úhªÉÆ {Éä¶É±ÉÆ Ê¤É§ÉiÉÒ °ü{ÉÉhªÉɺiÉä* (iÉè. ¥ÉÉ.3.3.4.5)
5) iɺ¨ÉÉnÂù¥ÉÉÀhÉÉä xÉ {É®úÉäSªÉ&* (iÉè. ºÉÆ. 2.5.11.9)
6) iɺ¨ÉÉnÂù ÊuùxÉɨÉÉ ¥ÉÉÀhÉ&* (iÉè. ºÉÆ.6.3.1.3)
7) +{ÉÚiÉÉä Áä¹ÉÉä%¨ÉävªÉÉä ªÉÉä ʦɹÉEÂò* (iÉè. ºÉÆ.6.4.9.2)
8) iɺ¨ÉÉnäùEòÉä ¤É¼´ÉÒVÉÉǪÉÉ Ê´ÉxnùiÉä* (iÉè. ºÉÆ.6.5.1.4)
9) iɺ¨ÉÉnùxªÉäxÉ {ÉÉjÉähÉ {ɶÉÚxÉ nÖù½þÎxiÉ* +xªÉäxÉ |ÉÊiÉMÉÞ¼hÉÎxiÉ* (iÉè. ¥ÉÉ.1.4.1.6)
10) +lÉÉä +vÉÉæ ´ÉÉ B¹É +Éi¨ÉxÉ&* ªÉi{ÉixÉÒ* (iÉè. ¥ÉÉ.3.3.3.5)

2) Customs which transformed later into code of conduct

11) iɺ¨ÉÉi|ÉÉnùÉÊnùiªÉÖzÉÒªÉ ´Éxnù¨ÉÉxÉÉ ={ɺiÉÖ´ÉxiÉ& {ɶÉÚxÉ nÖù½þÎxiÉ* (iÉè. ¥ÉÉ.3.2.3.7)

12) ʽþxÉκiÉ ´Éè ºÉxvªÉvÉÒiɨÉÂ* (iÉè. ¥ÉÉ.1.4.5.1)
13) iɺ¨ÉÉi|Énù®úÉnÖùnùEòzÉÉSÉɨÉäiÉÂ* (iÉè. ¥ÉÉ.1.5.10.7)
14) iɺ¨ÉÉiºÉÖ´ÉhÉÈ Ê½þ®úhªÉÆ ¦ÉɪÉǨÉÂ* ºÉÖ´ÉhÉÇ B´É ¦É´ÉÊiÉ* BäxÉÆ Ê|ÉúªÉÉä MÉSUôÊiÉ xÉÉÊ|ɪɨÉÂ* (iÉè. ¥ÉÉ.
2.2.5.6)
15) iɺ¨ÉÉVVªÉä¹`Æö {ÉÖjÉÆ vÉxÉäxÉ ÊxÉ®ú´ÉºÉɪɪÉÎxiÉ* (iÉè. ºÉÆ.2.5.2.7)
16) {ÉixÉÒ Ê½þ {ÉÉ®úÒhÉÁºªÉä¶Éä* (iÉè. ºÉÆ. 6.2.1.1)
17) iɺ¨ÉÉÎiºjɪÉÉä ÊxÉÊ®úÎxpùªÉÉ +nùɪÉÉnùÒ®úÊ{É {ÉÉ{ÉÉi{ÉÖÄºÉ ={ÉκiÉiÉ®Æú ´ÉnùÎxiÉ* (iÉè. ºÉÆ. 6.5.8.2)
18) iɺ¨ÉÉnäùEòÉä uäù VÉɪÉä Ê´ÉxnùiÉä…..iɺ¨ÉÉzÉèEòÉ uùÉè {ÉiÉÒ Ê´ÉxnùiÉä* (iÉè. ºÉÆ. 6.5.4.3)
19) +lÉÉä nÚùiÉä¦ªÉ B´É xÉ ÊUôtiÉä* (iÉè. ¥ÉÉ.1.8.3.4)

3) Observations on human behaviour

20) ªÉlÉÉä{ÉÉƶÉÖ xɹ]õʨÉSUôÊiÉ* iÉÉoùMÉä´É iÉiÉÂ* (iÉè. ¥ÉÉ. 1.3.1.5)…..ªÉlÉÉ xɹ]Æõ Ê´Ék´ÉÉ
|ÉɽþɪÉʨÉÊiÉ* iÉÉoùMÉä´É iÉiÉÂ* (iÉè. ¥ÉÉ. 1.3.1.6)
21) ¤É½Öþ ´Éè ®úÉVÉxªÉÉä%xÉÞiÉÆ Eò®úÉäÊiÉ* ={É VÉɨªÉè ½þ®úiÉä* ÊVÉxÉÉÊiÉ ¥ÉÉÀhɨÉÂ* ´ÉnùiªÉxÉÞiɨÉÂ* (iÉè. ¥ÉÉ.
1.7.2.6)
22) iɺ¨ÉÉnÂùMÉɪÉxiÉÄ ÎºjɪÉ& EòɨɪÉxiÉä EòɨÉÖEòÉ BxÉÄ ÎºjɪÉÉä ¦É´ÉÎxiÉ* (iÉè. ºÉÆ.6.1.6.6)
23) iÉtnùÊiÉ{ÉzÉ +ɽÖþÊ®únRÂóEòɪÉǨÉɺÉÒÊnùÊiÉ* (iÉè. ºÉÆ.6.3.4.8)

