Changes

The focal areas in this Upaniṣhad are rules of conduct and nature of Brahma. Popular instructions like ‘Satyaṃ vada, dharmaṃ cara; mātṛdevo bhava, pitṛdevo bhava; etc. are contributions of this Upaniṣhad.  

The focal areas in this Upaniṣhad are rules of conduct and nature of Brahma. Popular instructions like ‘Satyaṃ vada, dharmaṃ cara; mātṛdevo bhava, pitṛdevo bhava; etc. are contributions of this Upaniṣhad.  

== Introduction ==

== परिचय || Introduction ==

The Taittirīya Upanishad constitutes the seventh, eighth and ninth chapters of ''Taittirīya [[Āraṇyaka]]'', which are also called, respectively, the ''Śikṣāvallī'', the ''Ānandavallī'' and the ''Bhṛguvallī''. Thus, the text of this Upaniṣad is divided into three chapters named as Valli and are again divided into passages (Anuvāka) and verses.

The Taittirīya Upanishad constitutes the seventh, eighth and ninth chapters of ''Taittirīya [[Āraṇyaka]]'', which are also called, respectively, the ''Śikṣāvallī'', the ''Ānandavallī'' and the ''Bhṛguvallī''. Thus, the text of this Upaniṣad is divided into three chapters named as Valli and are again divided into passages (Anuvāka) and verses.

The word Upanishad is derived from Upa and ni and '''shad'''. The prefixes 'upa' and 'ni' denote 'nearness' and 'totality' respectively. The sad according to Siddhanta  koumudi and Panineeya dhatu paatha has three meanings - 1. to loosen 2. to attain and 3. to destroy (Ref. 7 and 8)

The word Upanishad is derived from Upa and ni and '''shad'''. The prefixes 'upa' and 'ni' denote 'nearness' and 'totality' respectively. The sad according to Siddhanta  koumudi and Panineeya dhatu paatha has three meanings - 1. to loosen 2. to attain and 3. to destroy (Ref. 7 and 8)

But Sankar

But Sankaracharya interprets it in three ways. 'upa* means near, 'ni' means totality.

interprets it in three ways. 'upa* means near, 'ni' means totality.

(1) with ^sad meaning 'to loosen', 'to disintegrate', the word

(1) with '''shad''' meaning 'to loosen', 'to disintegrate', the word

'upanisad' will mean a doctrine that disintegrates or looses the bond of ignorance from the very root of the disciple who approaches the teacher (i.e. upagatasya sisyasya niscayena visaranakrt).

'upanisad' will mean a doctrine that disintegrates or looses the bond of ignorance from the very root of the disciple who approaches the teacher (i.e. upagatasya sisyasya niscayena visaranakrt).

(2) with sad meaning 'to move', it means a doctrine that certainly leads the disciple to the highest Brahman (i.e. Upagatah sisyam niscayena brahma samipam nayati).

(2) with '''shad''' meaning 'to move', it means a doctrine that certainly leads the disciple to the highest Brahman (i.e. Upagatah sisyam niscayena brahma samipam nayati).

(3) with ^sad meaning 'to destroy', it means that doctrine which puts end to the ignorance and its projections.

(3) with '''shad''' meaning 'to destroy', it means that doctrine which puts end to the ignorance and its projections.

Finally it comes to mean "the works that teach the science of Brahman", which became metaphorically famous as Upanisad .

Finally it comes to mean "the works that teach the science of Brahman", which became metaphorically famous as Upanisad .

Primarily, the Krishna shaka focuses on the ritualistic part and the associated mantras and chief priest bear great importance. The Shukla shaka attibutes more importance to the philosophical part of the Veda the segregation of which was the main reason for two shakas to arise.

Primarily, the Krishna shaka focuses on the ritualistic part and the associated mantras and chief priest bear great importance. The Shukla shaka attibutes more importance to the philosophical part of the Veda the segregation of which was the main reason for two shakas to arise.

