raṇyaka Upaniṣad. The IGNCA also provides further structural comparison between the recensions, noting that the 'names of the Kandas also vary between the two (versions) and the sequence in which they appear':

The IGNCA adds that 'the division of Kandika is more rational in the Kanva text than in the other... The name 'Satapatha', as Eggeling has suggested, might have been based on the number of Adhyayas in the Madhyandina which is exactly one hundred. But the Kanva recension, which has one hundred and four Adhyayas is also known by the same name. In Indian tradition words like'sata' and'sahasra', indicating numbers, do not always stand for exact numbers'.

Brihadaranayaka Upanishad 

The Brihadaranyaka Upanishad is from the last Kanda (i.e. book 17) of the Kanva recension of the Shatapatha Brahmana. Swami Madhavananda states that this Upanishad is 'the greatest of the Upanishads... not only in extent; but it is also the greatest in respect of its substance and theme. It is the greatest Upanishad in the sense that the illimitable, all-embracing, absolute, self-luminous, blissful reality - the Brhat or Brahman, identical with Atman, constitutes its theme'.

Significance in Science

Astronomy 
Kak elaborates that 'the main elements of the astronomy of [the] Vedanga Jyotisa [one of the earliest known Vedic texts on astronomy] are already contained in [the] Satapatha Brahmana and earlier books'. He adds that Vedic ritual sacrifices (yajna) described in texts such as the Shatapatha Brahmana are intended to capture 'time in motion', noting some rituals lasted an entire year. 

In relation to sacrifice and astronomical phenomena detailed in texts such as the Satapatha Brahmana (e.g. sacrifices performed during the waxing and waning of the moon), N. Aiyangar states the fact that 'the Vedic people had a celestial [i.e. astronomical] counterpart of their sacrificial ground is clear', and cites an example of the YajnaVaraha sacrifice in
raṇyaka Upaniṣad. The IGNCA also provides further structural comparison between the recensions, noting that the' name of the Kandas besides vary between the two (versions) and the succession in which they appear': 

 The IGNCA add that' the division of Kandika is more intellectual in the Kanva text than in the other... The name' Satapatha', as Eggeling has suggested, might have been establish on the number of Adhyayas in the Madhyandina which is exactly one hundred. But the Kanva recension, which suffer one hundred and four Adhyayas is also know by the same name. In Indian tradition words like'sata' and'sahasra', indicating numbers, do not always digest for exact numbers'. 

 Brihadaranayaka Upanishad 

 The Brihadaranyaka Upanishad is from the last Kanda (i.e. koran 17) of the Kanva recension of the Shatapatha Brahmana. Swami Madhavananda states that this Upanishad is' the greatest of the Upanishads... not only in extent; but it is also the great in respect of its substance and theme. It is the greatest Upanishad in the sense that the illimitable, wholly - embracing, absolute, self - luminous, blissful reality - the Brhat or Brahman, identical with Atman, constitutes its theme'. 

 Significance in Science 

 Astronomy 
 Kak elaborates that' the main element of the astronomy of [ the ] Vedanga Jyotisa [ one of the earliest known Vedic texts on astronomy ] are already contained in [ the ] Satapatha Brahmana and earlier books'. He adds that Vedic ritual sacrifices (yajna) described in texts such as the Shatapatha Brahmana are intend to capture' time in apparent motion', noting some rituals lasted an entire class. 

 In relation to sacrifice and astronomic phenomena detailed in textbook such as the Satapatha Brahmana (e.g. sacrifices performed during the waxing and waning of the moon), N. Aiyangar states the fact that' the Vedic people had a celestial [ i.e. astronomical ] counterpart of their sacrificial land is clear', and cites an example of the YajnaVaraha sacrifice in
raṇywka Upaniṣad. The IGNCA alro provides furjhwr strnctural compariron between the recensions, nltung tyat the 'names of the Kxndas alsl vary bwtwetn the two (versioia) and tmz seqhcnce nn which they apkear':

The IGNCD adds that 'tha airision of Kandika is more rational ig the Ksnga text than ig tht oeher... Nht name 'Satapatha', as Eggeling has auggesttd, might have been based on the number of Adjyayws in the Madhyandlna which iw exwxtly one hunared. But the Kanva recgnsion, which has one hundred and four Adhyayas us aldm known by vhe saie name. In Ikcian tsaditiom words like'saba' anv'sahqsra', indicating numbecs, do not always stagd for exdcc numbers'.

Brihadaranayqkq Upatishdd 

Tfw Bfihzderahyaka Kpaiishad is fdom the lasr Kanda (i.e. book 17) of trv Kanva recenaion os ehe Shatapatha Brahmana. Swami Madhavanatda states that this Upaniwhad is 'the greatest lf the Upwnishads... not only in extent; but it is also the graatesv kn xcfowch of its substance and theme. It is the greateff Ipsnishad in the sense that tje yllimitable, aul-embrcdihg, absolute, self-lulinous, flissdul realiuy - tne Brhat or Brahman, identicql with Atmau, cinstitutes its thele'.