4
24) iɺ¨ÉÉnäùEÆò ªÉxiÉÆ ¤É½þ´ÉÉä%xÉÖªÉÎxiÉ* (iÉè. ºÉÆ.6.5.1.4)
25) iɺ¨ÉÉi{ÉÖ¯û¹É& {ɶÉÚxÉɨÉÊvÉ{ÉÊiÉ&* (iÉè. ºÉÆ. 5.3.1.5)
26) iɺ¨ÉÉSUÅäô¹`ö¨ÉɪÉxiÉÆ |ÉlɨÉäxÉè´ÉÉxÉÖ¤ÉÖvªÉxiÉä* +ªÉ¨ÉÉMÉxÉÂ* +ªÉ¨É´ÉɺÉÉÊnùÊiÉ* EòÒÌiÉ®úºªÉ {ÉÚ´ÉÉÇMÉSUôÊiÉ
VÉxÉiÉɨÉɪÉiÉ& (iÉè. ¥ÉÉ.2.3.1.3)

4) Observations on human physiology

27) iɺ¨ÉÉpù®úÉ]äõ Eäò¶ÉÉ xÉ ºÉÎxiÉ* (iÉè. ¥ÉÉ. 2.1.2.2)

28) iɺ¨ÉÉnÂùMɦÉÉÇ +xɶxÉxiÉÉä ´ÉvÉÇxiÉä* (iÉè. ¥ÉÉ.2.1.2.9)
29) iɺ¨ÉÉiºjªÉxiÉ´ÉÇixÉÒ* ½þÊ®úhÉÒ ºÉiÉÒ ¶ªÉÉ´ÉÉ ¦É´ÉÊiÉ*….iɺ¨ÉÉkÉÉxiÉ& EÞò¹hÉ& ¶ªÉÉ´ÉÉä ¦É´ÉÊiÉ*
(2.3.8.1)
30) iɺ¨ÉÉk´ÉSÉÉ ¨ÉÉĺÉ\UôzɨÉÂ* (iÉè. ¥ÉÉ.3.2.8.4)
31) iɺ¨ÉÉiEäò¶Éè& ʶɮú¶UôzɨÉÂ* (iÉè. ¥ÉÉ.3.2.8.7)
32) iɺ¨ÉÉx¨ÉÉĺÉäxÉÉκlÉ UôzɨÉÂ* (iÉè. ºÉÆ. 2.6.3.4)
33) iɺ¨ÉÉiEäò¶Éè& ʶɮú¶UôzɨÉÂ* (iÉè. ºÉÆ. 2.6.3.5)
34) iɺ¨ÉÉx¨ÉÉĺÉäxÉÉκlÉ UôzɨÉÂ* (iÉè. ºÉÆ. 5.2.3.7)
35) iɺ¨ÉÉnÂùMɦÉÉÇ& |ÉÉ´ÉÞiÉÉ VÉɪÉxiÉä* (iÉè. ºÉÆ.6.1.2.3)
36) iɺ¨ÉÉnäùEò½þɪÉxÉÉ ¨ÉxÉÖ¹ªÉÉ ´ÉÉSÉÆ ´ÉnùÎxiÉ* (iÉè. ºÉÆ.6.1.6.7)
37) iɺ¨ÉÉqùÊIÉhÉÉä%vÉÇ +Éi¨ÉxÉÉä ´ÉÒªÉÉÇ´ÉkÉ®ú&* (iÉè. ºÉÆ. 1.7.6.3 ; 5.2.5.4)

5) Physical sciences

38) iɺ¨ÉÉnùÉÊnùiªÉ& ¹Éh¨ÉɺÉÉä nùÊIÉhÉäxÉèÊiÉ* (iÉè. ºÉÆ.6.5.3.4)

39) +κiÉ jɪÉÉänù¶ÉÉä ¨ÉÉºÉ <iªÉɽÖþ&* (iÉè. ºÉÆ.6.5.3.4)

6) Animal behaviour

40) iɺ¨ÉÉuùiºÉ\VÉÉiÉRÂóMÉÉè®úʦÉÊVÉQÉÊiÉ* (iÉè. ºÉÆ.6.4.11.4)

41) iɺ¨ÉÉuùiºÉ¨É{ÉÉEÞòiÉÆ MÉÉè®úʦÉÊxÉ´ÉiÉÇiÉä* (iÉè. ºÉÆ.6.4.11.4)

7) Natural phenomena

42) iɺ¨ÉÉnùɵɶSÉxÉÉuÞùIÉÉhÉÉÆ ¦ÉÚªÉÉÄºÉ =Êkɹ`öÎxiÉ* (iÉè. ºÉÆ. 6.3.3.3)

43) iɺ¨ÉÉnùt¨ÉÉxÉÉ& {ÉҪɨÉÉxÉÉ +É{ÉÉä xÉ IÉÒªÉxiÉä* (iÉè. ºÉÆ.6.4.3.4)

