Nature and Classification of Yajur-veda - Arun Kumar Upadhyay, IPS B-9, CB-9, cantonment Road, Cuttack-753001 (Orissa) 0671-2304172/2304433,

(M) 09437034172 arunupadhyay30@yahoo.in, www.scribd.com/Arunupadhyay (Summary) Veda has 2 forms-world, and its representation in words. Actual world is perceived in 4 ways-giving rise to 4 vedas. Motion aspect which creates useful material by yaja is yajurveda. Outside motion visible by an observer is white or ukla of 15 types and inner invisible motion is black or ka of 86 types giving rise to similar number of branches of ukla and ka yajurveda in word form also. These developed in different times in different regions. aunaka has stated their distribution in different regions and present distribution is discussed. For 40 grahas (receiving pots), there are 40 chapters in ukla and for 7 lokas, 7 kas in ka yajurveda. Yajurveda describes different types of yajas. The internal yaja of our body keeps it healthy, in that respect it is science of yurveda also. Instrument of various yaja is Go (cow) of many levels-all are to be preserved for our well being. ***************** 1. Meaning of Veda-Veda is the real world or its following aspects-(1) Infinite information content (vijna) which led to creation (2) Process of creation (yaja), (3) Perception process and its stages, (4) Structure of world ( vedapurua)-structure is called pura, its dweller is purua, (5) Different zones called agni, vyu, ravi of space, (6) Chain of creation and dissolution (7) Elements or their qualities etc. Examples are(1) ( /) This veda (alternate reading-deva) is called Vivakarm (creator of world), Mahtm (universal soul), and is always present within hearts of all beings. (2) ( ) This Veda is Svayambh (self-created) and himself Nryaa (Creator Nara = man, who makes the universal spread of matter called nra=water and resides in it), which has been sung by is. (3) ( ) We have heard from chain of sages that Veda is himself Nryaa and Svayambh. (4) ( , /) Initial Creator is combination of three letters- A+U+M = Om. Triple Brahma (triple division of Vedas) is established in it. Only the knower of this secret Veda can be called knower of Vedas. (5) ( /) The scholars get this earth by first syllable (A) in form of gveda, Intermediate space by second syllable (U) as Yajurveda, and Brahma-loka (highest place) by third syllable as Smaveda. Learned get That Supreme Brahma by meditation on Om only, which is calm, eternally young, without fear and highest. (6)

 ( , /) 4 classes of men, 3 lokas (spaces), and 4 stages of human life, past, present and future creation-all arise from Vedas. (7) ( , /) All five elements are created from Vedas only as per function and quality- abda (sound), spara (touch), rpa (form), rasa (taste), gandha (smell). (8) ( ) abda (sound or Vedas) is Nirajana (non- attached), eternal. The whole world is running with the artha (meaning, or form) of this abda only. (9) (, //) This Supreme Brahma is whole world-Agni (=fire, first created, leader, or earth) is his forehead, sun-moon are his eyes, directions are ears and voice is Vedas. (10) (w , /) For progress of yaja (creation), the eternal Brahma (root veda) in form of Ataharva (= un-shaking or un-changing) extracted symptoms of 3 vedas- k, Yajur, Sma from Agni (fire, earth, first born or leader), Vyu (air, motion, intermediary), and Ravi (field of sun or its light, influence). (11) ( ) From that sarvahuta (everything consumed) yaja, k and Sma were created. From that Chandas (partitions, meter