Changes

Jump to navigation Jump to search

Taittriya Upanishad (तैत्तिरीय-उपनिषद्) (view source)

Revision as of 21:55, 13 August 2017

1,345 bytes removed ,  21:55, 13 August 2017
Added differences between two shakas
Line 1: Line 1: −
The '''Taittirīya Upanishad''' ([[Devanagari]]: तैत्तिरीय उपनिषद्) is a [[Vedic]] era [[Sanskrit]] text, and is one of the major Ten Principal Upanishads. It is a part of a whole branch of the Vedas called the Taittiriya Shaka of Yajurveda or Krsna Yajurveda. In contrast under another branch called Sukla Yajurveda, ''[[Brihadaranyaka Upanishad]]'' and ''[[Isha Upanishad]]'' are embedded.  
+
 +
The '''Taittirīya Upanishad''' ([[Devanagari]]: तैत्तिरीय उपनिषद्) is a [[Vedic]] era [[Sanskrit]] text, and is one of the major Ten Principal Upanishads. It is a part of a whole branch of the Vedas called the Taittiriya Shaka of Yajurveda or Krsna Yajurveda. The Upanishads under Sukla Yajurveda shaka include ''[[Brihadaranyaka Upanishad]]'' and ''[[Isha Upanishad]]''.
 +
 
 +
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 ==
 +
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 is is extensively used by South Indian Vaidikas in all auspicious ceremonies such as daily household worship, daily temple worship and other similar occasions that command Vedic recitals.<ref name=":02">Insights Into the Taittiriya Upanishad, Dr. K. S. Narayanacharya, Published by Kautilya Institute of National Studies, Mysore</ref> There are some often used recitations of this Upanishad such as "The Parting Instruction of the Vedic Tutor to His Disciples", "The Description of Five Fold Factorization of of the Human Personality", The Upward Journey of the Departed Soul After Release From Fleshly Bondage".
 +
 
 +
This Upanishad is extremely popular because it is still chanted with proper Swarams and intonations, all over India, in Hindu religious ceremonies.<ref name=":32">Taittiriya Upanishad, By Swami Sharvananda, Upanishad Series No. 7, Published by The Ramakrishna Math, Mylapore, Chennai, 1921</ref>
 +
 