5
 8) Miscellaneous

44) xÉä´É ʽþ EòɨɺªÉÉxiÉÉä%κiÉ* xÉ ºÉ¨ÉÖpùºªÉ* (iÉè. ¥ÉÉ.2.2.5.6)

45) ºÉ SÉxpÆù ¨É +ɽþ®äúÊiÉ |ÉɱÉ{ÉiÉÂ* (iÉè. ¥ÉÉ.2.2.10.3)
46) iɺ¨ÉÉiºÉ´ÉÇ B´É ¨ÉxªÉiÉä ¨ÉÉÆ |ÉiªÉÖnùMÉÉÊnùÊiÉ* (iÉè. ºÉÆ. 6.5.4.3)
47) +xÉÞiÉÆ ´Éè ´ÉÉSÉÉ ´ÉnùÊiÉ* +xÉÞiÉÆ ¨ÉxɺÉÉ vªÉɪÉÊiÉ* SÉIÉÖ´Éê ºÉiªÉ¨ÉÂ* +pùÉÊMÉiªÉɽþ* +nù¶ÉÇʨÉÊiÉ*
(iÉè. ¥ÉÉ. 1.1.4.1,2)
48) BiÉÉ´Éuèù {ÉÖ¯û¹ÉºªÉ º´É¨ÉÂ* ªÉÉ´Éi|ÉÉhÉÉ&* (iÉè. ¥ÉÉ.1.3.7.4,5)
49) BiÉÉ´ÉÉxÉ JɱÉÖ ´Éè {ÉÖ¯û¹É&* ªÉÉ´ÉnùºªÉ Ê´ÉkɨÉÂ* (iÉè. ¥ÉÉ.1.4.7.7)
50) BiÉÉ´Éuèù {ÉÖ¯û¹ÉºªÉ º´É¨ÉÂ* ªÉÉ´Éi|ÉÉhÉÉ&* (iÉè. ¥ÉÉ.2.2.1.7)
51) ªÉÊrù ¨ÉxɺÉÉ vªÉɪÉÊiÉ iÉuùÉSÉÉ ´ÉnùÊiÉ* (iÉè. ºÉÆ.2.5.11.5)
52) ªÉÊrù ¨ÉxɺÉÉ VÉ´ÉiÉä iÉuùÉSÉÉ ´ÉnùÊiÉ….¨ÉxɺÉÉ Ê½þ ´ÉÉMvÉÞiÉÉ* (iÉè. ºÉÆ.6.1.7.2)
53) ªÉÊrù ¨ÉxɺÉÉ vªÉɪÉÊiÉ iÉuùÉSÉÉ ´ÉnùÊiÉ* (iÉè. ºÉÆ. 6.1.7.4)
54) IÉÖiJɱÉÖ ´Éè ¨ÉxÉÖ¹ªÉºªÉ §ÉÉiÉÞ´ªÉ&* (iÉè. ºÉÆ.2.4.12.6)
55) xÉ Ê½þ º´Éºº´ÉÆ Ê½þxÉκiÉ* (iÉè. ºÉÆ. 5.1.7.1)
56) |ÉÉhÉÉä ʽþ Ê|ɪÉ& |ÉVÉÉxÉɨÉÂ* (iÉè. ¥ÉÉ.2.3.9.5)
57) iɺ¨ÉÉiºÉÖ{i´ÉÉ |ÉVÉÉ& |ɤÉÖvªÉxiÉä ªÉlÉɺlÉÉxɨÉÖ{ÉÊiɹ`öxiÉä* (iÉè. ºÉÆ. 5.2.2.6)

Now we shall closely examine some of the above statements.

1) On human behaviour
In the third chapter of second AÀ¶aka, Hot¤mantra-s are explained. There
explaining as to why they are designated as caturhot¤-s (even as there are
da¿ahot¤-s, saptahot¤-s, Àa·hot¤-s, and paµcahot¤-s also in the group), it is said
that a group is known by the most prominent member (iɺ¨ÉÉSUÅäô¹`ö¨ÉɪÉxiÉÆ
|ÉlɨÉäxÉè´ÉÉxÉÖ¤ÉÖvªÉxiÉä* +ªÉ¨ÉÉMÉxÉÂ* +ªÉ¨É´ÉɺÉÉÊnùÊiÉ* EòÒÌiÉ®úºªÉ {ÉÚ´ÉÉÇMÉSUôÊiÉ VÉxÉiÉɨÉɪÉiÉ& - iÉè.
¥ÉÉ.2.3.1.3). When a prominent personality comes, he is known (by the crowd)
at the very sight. Here the Br¡hma¸a adds, ‘his fame reaches (the crowd) even
before his physical arrival’7. This is a case of observation on human behaviour
or psychology.
7
It may be noted here that Bha¶¶abh¡skarami¿ra and S¡ya¸a differ slightly in interpreting the passage.
S¡ya¸a writes: ªÉº¨ÉÉnùjÉ ¸Éä¹`äöxÉè´É SÉiÉÖ½þÉæjÉÉ ºÉ´Éæ¹ÉÉÆ ´ªÉ{Énäù¶ÉÉä xÉäiÉ®äúhÉ iɺ¨Éɱ±ÉÉäEäò%Ê{É ºÉ½þ»ÉºÉRÂóJªÉÉEèòVÉÇxÉè& ºÉ½þ ºÉ¨ÉÉMÉSUôxiÉÆ ¸Éä¹`Æö