Fundamentally both the shakas have a common content matter but differ in their arrangement.  The Krishna Yajurveda shaka contains verse or mantras part along with the prose part that deals with the presentation along with discussion of the sacrificial rites belonging to them. The Shukla Yajurveda shaka contains only the verse or mantra portions along with prayers.   

Fundamentally both the shakas have a common content matter but differ in their arrangement.  The Krishna Yajurveda shaka contains verse or mantras part along with the prose part that deals with the presentation along with discussion of the yajnika rites belonging to them. The Shukla Yajurveda shaka contains only the verse or mantra portions along with prayers.   

The chief priest Hotra has an important role in the conduct of the sacrificial rites in Krishna shaka, while the Shukla shaka does not regard Hotra with much importance.   

The chief priest Hotra has an important role in the conduct of the yajnika rites in Krishna shaka, while the Shukla shaka does not regard Hotra with much importance.   

== Structure ==

== Structure of वल्ली ॥''Valli'' ==

Each chapter of the Taittiriya Upanishad is called a वल्ली ॥''Valli'' , which literally means a medicinal climber plant that grows independently yet is intertwined and attached to a main tree.  

Each chapter of the Taittiriya Upanishad is called a वल्ली ॥''Valli'' , which literally means a medicinal climber plant that grows independently yet is intertwined and attached to a main tree.  

Advaitins consider that Taittiriya Upanishad has only three chapters:  

Advaitins consider that Taittiriya Upanishad has only three chapters:  

''Siksha Valli :'' Consists of 12 Anuvakas

शिक्षा ॥ ''Siksha Valli :'' Consists of 12 Anuvakas

''Ananda Valli'' (also called Brahmanda Valli) : Consists of 9 Anuvakas

॥ ''Ananda Valli'' (also called Brahmanda Valli) : Consists of 9 Anuvakas

''Bhrigu Valli :'' Consists of 10 Anuvakas

॥ ''Bhrigu Valli :'' Consists of 10 Anuvakas

Visistadvaitins, consider that there is a fourth chapter also - Yajniki Chapter. This fourth chapter is designated by them as तैत्तिरीय नारायणीयं.<ref name=":12">Insights Into the Taittiriya Upanishad, Dr. K. S. Narayanacharya, Published by Kautilya Institute of National Studies, Mysore, Page 20</ref>.  

Visistadvaitins, consider that there is a fourth chapter also - Yajniki Chapter. This fourth chapter is designated by them as तैत्तिरीय नारायणीयं.<ref name=":12">Insights Into the Taittiriya Upanishad, Dr. K. S. Narayanacharya, Published by Kautilya Institute of National Studies, Mysore, Page 20</ref>.  

=== One of the Earliest Texts to have Index ===

=== One of the Earliest Texts to have Index ===

The Upanishad is one of the earliest known texts where index was included at the end of each section, along with main text, as a structural layout of the book. At the end of each Vallĩ in Taittiriya Upanishad manuscripts, there is an index of the Anuvakas which it contains. The index includes the initial words and final words of each ''Anuvaka'', as well as the number of sections in that ''Anuvaka''.<ref name="maxmullerbv2">Max Muller, The [[Sacred Books of the East]], Volume 15, Oxford University Press, Chapter 3: Taittiriya Upanishad, [http://www.sacred-texts.com/hin/sbe15/sbe15005.htm Archived Online]</ref> For example, the first and second Anuvakas of ''Shiksha Valli'' state in their indices that there are five sections each in them, the fourth Anuvaka asserts there are three sections and one paragraph in it, while the twelfth Anuvaka states it has one section and five paragraphs.<ref name="maxmullerbv2" /> The ''Ananda Valli'', according to the embedded index, state each chapter to be much larger than currently surviving texts. For example, the 1st Anuvaka lists ''pratika'' words in its index as ''brahmavid'', ''idam'', ''ayam'', and states the number of sections to be twenty one. The 2nd Anuvaka asserts it has twenty six sections, the 3rd claims twenty two, the 4th has eighteen, the 5th has twenty two, the 6th Anuvaka asserts in its index that it has twenty eight sections, 7th claims sixteen, 8th states it includes fifty one sections, while the 9th asserts it has eleven. Similarly, the third Valli lists the ''pratika'' and ''anukramani'' in the index for each of the ten ''Anuvakas''.<ref name="maxmullerbv2" />

The Upanishad is one of the earliest known texts where index was included at the end of each section, along with main text, as a structural layout of the book. At the end of each Vallĩ in Taittiriya Upanishad manuscripts, there is an index of the Anuvakas which it contains.