of poetry, Atharva-veda) were created. Yaju (creation process, conscious being) was created from that. (12) ( //) Oh! From the breath of that Great Being are gveda, Yajurveda, Smaveda, Atharva-girasa, Itihsa (history), Pura (sequence and cause of creation), Vidy (techniques), Upaniads (principles), lokas (praise or description of beings), Stra (aphorims), Vykhyna (lecture), Anu-vykhyna (supplementary explanations). All these are His breath only. (13) , , ( //) From Vk (word) only Vedas are created, chhanda (meter) and mitra (friends) also are joined by words. All beings are joined through word. So word is all. (14) , , ( ///) All forms are from k, all motion from Yaju (or Yajur), all field of influence is Sma, the complete is created by Brahma (Atharva). 2. abda-veda-Veda in word form is replica of veda as world(1) ( /)

Two forms of Brahma are known-one is word, another is beyond that (world). Person thorough in word form reaches supreme Brahma. (2) ( /) Dev (goddess) is in word form consisting of pure k, Yajur, sonorous chanting of Sma from udgtha (start) to nidhna. Dev is three-veda, all-powerful, influencing Bhava (iva), talk among whole world and destroyer of sorrows. (3) - ... , , , , , , , , , ( //, ) Both streams of knowledge are worth knowing- Par (beyond perception) and Apar (the other perceived). Here, Apar has become gveda, Yajurveda, Smaveda, Atharvaveda, ik (Instruction), Kalpa (practical), Vykaraa (grammer), Nirukta (derivation of words and meanings), Chhanda (measure of words and world), Jyotia (astronomy). From Par, we reach Akara (eternal). (4) (, //) Vk is eternal, original source, and self created. From beginning, everything has been created from Veda only. 3. Vidy and Mahvidy-Vidy is ruti (= hearing), i.e. perception from outside by purua. Mahar is surrounding of pura (any structure, town) in which purua dwells. Mahvidy is, thus, perception by mahar or effect on it by actions of purua. Original reference or Brahma is atharva (tharva = shaking, atharva = tranquil). From this, 3 steps of ruti-(1) form of a body, (2) coming of information and (3) knowledge-give rise to 3 vedas-k, Yaju, Sma. For creation as a whole-form, motion, field of influence ( sma) of body in which it can be perceived are- k, yajur, sma. These are called-agni (condensed form or energy, fire), vyu (air, motion), and ravi (= sun, its field of light)-also. Four meanings of root verb vid correspond to 4 vedas Element Veda Meaning of Vid Form k Exist Motion Yaju Gain Knowledge Sma Know Background Atharva Consider Atharva is reference background or mahar for other three elements, so it is source of mahvidy or tantra. Thus, tray or 3-fold classification means 4 vedas including the original source. 4. ukla and ka motions-Visible motion is of 3 types- (1) going away from observer, (2) approaching, (3) static or in same state or orbit. Within a body, there are expansion and contraction-so 5 motions are described in vaieika darana- ( //) There are 5 mahbhtas (subjects of 5 basic measures-tanmtras)ka-abda, vyu-spara, teja-rpa, ap-rasa, Pthiv-gandha . Thus, there are 3 x 5 = 15 visible motions giving rise to 15 branches of ukla yajurveda. In astronomy texts, megha (cloud) and its synonyms indicate number 17. Reason is that cloud covers like a plane sheet and a symbol can cover the plane by 17 types of motions. This is called Plane-crystallography theorem in modern algebra (e.g. Modern algebra by Michael Artin, Prentice-Hall, page 172-174). For these 5 mahbhtas, there will be 5 x 17 = 85 motions. One motion will be internal