6
 Another such statement says that people lament and repent after
committing something which is undesirable. It is pointed out that we do not
foresee things and design our action accordingly. And that we repent
afterwards. This happens often in our life. Thus the Taittir¢yasaÆhit¡ says that
one should prepare (measuring etc.) Y£pa well in advance that there would
not be any delay in the procedure. Moreover it is known beforehand that one
has to do the same. There, the text says, (if one does not prepare Y£pa in
advance) it would be similar to the case of people repenting later after not
doing things in proper time iÉtnùÊiÉ{ÉzÉ +ɽÖþÊ®únRÂóEòɪÉǨÉɺÉÒÊnùÊiÉ* (iÉè. ºÉÆ.6.3.4.8).
Bha¶¶abh¡skara writes on this passage: ‘ªÉnùɽÖþ±ÉÉêÊEòEòÉ& - <nÆù EòɪÉǨÉɺÉÒiÉÂ, EòiÉÇ´ªÉ¨Éä´É xÉ
EÞòiɨɺ¨ÉÉʦɮúɺÉÒiÉÂ, +xªÉlÉÉEÞòiɨÉɺÉÒiÉÂ….’
It is the natural practice of common folk to simply follow what a
significant personage does in all ordinary matters, especially in rituals and
customs. This human psychological behaviour is noted in the statement of
Taittir¢yasaÆhit¡ iɺ¨ÉÉnäùEÆò ªÉxiÉÆ ¤É½þ´ÉÉä%xÉÖªÉÎxiÉ* (iÉè. ºÉÆ.6.5.1.4)8. The context is that
of stating that the Soma follows Ukthya, which is like the ‘eye’ of Yajµa.
Curiously just after the above quoted passage, the text adds: iɺ¨ÉÉnäùEòÉä ¤É¼´ÉÒVÉÉǪÉÉ
Ê´ÉxnùiÉä* (Therefore one man can have many wives)9.

2) Property rights
It would be interesting to note that Taittir¢yasaÆhit¡ declares that the wife
is the owner of all household properties. In the Ëtithy®À¶i, while ordaining that
the wife should permit the sacrificer by way of touching (patnyanv¡rabhate),
the text declares : {ÉixÉÒ Ê½þ {ÉÉ®úÒhÉÁºªÉä¶Éä* (iÉè. ºÉÆ. 6.2.1.1). Bha¶¶abh¡skarami¿ra
explains the term p¡r¢¸ahya as belonging to pari¸at which in turn is
interpreted as house. This explanation, as can be seen, is befitting to the
context.

®úÉVÉÉxɨɨÉÉiªÉÆ ´ÉÉ où¹]Âõ´ÉÉ |ÉVÉÉ& ºÉ´ÉÉÇ& |ÉlɨÉäxÉè´É ¸Éä¹`ö{ÉÖ¯û¹ÉxÉɨxÉÉ%xÉÖ¤ÉÖvªÉxiÉä ´ªÉ´É½þ®úÎxiÉ*…… ÊEò\SÉ nÚù®únäù¶ÉÉnùÉMÉSUôiÉÉä ®úÉYÉ& EòÒÌiÉ& {ÉÚ´ÉǦÉÉÊ´ÉxÉÒ
ºÉiÉÒ näù¶ÉʴɶÉä¹Éä%´ÉκlÉiÉÆ VÉxɺɨÉÚ½Æþ |ÉÉ{xÉÉäÊiÉ iÉnùÉ%Ê{É ¨ÉÖJªÉºªÉè´É EòÒÌiÉxÉÇ SÉɸÉä¹`öºªÉ ¦ÉÞiªÉÉnäù& +iÉÉä%Ê{É EòÉ®úhÉÉnäùVÉÇxɺÉRÂóPɨÉɪÉxiÉÆ ¨ÉÖJªÉºªÉ xÉɨxÉè´É
´ªÉ´É½þ®úÎxiÉ* Bha¶¶abh¡skarami¿ra’s commentary runs like this: ªÉº¨ÉÉSUÅèô¹`ö¬äxÉ ´ªÉ{Énäù¶ÉÉä ¦É´ÉÊiÉ iɺ¨ÉÉSUÅäô¹`Æö ®úÉVÉÉxÉÆ
¤É½ÖþÊ´ÉvÉÉxÉäEòºÉ½þSÉ®ú¨ÉɪÉxiɨÉ +ÉMÉSUôxiÉÆ |ÉlɨÉäxÉè´É |ÉlɨɨÉä´ÉÉxÉÖ¤ÉÖvªÉxiÉä* |ÉEÞòiªÉÉÊnùiÉÞiÉÒªÉÉ* ºÉiº´É{ªÉxªÉä¹ÉÖ ¤É½Öþ¹ÉÖ +ºÉiº´ÉÊ{É ¸Éä¹`ö¨Éä´É |ÉlɨɨÉxÉÖ¤ÉÖþvªÉxiÉä *
8
This interpretation is supported by Bha¶¶abh¡skarami¿ra. He writes: ªÉuùÉ BEÆò |ÉvÉÉxÉÆ SÉIÉÖ&ºlÉÉxÉÒªÉÆ ªÉxiÉÆ ¤É½þ´ÉÉä
®úÉVÉÉxÉÉä%xÉÖªÉÎxiÉ .
9
Bha¶¶abh¡skarami¿ra writes on the passage: iɺ¨ÉÉnäù´É EòÉ®úhÉÉiÉ SÉIÉÖ&ºlÉÉxÉÒªÉ BEò& º´ÉiÉxjÉ& {ÉÖ¨ÉÉxÉ ¤É¼´ÉÒVÉÉǪÉÉ +º´ÉiÉxjÉÉ Ê´ÉxnùiÉä
±É¦ÉiÉä*