 +
This Upanishad speaks of the rules of conduct beginning from the student life upto the fourth Ashrama i.e. Sanyasa. This explanation is in well ordered, graduated manner, revealing the depth of significance of each stage and its final culmination into the next, till a person reaches ''Brahmanandam''.<ref name=":32" />
   −
The Taittirīya Upanishad is the seventh, eighth and ninth chapters of ''Taittirīya [[Āraṇyaka]]'', which are also called, respectively, the ''Śikṣāvallī'', the ''Ānandavallī'' and the ''Bhṛguvallī''.
+
== Etymology ==
 +
The Upanishad derives its name from a disciple of Sage [[Vaisampayana]], called the Vedic [[Taittiriya Shakha|sage Tittiri]]. Tittiri was an instrumental figure in spreading the letter and verses of this whole branch of Vedas (Yajurveda).<ref name=":02" />
   −
The Taittirīya Upanishad is is extensively used by South Indian Vaidikas in all auspicious ceremonies such as daily household worship, daily temple worship and other similar occasions that command Vedic recitals.<ref name=":0">Insights Into the Taittiriya Upanishad, Dr. K. S. Narayanacharya, Published by Kautilya Institute of National Studies, Mysore</ref> There are some often used recitations of this Upanishad such as "The Parting Instruction of the Vedic Tutor to His Disciples", "The Description of Five Fold Factorization of of the Human Personality", The Upward Journey of the Departed Soul After Release From Fleshly Bondage".
+
=== Connection with Yagnyavalkya ===
 +
Sage Yagnyavalkya was also a disciple of Sage [[Vaisampayana|Vaisampayan]], who mastered various tenets of this branch. He undertook a heterodox, rebellious experiment of separating the ritual ordaining, injuctory part of the Veda, from their explanatory, literary and explicitly philosophical parts, i.e. the [[Samhita]] and [[Brahmana]] parts.<ref name=":02" /> On knowing the intended efforts of Yagnyavalkya to further segregate the Vedic portions, [[Vaisampayana|Vaisampayan]] ordered Yagnyavalkya to "return all he had received from him (Vaisampayana)". The learnings could not be passed on by Yagnyavalkya in letter or spirit further.<ref name=":02" /> In response to this order, Yagnyavalkya "vomitted" - that is he emptied his "stomach" of all its Vedic content, earlier received from his Master.<ref name=":02" />
   −
This Upanishad is extremely popular because it is still chanted with proper Swarams and intonations, all over India, in Hindu religious ceremonies.<ref name=":3">Taittiriya Upanishad, By Swami Sharvananda, Upanishad Series No. 7, Published by The Ramakrishna Math, Mylapore, Chennai, 1921</ref>  
+
Thereafter Yagnyavalkya undertook a rigorous penance to recover what he had lost. Through the blessings of the Sungod all the lost knowledge was revealed to him in a totally different form, order and sound notation pattern. The new form that was revealed to Yagnyavalkya was through blessings of Sun came to be known as Sukla Yajurveda.<ref name=":02" />
   −
This Upanishad speaks of the rules of conduct beginning from the student life upto the fourth Ashrama i.e. Sanyasa. This explanation is in well ordered, graduated manner, revealing the depth of significance of each stage and its final culmination into the next, till a person reaches ''Brahmanandam''.<ref name=":3" />  
+
The disciples of [[Vaisampayana|Vaisampayan]] refused to acknowledge the Sukla Yajurveda, and even to this day the followers of Krishna Yajus branch look down upon the two branches of Sukla Yajurveda, the Kanva and Madhyandina as heterodox.<ref name=":02" />  
   −
==Etymology==
+
=== Connection with Tittiri ===
−
The Upanishad derives its name from a disciple of Sage [[Vaisampayana]], called the Vedic [[Taittiriya Shakha|sage Tittiri]]. Tittiri was an instrumental figure in spreading the letter and verses of this whole branch of Vedas (Yajurveda).<ref name=":0" />
+
Rushi [[Vaisampayana|Vaisampayan]] did not want the wisdom taught to Yagnyavalkya to be wasted. It was "absorbed", "re-imbibed" by his pupils who took the form of Tittiri birds (Partridge) to consume this knowledge. Since this Veda was absorbed by Tittiri's this branch came to be known as Taittiriya shaka of Yajurveda.<ref name=":02" />
−
===Connection with Yagnyavalkya===
     −
Sage Yagnyavalkya was also a disciple of Sage [[Vaisampayana|Vaisampayan]]. He had mastered various tenets of this branch. He undertook a heterodox, rebellious experiment of separating the ritual ordaining, injuctory part of the Veda, from their explanatory, literary and explicitly philosophical parts, i.e. the [[Samhita]] and [[Brahmana]] parts.<ref name=":0" />
+
== Differences between Krishna and Shukla Yaurveda ==
 +
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.
   −
This attempt by Yagnyavalkya was considered as a sacrilege, as an attempt to "improve the layout designed by the Grand Arranger, [[Vyasa]]".<ref name=":0" /> When Yagnyavalkya's secret efforts of further segregating the Vedic portions were discovered, [[Vaisampayana|Vaisampayan]] was furious. he ordered Yagnyavalkya to "return all he had received from him (Vaisampayana)". This can be compared with modern day practice of denying Copy Rights. The learnings could not be passed on by Yagnyavalkya in letter or spirit further.<ref name=":0" />
+
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.
   −
In response to this order, Yagnyavalkya "vomitted" - that is he emptied his "stomach" of all its Vedic content, earlier received from his Master.<ref name=":0" />
+
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.  
   −
Thereafter Yagnyavalkya went away, severed all connections from his Master and fellow students. He began meditation and rigorous penance to recover what he had lost from God Himself directly. God was pleased with his unique prayer and is said to have revealed to him all that he had lost in a totally different form, order and sound notation pattern. The new form that was revealed to Yagnyavalkya was through blessings of Sun, and was a radiating beam of knowledge and light and hence this branch came to be known as Sukla Yajurveda.<ref name=":0" />
+
== Structure ==
 +
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.  
   −
The disciples of [[Vaisampayana|Vaisampayan]] refused to acknowledge the Sukla Yajurveda, and even to this day the followers of Krishna Yajus branch look down upon the two branches of Sukla Yajurveda, the Kanva and Madhyandina as heterodox.<ref name=":0" />     
+
Advaitins consider that Taittiriya Upanishad has only three chapters:  
   −
===Connection with Tittiri===
+
''Siksha Valli :'' Consists of 12 Anuvakas
   −
Sage [[Vaisampayana|Vaisampayan]] did not want the wisdom taught to Yagnyavalkya to be wasted. He wanted it to be "absorbed", "re-imbibed" by someone with matchless ability. Now Sastras prohibit consumption of the vomit. The sage asked one of his leading pupil, Tittiri to consume this knowledge but without violating holy conduct. The intelligent pupil took the form of a bird of that very name - Tittiri (Partridge)- and absorbed the remnants vomitted by Yagnyavalkya.<ref name=":0" /> The teacher ([[Vaisampayana|Vaisampayan]]) was pleased and blessed him with an unasked-for boon, that this absorbed Veda" shall be known by the disciple's name (Tittiri's branch or Taittiriya).<ref name=":0" /> 
+
''Ananda Valli'' (also called Brahmanda Valli) : Consists of 9 Anuvakas
   −
==Structure==
+
''Bhrigu Valli :'' Consists of 10 Anuvakas
−
Each chapter of the Taittiriya Upanishad is called a ''Valli'' (वल्ली), which literally means a medicinal [[vine]]-like climbing plant that grows independently yet is attached to a main tree. Paul Deussen states that this symbolic terminology is apt and likely reflects the root and nature of the Taittiriya Upanishad, which too is largely independent of the liturgical Yajur Veda, and is attached to the main text.<ref name="pauldeussen">[[Paul Deussen]], Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 217-219</ref>
     −
Advaitins consider that Taittiriya Upanishad has only three chapters: the ''Siksha Valli'', the ''Ananda Valli'' and the ''Bhrigu Valli''.<ref name=":1">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=":1" />. The first chapter Siksha Valli includes twelve ''Anuvaka'' (lessons). The second chapter ''Ananda Valli'', sometimes called ''Brahmananda Valli'' includes nine Anuvakas.<ref name="maxmullerbv">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> The third chapter ''Bhrigu Valli'' consists of ten Anuvakas.<ref>Original: [https://sa.wikisource.org/wiki/तैत्तिरीयोपनिषद् Taittiriya Upanishad] (Sanskrit);<br>'''English Translation''': Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 220-246</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>.
   −
=== Alternate structure<ref name=":2">Insights Into the Taittiriya
+
=== Alternate structure<ref name=":22">Insights Into the Taittiriya
 