random motion at sub-atom level. Thus, there are 8 invisible motions in world, making 86 branches of Ka yajurvda. The whole world is contained within 7 lokas, called 7 smn (sky) in Koran. Each is 1 span (vitasti) in body of Brahm formed of 5 mahbhtas. Here, span measure varies for each loka. Mahbhtas are visible, others are dark (tama, ka) , -- ( , //) Examples of 2 motions are-(1) Motion of man, its hands, feet, face-shapes are white. Internal motion of air, blood, muscles, stomach, nerves etc. is black or invisible. (2) Motion of persons within a train is white for other persons in train. For outside observer, internal motion of persons is black, motion of train itself is white. (3) When man is able to reach higher lokas after death, it is white motion. When he is unable to break the barrier of earth, it is black motion ( /) Mahbhya of Patajali states 21 branches of k, 101 branches of Yajur, 1000 branches of Sma and 9 branches of Atharva , , - (=) , , ( ), , , , , ( //, - ) Ten dimensional view-Vedic world view is of 10 dimensions-3 dimensions of space, matter, time and 5 aspects of consciousness (individuality) - chiti (design, arrangement), i, nga, randhra, rasa (nanda). k is shape of matter, one is origin and 20 are boundaries on both sides of 10 dimensions. Another view is that it describes 7 lokas in 3 worlds (cosmic, physical, internal), or 3x7 satyas, samidh (usable material) etc. ( //) ( , ) ( //) Yajur is motion. Starting point has 10 coordinates, and from each there are 10 directions of motion. One is fixed at origin, so there are 1 + 10x10 = 101 branches. Sma has 10 starts x 10 motions x 10 effects = 1000 branches. Atharva is 3x3 combinations of 3 lokas or 3 vedas. 5. Original branches-Two traditions have been described in Charaa-vyha of aunaka-(1) Brahma sampradya, and (2) ditya sampradya. Brahmasampradya appears to have started with Svyambhuva-Manu, who was 26000 years before start of Kali yuga in 3102 BC (Brahma pura 1/1/2/29/19). This is stated as 71 yugas of 360 years each in same (1/2/9/36-37). Matsya pura (273/76, 77), tells that after Svyambhuva Manu there were 43 yugas till Vaivasvata Manu. Bhaviya pura, pratisarga parva (1/4/26) tells this period as 16,000 years. Yuga system of 12000 years started with him whose kali started after 10800 years in 3102 BC. Thus, Vaivasvata Manu was in 13902 BC. His father Vivasvn (= sun) made the calendar system called Srya-siddhnta and revived Vedic tradition also which was called ditya sampradya (ditya = of sun). This revival started 10 yugas before him in time of Kayapa (17500 BC). Reasons of revival are glacial floods in 31200 and 10000 BC and glacial ice in 20000 BC. After second glacial flood, Vedic tradition was revived by abha

Devaji-11th Vysa and first Jain Trthankara. Then Maya Asura revised in 9233 BC 9121 years before end of Satya yuga). At time of Mahbhrata, 2 traditions of astronomy were current as per Mah-siddhnta (2/1-2) of ryabhaa-2-(1) ryamata in ryabhaya of 360 Kali (changed to 3600 Kali by British) starting with Svyambhuva Manu and (2) Parara mata, described in Viu-pura which was followed by Brahmagupta in 550 aka (of 612 BC = 2526 Yudhihira aka) i.e. in 62 BC. This follows third version of Srya-siddhnta. Based on some astronomy and puic data, differences between these two systems are-(1) Brahm yuga was of 4 equal parts, later yugas from Vivasvn described by Parara are of 4, 3, 2, 1 parts for