The index includes the initial words and final words of each ''Anuvaka'', as well as the number of sections in that ''Anuvaka''. For example, the first and second Anuvakas of ''Siksha Valli'' state in their indices that there are five sections each in them, the fourth Anuvaka asserts there are three sections and one paragraph in it, while the twelfth Anuvaka states it has one section and five paragraphs.  

The chronology of Taittiriya Upanishad, along with other Vedic era literature, is unclear.<ref name="stephenphillips2">Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press, ISBN 978-0231144858, Chapter 1</ref> All opinions rest on scanty evidence, assumptions about likely evolution of ideas, and on presumptions about which philosophy might have influenced which other Indian philosophies.<ref name="stephenphillips2" /><ref>[[Patrick Olivelle]] (1996), The Early Upanishads: Annotated Text & Translation, Oxford University Press, ISBN 978-0195124354, Introduction Chapter</ref>

Stephen Phillips<ref name="stephenphillips2" /> suggests that Taittiriya Upanishad was likely one of the early Upanishads, composed in the 1st half of 1st millennium BCE, after Brihadaranyaka, Chandogya, and Isha, but before Aitareya, Kaushitaki, Kena, Katha, Manduka, Prasna, Svetasvatara and Maitri Upanishads, as well as before the earliest Buddhist Pali and Jaina canons.<ref name="stephenphillips2" />

The ''Ananda Valli'', according to the embedded index, state each chapter to be much larger than currently surviving texts. For example, the 1st Anuvaka lists ''pratika'' words in its index as ''brahmavid'', ''idam'', ''ayam'', and states the number of sections to be twenty one. The 2nd Anuvaka asserts it has twenty six sections, the 3rd claims twenty two, the 4th has eighteen, the 5th has twenty two, and so forth. Similarly, the third Valli lists the ''pratika'' and ''anukramani'' in the index for each of the ten ''Anuvakas''.

Ranade<ref>RD Ranade, [https://archive.org/stream/A.Constructive.Survey.of.Upanishadic.Philosophy.by.R.D.Ranade.1926.djvu/A.Constructive.Survey.of.Upanishadic.Philosophy.by.R.D.Ranade.1926#page/n47/mode/2up A Constructive Survey of Upanishadic Philosophy], Chapter 1, pages 13-18</ref> shares the view of Phillips in chronologically sequencing Taittiriya Upanishad with respect to other Upanishads. [[Paul Deussen]]<ref>Paul Deussen, [https://archive.org/stream/philosophyoftheupa00deusuoft#page/n39/mode/2up The Philosophy of the Upanishads], pages 22-26</ref> and Winternitz,<ref>M Winternitz (2010), History of Indian Literature, Vol 1, Motilal Banarsidass, ISBN 978-8120802643</ref> hold a similar view as that of Phillips, but place Taittiriya before Isha Upanishad, but after Brihadaranyaka Upanishad and Chandogya Upanishad.

It is difficult to ascertain the date of Upanisads for want of

sufficient proof. And yet attempts have been made to fix their

possible date between 1000 B.C. to 300 B.C. which is agreed upon as the Upanishadic age by many scholars.  