Upanishad, Dr. K. S. Narayanacharya, Published by Kautilya Institute of National
 
Upanishad, Dr. K. S. Narayanacharya, Published by Kautilya Institute of National
 
Studies, Mysore, Page 21 </ref> ===
 
Studies, Mysore, Page 21 </ref> ===
 
The four chapters have another structure also. They can also be arranged as:
 
The four chapters have another structure also. They can also be arranged as:
−
* Samhiti "Upnaishad" (This comprises of Siksha Valli)
+
* Samhiti "Upnaishad" (This comprises of Siksha Valli)
−
* Varuni "Upanishad" (This comprises of Ananda and Bhrgu Vallis)
+
* Varuni "Upanishad" (This comprises of Ananda and Bhrgu Vallis)
−
* Yajniki  
+
* Yajniki  
−
This classification has been accepted by some ancient and medieval Hindu scholars such as Sâyana in his ''Bhasya.''<ref name="maxmullerbv" />
+
This classification has been accepted by some ancient and medieval Hindu scholars such as Sâyana in his ''Bhasya.''<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>
    
=== Explanation of Yajniki  ===
 
=== Explanation of Yajniki  ===
Line 45: Line 59:  
Upanishad, Dr. K. S. Narayanacharya, Published by Kautilya Institute of National
 
