The Taittirīya Shakha (Sanskrit, loosely meaning 'Branch or School of the sage Tittiri'), is a shakha (i.e. 'branch', 'school', or rescension) of the Krishna (black) Yajurveda. The Taittiriyas are themselves divided into numerous sub-schools. Among these, the followers of Baudhayana and Apastamba were found all over South India (including Maharashtra), while the Hiranyakeshins were found mainly in Konkan and Western Maharashtra. The Vaikhanasas have a more eastern presence- around Tirupati and Chennai. The Vadhulas are present currently in Kerala and earlier in adjacent parts of Tamil Nadu. The Agniveshyas, a subdivision of the Vadhula immigrants from Malabar, are found around Thanjavur in Tamil Nadu. The Apastamba, Hiranyakeshin, Vaikhanasa and Baudhayana schools have survived with all their texts intact, it consists of the Taittirīya Samhita ('TS'), Taittirīya Brahmana ('TB'), Taittirīya Aranyaka ('TA'), and Taittirīya Pratisakhya ('TP').
Nomenclature The 'Taittiriya Shakha' can be loosely translated as 'Branch or School of (the sage) Tittri' or 'Branch or School of Taittiriya' or 'School of the pupils of Tittiri'.
'Taittiriya' is derived from the name of the sage Taittiri (or Tittiri). 'Shakha' means 'branch' or 'school'.
Origin
Monier-Williams According to Monier-Williams Sanskrit-English Dictionary, Taittiri was a pupil of Yaska (estimated 4th-5th century BCE). According to the Vishnu Purana, Yaska was in turn a pupil of Vaiśaṃpāyana (estimated 6th century BCE). Taittiri is also stated in the Mahabharata to have attended 'the Yajña conducted by Uparicaravasu'.
Vishnu Purana 'Tittiri' also means 'partridge'. This meaning is worked into the account of the stated origin of the School of Tittri in the Vishnu Purana (Book 3, Chapter 5). Following a division between Brahmins at Mount Meru - including Vaiśampáyana (whose pupil, Tittiri, is attributed to the Krishna (black) Yajurveda) and Yajnavalkya (attributed to the Shukla (White) Yajurveda) – 'The other scholars of Vaiśampáyana, transforming themselves to partridges (Tittiri), picked up the texts which he [Yájnawalkya] had disgorged, and which from that circumstance were called Taittiríya'. This indicates both Yaska and Taittiri were pupils of Vaiśampáyana.
The translator, H.H. Wilson, states in his commentary to this chapter that 'the term Taittiríya is more rationally accounted for in the Anukramańí or index of the black Yajush [Krishna YajurVeda]. It is there said that Vaiśampáyana taught it to Yaska, who taught it to Tittiri, who also became a teacher; whence the term Taittiríya, for a grammatical rule explains it to mean, 'The Taittiríyas are those who read what was said or repeated by Tittiri'.'
Nirukta Yaska, attributed as the teacher of Taittiri, is also attributed as the author of the Nirukta, a study of etymology concerned with correct interpretation of Sanskrit words in the Vedas. This is significant as the Nirukta references and quotes extensively from the Taittiriya texts (e.g. as listed in Appendix 1 of the Nirukta).
Overview The Taittiriya school of the Krishna (black) Yajurveda produced several types of texts constituting Sruti Vedic literature (of the YajurVeda). These are the:
Taittiriya Samhita: Seven books of hymns and mantras. Includes Brahmana and Anukramani (index) sections. One of four total Samhitas of the Krishna YajurVeda. Taittiriya Brahmana: Three books of hymns, mantras, legends, astronomy, and – typical of Brahmana texts – instructions on the performance of sacrificial rites. Taittiriya Aranyaka: Ten books of hymns, mantras, and – typical of Aranyaka texts – Vedic theology constituting two Upanishads. Taittiriya Pratisakhya: One book concerned with phonetics, that is, the correct pronunciation of words.
Notable members According to B.R. Modak, the scholar Sayana (died 1387 CE), notable for his commentaries on Vedic literature including the Taittirīya texts, was a member of the Taittiriya Shakha. According to G.R. Garg, Apastamba, notable for his Shrautasutras, was also a member.
Commentaries
The 'Śrauta Sútras' (or Shrautasutras) of Apastamba (450–350 BCE), Bodhayana (500–200 BCE), and Vaikhanasa.(300–100 BCE) are theological texts concerned with procedures and ceremonies of Vedic ritual practice. All are attached to the Taittiriya Samhita.
