Changes

===== Literal Translation of first verse<ref name=":32" /> =====

===== Literal Translation of first verse<ref name=":32" /> =====

सह both, नौ to us, यशः fame (भवतु be), ब्रह्मवर्चसम् the brightness of appearance that is due to spiritual experience, अथ now, अतः: hereafter,  

सह both, नौ to us, यशः fame (भवतु be), ब्रह्मवर्चसम् the brightness of appearance that is due to adhyatmik experience, अथ now, अतः: hereafter,  

संहिताया of the sacred teachings about conjunction, उपनिषदं sacred teachings, व्याख्यास्यामः we shall explain, पंचसु In five, अधिकरणेषु chapters

संहिताया of the sacred teachings about conjunction, उपनिषदं sacred teachings, व्याख्यास्यामः we shall explain, पंचसु In five, अधिकरणेषु chapters

अधिलोकम् with regard to the worlds, अधिज्यौतिषम् with regard to the light, अधिविद्यम् with regard to the knowledge, अधिप्रजम् with regard to the progeny, अध्यात्मम् with regard to the soul, ता: they, इति thus, चक्षते they call, अथ the following, अधिलोकम् with regard to the worlds, पृथिवी, the earth, पूर्वरूपम् the prior form, द्यौ the heaven उत्तररूपम् the posterior form, आकाशः the sky, सन्धिः the union, वायुः air, सन्धानम् the medium ।

अधिलोकम् with regard to the worlds, अधिज्यौतिषम् with regard to the light, अधिविद्यम् with regard to the knowledge, अधिप्रजम् with regard to the progeny, अध्यात्मम् with regard to the soul, ता: they, इति thus, चक्षते they call, अथ the following, अधिलोकम् with regard to the worlds, पृथिवी, the earth, पूर्वरूपम् the prior form, द्यौ the heaven उत्तररूपम् the posterior form, आकाशः the sky, सन्धिः the union, वायुः air, सन्धानम् the medium ।

May there be glory to us both (the teacher and the student), to us there be brightness of the spiritual knowledge. Now we shall explain the sacred teachings of Samhita in five parts:with regard to the worlds, with regard to the light, with regard to the knowledge, with regard to the progeny, with regard to the soul. They call it the great conjunctions.

May there be glory to us both (the teacher and the student), to us there be brightness of the adhyatmik knowledge. Now we shall explain the sacred teachings of Samhita in five parts:with regard to the worlds, with regard to the light, with regard to the knowledge, with regard to the progeny, with regard to the soul. They call it the great conjunctions.

With regard to the world - the earth is the prior form, the heaven the posterior form, and the sky is the conjunction. The air is the medium of that union. This was with regard to the worlds.  

With regard to the world - the earth is the prior form, the heaven the posterior form, and the sky is the conjunction. The air is the medium of that union. This was with regard to the worlds.  

Be one to whom a mother is as god, be one to whom a father is as god,

Be one to whom a mother is as god, be one to whom a father is as god,

Be one to whom an ''Acharya'' (spiritual guide, scholars you learn from) is as god, be one to whom a guest is as god.<ref name=roberthume>[https://archive.org/stream/thirteenprincipa028442mbp#page/n301/mode/2up Taittiriya Upanishad] Thirteen Principle Upanishads, Robert Hume (Translator), pages 281-282</ref>

Be one to whom an ''Acharya'' (adhyatmik guide, scholars you learn from) is as god, be one to whom a guest is as god.<ref name=roberthume>[https://archive.org/stream/thirteenprincipa028442mbp#page/n301/mode/2up Taittiriya Upanishad] Thirteen Principle Upanishads, Robert Hume (Translator), pages 281-282</ref>

Let your actions be uncensurable, none else.

Let your actions be uncensurable, none else.

Those acts that you consider good when done to you, do those to others, none else.

Those acts that you consider good when done to you, do those to others, none else.

==== Anandamaya - Sixth, Seventh, Eighth and Ninth Anuvāka ====

==== Anandamaya - Sixth, Seventh, Eighth and Ninth Anuvāka ====

The sixth, seventh and eighth anuvaka of Ananda Valli states that the "vijnanamaya kosha" (knowledge, ethics, reason) envelops the deepest, hidden layer of existence, which is the "ananda-maya kosha" (bliss, tranquility, contentness). This is the inner most is the realm of Atman-Brahman (Soul, Self, spirituality).<ref name="pauldeussen26782" /> The ananda-maya is characterized by love, joy, cheerfulness, bliss and Brahman. The individuals who are aware of ananda-maya, assert the sixth to eighth verses of Ananda Valli, are those who simultaneously realize the empirical  and the spiritual, the conscious and unconscious, the changing and the eternal, the time and the timeless.<ref name="pauldeussen26782">Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 237-240</ref>

The sixth, seventh and eighth anuvaka of Ananda Valli states that the "vijnanamaya kosha" (knowledge, ethics, reason) envelops the deepest, hidden layer of existence, which is the "ananda-maya kosha" (bliss, tranquility, contentness). This is the inner most is the realm of Atman-Brahman (Soul, Self, adhyatmikity).<ref name="pauldeussen26782" /> The ananda-maya is characterized by love, joy, cheerfulness, bliss and Brahman. The individuals who are aware of ananda-maya, assert the sixth to eighth verses of Ananda Valli, are those who simultaneously realize the empirical  and the adhyatmik, the conscious and unconscious, the changing and the eternal, the time and the timeless.<ref name="pauldeussen26782">Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 237-240</ref>

These last anuvakas of the second Valli of Tattiriya Upanishad assert that he who has Self-knowledge is well constituted, he realizes the essence, he is full of bliss. He exists in peace within and without, his is a state of calm joy irrespective of circumstances, he is One with everything and everyone. He fears nothing, he fears no one, he lives his true nature, he is free from pride, he is free from guilt, he is beyond good and evil, he is free from craving desires and thus all the universe is in him and is his.<ref name="pauldeussen26782" /> His blissful being is Atman-Brahman, and Atman-Brahman is the bliss that is he.