Upanishad, Dr. K. S. Narayanacharya, Published by Kautilya Institute of National
 
Studies, Mysore , Page 22</ref>
 
Studies, Mysore , Page 22</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="maxmullerbv"/> 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="maxmullerbv"/> 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="maxmullerbv"/>
+
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" /> 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" />
−
==Chronology==
+
 
 +
== Chronology ==
 
(This section to be updated)
 
(This section to be updated)
   −
The chronology of Taittiriya Upanishad, along with other Vedic era literature, is unclear.<ref name="stephenphillips">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="stephenphillips" /><ref>[[Patrick Olivelle]] (1996), The Early Upanishads: Annotated Text & Translation, Oxford University Press, ISBN 978-0195124354, Introduction Chapter</ref>
+
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="stephenphillips"/> 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=stephenphillips/>
+
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" />
    
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.
 
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.
−
==Content==
  −
{{Hindu scriptures |expanded=Upanishads}}
     −
===Shiksha Valli===
+
== Content ==
−
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>  
+
 
 +
=== Shiksha 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 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=":3" />  
+
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 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.  
   −
The Siksha Valli (or the Samhiti Upanishad) views the entire cosmology as one grand flow of Five unbroken chains - अधिलोक, अधिज्योतिष,अधिविद्य, अधिप्रज, and अध्यात्म.<ref name=":2" />  
+
The Siksha Valli (or the Samhiti Upanishad) views the entire cosmology as one grand flow of Five unbroken chains - अधिलोक, अधिज्योतिष,अधिविद्य, अधिप्रज, and अध्यात्म.<ref name=":22" />
   −
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="pauldeussensv">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 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>
   −
====First Anuvāka (प्रथमोऽनुवाकः)====
+
==== First Anuvāka (प्रथमोऽनुवाकः) ====
−
The first ''anuvaka'' (lesson) of Taittiriya Upanishad starts with benedictions, wherein states [[Adi Shankara]], major Vedic deities are proclaimed to be manifestations of [[Brahman]] (Cosmic Soul, the constant Universal Principle, Unchanging Reality).<ref name="maxmullerbv" /><ref name="adishankaratu111">[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> Along with the benedictions, the first anuvaka includes a prayer and promise that a student in Vedic age of India was supposed to recite.  
+
The first ''anuvaka'' (lesson) of Taittiriya Upanishad starts with benedictions, wherein states [[Adi Shankara]], major Vedic deities are proclaimed to be manifestations of [[Brahman]] (Cosmic Soul, the constant Universal Principle, Unchanging Reality).<ref name="maxmullerbv2" /><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> Along with the benedictions, the first anuvaka includes a prayer and promise that a student in Vedic age of India was supposed to recite.  
    
॥ शान्तिपाठः ॥
 
॥ शान्तिपाठः ॥
Line 78: Line 94:  
शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः ।
 
शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः ।
   −
===== '''Literal Translation'''<ref name=":3" />: =====
+
===== '''Literal Translation'''<ref name=":32" />: =====
 
शं: favourable / auspicious ; मित्रः Presiding deity of the day as well as prana; नो: to us; वरुणः Presiding deity of the night and water;  
 
शं: favourable / auspicious ; मित्रः Presiding deity of the day as well as prana; नो: to us; वरुणः Presiding deity of the night and water;  
   Line 103: Line 119:  
Om! Peace, Peace Peace!!
 
Om! Peace, Peace Peace!!
   −
===== Detailed Explanation of the Verse<ref name=":3" /> =====
+
===== Detailed Explanation of the Verse<ref name=":32" /> =====
 
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.   
   Line 119: Line 135:  
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.
   −
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=":32" />
    
===== 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!''
   −
''May it protect me, may it protect the teacher! Om! Peace! Peace! Peace''!<ref name="pauldeussen" />
+
''May it protect me, may it protect the teacher! Om! Peace! Peace! Peace''!<ref name="pauldeussen2">[[Paul Deussen]], Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 217-219</ref>
    
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 ॥
 
ॐ शीक्षां व्याख्यास्यामः । वर्णः स्वरः । मात्रा बलम् । साम सन्तानः । इत्युक्तः शीक्षाध्यायः ॥ १ ॥
   −
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=":3" />
+
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 =====
−
Om!, we shall now explain the principles of phonetics, (which comprise) letters, accents, quantity, strength, modulation and conjunction. Thus has been spoken on the chapter on phonetics.<ref name=":3" />  
+
Om!, we shall now explain the principles of phonetics, (which comprise) letters, accents, quantity, strength, modulation and conjunction. Thus has been spoken on the chapter on phonetics.<ref name=":32" />
    