There are other commentaries written by Sanskrit scholars and philosophers on the works of the Taittiriya Shakha. Most notably, according to B.R. Modak, Sayana wrote commentaries on the Taittirīya texts (and others). According to N. Sharva, the Taittirīya Brāhmaṇa was also commented upon by Bhava Swāmī (circa 700 CE or earlier); Kauśika Bhaṭṭa Bhāskara Miśra (preceding and referred to by Sayana in the Nirukta and by Devarāja Yajvā in the Nighantu); and Rāmānḍara / Rāmāgnichitta.
Taittiriya Samhita
R. Dalal states that 'The Yajur Veda consists of passages in verse and prose, arranged for the performance of yajnas (sacrifices)... The two main versions of the Yajur are known as the Shukla (or "white") Yajur Veda and the Krishna (or 'Black') Yajur Veda... of the black Yajur Veda, five shakhas are known: the Taittiriya (Apastamba), Kapishthala (Hiranyakesi), Katha, Kathaka (school of the Kaṭhas), and Maitrayani (Kalapa), with four closely related recensions, known as the Kathaka Samhita, the Kapishthala-Katha Samhita, Maitrayani Samhita, and the Taittiriya Samhita'.
Structure and Content The Taittiriya Samhita ('TS') consists of seven kandas (or 'books') of hymns, mantras, prayers, and three Anukramanis (indexes). In translations such as that by A.B. Keith, this Samhita is presented as the Krishna (black) Yajurveda. M. Winternitz adds that the Samhita also includes Brahmana passages (i.e. instructions and explanations of sacrificial ceremonies). The chapters (prapāṭhakas) for each of the books (kandas) of the Taittiriya Samhita are as follows:
Kanda 1 Prapāṭhaka 1: The new and full moon sacrifices Prapāṭhaka 2: The Soma sacrifice Prapāṭhaka 3: The Victim for Agni and Soma Prapāṭhaka 4: The Soma cups Prapāṭhaka 5: The Rekindling of the Fire Prapāṭhakas 6-7: The sacrificer's part in the new and full moon sacrifices Prapāṭhaka 8: The Rajasuya Kanda 2 Prapāṭhaka 1: The special animal sacrifices Prapāṭhakas 2-4: The special sacrifices Prapāṭhakas 5-6: The new and full moon sacrifices Kanda 3 Prapāṭhakas 1-3: The supplement to the Soma sacrifice Prapāṭhaka 4: The optional and occasional offerings Prapāṭhaka 5: Miscellaneous supplements Kanda 4 Prapāṭhaka 1: The lacing of the fire in the fire-pan. Prapāṭhaka 2: The reparation of the ground for the fire Prapāṭhaka 3: The five layers of bricks Prapāṭhaka 4: The fifth layer of bricks Prapāṭhaka 5: The offerings to Rudra Prapāṭhaka 6: The preparation of the fire Prapāṭhaka 7: The piling of the fire (continued) Kanda 5 Prapāṭhaka 1: The placing of the fire in the fire-pan Prapāṭhaka 2: The preparation of the ground for the fire Prapāṭhaka 3: The second and later layers of bricks Prapāṭhakas 4-7: The piling of the fire altar (continued) Kanda 6 Prapāṭhakas 1-5: The exposition of the Soma sacrifice. Prapāṭhaka 6: Exposition of the Daksina and other offerings Kanda 7 Prapāṭhaka 1: The Ekaha and Ahina Sacrifices Prapāṭhaka 2: The Ahina sacrifices (continued) Prapāṭhakas 3-4: The Sattras. Prapāṭhaka 5: The Gavam Ayana
Nakshatras
D.M. Harness states that 'The Vedic Nakshatras [stars] arose from a spiritual perception of the cosmos. Nakshatras are the mansions of the Gods or cosmic powers and of the Rishis or sages. They can also project negative or anti-divine forces, just as certain planets like Saturn have well known malefic effects. The term Nakshatra refers to a means (tra) of worship (naksha) or approach... The Nakshatras dispense the fruits of karma... For this reason Vedic rituals and meditations to the present day follow the timing of the Nakshatras... [which] are of prime [importance] in muhurta or electional astrology for determining favorable times for actions, particularly sacramental or sacred actions like marriage'.