== Content ==

== Content ==

=== Shiksha Valli ===

=== Siksha Valli ===

The Siksha Valli chapter of Taittiriya Upanishad derives its name from [[Shiksha]] (Sanskrit: शिक्षा), which literally means "instruction, education".<ref>[http://spokensanskrit.de/index.php?tinput=zikSA&direction=SE&script=HK&link=yes&beginning=0 zikSA] Sanskrit English Dictionary, Cologne University, Germany</ref>

The Siksha Valli chapter of Taittiriya Upanishad derives its name from [[Shiksha|Siksha]] (Sanskrit: शिक्षा), which literally means "instruction, education".

The special feature of the Shiksha Valli is that it gives a most beautiful, pithy address to young Brahmcharis, (anologous to the convocation address of modern universities), where the teacher tells the students about the virtues they should try to possess and cultivate, the ideals of life they should foster, and such other rules of conduct for the up-building of a noble character.<ref name=":32" />

The special feature of the Shiksha Valli is that it gives a straightforward direct address to young Brahmcharis, where the teacher tells the students about the virtues they should try to possess and cultivate, the ideals of life they should foster, and such other rules of conduct for the up-building of a noble character.<ref name=":32" />

The various lessons of this first chapter are related to education of students in ancient Vedic era of India, their initiation into a school and their responsibilities after graduation.<ref>CP Bhatta (2009), Holistic Personality Development through Education: Ancient Indian Cultural Experiences, Journal of Human Values, vol. 15, no. 1, pages 49-59</ref> It mentions lifelong "pursuit of knowledge", includes hints of "Self-knowledge", but is largely independent of the second and third chapter of the Upanishad which discuss [[Ātman (Hinduism)|Atman]] and Self-knowledge.  

The various lessons of this first chapter are related to education of students in ancient Vedic era of India, their initiation into a school and their responsibilities after graduation.<ref>CP Bhatta (2009), Holistic Personality Development through Education: Ancient Indian Cultural Experiences, Journal of Human Values, vol. 15, no. 1, pages 49-59</ref> It mentions lifelong "pursuit of knowledge", includes hints of "Self-knowledge", but is largely independent of the second and third chapter of the Upanishad which discuss [[Ātman (Hinduism)|Atman]] and Self-knowledge.  

Studies, Mysore, Page 21 </ref>

Studies, Mysore, Page 21 </ref>

The Siksha Valli includes promises by students entering the Vedic school, an outline of basic course content, the nature of advanced courses and creative work from human relationships, ethical and social responsibilities of the teacher and the students, the role of breathing and proper pronunciation of Vedic literature, the duties and ethical precepts that the graduate must live up to post-graduation.<ref name="pauldeussensv2">Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 220-231</ref><ref>[https://archive.org/stream/AitareyataittiriyaUpanishadsWithShankaraBhashya-English/05AitareyataittiriyaUpanishadsWithShankaraBhashya-English#page/n61/mode/2up Aitareya and Taittiriya Upanishads with Shankara Bhashya] SA Sastri (Translator), pages 56-192</ref>

The Siksha Valli includes promises by students entering the Vedic school, an outline of basic course content, the nature of advanced courses and creative work from human relationships, ethical and social responsibilities of the teacher and the students, the role of breathing and proper pronunciation of Vedic literature, the duties and ethical precepts that the graduate must live up to post-graduation.<ref>[https://archive.org/stream/AitareyataittiriyaUpanishadsWithShankaraBhashya-English/05AitareyataittiriyaUpanishadsWithShankaraBhashya-English#page/n61/mode/2up Aitareya and Taittiriya Upanishads with Shankara Bhashya] SA Sastri (Translator), pages 56-192</ref>

 

 

 

शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः ।

The first ''anuvaka'' (lesson) of Taittiriya Upanishad starts with slokas, wherein states [[Adi Shankara]], major Vedic deities are proclaimed to be manifestations of [[Brahman]] (Cosmic Soul, the constant Universal Principle, Unchanging Reality).<ref name="adishankaratu1112">[https://archive.org/stream/AitareyataittiriyaUpanishadsWithShankaraBhashya-English/05AitareyataittiriyaUpanishadsWithShankaraBhashya-English#page/n61/mode/2up Aitareya and Taittiriya Upanishads with Shankara Bhashya] SA Sastri (Translator), page 62</ref> The first anuvaka includes a prayer and promise that a student in Vedic age of India was supposed to recite. <blockquote>"''॥ शान्तिपाठः ॥''"</blockquote><blockquote>"''ॐ शं नो मित्रः शं वरुणः । शं नो भवत्वर्यमा ।''"</blockquote><blockquote>"''शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः ।''"</blockquote>