===== सम्वाद || Discussion on Second Anuvaka =====
 
===== सम्वाद || Discussion on Second Anuvaka =====
−
There is a brief section that follows the Shanti Paath. This section highlights the importance of pronunciation and the care that should be taken while reciting the text.<ref name=":0" />
+
There is a brief section that follows the Shanti Paath. This section highlights the importance of pronunciation and the care that should be taken while reciting the text.<ref name=":02" />
−
+
 
 
With respect to the second Anuvaka, following may be noted:
 
With respect to the second Anuvaka, following may be noted:
   Line 148: Line 165:  
Conjunction: Joining of two letter or sound, known as ''Sandhi''
 
Conjunction: Joining of two letter or sound, known as ''Sandhi''
   −
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=":3" />     
+
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="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" />
     −
<blockquote>
+
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" />
−
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/>
  −
</blockquote>
     −
====Third Anuvāka ॥ तृतीयोऽनुवाकः ॥====
+
==== Third Anuvāka ॥ तृतीयोऽनुवाकः ॥ ====
 
The third anuvaka of Shiksha Valli explores various connectives. For example Knowledge is the connecting link between a teacher and a student; lectures are medium. Child is the connecting link between the father and the mother; process of procreation is the medium.
 
The third anuvaka of Shiksha Valli explores various connectives. For example Knowledge is the connecting link between a teacher and a student; lectures are medium. Child is the connecting link between the father and the mother; process of procreation is the medium.
   Line 167: Line 180:  
वायुः सन्धानम् । इत्यधिलोकम् ।  
 
वायुः सन्धानम् । इत्यधिलोकम् ।  
   −
=====Literal Translation of first verse<ref name=":3" />=====
+
===== 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 spiritual 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
Line 176: Line 189:  
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.  
   −
=====Literal Translation of second verse<ref name=":3" />=====
+
===== Literal Translation of second verse<ref name=":32" /> =====
−
 
   
वायुः सन्धानम् । इत्यधिलोकम् । अथाधिज्यौतिषम् । अग्निः पूर्वरूपम् । आदित्य उत्तररूपम् ।
 
वायुः सन्धानम् । इत्यधिलोकम् । अथाधिज्यौतिषम् । अग्निः पूर्वरूपम् । आदित्य उत्तररूपम् ।
   Line 190: Line 202:  
Now as to the light: fire is the prior form, the sun the posterior form, water is the conjunction, lightening the medium. Thus far with regards to light. Now as to knowledge: teacher is the prior form, disciple the posterior, knowledge is the conjunction, teaching the medium. Thus far with regards to knowledge.  
 
Now as to the light: fire is the prior form, the sun the posterior form, water is the conjunction, lightening the medium. Thus far with regards to light. Now as to knowledge: teacher is the prior form, disciple the posterior, knowledge is the conjunction, teaching the medium. Thus far with regards to knowledge.  
   −
=====Literal Translation of third verse<ref name=":3" />=====
+
===== Literal Translation of third verse<ref name=":32" /> =====
−
 
   
अन्तेवास्युत्तररूपम् । विद्या सन्धिः । प्रवचनँसन्धानम् । इत्यधिविद्यम् । अथाधिप्रजम् । माता पूर्वरूपम् ।
 
अन्तेवास्युत्तररूपम् । विद्या सन्धिः । प्रवचनँसन्धानम् । इत्यधिविद्यम् । अथाधिप्रजम् । माता पूर्वरूपम् ।
   Line 206: Line 217:  
(Note: Self here means the body. Made of subtle and gross Bhutas)
 
(Note: Self here means the body. Made of subtle and gross Bhutas)
   −
=====Literal Translation of fourth verse<ref name=":3" />=====
+
===== Literal Translation of fourth verse<ref name=":32" /> =====
−
 
   
अथाध्यात्मम् । अधरा हनुः पूर्वरूपम् । उत्तरा हनुरुत्तररूपम् । वाक्सन्धिः । जिह्वा सन्धानम् ।
 
अथाध्यात्मम् । अधरा हनुः पूर्वरूपम् । उत्तरा हनुरुत्तररूपम् । वाक्सन्धिः । जिह्वा सन्धानम् ।
   Line 217: Line 227:     
So these are the great conjunctions. Who so ever meditates on these conjunctions is showered with progeny and cattle, with the effulgence of sacred knowledge, with food etc and with heavenly worlds.  
 