7
 But we cannot jump to the conclusion that property rights of women were
well-protected. Another ‘tasm¡t- statement’ says: ‘women do not have right in
(the paternal) property and they are worse than a sinful man because they
don’t possess indriya’. ( iɺ¨ÉÉÎiºjɪÉÉä ÊxÉÊ®úÎxpùªÉÉ +nùɪÉÉnùÒ®úÊ{É {ÉÉ{ÉÉi{ÉÖÄºÉ ={ÉκiÉiÉ®Æú ´ÉnùÎxiÉ* -
iÉè. ºÉÆ. 6.5.8.2)
In this context, it may be noted that the practice of giving a lion’s share in
the paternal property is explicitly stated by a ‘tasm¡t- statement’. It runs as:
‘iɺ¨ÉÉVVªÉä¹`Æö {ÉÖjÉÆ vÉxÉäxÉ ÊxÉ®ú´ÉºÉɪɪÉÎxiÉ* (iÉè. ºÉÆ. 2.5.2.7)’. Here another noticeable point
is that S¡ya¸a and Bha¶¶abh¡skarami¿ra differ notably in the explanation of
this passage. S¡ya¸a takes the ‘jyeÀ¶ha’ to mean the most virtuous (by way of
learning etc.) and not the eldest. He says the‘jyeÀ¶ha’is given a major share of
the property10. Bha¶¶abh¡skarami¿ra does not give such a meaning but he
explains the term ÊxÉ®ú´ÉºÉɪɪÉÎxiÉ as ‘he is given such an amount of property that it
will sustain for his whole life’11. We know that the authors of Sm¤ti-s hold a
similar opinion of giving a major share to the eldest son. 12

3) On polity
There is a very interesting passage in the R¡jas£yaprakara¸a of
Taittir¢yabr¡hma¸a where the inevitability of being rude and cruel for a king
to be successful is hinted at. Here Bha¶¶abh¡skarami¿ra’s commentary
severely derides polity or statecraft. The Br¡hma¸a passage runs as ¤É½Öþ ´Éè
®úÉVÉxªÉÉä%xÉÞiÉÆ Eò®úÉäÊiÉ* ={É VÉɨªÉè ½þ®úiÉä* ÊVÉxÉÉÊiÉ ¥ÉÉÀhɨÉÂ* ´ÉnùiªÉxÉÞiɨÉÂ* (iÉè. ¥ÉÉ. 1.7.2.6).
Bha¶¶abh¡skarami¿ra explains this as : VÉɨªÉè +ʽþiÉä ={ɽþ®úiÉä* |ÉhɪÉÆ |ɪÉSUôÊiÉ*
VÉÉʨɦÉÇÊMÉxÉÒ <iªÉäEäò* EòζSÉnùɽþ – VÉÉʨÉVÉÉÇb÷¬¨ÉɱɺªÉÆ ¨É®úhÉÆ EòÎ\SÉx¨ÉÉ®úʪÉiÉÖÆ Eòº¨ÉèÊSÉnùʦɺÉÎxvÉiºÉªÉÉ
vÉxɨÉÖ{ɽþ®úÊiÉ* ªÉuùÉ - <nùÉxÉÒ¨ÉÖnùÉʺÉiÉ´ªÉʨÉÊiÉ vÉxÉÆ |Éä¹ÉªÉÊiÉ* +{É®ú +ɽ þ- VÉÉʨÉVÉÉǪÉÉ* Eò¨ÉÇÊhÉ SÉiÉÖlÉÔ*
¦ÉɪÉÉǨÉÊ{É Eòº¨ÉèÊSÉnÖù{ɽþ®úiÉä* ªÉuùÉ – {É®úºªÉ ¦ÉɪÉÉǨÉÖ{ÉäiªÉ +{ɽþ®úÊiÉ* ÊEò\SÉ ÊIÉ{ÉÊiÉ* ÊVÉxÉÉÊiÉ ¥ÉÉÀhɨÉÂ*
Eò®úÉÊiÉ|ɺÉRÂóMÉÉÊzÉvÉÇxÉÒEò®úÉäÊiÉ* +xÉÞiɨɺÉiªÉ\SÉ {É®úÉʦɺÉÎxvÉiºÉªÉÉ ´ÉnùÊiÉ* (Bha¶¶abh¡skarami¿ra
says that a kÀatriya does harm to others; engages a killer to extinguish
somebody; bribes other kings or chieftains to keep indifference on some