These last anuvakas of the second Valli of Tattiriya Upanishad assert that he who has Self-knowledge is well constituted, he realizes the essence, he is full of bliss. He exists in peace within and without, his is a state of calm joy irrespective of circumstances, he is One with everything and everyone. He fears nothing, he fears no one, he lives his true nature, he is free from pride, he is free from guilt, he is beyond good and evil, he is free from craving desires and thus all the universe is in him and is his.<ref name="pauldeussen26782" /> His blissful being is Atman-Brahman, and Atman-Brahman is the bliss that is he.

The third Valli of Tattiriya Upanishad repeats the ideas of Ananda Valli, through a legend about sage Bhrigu. The chapter is also similar in its themes and focus to those found in chapter 3 of Kausitaki Upanishad and chapter 8 of Chandogya Upanishad.<ref name="pauldeussen3112">Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 241-246</ref> The Bhrigu Valli's theme is the exposition of the concept of Atman-Brahman (self, soul) and what it means to be a self-realized, free, liberated human being.<ref name="amsastritubhrigu2">[https://archive.org/stream/taittiriyaupanis00sankiala#page/698/mode/2up Taittiriya Upanishad] AM Sastri (Translator), GTA Printing Works, Mysore, pages 699-791</ref>

The third Valli of Tattiriya Upanishad repeats the ideas of Ananda Valli, through a legend about sage Bhrigu. The chapter is also similar in its themes and focus to those found in chapter 3 of Kausitaki Upanishad and chapter 8 of Chandogya Upanishad.<ref name="pauldeussen3112">Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 241-246</ref> The Bhrigu Valli's theme is the exposition of the concept of Atman-Brahman (self, soul) and what it means to be a self-realized, free, liberated human being.<ref name="amsastritubhrigu2">[https://archive.org/stream/taittiriyaupanis00sankiala#page/698/mode/2up Taittiriya Upanishad] AM Sastri (Translator), GTA Printing Works, Mysore, pages 699-791</ref>

The first six anuvakas of Bhrigu Valli are called ''Bhargavi Varuni Vidya'', which means "the knowledge Bhrigu got from (his father) Varuni". It is in these anuvakas that sage Varuni advises Bhrigu with one of the oft-cited definition of Brahman, as "that from which beings originate, through which they live, and in which they re-enter after death, explore that because that is Brahman".<ref name="pauldeussen3112" /> This thematic, all encompassing, eternal nature of reality and existence develops as the basis for Bhrigu's emphasis on introspection and inwardization, to help peel off the outer husks of knowledge, in order to reach and realize the innermost kernel of spiritual Self-knowledge.<ref name="pauldeussen3112" />

The first six anuvakas of Bhrigu Valli are called ''Bhargavi Varuni Vidya'', which means "the knowledge Bhrigu got from (his father) Varuni". It is in these anuvakas that sage Varuni advises Bhrigu with one of the oft-cited definition of Brahman, as "that from which beings originate, through which they live, and in which they re-enter after death, explore that because that is Brahman".<ref name="pauldeussen3112" /> This thematic, all encompassing, eternal nature of reality and existence develops as the basis for Bhrigu's emphasis on introspection and inwardization, to help peel off the outer husks of knowledge, in order to reach and realize the innermost kernel of adhyatmik Self-knowledge.<ref name="pauldeussen3112" />

The last four of the ten anuvakas of Bhrigu Valli build on this foundation, but once again like Ananda Valli, use the metaphor of "food" as in Ananda Valli.<ref name="pauldeussen3112" /> As with Ananda Valli, in Bhrigu Valli, everything and everyone is asserted to be connected and deeply inter-related to everything and everyone else, by being food (of energy, of material, of knowledge). "Food is founded on food", asserts verse 3.9 of Taittiriya Upanishad, which then illustrates the idea with the specific example "earth is founded on (food for) space, and space is founded on (food for) earth".<ref name="pauldeussen3112" />

The last four of the ten anuvakas of Bhrigu Valli build on this foundation, but once again like Ananda Valli, use the metaphor of "food" as in Ananda Valli.<ref name="pauldeussen3112" /> As with Ananda Valli, in Bhrigu Valli, everything and everyone is asserted to be connected and deeply inter-related to everything and everyone else, by being food (of energy, of material, of knowledge). "Food is founded on food", asserts verse 3.9 of Taittiriya Upanishad, which then illustrates the idea with the specific example "earth is founded on (food for) space, and space is founded on (food for) earth".<ref name="pauldeussen3112" />