Reference to the Nakṣhatra Sūktam (star positions relating to new and full moon ceremonies), occurs in kāṇḍa (book) 3, prapāṭhaka (chapter) 5, anuvākaḥ (section) 1 (3.5.1).
Shaivism
Shri Rudram and Namah Shivaya homages to Shiva The Shri Rudram Chamakam and Namah Shivaya, homages to Rudra / Shiva (the supreme deity in Shaivism), occur in kāṇḍa (book) 4, prapāṭhakas (chapters) 5 and 7 (4.5 and 4.7).
Vaishnavism
The Varaha Avatara of Vishnu
Varaha, the boar avatar of Vishnu (listed in the Dashavatara, or ten primary incarnation of Vishnu) is primarily associated with the Puranic legend of lifting the Earth out of the cosmic ocean. A.A. Macdonell and R. Janmajit both state that the origin and development of the boar avatar is found in the Taittiriya Samhita, albeit initially as a form of Prajapati:
Another extract attributed to the early development of the Varaha avatar by Macdonell is:
Taittiriya Brahmana
The Taittirīya Brāhmaņa ('TB') is considered by academics to be an appendix or extension of the Taittirīya Samhita. The first two books (ashṭakas) largely consist of hymns and mantras to the Vedic-era Devas, as well as mythology, astronomy, and astrology (i.e. the Nakshatras); the third book contains commentaries and instructions on Vedic sacrificial rites such as the Purushamedha, Kaukili-Sutramani, Ashvamedha, and Agnicayana. Recorded around 300-400 BCE, it was prevalent in southern India in areas such in Andhra Pradesh, south and east of Narmada (Gujarat), and areas on the banks of the Godavari river down to the sea in the states of Karnataka, Tamil Nadu, Maharashtra and Telangana.
A.B Keith states that 'at a comparatively early period the formulae [i.e. mantras from the Samhitas of the YajurVeda] were accompanied by explanations, called Brahmanas, texts pertaining to the Brahman or sacred lore, in which the different acts of the ritual were given symbolical interpretations, the words of the texts commented on, and stories told to illustrate the sacrificial performance... a mass of old material, partly formulae, partly Brahmana, which had not been incorporated in the Taittiriya Samhita was collected together in the Taittiriya Brahmana, which in part contains matter more recent than the Samhita, but in part has matter as old as, at any rate, the later portions of that text'.
Structure and Content Based on information provided by Kashyap and R. Mitra, the chapters (prapāṭhakas) for each of the books (ashṭakas or sometimes referred to as kandas) are as follows:
Ashṭaka 1: Pārakshudra Prapāṭhaka 1: Explanation for the establishment of Agni Prapāṭhaka 2: (Devas, chants, Vishuvat, Solstices, Mahavrata, and the bird-shaped altar) Prapāṭhaka 3: Vajapeya Yajna Prapāṭhaka 4: Explanation of Soma offerings Prapāṭhaka 5: The powers of stars or nakshatras, rites and RigVeda Mantras Prapāṭhaka 6: (Unknown) Prapāṭhaka 7: (Unknown) Prapāṭhaka 8: (Unknown) Ashṭaka 2: Agnihotra Prapāṭhaka 1: The Agnihotra Sacrifice Prapāṭhaka 2: Dasahotra Sacrifice Prapāṭhaka 3: Dasahotra Sacrifices concluded Prapāṭhaka 4: Mantras for Subsidiary Sacrifices or Upahomas Prapāṭhaka 5: Mantras for Subsidiary Sacrifices or Upahomas (Concluded) Prapāṭhaka 6: Kaukila Sautramani or the Sacrifice with Spirituous Liquor Prapāṭhaka 7: Ephemeral Sacrifices or Savas Prapāṭhaka 8: Sacrifices with especial prayers (Kamya) Ashṭaka 3: (Various) Prapāṭhaka 1: Sacrifices to the Constellations - Nakshatra Ishti Prapāṭhaka 2: Dars'a Ya'ga or Sacrifices meet on the wane of the Moon Prapāṭhaka 3: Paurnamasa Ishti or Ceremonies to be performed on the full moon Prapāṭhaka 4: On Human sacrifices Prapāṭhaka 5: Ishti Sacrifices Prapāṭhaka 6: Pa'Shuka Hotra Prapāṭhaka 7: Expiations for defects in the performance of ceremonies Prapāṭhaka 8: On the operations of the first day of the Asvamedha sacrifice