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Om! Peace, Peace Peace!!

Om! Peace, Peace Peace!!

==== Detailed Explanation of the Verse<ref name=":3" /> ====

===== Detailed Explanation of the Verse<ref name=":3" /> =====

In this verse "Vayu" is actually meant as all pervasive universal life or ''Sutra-atman''. In his macrocosmic aspect HE is the cosmic energy and universal mind and in HIS microcosmic aspect, he is the vitalizing force of body and mind. The other name for ''Sutra-atman'' is ''Hiranyagarbha''. He is endowed with two fold energy viz. ''Gyana Shakti'' and ''Kriya Shakti'' i.e. the power of knowledge and power of action. He is called here as the visible Brahman because He is perceptible both by the mind and the senses.   

In this verse "Vayu" is actually meant as all pervasive universal life or ''Sutra-atman''. In his macrocosmic aspect HE is the cosmic energy and universal mind and in HIS microcosmic aspect, he is the vitalizing force of body and mind. The other name for ''Sutra-atman'' is ''Hiranyagarbha''. He is endowed with two fold energy viz. ''Gyana Shakti'' and ''Kriya Shakti'' i.e. the power of knowledge and power of action. He is called here as the visible Brahman because He is perceptible both by the mind and the senses.   

Swami Sharvananda says: In peace invocations, blessings of different gods and ''Hirnaygarbha'' have been invoked because it is believed that even gods test an aspirant and thwart his//her path of God realization. So if their blessings are sought in the beginning, the course is expected to be smoother. Moreover when through the grace of these gods (who preside over different body functions), the physical health is attained, then only it becomes possible to make the strenuous effort for achievement of the highest wisdom.<ref name=":3" />  

Swami Sharvananda says: In peace invocations, blessings of different gods and ''Hirnaygarbha'' have been invoked because it is believed that even gods test an aspirant and thwart his//her path of God realization. So if their blessings are sought in the beginning, the course is expected to be smoother. Moreover when through the grace of these gods (who preside over different body functions), the physical health is attained, then only it becomes possible to make the strenuous effort for achievement of the highest wisdom.<ref name=":3" />  

==== Example of Deliberate Mis-translation ====

===== Example of Deliberate Mis-translation =====

''I will speak what is right, I will speak what is true, May that protect me, may that protect the teacher!''

''I will speak what is right, I will speak what is true, May that protect me, may that protect the teacher!''

In above translation done by Paul Deuseen , there is a deliberate attempt to "secularize" and remove the sacred element. The "that" is no longer the Brahman, but it is the abstract "Truth" and not the sacred Brahman that is the embodiment of truth and what is right.  

In above translation done by Paul Deuseen , there is a deliberate attempt to "secularize" and remove the sacred element. The "that" is no longer the Brahman, but it is the abstract "Truth" and not the sacred Brahman that is the embodiment of truth and what is right.  

====Phonetics and the theory of connecting links - Second and Third Anuvāka====

 

====Second Anuvāka (द्वितीयोऽनुवाकः)====

 

The second anuvaka highlights [[phonetics]] as an element of the Vedic instruction. The verse asserts that the student must master the principles of sound as it is created and as perceived, in terms of the structure of linguistics, vowels, consonants, balancing, accentuation (stress, meter), speaking correctly, and the connection of sounds in a word from articulatory and auditory perspectives.<ref name=pauldeussentu112>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 222-223</ref> Taittirĩya Upanishad's emphasizes, in its later anuvakas, ''{{IAST|svādhyāya}}'', a practice that served as the principal tool for the oral preservation of the Vedas in their original form for over two millennia. [[Svādhyāya]] as a part of student's instruction, involved understanding the linguistic principles coupled with recitation practice of Indian scriptures, which enabled the mastering of entire chapters and books with accurate pronunciation.<ref name=gavinflood>{{Cite book | editor-last=Flood | editor-first =Gavin | year =2003 | title =The Blackwell Companion to Hinduism | publisher =Blackwell Publishing Ltd. | isbn =1-4051-3251-5|pages=68–70}}</ref> The ancient Indian studies of linguistics and recitation tradition, as mentioned in the second anuvaka of Taittiriya Upanishad, helped transmit and preserve the extensive Vedic literature from 2nd millennium BCE onwards, long before the methods of mass printing and book preservation were developed. [[Michael E. J. Witzel|Michael Witzel]] explains it as follows,<ref name=gavinflood/>

