Yajur

Created by Jijith Nadumuri at 25 Jul 2011 12:52 and updated at 25 Jul 2011 12:52

VISHNU PURANA NOUN

vp.1.5 From his eastern mouth Brahma then created the Gayatri metre, the Rig veda, the collection of hymns termed Trivrit, the Rathantara portion of the Sama veda, and the Agnishtoma sacrifice: from his southern mouth he created the Yajur veda, the Trishtubh metre, the collection of hymns called Panchadasa, the Vrihat Sama, and the portion of the Sama veda termed Uktha: from his western mouth he created the Sama veda, the Jayati metre, the collection of hymns termed Saptadasa, the portion of the Sama called Vairupa, and the Atiratra sacrifice: and from his northern mouth he created the Ekavinsa collection of hymns, the Atharva veda, the aptoryama rite, the Anushtubh metre, and the Vairaja portion of the Sama veda 21.
vp.1.12 derived, and all oblations, and curds, and ghee, and animals of either class (domestic or wild). From thee the Rig Veda, the Sama, the metres of the Vedas, and the Yajur Veda are born. Horses, and cows having teeth in one jaw only 5, proceed from thee; and from thee come goats, sheep, deer. Brahmans sprang from thy mouth; warriors from thy arms; Vaisyas from thy thighs; and sudras from thy feet. From thine eyes come the sun; from thine ears, the wind; and from thy mind, the moon: the vital airs from thy central vein; and fire from thy mouth: the sky from thy navel; and heaven from thy head: the regions from thine ears; the earth from thy feet. All this world was derived from thee. As the wide spreading Nyagrodha (Indian fig) tree is compressed in a small seed 6, so, at the time of dissolution, the whole universe is comprehended in thee as its germ. As the Nyagrodha germinates from the seed, and becomes first a shoot, and then rises into loftiness, so the created world proceeds from thee, and expands into magnitude. As the bark and leaves of the Plantain tree are to be seen in its stem, so thou art the stem of the universe, and all things are visible in thee. The faculties of the intellect, that are the cause of pleasure and of pain, abide in thee as one with all existence; but the sources of pleasure and of pain, singly or blended, do not exist in thee, who art exempt from all qualities 7. Salutation to thee, the subtile rudiment, which, being single, becomes
vp.2.11 But this triple energy of Vishnu is not limited to the sun alone, for Brahma, Purusha Vishnu(), and Rudra are also made up of the same triform essence. In creation it is Brahma, consisting of the Rig veda in preservation it is Vishnu, composed of the Yajur veda; and in destruction Rudra, formed of the Sama veda, the utterance of which is consequently inauspicious 2.
vp.2.14 considered best, as well as those which are the great ends (or truths) of life. To him who, by the worship of the gods, seeks for wealth, prosperity, children, or dominion, each of these is respectively best. Best is the rite or sacrifice, that is rewarded with heavenly pleasures. Best is that which yields the best recompense, although it be not solicited. Self contemplation, ever practised by devout ascetics, is to them the best. But best of all is the identification of soul with the supreme spirit. Hundreds and thousands of conditions may be called the best; but these are not the great and true ends of life. Hear what those are. Wealth cannot be the true end of life, for it may be relinquished through virtue, and its characteristic property is expenditure for the gratification of desire. If a son were final truth, that would be equally applicable to a different source; for the son that is to one the great end of life, becomes the father of another. Final or supreme truth, therefore, would not exist in this world, as in all these cases those objects which are so denominated are the effects of causes, and consequently are not finite. If the acquisition of sovereignty were designated by the character of being the great end of all, then finite ends would sometimes be, and sometimes cease to be. If you suppose that the objects to be effected by sacrificial rites, performed according to the rules of the Rik, Yajur, and Sama Vedas, be the great end of life, attend to what I have
vp.3.3 That form of Vasudeva, who is the same with supreme spirit, which is Brahma, and which, although diversified as threefold, is identical, is the lord, who is conceived by those that contemplate variety in creation to be distinct in all creatures. He, composed of the Rik, Sauna, and Yajur Vedas, is at the same time their essence, as he is the soul of all embodied spirits. He, distinguished as consisting of the Vedas, creates the Vedas, and divides them by many subdivisions into branches: he is the author of those branches: he is those aggregated branches; for he, the eternal lord, is the essence of true knowledge.
vp.3.4 There was but one Yajur veda; but dividing this into four parts, Vyasa instituted the sacrificial rite that is administered by four kinds of priests: in which it was the duty of the Adhwaryu to recite the prayers Yajush() (or direct the ceremony); of the Hotri, to repeat the hymns Richas(); of the Udgatri, to chaunt other hymns Sama(); and of the Brahman, to pronounce the formul called Atharva. Then the Muni, having collected together the hymns called Richas, compiled the Rigveda; with the prayers and directions termed Yajushas he formed the Yajur veda; with those called Sama, Sama veda; and with the Atharvas he composed the rules of all the ceremonies suited to kings, and the function of the Brahman agreeably to practice 5.