10
´ÉªÉºÉÉ Ê´ÉtÉÊnùxÉÉ ´ÉÉ |ɶɺªÉiɨÉÆ {ÉÖjÉÆ vÉxÉäxÉ ÊxÉ®ú´ÉºÉɪɪÉÎxiÉ* {ÉÖjÉÉxiÉ®äú¦ªÉÉä ´ªÉÉ´ÉÞkɨÉÊvÉEòvÉxÉÆ EÖò´ÉÇÎxiÉ Ê{ÉiÉ®ú&*
11
iɺ¨Éɱ±ÉÉäEäò%Ê{É VªÉä¹`Æö {ÉÖjÉÆ vÉxÉäxÉ ÊxÉ®ú´ÉºÉɪɪÉÎxiÉ * Êxɶ¶Éä¹É¨ÉɪÉÖ¹ÉÉä%ºÉÉxÉÆ vÉxÉäxÉ ªÉÖHòÉä ªÉlÉÉ |ÉÉ{xÉÉäÊiÉ iÉlÉÉ EÖò´ÉÇxiÉÒiªÉlÉÇ&*
12
c.f. VªÉä¹`öºªÉ ¸Éä¹`ö =rùÉ®ú& ºÉ´ÉÇpù´ªÉÉSSÉ ªÉuù®ú¨ÉÂ* iÉiÉÉä%vÉÈ ¨ÉvªÉ¨ÉºªÉ ºªÉÉkÉÖ®úÒªÉÆ iÉÖ ªÉ´ÉҪɺÉ&** (¨ÉxÉÖº¨ÉÞÊiÉ& 9.112)
ʴɦÉÉMÉÆ SÉäÎi{ÉiÉÉ EÖòªÉÉÇÊnùSUôªÉÉ Ê´É¦ÉVÉäiºÉÖiÉÉxÉÂ* VªÉä¹`Æö ´ÉÉ ¸Éä¹`ö¦ÉÉMÉäxÉ ºÉ´Éæ ´ÉÉ ºªÉÖ& ºÉ¨ÉÉÆʶÉxÉ&** (ªÉÉYɴɱCªÉº¨ÉÞÊiÉ& 2.114)

8
 disputes; presents one’s own wife to somebody; takes away some other’s
wife; destroys a Brahmin by levying a heavy tax or penalty; and deceives
others by telling lies.)
Here it may be argued that Bha¶¶abh¡skarami¿ra is exaggerating. But we
can see that he is only trying to explain the text. And he presents most of these
ideas as somebody else’s. Also we should keep in mind that he is trying to
interpret a text which was produced centuries before. Anyhow we are
reminded of the words of á¡r´garava in the Abhijµ¡na¿¡kunta½a viz.
{É®úÉÊiɺÉxvÉÉxɨÉvÉÒªÉiÉä ªÉèÌ´ÉtäÊiÉ iÉä ºÉxiÉÖ ÊEò±ÉÉ{iÉ´ÉÉSÉ&13.
In the same context of the Br¡hma¸a there is statement +lÉÉä nÚùiÉä¦ªÉ B´É xÉ
ÊUôtiÉä* (iÉè. ¥ÉÉ.1.8.3.4). It is explained by Bha¶¶abh¡skarami¿ra as ‘therefore
emissaries are not prevented from moving freely in a foreign country’.
4) Human physiology
There are several statements in the Br¡hma¸a which reflect the
observations on human physiology. Some of them are listed above. These are
very interesting. For instance, consider the following statements like 1)
iɺ¨ÉÉiEäò¶Éè& ʶɮú¶UôzɨÉÂ* (iÉè. ¥ÉÉ.3.2.8.7) (therefore head is covered by hairs), 2)
iɺ¨ÉÉk´ÉSÉÉ ¨ÉÉĺÉ\UôzɨÉÂ* (iÉè. ¥ÉÉ.3.2.8.4) (therefore, the flesh is covered by skin), 3)
iɺ¨ÉÉnÂùMɦÉÉÇ& |ÉÉ´ÉÞiÉÉ VÉɪÉxiÉä* (iÉè. ºÉÆ.6.1.2.3) (therefore the fetuses are covered by an
outer cover), and 4) iɺ¨ÉÉnäùEò½þɪÉxÉÉ ¨ÉxÉÖ¹ªÉÉ ´ÉÉSÉÆ ´ÉnùÎxiÉ* (iÉè. ºÉÆ.6.1.6.7) (therefore
human beings start speaking at the age of one). The first and second
statements appear repeatedly both in the SaÆhit¡ and the Br¡hma¸a. Can we
not take this as a result of the thought that what would be our plight if the case
be otherwise? Interestingly Abhinavgupta , in his Locana commentary cites a
verse which describes such a plight – ‘ªÉÊnù xÉɨÉɺªÉ EòɪɺªÉ ªÉnùxiɺiÉnÂù¤Éʽþ¦ÉÇ´ÉäiÉÂ*
nùhb÷¨ÉÉnùÉªÉ ±ÉÉäEòÉä%ªÉÆ ¶ÉÖxÉ& EòÉEòÉƶSÉ ´ÉÉ®úªÉäiÉÂ*’14 . There is another statement which is
the outcome of the thought on a similar awkward plight. Just think of the
situation when one does not awake from a deep sleep into his own identity. Is
it not the statement iɺ¨ÉÉiºÉÖ{i´ÉÉ |ÉVÉÉ& |ɤÉÖvªÉxiÉä ªÉlÉɺlÉÉxɨÉÖ{ÉÊiɹ`öxiÉä* (iÉè. ºÉÆ. 5.2.2.6) the
result of shuddering thought on such a situation?