===== '''Literal Translation'''<ref name=":32" />: =====

===== '''Literal Translation'''<ref name=":32" />: =====

उरुक्रमः all-pervasive  

उरुक्रमः all-pervasive  

May Mitra be favourable to us, and so also Varuna. May Aryaman be favourable to us. May Brihaspati and Indra be favourable to us and so also all pervasive Vishnu.  

May Mitra be favourable to us, and so also Varuna. May Aryaman be favourable to us. May Brihaspati and Indra be favourable to us and so also all pervasive Vishnu. <blockquote>"''नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि । त्वमेव प्रत्यक्षं ब्रह्म वदिष्यामि । ऋतं वदिष्यामि ।''"</blockquote><blockquote>"''सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु । अवतु माम् । अवतु वक्तारम् ।''"</blockquote><blockquote>"''ॐ Shanti !!! Shanti!! Shanti!''"</blockquote>नम: salutation, ऋतं: The Right thing, अवतु: Protect, वक्तारम् The Speaker (teacher)

 

नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि । त्वमेव प्रत्यक्षं ब्रह्म वदिष्यामि । ऋतं वदिष्यामि ।

 

सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु । अवतु माम् । अवतु वक्तारम् ।

 

ॐ Shanti !!! Shanti!! Shanti!  

 

नम: salutation, ऋतं: The Right thing, अवतु: Protect, वक्तारम् The Speaker (teacher)

Salutation to Brahman, salutation to thee, O Vayu. You are the visible Brahman. I will declare you as the visible Brahman.  

Salutation to Brahman, salutation to thee, O Vayu. You are the visible Brahman. I will declare you as the visible Brahman.  

* Internal or ''Adhyaatmika'' realm is source of troubles/obstacles arising out of one's own body and mind, such as pain, diseases, laziness, absent-mindedness etc.

* Internal or ''Adhyaatmika'' realm is source of troubles/obstacles arising out of one's own body and mind, such as pain, diseases, laziness, absent-mindedness etc.

These are called "Tapa-Traya" or three classes of troubles. When Shanti mantras are recited, obstacles from these realms are believed to be pacified. We are able to lessen the disturbances from Adhibhautika through certain precautions, such as protective walls, padlocks, bolts, etc. However, these measures are ineffective against the forces of Adhidaivika and Adhyaatmika. We can only protect ourselves against these through prayer and mantras.

These are called "Tapa-Traya" or three classes of troubles. When Shanti mantras are recited, obstacles from these realms are believed to be pacified. We are able to lessen the disturbances from Adhibhautika through certain precautions, such as protective walls, padlocks, bolts, etc. However, these measures are ineffective against the forces of Adhidaivika and Adhyaatmika. We can only protect ourselves against these through prayer and mantras.

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

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

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.  

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

=== Second Anuvāka (द्वितीयोऽनुवाकः) ===

ॐ शीक्षां व्याख्यास्यामः । वर्णः स्वरः । मात्रा बलम् । साम सन्तानः । इत्युक्तः शीक्षाध्यायः ॥ १ ॥

<blockquote>"''ॐ शीक्षां व्याख्यास्यामः । वर्णः स्वरः । मात्रा बलम् । साम सन्तानः । इत्युक्तः शीक्षाध्यायः ॥ १ ॥''"</blockquote>शीक्षां: The principles of phonetics, व्याख्यास्यामः (we) shall explain, वर्णः letters स्वरः vowels / accent, मात्रा quantity or measure बलम् effort or strength, साम:modulation, सन्तानः conjunction, इति: Thus, उक्त: is told शीक्षाध्यायः the chapter on the study of phonetics.<ref name=":32" />