Satya, Tret, Dvpara, Kali. (2) Pitmaha (Brahm) siddhnta keeps Guru years in 60 years cycle same as civil year of luni- solar calendar. Srya siddhnta keeps it equal to actual time of motion of Jupiter in 1 sign by mean motion = 361.0486 days followed in north India. (3) Year started with entry of sun in Abhijit. When north pole shifted away from that, it was changed to Dhanih which was start of rains (var) in 15800 BC (Mahbhrata, vana parva 230/8-10). So, year was called vara. From Vivasvn time, year starts with spring equinox and Chaitra month. (4) Puras give 4 cardinal towns of Indra-Vasvaukasr, Soma-Vibhvar (900 east), VaruaSukh (1800 east), and Yama-Sanyaman (900 west) separated by 900 longitude. These could be earlier division at time of Svyambhuva Manu. Srya siddhnta and later texts of astronomy have given cardinal points on earth separated from Lank or Ujjain at intervals of 90 0 each. Yama-koi-pattana is 900 east (Yama Dvpa = Antarctica, Yama is lord of south, yama = 2, Yama-koi dvpa is nearest twin island Newzealand, its south western tip is 90 0 east), Romaka-pattana is 900 west (Konacry = Korka or some place west of Rabat = place of sun)-both are ports (pattana). 1800 east (or west) is Siddhapura where Brahm had constructed a dvra to mark the end of east direction ( Rmyaa, Kikindh ka 40/54, 64)-that is place of greatest Pyramid in Mexico. (5) Finally, the 2 traditions of Vedas are more marked in branches of Yajurveda-associated with story of Yjavalkya, who revived ditya sampradya and residue was collected by other disciples of his Guru like Tittiri birds, so it was called taittirya and being black vomited material, it was ka yajurveda. Yajurveda branches and their distribution at time of aunaka areBrahma sampradya of Ka yajurveda-(1) Vaiampyana, (2) Lauhitya, (3) vadha, (4) Palu, (5) lambi, (6) Kalinga (Pala), (7) Kamalha, (8) chbha, (9) rui, (10) Tai, (11) ymyana, (12) Kaha, (13) Kalpa, (14) Chulabhi, (15) Sumati, (16) Devavara, (17) Anuka, (18) yu, (19) Anubhmi, (20) prta, (21) Kava, (22) Sumli, (23) Vkali, (24) uka, (25) Lauki, (26) Bhrirav, (27) Somvi, (28) tunntakya, (29) Dhaumya, (30) Kyapa, (31) Aukhya, (32) Ilaka, (33) Upamanyu, (34) Vida, (35) Bhrgava, (36) Madhuka, (37) Pinga, (38) vetaketu, (39) Prajdarpa, (40) Kahoa, (41) Ygyavalkya, (42) aunaka, (43) nanga, (44) Unira, (45) Tla, (46) Yska (Paingi), (47) Khyana-living at end of Kaha. 13 Kaha branches from 48 to 60- (48) Pijula-kaha of Kraucha dvpa, (49) Audala-kaha of ka dvpa, (50) Sapicchhava--kaha of ka dvpa, (51) Mudgala-kaha of Kamra dea, (52) ngala--kaha of Sja dea, (53) Saubharakaha of Simhala dea, (54) Maurasa-kaha of Kua dvpa, (55) Chuchuka-kaha of Yavana dea, (56) Yoga-kaha of Yavana dea, (57) Hpila-kaha of Yavana dea, (58) Dausala-kaha of Simhala dea, (59) Dhaua-kaha of Kraucha dvpa, (60) Jmbha-kaha of vetadvpa. 12 Charaka branches-(61) Charaka, (62) hvaraka, (63) Bhrjihava kaha or Bhha-kapihala-kaha, (64) Prchya-kaha, (65) Kpihala-kaha, (66) Vryaa, (67) Chryaa, (68) veta, (69) vetvatara (Upamanyu), (70) Pti, (71) Maitreya.