So these are the great conjunctions. Who so ever meditates on these conjunctions is showered with progeny and cattle, with the effulgence of sacred knowledge, with food etc and with heavenly worlds.  
−
=====Notes on Third Anuvaka =====
     −
The meditation has to proceed in the same manner as specified. First meditation to be on अधिलोकम्, the gross surrounding of the pupil. Next to be on अधिज्यौतिषम्, light that illuminates the gross. Third meditation is on अधिविद्यम्, knowledge, light of all lights. The fourth is about अधिप्रजम्, the progeny or the living world and the fifth is about अध्यात्मम्, one's own self. Meditation begins with the most gross to the most subtle - the consciousness.<ref name=":3" />
+
===== Notes on Third Anuvaka =====
−
 
+
The meditation has to proceed in the same manner as specified. First meditation to be on अधिलोकम्, the gross surrounding of the pupil. Next to be on अधिज्यौतिषम्, light that illuminates the gross. Third meditation is on अधिविद्यम्, knowledge, light of all lights. The fourth is about अधिप्रजम्, the progeny or the living world and the fifth is about अध्यात्मम्, one's own self. Meditation begins with the most gross to the most subtle - the consciousness.<ref name=":32" />
−
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">Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 222-223</ref><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>
     −
Third Anuvaka explains a continuous cycle of immortality. As the teacher passes his wisdom to the pupil, the Acharya survives beyond death in the form of his own pupil. Similarly when a child is born, the parents continue to live in the form of child even after their own death. Similarly when words of wisdom are passed (in the oral tradition) the upper and lower lip constitute the parental pair, yielding the full fledged word, through the instrumentality of tongue, there is a continuity and hence immortality of this sacred knowledge.<ref name=":0" />  
+
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="pauldeussentu1122">Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 222-223</ref><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>
   −
====Fourth Anuvāka ॥ चतुर्थोऽनुवाकः ॥====
+
Third Anuvaka explains a continuous cycle of immortality. As the teacher passes his wisdom to the pupil, the Acharya survives beyond death in the form of his own pupil. Similarly when a child is born, the parents continue to live in the form of child even after their own death. Similarly when words of wisdom are passed (in the oral tradition) the upper and lower lip constitute the parental pair, yielding the full fledged word, through the instrumentality of tongue, there is a continuity and hence immortality of this sacred knowledge.<ref name=":02" />
    +
==== Fourth Anuvāka ॥ चतुर्थोऽनुवाकः ॥ ====
 
This Anuvaka has 3 verses. We will discuss the 2nd verse, which is a prayer of the teacher
 
This Anuvaka has 3 verses. We will discuss the 2nd verse, which is a prayer of the teacher
   Line 236: Line 245:     
दमायन्तु ब्रह्मचारिणः स्वाहा । शमायन्तु ब्रह्मचारिणः स्वाहा ॥ २ ॥
 
दमायन्तु ब्रह्मचारिणः स्वाहा । शमायन्तु ब्रह्मचारिणः स्वाहा ॥ २ ॥
−
=====Literal Translation<ref name=":3" />=====
      +
===== Literal Translation<ref name=":32" /> =====
 
आवहन्ती She who brings, वितन्वाना who increases, आत्मनः mine, अचीरम soon, वासाँसि clothes, मम mine, गावश्च cattle, अन्नपाने food and drink, सर्वदा always, कुर्वान:she who does, ततो therefore मे, to me, श्रियम fortune, आवह, bring, लोमशां wooly, पशुभिः सह with cattle, आयन्तु may come, मा to me, ब्रह्मचारिणः the Brahmachari students, विमायन्तु may come to me soon, प्र मा आयन्तु from all sides towards me, दम: self controlled शम: peaceful.  
 
