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III. THE TAITTIRÎYAKA-UPANISHAD.
THE Taittirîyaka-upanishad seems to have had its
original place in the Taittirîya-Âranyaka. This Âranyaka consists, as
Rajendralal Mitra has shown in the Introduction to his edition of the work in
the Bibliotheca Indica, of three portions. Out of its ten Prapâthakas, the
first six form the Âranyaka proper, or the Karma-kânda, as Sâyana writes. Then
follow Prapâthakas VII, VIII, and IX, forming the Taittirîyaka-upanishad; and
lastly, the tenth Prapâthaka, the Yâgñikî or Mahânârâyana-upanishad, which is
called a Khila, and was therefore considered by the Brâhmans themselves as a
later and supplementary work.
Sankara, in his commentary on the Taittirîyaka-upanishad,
divides his work into three Adhyâyas, and calls the first Sikshâ-vallî, the
second the Brahmânanda-vallî, while he gives no special name to the Upanishad
explained in the third Adhyâya. This, however, may be due to a mere accident,
for whenever the division of the Taittirîyaka-upanishad into Vallîs is
mentioned, we always-have three[1], the
[1. Sankara (ed. Roer, p.
141) himself speaks of two Vallîs, teaching the paramâtmagñâna (the
Sikshâ-vallî has nothing to do with this), and Anquetil has Anandbli =
Ânanda-vallî, and Bharkbli = Bhrigu-vallî.]
Sikshâ-vallî, the Brahmânanda-vallî, and the Bhrigu-vallî [1].
Properly, however, it is only the second Anuvâka of the
seventh Prapâthaka which deserves and receives in the text itself the name of
Sikshâdhyâya, while the rest of the first Vallî ought to go by the name of
Samhitâ-upanishad[2], or Samhitî-upanishad.
Sâyana[3], in his commentary on the Taittirîya-âranyaka,
explains the seventh chapter, the Sikshâdhyâya (twelve anuvâkas), as
Sâmhitî-upanishad. His commentary, however, is called Sikshâ-bhâshya. The same
Sâyana treats the eighth and ninth Prapâthakas as the Vâruny-upanishad[4].
The Ânanda-vallî and Bhrigu-vallî are quoted among the
Upanishads of the Atharvana[5].
At the end of each Vallî there is an index of the Anuvâkas
which it contains. That at the end of the first Vallî is intelligible. It gives
the Pratîkas, i.e. the initial words, of each Anuvâka, and states their number
as twelve. At the end of the first Anuvâka, we have the final words 'satyam
vadishyâmi,' and pañka ka, i.e. five short paragraphs at the end. At the end of
the second Anuvâka, where we expect the final words, we have the initial, i.e.
sîkshâm, and then pañka, i.e. five sections in the Anuvâka. At the end of the
third Anuvâka, we have the final words, but no number of sections. At the end
of the fourth Anuvlka, we have the final words of the three sections, followed
by one paragraph; at the end of the fifth Anuvâka, three final words, and two
paragraphs, though the first paragraph belongs clearly to the third section. In
the sixth Anuvâka, we have the final words of the two Anuvâkas, and one
paragraph. In the seventh Anuvâka, there is the final word
[1. The third Vallî ends with
Bhrigur ity upanishat.
2. See Taittirîyaka-upani
shad, ed. Roer, p. 12.
3. See M. M., Alpbabetisches
Verzeichniss der Upanishads, p. 144.
4. The Anukramaî of theÂtreyî
school (see Weber, Indische Studien, II, p. 208) of the Taittirîyaka gives
likewise the name of Vârunî to the eighth and ninth Prapâthaka, while it calls
the seventh Prapâthaka the Sâmhitî, and the tenth Prapâthaka the
Yâgñki-upanishad. That Anukramanî presupposes, however, a different text, as
may be seen both from the number of Anuvâkas, and from the position assigned to
the Yâgñki as between the Sâmhitî and Vârunî Upanishads.
5. See M. M., Alphabetisches
Verzeichniss der Upanishads.]
sarvam, and one paragraph added. In the eighth Anuvâka, we
have the initial word, and the number of sections, viz. ten. In the ninth
Anuvâka, there are the final words of one section, and six paragraphs. In the
tenth Anuvâka, there is the initial word, and the number of paragraphs, viz.
six. In the eleventh Anuvâka, we have the final words of four sections, and
seven paragraphs, the first again forming an integral portion of the last
section. The twelfth Anuvâka has one section, and five paragraphs. If five,
then the sânti would here have to be included, while, from what is said
afterwards, it is clear that as the first word of the Vallî is sam nah, so the
last is vaktâram.
In the second Vallî the index to each Anuvâka is given at
the end of the Vallî.
1st Anuvâka: pratîka: brahmavid, and some other catchwords,
idam, ayam, idam. Number of sections, 21.
2nd Anuvâka: pratîka: annâd, and other catchwords; last word, pukkha. Sections,
26.
3rd Anuvâka: pratîka: prânam, and other catchwords; last word, pukkha.
Sections, 22.
4th Anuvâka: pratîka: yatak, and other catchwords; last word, pukkha. Sections,
18.
5th Anuvâka: pratîka: vigñanam, and other catchwords; last word, pukkha.
Sections, 22.
6th Anuvâka: pratîka: asanneva, then atha (deest in Taitt. Âr. 7). Sections,
28.
7th Anuvâka: pratîka: asat. Sections, 16.
8th Anuvâka: pratîka: bhîshâsmât, and other catchwords; last word,
upasahkrâmati. Sections, 51.
9th Anuvâka: pratîka: yatak-kutaskana; then tam (deest in Taitt. Ar.).
Sections, 11.
In the third Vallî the Anukramanî stands at the end.
1. The first word, bhriguh, and some other catchwords. Sections, 13.
2. The first word, annam. Sections, 12
3. The first word, prinam. Sections, 12.
4. The first word, manah. Sections, 12.
5. The first word, vigñânam, and some other words. Sections, 12.
6. The first word, ânanda, and some other words. Sections, 10.
7. The first words, annam na nindyât, prânah, sarîram. Sections, 11.
8. The first words, annam na parikakshîta, âpo gyotih. Sections, 11.
9. The first words, annam bahu kurvîta prithivim âkâsa. Sections,11.
10. The first words, na kañkana. Sections 61. The last words of each section
are given for the tenth Anuvâka.
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