7 Maitryas-(72) Manu, (73) Varha, (74) Dundubhi, (75) Eki, (76) Haridru, (77) yma, ymyana. 4 Kalpas-(78) Hridrua, (79) Chhgali, (80) Tumburu, (81) Ulupi. 5 Hridruavis-(82) suri, (83) Garga, (84) arkkarka, (85) Mga, (86) Vasava. 15 branches of ukla yajurveda following Yjavalkya-(1) Jbla-banks of Narmad, Vidarbha. (2) Baudheya-Ravaa in south, bhra, Gurjara, (3) KavaKarvata or Karaka, Dravia, Mahrra, (4) Mdhyandina- all over, specially Saraypra of Uttara Pradesh. (5) peya-Ngara of Gurjara, (6) Tpyanya-banks of Namramd, Nemal district in MP, (7) Kapola-Bhgugaua of Gurjara, (8) Pauravatsa- Triv-mewa of Gurjara, (9) vaika-rmlava of Gurjara, (10) Paramvaika-dya gaua of Marudea (Marwar), (11) Prara-in Gurjara and Maru dea, (12) Vainadheya-Kankara, Baudhya mountain (Baudha of Orissa-Khan vachana), (13) Glava-called Mlav in Saurra and Vidarbha, (14) Ktyyana- Narmad-sangama, Maharashtra, (15) Baijavpa-Nryaa sarovara (Kathiavada of Gujrat). This has been quoted by Dinanath Chulet Shastri in his introduction to atapatha-Brhmaa published with Harisvm bhya. 6. Old Geography-khs of Ka-yajurveda are extensive and indicate the places where they were current before Vivasvn. Many are from south India and some are from other parts of world including America1. Lauhitya-north east Asam 2. lavi-Alai valley in Kirghiz or Turkistan. 3. Kamalha-Kambala, kula-parvata of Ketumla (Vyu pura, chapter 44)-that is in north Africa, 900 west from Ujjain. 4. chbha-ka mountain-south east part of Vindhya. 5. rui-Arugavn , Aruoda-west from Kailsa mountain-Leh ranges (Laddakh) 6. ymyana-ym river in Ketumla 7. Sumlih-river of Ketumla-(both in Vyu pura, chapter 44). 8. Kalpa-Kalpa valley in eastern Himachal Pradesh. 9. Chulabhi-Chola (Kerala) 10. Anuka, Anubhmi-both in regions of Anu who went west of Arab ( nava = Ionians who later went to Greece). 11. Bhrgava-in eastern India (Matsya, Brahma, Vmana etc) 12. Madhuka-Madhuvata sarovara on veta mountain (central Asia as per Vyu, Matsya) 13. Pinga-Pingal river-Ali pingal region, north of Mahanadi delta. 14. Tumburu-a region in eastern Vindhya. 15. prta-Afridi area in west Balochistan (Pakistan). 16. Devavara-Devaka mountain-Mount Suleiman in Persia.

 ( , ) Kaha branches are many named after regionsPinjula Kraucha Dvpa-north America Audala ka Dvpa-soth east Asia, Australia Sapicchhava ---do--Mudgala-Kashmir ngala-Sja dea Saubhara-Simhala Maurasa-Kua- Dvpa-Africa Chuchuka-Yavana dea-west of Arab Yoga- -----do--Hpila- -----do---Dausala-Simhala Dhaua- Kraucha Dvpa-north America Jmbha-veta Dvpa-Scandinavia, Iceland 7. Present distribution-Present study of Yajurveda khs is described as belowMdhyandina YV: Currently found all over North India- Uttar Pradesh, Haryana, Punjab, Bihar, Madhya Pradesh, Rajasthan, Gujarat and even Maharashtra (up to Nasik), West Bengal, Assam, Nepal. Along with Taittirya Yajurveda, it is the most prevalent Vedic kh. Followers of this school were found in Sindh (Pakistan) in the 19th century but became extinct after Hindus were ethnically cleansed by the Muslim majority after 1947. Kva YV: Currently found in Maharashtra, Tamil Nadu, and Andhra Pradesh. In Orissa, the followers of this kh follow a slightly different text. Epigraphic evidence shows that they were once present all over India, as far as Himachal Pradesh and possibly in Nepal. Charaka YV: Interior Maharashtra, adjacent parts of Madhya Pradesh, Assam, Gujarat, Uttar Pradesh. Followers of this kh now follow the Maitrya YV kh, having lost their own texts. Maitrya YV: In Morvi (Gujarat), parts of Maharashtra (Nasik/Bhadgaon, Nandurbar, Dhule). Earlier, they were spread all the way east up to Allahabad and extended into Rajasthan and possibly into Sindh. Khaka YV: The oral traditions became extinct possibly a few decades ago. They were found in central and eastern Punjab, Himachal Pradesh, possibly west Punjab and NWFP. In later times, they got restricted to Kashmir, where all their