vp.3.5 Divisions of the Yajur veda. Story of Yajnawalkya: forced to give up what he has learned: picked up by others, forming the Taittiriya yajush. Yajnawalkya worships the sun, who communicates to him the Vajasneyi yajush.
vp.3.5 Parasara. Of the tree of the Yajur veda there are twenty seven branches, which Vaisampayana, the pupil of Vyasa, compiled, and taught to as many disciples 1. Amongst these, Yajnawalkya, the son of Brahmarata, was distinguished for piety and obedience to his preceptor.
vp.3.5 Yajnawalkya, who was perfect in ascetic practices, addressed himself strenuously to the sun, being anxious to recover possession of the texts of the Yajush. Glory" to the sun," he exclaimed, "the gate of liberation, the fountain of bright radiance, the triple source of splendour, as the Rig, the Yajur, and the Sama Vedas. Glory to him, who, as fire and the moon, is one with the cause of the universe: to the sun, that is charged with radiant heat, and with the Sushumna ray (by which the moon is fed with light): to him who is one with the notion of time, and all its divisions of hours, minutes, and seconds: to him who is to be
vp.3.15 Aurva proceeded. "Hear next, oh prince, what description of Brahman should be fed at ancestral ceremonies. he should be one studied in various triplets of the Rich and Yajur Vedas 1; one who is acquainted with the six supplementary sciences of the Vedas 2; one who understands the Vedas; one who practises the duties they enjoin 3; one who exercises penance; a chanter of the principal Sama veda 4, an officiating priest, a sister s son, a daughter s son, a son in law, a father in law, a maternal uncle, an ascetic, a Brahman who maintains the five fires, a pupil, a kinsman; one who reverences his parents. A man should first employ the Brahmans first specified in the principal obsequial
vp.3.17 Parasara. The Rig, Yajur, and Sama Vedas constitute the triple covering of the several castes, and the sinner who throws this off is said to be naked (or apostate). The three Vedas are the raiment of all the orders of men, and when that is discarded they are left bare 1. On this subject hear what I heard my grandfather, the pious Vasishtha, relate to the magnanimous Bhishma:
vp.4.1 Before the evolution of the mundane egg, existed Brahma, who was Hiranyagarbha, the form of that supreme Brahma which consists of Vishnu as identical with the Rig, Yajur, and Sama Vedas; the primeval, uncreated cause of all worlds. From the right thumb of Brahma was born the patriarch Daksha 3; his daughter was Aditi, who was the mother of the sun. The Manu Vaivaswata was the son of the celestial luminary; and his sons were Ikshwaku, Nriga, Dhrishta, saryati, Narishyanta, Pransu, Nabhaga, Nedishta, Karusha, and Prishadhra 4.
vp.6.1 The observance of caste, order, and institutes will not prevail in the Kali age, nor will that of the ceremonial enjoined by the Sama, Rik, and Yajur Vedas. Marriages in this age will not be conformable to the ritual, nor will the rules that connect the spiritual preceptor and his disciple be in force. The laws that regulate the conduct of husband and wife will be disregarded, and oblations to the gods with fire no longer be offered. In whatever family he may be born, a powerful and rich man will be held entitled to espouse maidens of every tribe. A regenerate man will be initiated in any way whatever, and such acts of penance as may be performed will be unattended by any results 4. Every text will be scripture that people choose to think so 5: all gods will be gods to them that worship them; and all orders of life will be common alike to all persons. In the Kali age, fasting, austerity, liberality, practised according to the pleasure of those by whom they are observed, will constitute righteousness. Pride of wealth will be inspired by very insignificant possessions. Pride of beauty will be prompted by (no other personal charm than fine) hair. Gold, jewels, diamonds, clothes, will all have perished, and then hair will be the only ornament with which women can decorate themselves. Wives will desert their husbands, when they lose their property; and they only who are wealthy will be considered by women as their lords. He who gives away much money will be the master of men;
vp.6.4 Works, as enjoined by the Vedas, are of two kinds, active Pravritta() and quiescent Nivritta(); by both of which the universal person is worshipped by mankind. He, the lord of sacrifice, the male of sacrifice, the most excellent male, is worshipped by men in the active mode by rites enjoined in the Rik, Yajur, and Sama Vedas. The soul of wisdom, the person of wisdom, Vishnu, the giver of emancipation, is worshipped by sages in the quiescent form, through meditative devotion. The exhaustless Vishnu is whatever thing that is designated by long, short, or prolated syllables, or that which is without a name. He is that which is discrete, and that which is indiscrete: he is exhaustless spirit, supreme spirit, universal spirit, Hari, the wearer of universal forms. Nature, whether discrete or indiscrete, is absorbed into him, and (detached) spirit also merges into the all diffusive and unobstructed spirit.

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