 

शीक्षां: The principles of phonetics, व्याख्यास्यामः (we) shall explain, वर्णः letters स्वरः vowels / accent, मात्रा quantity or measure बलम् effort or strength, साम:modulation, सन्तानः conjunction, इति: Thus, उक्त: is told शीक्षाध्यायः the chapter on the study of phonetics.<ref name=":32" />

===== Literal Translation =====

===== Literal Translation =====

The whole efficacy of a mantra lies in its proper chanting. The ''mantrashakti'' or the power of the mantram is in the sound of the mantram. It is further believed that there is an inseparable connection between the ''shabda'' or a particular sound and its ''artha'', the object for which the sound stands. So any mis-pronunciation of any mantra would rob away all its efficacy and thus fail to obtain the desired object. So the Siksha Valli begins with this important instruction to students that they are supposed to utter the mantrams properly.<ref name=":32" />

The whole efficacy of a mantra lies in its proper chanting. The ''mantrashakti'' or the power of the mantram is in the sound of the mantram. It is further believed that there is an inseparable connection between the ''shabda'' or a particular sound and its ''artha'', the object for which the sound stands. So any mis-pronunciation of any mantra would rob away all its efficacy and thus fail to obtain the desired object. So the Siksha Valli begins with this important instruction to students that they are supposed to utter the mantrams properly.<ref name=":32" />

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="gavinflood2">{{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="gavinflood2" />

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="gavinflood2">{{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.  

==== Third Anuvāka ॥ तृतीयोऽनुवाकः ॥ ====

==== Third Anuvāka ॥ तृतीयोऽनुवाकः ॥ ====

===== 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.  

===== Detailed Explanation =====

===== Detailed Explanation =====

Om is also called as Pranava. The Pranava is the epitome of the Vedas. It is both philosophy in its essence as thought and practical Yoga as experience. The Pranava finds a detailed expression of mystical explanation, and corresponding eulogy at the beginning of Chandogya Upanishad, as Udgitha. It is a whole Vidya there, an entire and independent mode of intuiting the Divine through Holy sound or word. Above anuvaka says: Om comprehends all cosmic laws as well as ethical principles. In short it is the Chant, the Shastra, the Sacrifice, The Priest, the Exposition, the Wisdom, the Wish for immortality and the Means towards it.<ref name=":12" />

Om is also called as Pranava. The Pranava is the epitome of the Vedas. It is both philosophy in its essence as thought and practical Yoga as experience. The Pranava finds a detailed expression of mystical explanation, and corresponding eulogy at the beginning of Chandogya Upanishad, as Udgitha. It is a whole Vidya there, an entire and independent mode of intuiting the Divine through Holy sound or word. Above anuvaka says: Om comprehends all cosmic laws as well as ethical principles. In short it is the Chant, the Shastra, the Yajna, The Priest, the Exposition, the Wisdom, the Wish for immortality and the Means towards it.<ref name=":12" />

==== Ninth Anuvaka ॥ ॥ नवमोऽनुवाकः ॥ ====

==== Ninth Anuvaka ॥ ॥ नवमोऽनुवाकः ॥ ====

===== Literal Translation<ref name=":32" /> =====

===== Literal Translation<ref name=":32" /> =====

ऋतं the right (action), स्वाध्यायप्रवचने the learning of the Vedas and teaching of the same, तपः austerity / penance, दम: control of the senses, शम: the pacification of mind, अग्नय: the five fold fires, अग्निहोत्रं the Agnihotra sacrifice, अतिथय: the entertaining of the guests, मानुषं men (the duty of men), प्रजा children, प्रजन: propagation (marriage), प्रजाति the grand-children, सत्यवचा Satyavachas, राथीतरः The son of Rathitara, पौरुशिष्टिः the son of Purushishta मौद्गल्यः The son of Mudgalya.