extant manuscripts have been unearthed. Recently, the entire Hindu minority was cleansed from the Kashmir valley by Islamists, and so the kh might be deemed extinct completely now. Chryaya Katha YV: Existed in Kashmir. Kapihala Kaha YV: Found in West Punjab around the time of the invasion of Alexander. Also in parts of Gujarat. Only a fragmentary Samhit and Ghyasutra text exist, and followers of this kh are said to exist at the mouths of Narmad and Tapi rivers in Gujarat. Jbla YV: Central India, around the Narmada region. In Maharashtra, there still exist ukla-Yajurvedin Brhmaas who call themselves Jbla Brhmaas, but there is no knowledge of the existence of any texts of this kh. Taittirya YV: Buddhist texts and some versions of Ramyaa attest their presence in the Gangetic plains but currently they are found all over Southern India. The Taittiryas are themselves divided into numerous sub-schools. Among these, the followers of Baudhyana and pastamba were found all over South India (including Maharashtra), while the Hirayakeins were found mainly in Konka and Western Maharashtra. The Vaikhnasas have a more eastern presence- around Tirupati and Chennai. The Vdhlas are present currently in Kerala and earlier in adjacent parts of Tamil Nadu. The Agniveyas, a subdivision of the Vdhla immigrants from Malabar, are found around Th\anjavur in Tamil Nadu. The pastamba, Hirayakein, Vaikhnasa and Baudhyana schools have survived with all their texts intact. The Vdhlas survive, with most of their texts while the Bharadvjas and Agniveyas are practically extinct as a living tradition although their fragmentary/dilapidated texts survive. Other khs of YV: A text called Yajurvedavka gives the geographical distribution of more than 100 kh of Yajurveda. This description is being left out for brevity. 8. Contents of available texts-As stated earlier, the Yajurveda has two main divisions ukla Yajurveda and Ka Yajurveda. In the former, the mantra and Brhmaa portions are collected in separate texts, whereas in the later, the two portions are found interspersed. The extant ukla Yajurveda Samhits are Mdhyandina and Kva. The extant Ka Krishna Yajurveda Samhits are Khaka, Maitryaya, Taittirya (also called pastamb Samhit), Kapishthala (fragmentary) and possibly Charaka. Of the extant Yajurveda Samhits, the two major ones currently are the Mdhyandina and the Taittirya. The great sage Yjavalkya collected and edited the ukla Yajurveda Samhit, called the Vjasney Samhit. The Mdhyandina Samhit comprises of 1975 kaiks or 3988 mantras (the prose kaiks are split up into several mantras) arranged into 40 chapters according to the order of performance of Vedic sacrifices. All but the last chapter (which is called the vsya Upaniad) are employed in the Vedic ritual. The Yajurveda is largely prose, with about 700 verse mantras, most of which are directly borrowed from the gveda. The Yajurveda therefore is a liturgical text, but also contains sacrificial formulas to serve the purpose of ceremonial religion ( yaju is derived from the root yg to sacrifice). Coming to the Mdhyandina Samhit specifically, Chapters 1-2 deal with Dara-pramsa rites, Chapter 3 with sacrifices performed in the morning and the evenings, sacrifices performed every four months at the start of the three seasons. Chapters 4-8 with Soma sacrifices. Chapters 9-10 with Rjasya and Vjapeya Chapters 11-18 with construction of altars for yajas. Chapters 19-31 with Sautrmai rite. Chapters 22-25 with the Avamedha. Chapters 26-29 give material supplementary to earlier chapters.