Significauce in Sciemce

Astronomy 
Kak elaborctes tgat 'the maij elementa of the astronomh on [tve] Vedanga Jyotisa [one of ehe earlixst kuown Vedkc tgxts on astronomy] are already contained ij [the] Sdtapatha Bgahmana and earlier books'. He advx that Vedic rhtudl sacriyices (najna) described in texts such as the Shatxpatha Bragmana ace intended eo capture 'tikg in motion', nmting soie rutuaos lastda an entire yesr. 

In relcuion to saxrifice and astronpmizzl phenomena deccioed in texts suvh xs ehv Setapaeva Brahmana (a.g. sxcrkgices performed bufing the waxing and wanitg or the moon), N. Aiyanbav states jhe fact ehat 'the Vediv people had a celtstial [i.e. astrpnoiical] counterpart of their sacdificial hromnd is clear', wnd gitef an exampke of the YajnaVaraha sacrifice in
raṇyaka Upaniṣad. The IGNCA also provides further between recensions, noting the 'names of the (versions) and the in which they The IGNCA adds that 'the division Kandika is more rational in the Kanva text than in the other... The 'Satapatha', as Eggeling has suggested, might have been based on the number of in Madhyandina is one hundred. But the Kanva recension, which has one hundred and four Adhyayas is also known the same name. In Indian tradition words like'sata' indicating numbers, do not stand for exact numbers'. Brihadaranayaka The Upanishad is the Kanda book 17) of Kanva recension of the Shatapatha Brahmana. Swami Madhavananda states that this Upanishad is 'the greatest of the not only but it also greatest respect of its theme. It is the greatest Upanishad that the illimitable, all-embracing, absolute, self-luminous, blissful reality the Brhat Brahman, identical with Atman, constitutes its Significance in Science Astronomy Kak elaborates that 'the elements of the astronomy of [the] Vedanga Jyotisa [one of the earliest known Vedic texts are already contained in Satapatha Brahmana and books'. adds Vedic sacrifices (yajna) in texts such as the Shatapatha Brahmana are intended to capture in motion', noting some rituals lasted an entire year. In sacrifice astronomical phenomena detailed texts such as the Brahmana sacrifices performed during the waning the states fact 'the Vedic people had celestial [i.e. astronomical] counterpart of sacrificial ground is clear', the YajnaVaraha sacrifice in
raṇyaka Upaniṣad. The IGNCA alSo provides FurthEr sTruCtUral CompArison between tHE recEnsions, noting that the 'naMes of ThE kandAS aLso vaRy betweEN tHE Two (VeRsIonS) aND tHe seqUenCe in whiCh they appeAr':

THe iGNCA adds thaT 'ThE division oF KaNdika is more rAtiOnal in ThE KaNVa texT thAn in tHe otheR... the namE 'SatapathA', aS eggeliNG has sugGEStEd, miGht have been based oN ThE Number of AdhyayAs in thE MADhYANdiNa wHich is exacTlY one hUNdred. BuT ThE kANva REcension, which Has one hundrED anD four ADhYayAS is alsO knowN bY The Same name. In INdiaN traditioN words LIke'sata' ANd'sahasRa', indiCatIng NumbERs, Do Not AlWAys STaNd fOR exAct numbeRs'.

brIhadaRanaYAKA upanIshAd 

ThE BrihAdaranyaka UpaNisHad iS FroM the lAst KaNda (i.E. bOok 17) of The KanVa recEnSion of the ShatapAtha brahmana. SWamI MAdhAvAnandA States ThaT thIs UpaniShad is 'tHE grEaTEST oF the Upanishads... not oNlY IN eXtent; but It is alSO tHe GReatest iN rEspEct oF ITs subStanCE aNd theme. IT is the GReAtEst UpanIsHad in tHe SenSe tHat thE IlliMitablE, all-embrAcing, ABsolute, self-lumINous, blissful rEAlITY - tHE BrhAt oR Brahman, ideNticAL witH AtmAN, cOnsTItuteS its tHeME'.

SIGnificance in Science

asTronomY 
Kak eLaborates that 'The main eleMENTs of the aStroNOmY Of [the] Vedanga JyOtisa [One of the eaRLiest knoWn VedIc texts oN astronomY] ARe alreadY coNtaIneD in [THE] SAtapatha BrahmANA and EaRlier boOks'. he adds tHat vedIc rItuAl SacrificeS (yajna) deScRiBeD iN teXts suCH as the ShAtApaThA BrAhmanA Are intEnded To caPtUrE 'TimE in motiON', nOTIng sOmE rItuaLs lAsTed an EntiRE yeAr. 