13
Abhijµ¡na¿¡kunta½a, 5.12
14
Dhvany¡loka,Ed. Jagannath Pathak, Chowkhambha, 2009,p.14

9
 5) Customs and practices
There are several statements which record the customs and practices of
people. One of them says that the cow is not milked for ten days immediately
following the calf’s birth.15 Another one says that one has to salute the cow
while milking16. Still another says that the milk extracted from the cow should
be transferred to another vessel. To put it in other words, one should keep two
vessels for milking – one for extracting and another as a separate container.17
Another statement says that one man can have many wives18.

A statement which warrants our attention in this regard is iɺ¨ÉÉiºÉÖ´ÉhÉÈ Ê½þ®úhªÉÆ

¦ÉɪÉǨÉÂ* ºÉÖ´ÉhÉÇ B´É ¦É´ÉÊiÉ* BäxÉÆ Ê|ÉúªÉÉä MÉSUôÊiÉ xÉÉÊ|ɪɨÉÂ* (iÉè. ¥ÉÉ. 2.2.5.6). It ordains that one
should wear gold, which would bring him attractive complexion as well as
desired things. Can we not take this as a cause to the obsessive craze for
ornaments made of yellow metal being shown by Indians? It is not an isolated
statement. See the passage ªÉlÉÉ ½þ ´Éè ªÉÉä¹ÉÉ ºÉÖ´ÉhÉÈ Ê½þ®úhªÉÆ {Éä¶É±ÉÆ Ê¤É§ÉiÉÒ °ü{ÉÉhªÉɺiÉä (iÉè.
¥ÉÉ.3.3.4.5), for instance. It employs the picture of a beautiful damsel wearing
ornaments made by refined gold, in a simile.
Some such statements record the customs and practices which, in course of
time, got into the code of conduct. The statement ʽþxÉκiÉ ´Éè ºÉxvªÉvÉÒiɨÉ (iÉè. ¥ÉÉ.
1.4.5.1) is a fine example. If a portion of soma juice extracted in the
pr¡tassavana happens to remain unutilized, there is an expiatory rite
prescribed. The said somarasa is to be offered as an oblation to the fire with
the accompaniment of the mantra gaurdhayati marut¡Æ etc. While explaining
this rite, the said passage appears in the Br¡hma¸a. S¡ya¸a interprets this to
mean that one should not perform adhyayana during the moth hours of dusk
and dawn. He even quotes Ëpastamba to substantiate his stand. His
commentary runs as : ‘ªÉuäùnù´ÉÉCªÉ¨É +½þÉä®úÉjɪÉÉä& ºÉxvÉÉ´ÉvÉÒiÉÆ iÉnùvªÉäiÉÉ®Æú ʽþxÉκiÉ* iÉlÉÉ
SÉÉvªÉªÉxÉÊxɹÉävÉä¹ÉÖ |ɺiÉÖiÉä¹´ÉÉ{ɺiɨ¤É& º¨É®úÊiÉ – iÉÉ´ÉxiÉÆ EòɱÉÆ xÉÉvÉÒªÉÒiÉÉvªÉÉ{ɪÉäuùÉ ºÉxvªÉÉäºiÉlÉÉ - <ÊiÉ’.
Here we may note that Bha¶¶abh¡skarami¿ra explains the passage in an
entirely different way. He takes the word sandhi to mean a cow which is
milked with a calf of another cow. And the word adh¢taÆ is explained as
15
iɺ¨ÉÉuùiºÉ\VÉÉiÉÆ nù¶É ®úÉjÉÒxÉÇ nÖù½þÎxiÉ* (iÉè. ¥ÉÉ.2.1.1.3)
16
iɺ¨ÉÉi|ÉÉnùÉÊnùiªÉÖzÉÒªÉ ´Éxnù¨ÉÉxÉÉ ={ɺiÉÖ´ÉxiÉ& {ɶÉÚxÉ nÖù½þÎxiÉ* (iÉè. ¥ÉÉ.3.2.3.7)
17
iɺ¨ÉÉnùxªÉäxÉ {ÉÉjÉähÉ {ɶÉÚxÉ nÖù½þÎxiÉ* +xªÉäxÉ |ÉÊiÉMÉÞ¼hÉÎxiÉ* (iÉè. ¥ÉÉ.1.4.1.6)
18
iɺ¨ÉÉnäùEòÉä ¤É¼´ÉÒVÉÉǪÉÉ Ê´ÉxnùiÉä* (iÉè. ºÉÆ.6.5.1.4)