ऋतं the right (action), स्वाध्यायप्रवचने the learning of the Vedas and teaching of the same, तपः austerity / penance, दम: control of the senses, शम: the pacification of mind, अग्नय: the five fold fires, अग्निहोत्रं the Agnihotra yajna, अतिथय: the entertaining of the guests, मानुषं men (the duty of men), प्रजा children, प्रजन: propagation (marriage), प्रजाति the grand-children, सत्यवचा Satyavachas, राथीतरः The son of Rathitara, पौरुशिष्टिः the son of Purushishta मौद्गल्यः The son of Mudgalya.

(They should observe the following): right action and the study and teachings of the Vedas, penance and the study and teachings of the Vedas; control of the senses, and the study and teachings of the Vedas; pacification of the mind and the study and teachings of the Vedas; the (consecration of) fires and the study and teachings of the Vedas; the (performance of) Agnihotra sacrifice and the study and teachings of the Vedas; the (entertaining of) the guests and the study and teachings of the Vedas; the (performance of) human (duties) and the study and teachings of the Vedas; children and the study and teachings of the Vedas; procreation and the study and teachings of the Vedas; grand-children and the study and teachings of the Vedas; Satyavachas, the son of Rathitara (thinks that) truthfulness alone (is necessary). Penance (is only necessary) so (holds) Taponitya, the son of Purushishta. Naka the son of Mudgala (maintains that) the study and teachings of the Vedas only (are necessary); that verily is penance, yes! that is penance.

(They should observe the following): right action and the study and teachings of the Vedas, penance and the study and teachings of the Vedas; control of the senses, and the study and teachings of the Vedas; pacification of the mind and the study and teachings of the Vedas; the (consecration of) fires and the study and teachings of the Vedas; the (performance of) Agnihotra yajna and the study and teachings of the Vedas; the (entertaining of) the guests and the study and teachings of the Vedas; the (performance of) human (duties) and the study and teachings of the Vedas; children and the study and teachings of the Vedas; procreation and the study and teachings of the Vedas; grand-children and the study and teachings of the Vedas; Satyavachas, the son of Rathitara (thinks that) truthfulness alone (is necessary). Penance (is only necessary) so (holds) Taponitya, the son of Purushishta. Naka the son of Mudgala (maintains that) the study and teachings of the Vedas only (are necessary); that verily is penance, yes! that is penance.

===== Detailed Explanation <ref name=":32" /> =====

===== Detailed Explanation <ref name=":32" /> =====

''Consecration of Fires'': Reference is to igniting and consecration of the [[Fire|five kinds of fire]].

''Consecration of Fires'': Reference is to igniting and consecration of the [[Fire|five kinds of fire]].

''Agnihotra sacrifice'': Offering of oblation to consecrated fires both morning and evening.

''Agnihotra yajna'': Offering of oblation to consecrated fires both morning and evening.

''Human duties'': Social duties

''Human duties'': Social duties

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.

==== Graduating student's acknowledgment - Twelfth Anuvāka ====

==== Graduating student's acknowledgment - Twelfth Anuvāka ====

The last ''anuvaka'' (lesson) of Taittiriya Upanishad, just like the first anuvaka, starts with benedictions, wherein Vedic deities are once again proclaimed to be manifestations of Brahman (Cosmic Soul, Unchanging Reality).<ref name="maxmullerbv2" /><ref name="adishankaratu11212">[https://archive.org/stream/AitareyataittiriyaUpanishadsWithShankaraBhashya-English/05AitareyataittiriyaUpanishadsWithShankaraBhashya-English#page/n99/mode/2up Aitareya and Taittiriya Upanishads with Shankara Bhashya] SA Sastri (Translator), pages 94-96</ref> Along with the benedictions, the last anuvaka includes an acknowledgment that mirrors the promise in first anuvaka,