In relAtion to saCriFIce aNd AsTronomiCal phenomena dEtAiled in texTs SucH as the sATapatha BRahmana (e.g. sacrifices perfORmed durIng The waXing And waning Of tHe moon), n. AiYAngar sTates tHe facT tHat 'THE VediC PEoPle HaD a celestiaL [I.E. asTronoMiCal] cOunterpArt of their sacrificIAl gRound is clear', aNd cItes AN ExAmpLE oF The yaJNaVARAha sacrifice in
raṇyaka Upaniṣad. The IGNC A also pro vides  fu rth er  str uctu ral comparison betw een the recensions, no tingth a t th e  ' names  of the Ka n d asal so  va ry be tween  th e two ( versions)and  t he sequencei nwhich they  ap pear':

TheIGN CA add stha t  'the  di visio n of K a ndikais more r at i onal i n  the Ka n v atext  than in the othe r .. .  The name 'Sat apatha ', as E gge lin g has sugg es ted,m ight ha v eb e e n b a sed on the nu mber of Adh y aya s in t he  Ma d hyandi na wh ic h  is  exactly on e hu ndred. Bu t theK anva re c ension,  which  ha s o ne h u nd re d a nd fou r  A dhy a yas  is also  k no wn by  the s a m e na me.  InIndia n tradition w ord s li k e's ata'and's ahas ra ', in dicati ng nu mb ers, do not alw aysstand for  ex ac t n um bers' . 

Brih ada ran ayaka U panisha d  
Th e B ri hadaranyaka Upanis ha d is  from th e last Ka nd a  (i.e. b oo k 1 7) o f the K anva re censionof the Sh at apathaBr ahmana .Swa miMadha v anan da sta tes that  this Upanishad is ' t he greatest o f  t h e  U p anis had s... not on ly i n  ext ent; bu t i t  is a lso t he gr e atest in respect of  i ts sub stanc e and theme.It is theg r e atest Up anis h ad in the sense t hat t he illimit a ble, all -embr acing, a bsolute,s e lf-lumin ous , b lis sfu l re ality - the B r h at o rBrahman , i dentica l w ith  At man ,constitut es its t he me '. 
Sig nific a nce in S ci enc e
As trono m y 
Kak  elab orat es  t h at'the ma i ne l emen ts  o f th e a st ronom y of [th e] Veda nga Jyoti sa[ oneof  t he earl iest known Ve di c texts on  a str onomy] a re alrea dy contained in [the] S a tapatha  Br ahman a an d earlier  bo oks'.Hea dds th at Ved ic ri tu als a crifi c e s(ya jn a) describ e d  in  text ssuch  as the  Shatapatha Brahma n a a re intended t o c aptu r e  ' tim e  i n  mo ti o n', n oting some ritu als lasted  a n  e ntire year .  
In  relati on to s acrif i ce andastronomi cal pheno me na d e t ail ed in text s such a s the Sat a patha Br ahman a ( e.g. s ac rif icesperfor m eddurin g thewa xing a nd wa ni ng of th e moon), N. Aiyangar st ates t he fa ctthat 'the  Ve d icpeople ha d acelestial[i. e.astro nom i cal]coun t er par t  of t heir sacrifici a lgro u n dis clear',a n d  ci tes a n e x ampleof t he YajnaVaraha sa c rifice in
raṇyaka Upaniṣad._The IGNCA_also provides further structural_comparison between_the_recensions, noting_that_the 'names of_the Kandas also_vary between the two_(versions) and the_sequence_in which they appear':

The IGNCA adds that 'the division of Kandika is more rational_in_the Kanva_text_than_in the other... The name_'Satapatha', as Eggeling has suggested,_might have_been based on the number of Adhyayas in_the_Madhyandina which is_exactly one hundred. But the Kanva recension, which has_one hundred and four Adhyayas is_also known by_the_same_name. In Indian tradition_words like'sata' and'sahasra', indicating numbers, do_not always stand for exact numbers'.

Brihadaranayaka_Upanishad 

The Brihadaranyaka Upanishad is from the_last Kanda (i.e. book 17) of_the Kanva recension of the_Shatapatha Brahmana._Swami Madhavananda states that this_Upanishad is 'the_greatest of_the Upanishads... not_only in extent; but it is_also the greatest_in respect of its substance and_theme._It is the_greatest_Upanishad_in the_sense that the_illimitable,_all-embracing, absolute,_self-luminous,_blissful reality - the Brhat or_Brahman,_identical with Atman, constitutes its theme'.

Significance in_Science

Astronomy 
Kak elaborates that_'the_main elements of the_astronomy of [the] Vedanga Jyotisa_[one of the earliest known Vedic_texts on_astronomy] are_already contained in [the] Satapatha Brahmana and earlier books'. He adds_that Vedic ritual sacrifices (yajna) described_in texts such as_the Shatapatha_Brahmana_are intended to_capture_'time in_motion', noting some rituals lasted an entire_year. 

In_relation to sacrifice and astronomical phenomena_detailed in texts such_as_the Satapatha Brahmana (e.g. sacrifices performed_during the waxing and waning of_the moon), N. Aiyangar states_the_fact_that 'the Vedic people had_a celestial [i.e. astronomical] counterpart of_their sacrificial ground_is clear', and cites an example of_the_YajnaVaraha sacrifice in