10
 ap¢taÆ (undrunk). The milk extracted from a cow which is not tasted by (it’s
own) calf is sure to harm the drinker. Similarly the unutilized somarasa would
definitely harm the sacrificer, he says.19 Thus according to him the passage has
got nothing to do with adhyayana.
The well known forbiddance of a Brahmin against practicing medicine20
and the general warning that one should not appear against a Brahmin in legal
dispute21 are two other notable customs reflected in the ‘tasm¡t - statements’
of the Taittir¢yabr¡hma¸a.
Conclusion
Now when we look into whether there is any common feature reflected in
the said statements, it can be seen that these are the expressions of a mind
which wishes to relate yajµa with the external world. Many a time the external
world is seen as a product or a replica of the yajµa. Sometimes the sacrificial
act is tried to be explained by the natural phenomena, human physiology or
behaviour. We can see behind these statements a mind with keen observation
and imagination. And the ideas, customs, practices and other phenomena
couched in these statements are sure to yield valuable information if analysed
from the view points of cultural history and anthropology. Also it is to be
investigated whether we can see a common thought-pattern in these statements
which has exercised (or has been exercising) a notable influence in the later
literary writing of India.
The present author would like to conclude the discussion with the
following remarks.
a) The Br¡hma¸a texts are rich sources of social and cultural history. And
they are not mere theological prattles.
b) Apart from the theological and mythological and ritualistic value they
possess, they contain valuable information which should be analysed
from the angles of cultural history, social history and anthropology.
c) These texts try to relate every thing in the mundane world with the
sacrificial act.

19
ʽþxɺiÉÒÊiÉ* +xªÉnùҪɴÉiºÉnùÉäÁÉ ºÉÎxvÉ&* ….+vÉÒiɨÉ +{ÉÒiɨÉ +ÊiÉ®úÉäʽþiɨÉÂ* {ÉÉxÉäxÉ º´É°ü{ɽþÉÊxɱÉÇIªÉiÉä* +ªÉ¨ÉlÉÇ&* +ªÉÆ
ºÉÎxvÉIÉÒ®úºÉ¨ÉÉä%ÊiÉÊ®úHò& ºÉÉä¨É& º´É°ü{ÉähÉ +´ÉκlÉiÉÉä%Ê{É +xÉ{ÉiªÉi´ÉÉtVɨÉÉxÉÆ Ê½þxÉκiÉ*
20
iɺ¨ÉÉnÂù¥ÉÉÀhÉäxÉ ¦Éä¹ÉVÉÆ xÉ EòɪÉǨÉ *(iÉè. ºÉÆ. 6.4.9.2)
21
iɺ¨ÉÉnÂù¥ÉÉÀhÉÉä xÉ {É®úÉäSªÉ&* (iÉè. ºÉÆ. 2.5.11.9)

11
d) The said curious statements appearing in the Br¡hma¸a texts can be
seen as honest records of the various stages of speculations sprouting in
a fertile mind.
e) They can be seen as the germinal forms of unique characteristics of
Indian literary writing, if at all there is any such thing.
f) A critical edition and study of the commentaries of S¡ya¸a and
Bha¶¶abh¡skarami¿ra on Taittir¢yasaÆhit¡ and the Taittir¢yabr¡hma¸a
is a desideratum.

ŽŽŽŽŽ

12
 Bibliography

Taittir¢yasaÆhit¡ (in grantha script), 2 vol.s, Heritage India Educational Trust,

Chennai, 1999
Taittir¢yabr¡hma¸a, (in grantha script), 2 vol.s, Heritage India Educational
Trust, Chennai, 1999
Taittir¢yabr¡hma¸a (with S¡ya¸a’s commentary), 3 vol.s, Anandashrama
Sanskrit SeriesNo.37, Pune, 1979
Taittir¢yabr¡hma¸a (with S¡ya¸a’s commentary), 3 vol.s, Ed. Pushpendra
Kumar, Nag Publishers, Delhi, 1998
K¤À¸ayajurved¢yataittir¢yasaÆhit¡, (with S¡ya¸a’s commentary) 8 parts, 3
vol.s, Anandashrama Sanskrit Series No. 42-48, Pune, 1987
Taittir¢yabr¡hma¸a (with S¡ya¸a’s commentary), 4 vol.s, MLBD,
1985(Reprint)
The Taittir¢yasaÆhit¡ (with the commentary of Bha¶¶abh¡skarami¿ra), 10
vol.s, MLBD, 1986 (Reprint)
K¤À¸ayajurved¢yataittir¢yasaÆhit¡, Ed. Sripad Satvalekar,
Svadhyayamandali, Pardi, 1957
India of the age of Br¡hma¸as, Jogiraj Basu, Sanskrit Pustak Bhandar,
Calcutta, 1969
A Study of important Br¡hma¸as, R.S. Shivaganesha murthy, University of
Mysore, 1974
Dhvany¡loka, Ed, Acharya Jagannath Pathak, Chowkhambha Vidyabhavan,
Varanasi, 2009
Manusm¤ti, Nirnayasagar Press, Mumbi,1902
Y¡jµavalkyasm¤ti, Rashtriya Sanskrit Sansthan, New Delhi, 2002 (Reprint)
Abhijµ¡na¿¡kunta½a, Ed. M.R.Kale, Motilal Banarssidas, 1994

13

View publication stats