The last ''anuvaka'' (lesson) of Taittiriya Upanishad, just like the first anuvaka, starts with benedictions, wherein Vedic deities are once again proclaimed to be manifestations of Brahman (Cosmic Soul, Unchanging Reality).<ref name="maxmullerbv2">Max Muller, The [[Sacred Books of the East]], Volume 15, Oxford University Press, Chapter 3: Taittiriya Upanishad, [http://www.sacred-texts.com/hin/sbe15/sbe15005.htm Archived Online]</ref><ref name="adishankaratu11212">[https://archive.org/stream/AitareyataittiriyaUpanishadsWithShankaraBhashya-English/05AitareyataittiriyaUpanishadsWithShankaraBhashya-English#page/n99/mode/2up Aitareya and Taittiriya Upanishads with Shankara Bhashya] SA Sastri (Translator), pages 94-96</ref> Along with the benedictions, the last anuvaka includes an acknowledgment that mirrors the promise in first anuvaka,

 

=== Ananda Valli ===

=== Ananda Valli ===

{{Quote box|width=26em|bgcolor=#FFE0BB|align=right|salign=right|quote=<poem><nowiki>ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्वि नावधीतमस्तु मा विद्विषावहै । ॐ शान्तिः शान्तिः शान्तिः ॥</nowiki>  Om! May it (Brahman) protect us both (teacher and student)! May we both enjoy knowledge! May we learn together! May our study be brilliant! May we never quarrel! Om! Peace! peace! peace! </poem>|source=—Taittiriya Upanishad, Anandavalli Invocation<ref> *Original Sanskrit: [https://sa.wikisource.org/wiki/तैत्तिरीयोपनिषद् Taittiriya Upanishad 2.1.1] Wikisource; *'''Translation 1''': [https://archive.org/stream/AitareyataittiriyaUpanishadsWithShankaraBhashya-English/05AitareyataittiriyaUpanishadsWithShankaraBhashya-English#page/n109/mode/2up Taittiriya Upanishad] SS Sastri (Translator), The Aitereya and Taittiriya Upanishad, pages 104-105 *'''Translation 2''': Max Muller, The Sacred Books of the East, Volume 15, Oxford University Press, Chapter 3: Taittiriya Upanishad, see Ananda Valli Invocation</ref>}}

{{Quote box|width=26em|bgcolor=#FFE0BB|align=right|salign=right|quote=<poem><nowiki>ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्वि नावधीतमस्तु मा विद्विषावहै । ॐ शान्तिः शान्तिः शान्तिः ॥</nowiki>  Om! May it (Brahman) protect us both (teacher and student)! May we both enjoy knowledge! May we learn together! May our study be brilliant! May we never quarrel! Om! Peace! peace! peace! </poem>|source=—Taittiriya Upanishad, Anandavalli Invocation<ref> *Original Sanskrit: [https://sa.wikisource.org/wiki/तैत्तिरीयोपनिषद् Taittiriya Upanishad 2.1.1] Wikisource; *'''Translation 1''': [https://archive.org/stream/AitareyataittiriyaUpanishadsWithShankaraBhashya-English/05AitareyataittiriyaUpanishadsWithShankaraBhashya-English#page/n109/mode/2up Taittiriya Upanishad] SS Sastri (Translator), The Aitereya and Taittiriya Upanishad, pages 104-105 *'''Translation 2''': Max Muller, The Sacred Books of the East, Volume 15, Oxford University Press, Chapter 3: Taittiriya Upanishad, see Ananda Valli Invocation</ref>}}

==== 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" />

</poem>

</poem>

|Bhrigu Valli, Taittiriya Upanishad 3.10<ref name=maxmullerbv/><ref name=pauldeussen311/><ref>Swami Gambhirananda, Taittiriya Upanishad, in Eight Upanishads, Vedanta Press, ISBN 978-8175050167</ref>}}

|Bhrigu Valli, Taittiriya Upanishad 3.10<ref name=maxmullerbv/><ref name=pauldeussen311/><ref>Swami Gambhirananda, Taittiriya Upanishad, in Eight Upanishads, Vedanta Press, ISBN 978-8175050167</ref>}}

== References ==

== References ==