The second anuvaka highlights [[phonetics]] as an element of the Vedic instruction. The verse asserts that the student must master the principles of sound as it is created and as perceived, in terms of the structure of linguistics, vowels, consonants, balancing, accentuation (stress, meter), speaking correctly, and the connection of sounds in a word from articulatory and auditory perspectives.<ref name=pauldeussentu112>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 222-223</ref> Taittirĩya Upanishad's emphasizes, in its later anuvakas, ''{{IAST|svādhyāya}}'', a practice that served as the principal tool for the oral preservation of the Vedas in their original form for over two millennia. [[Svādhyāya]] as a part of student's instruction, involved understanding the linguistic principles coupled with recitation practice of Indian scriptures, which enabled the mastering of entire chapters and books with accurate pronunciation.<ref name=gavinflood>{{Cite book | editor-last=Flood | editor-first =Gavin | year =2003 | title =The Blackwell Companion to Hinduism | publisher =Blackwell Publishing Ltd. | isbn =1-4051-3251-5|pages=68–70}}</ref> The ancient Indian studies of linguistics and recitation tradition, as mentioned in the second anuvaka of Taittiriya Upanishad, helped transmit and preserve the extensive Vedic literature from 2nd millennium BCE onwards, long before the methods of mass printing and book preservation were developed. [[Michael E. J. Witzel|Michael Witzel]] explains it as follows,<ref name=gavinflood/>

The Vedic texts were orally composed and transmitted, without the use of script, in an unbroken line of transmission from teacher to student that was formalized early on.  This ensured an impeccable textual transmission superior to the classical texts of other cultures; it is, in fact, something like a ''tape-recording''.... Not just the actual words, but even the long-lost musical (tonal) accent (as in old Greek or in Japanese) has been preserved up to the present.<ref name=gavinflood/>

The Vedic texts were orally composed and transmitted, without the use of script, in an unbroken line of transmission from teacher to student that was formalized early on.  This ensured an impeccable textual transmission superior to the classical texts of other cultures; it is, in fact, something like a ''tape-recording''.... Not just the actual words, but even the long-lost musical (tonal) accent (as in old Greek or in Japanese) has been preserved up to the present.<ref name=gavinflood/>

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The third anuvaka of ''Shiksha Valli'' asserts that everything in the universe is connected. In its theory of "connecting links", it states that letters are joined to form words and words are joined to express ideas, just like earth and heavens are forms causally joined by space through the medium of ''Vayu'' (air), and just like the fire and the sun are forms causally connected through lightning with the medium of clouds. It asserts that it is knowledge that connects the teacher and the student through the medium of exposition, while the child is the connecting link between the father and the mother through the medium of procreation.<ref name=pauldeussentu112/><ref>[https://archive.org/stream/AitareyataittiriyaUpanishadsWithShankaraBhashya-English/05AitareyataittiriyaUpanishadsWithShankaraBhashya-English#page/n61/mode/2up Taittiriya Upanishad] SS Sastri (Translator), The Aitereya and Taittiriya Upanishad, pages 65-67</ref> Speech (expression) is the joining link between upper and lower jaw, and it is speech which connects people.<ref>Max Muller, Taittiriya Upanishad in The Sacred Books of the East, Volume 15, Oxford University Press</ref>

The third anuvaka of ''Shiksha Valli'' asserts that everything in the universe is connected. In its theory of "connecting links", it states that letters are joined to form words and words are joined to express ideas, just like earth and heavens are forms causally joined by space through the medium of ''Vayu'' (air), and just like the fire and the sun are forms causally connected through lightning with the medium of clouds. It asserts that it is knowledge that connects the teacher and the student through the medium of exposition, while the child is the connecting link between the father and the mother through the medium of procreation.<ref name=pauldeussentu112/><ref>[https://archive.org/stream/AitareyataittiriyaUpanishadsWithShankaraBhashya-English/05AitareyataittiriyaUpanishadsWithShankaraBhashya-English#page/n61/mode/2up Taittiriya Upanishad] SS Sastri (Translator), The Aitereya and Taittiriya Upanishad, pages 65-67</ref> Speech (expression) is the joining link between upper and lower jaw, and it is speech which connects people.<ref>Max Muller, Taittiriya Upanishad in The Sacred Books of the East, Volume 15, Oxford University Press</ref>