Chapters 30-39 contain mantras for novel and unique rites like the Puruamedha, Sarvamedha, Pitmedha and Pravargya. Chapter 40 is the vsya Upaniad. Very popular in South India, the Taittirya Samhit deals with detailed descriptions of sacrifices like Agnioma, Jyotioma, Vjapeya, Rjasya , etc It is divided into 7 kas which are further divided into 5-8 Praphakas each. The Taittirya Brhmaa, the Taittirya rayaka and the Taittirya Upaniad are associated with this Samhit. In general, the contents of this Samhit parallel the ukla Yajurveda Samhits although exotic and special rites like the Puruamedha are absent here. Kva and Mdhyandina atapatha Brhmaas of the ukla Yajurveda : The Mdhyandina atapatha Brhmaa (SBM) is divided into 14 kas containing 100 adhyyas, 68 Praphakas, 436 Brhmaas and 7179 Kaiks. The Kva (SBK) text is divided into 17 Kas, 104 adhyyas, 435 Brhmaas and 6806 Kaiks. Note that unlike the Mdhyandina version, there is no division into Praphakas. The atapatha Brhmaa is perhaps the most important Brhmaa text from the perspective of Vedic studies. Taittirya Brhmaa of Ka Yajurveda: The Brhmaa comprises of 3 Kas, which are divided into 8, 8 and 12 a dhyyas respectively. The Brhmaa is also sometimes divided into 8 aakas, in the style of gveda. These adhyyas are further divided into anuvkas or sections, which contain sentences on a particular topic. There are a total of 17480 sentences in the Brhmaa. The first Ka of the text deals with the Agnydhna, Gavmayana, Vjapeya, Soma, Nakatrei and Rjasya. The 2nd Ka deals with Agnihotra, Upahomas, Sautrmai, Vaiysava and others. The last Ka gives some additional details on the Nakatrei, the Avamedha and some parables like that of Bharadvja, together with the Purushamedha Yaja. Vdhla Brhmaa or the Anvkhyna Brhmaa of Ka Yajurveda : It is an anu-brhmaa or a minor Brhmaa like work, embedded in the Vdhla rautastra. The work has not been published so far and is in manuscript. Taittirya rayaka : This work comprises of 10 Praphakas. The first two are called Khakam because they are said to have been borrowed from the Khaka kh of Yajurveda. Praphaka 5 deals with the Pravargya rite. Praphakas 7-9 are the famous Taittirya Upaniad. Praphaka 10 is the Mahnryaa Upaniad, or the Yjika Upaniad. This Praphaka is often considered an appendix because its extent and contents are unsettled and vary from region to region. It is a compilation of Upaniadic matter together with miscellaneous mantras for recitation at various occasions and for various purposes. Bhadrayaka of ukla Yajurveda: This text forms the 17th book of the Kva atapatha Brhmaa, and the 14th book of the Mdhyandina atapatha Brhmaas. The initial 2 Praphakas in the Madhyandina version deal with the Pravargya rite, and the last 6 constitute the Bhadrayaka Upaniad, whose details are beyond the scope of this webpage. In the Kva version, the Pravargya portions are separate in Ka 16. Maitryaya rayaka: Since this text is identical with the Maitryaya Upaniad in 7 Praphakas, its discussion is beyond the scope of the present webpage. Kaha rayaka -It comprises of 3 Praphakas, of which II and III largely deal with the Pravargya rite. 9. Aim of Yajurveda-It is well described by the very first verse-

( . /)

Flow of energy from Sun has been called , it is central axis of all life, so it is called -daa (axle rod) of ratha of sun. Its measure is given in Bhgavata pura, part 5 as 6000 yojana (1 yojana = sun diameter). In human body, it is spinal cord which links brain with body. Sun in space is life, its image is digestive system around maipra-chakra which feeds the body. Here, cow is called Aghny, i.e. not to be killed. In general, go means sun-rays, any place (e.g. earth) where yaja is done, yaja itself, and human organs. Thus, all as cycle of production are to be maintained and only its remains are to be consumed as taught in Gt (3/10-16). If we maintain chain of yaja starting with human body and organs, family and Indra (king, space radiation) we will be bestowed with Praj, will remain free of any infection and decay. We will not take due of others. Gha-the fourth letter indicates 4 Pururtha (aims of human life). Not following the path is agha =sin. We should not deviate from Pururtha which is taught by Charaka by maintaining healthy life. Then man and society will run steadily and wealth will increase. On earth surface, agriculture is base for all other yaja. So, the rod of plough (Hala) is called or Hara (hal+a). That is put to start any worship whip is a model of all yaja. It is also called ypa-dru (wood for central axle). If that axle is kept moving for efficient agriculture ( agri =first of culture), we remain healthy, wealthy and do not need others wealth.