आवहन्ती She who brings, वितन्वाना who increases, आत्मनः mine, अचीरम soon, वासाँसि clothes, मम mine, गावश्च cattle, अन्नपाने food and drink, सर्वदा always, कुर्वान:she who does, ततो therefore मे, to me, श्रियम fortune, आवह, bring, लोमशां wooly, पशुभिः सह with cattle, आयन्तु may come, मा to me, ब्रह्मचारिणः the Brahmachari students, विमायन्तु may come to me soon, प्र मा आयन्तु from all sides towards me, दम: self controlled शम: peaceful.  
   Line 250: Line 259:     
===== Other aspects of Fourth Anuvaka =====
 
===== Other aspects of Fourth Anuvaka =====
−
The structure of the fourth anuvaka is unusual because it starts as a metered verse but slowly metamorphoses into a rhythmic Sanskrit prose. Additionally, the construction of the verse has creative elements that permits multiple translations.<ref name="pauldeussentu114" />
+
The structure of the fourth anuvaka is unusual because it starts as a metered verse but slowly metamorphoses into a rhythmic Sanskrit prose. Additionally, the construction of the verse has creative elements that permits multiple translations.
   −
The fourth Anuvaka highlights that ideal teachers too need ideal pupils to carry on their traditions, and this is highlighted to show the rarity of deserving pupils in all ages at all times. Those ideal pupils are to be blessed with thirst for knowledge, self control etc.<ref name=":0" />
+
The fourth Anuvaka highlights that ideal teachers too need ideal pupils to carry on their traditions, and this is highlighted to show the rarity of deserving pupils in all ages at all times. Those ideal pupils are to be blessed with thirst for knowledge, self control etc.<ref name=":02" />
   −
====Fifth Anuvaka ॥ पञ्चमोऽनुवाकः ॥ ====
+
==== Fifth Anuvaka ॥ पञ्चमोऽनुवाकः ॥ ====
 
This Anuvaka explains three famous utterances: भू:, भुव:, सुव: along with a fourth one मह:.   
 
This Anuvaka explains three famous utterances: भू:, भुव:, सुव: along with a fourth one मह:.   
    
These are called '''Vyahritis''' (व्याहृति). These are short sacred utterances, by virtue of which one can realize supreme Brahman. The four Vyahritis (भू:, भुव:, सुव:, मह:) have been explained in four different ways. So altogether there are four times four: sixteen interpretations of the Vyahritis in line with sixteen ''kalas'' or parts of ''Purusha''.<ref>From Prasna Upanishad, as conveyed by Swami Sharvananda. (Taittiriya Upanishad, By Swami Sharvananda, Upanishad Series No. 7, Published by The Ramakrishna Math, Mylapore, Chennai, 1921)</ref>.     
 
These are called '''Vyahritis''' (व्याहृति). These are short sacred utterances, by virtue of which one can realize supreme Brahman. The four Vyahritis (भू:, भुव:, सुव:, मह:) have been explained in four different ways. So altogether there are four times four: sixteen interpretations of the Vyahritis in line with sixteen ''kalas'' or parts of ''Purusha''.<ref>From Prasna Upanishad, as conveyed by Swami Sharvananda. (Taittiriya Upanishad, By Swami Sharvananda, Upanishad Series No. 7, Published by The Ramakrishna Math, Mylapore, Chennai, 1921)</ref>.     
   −
=====Literal Translation of first verse<ref name=":3" />=====
+
===== Literal Translation of first verse<ref name=":32" /> =====
 
भूर्भुवः सुवरिति वा एतास्तिस्रो व्याहृतयः । तासामुह स्मैतां चतुर्थीं माहाचमस्यः प्रवेदयते । मह इति ।  
 
भूर्भुवः सुवरिति वा एतास्तिस्रो व्याहृतयः । तासामुह स्मैतां चतुर्थीं माहाचमस्यः प्रवेदयते । मह इति ।  
   Line 270: Line 279:     
Or ''Bhu'' is the world, ''Bhuva'' is the sky, ''Suva'' is the other world, ''Maha'' is the sun, it is because of sun that all the worlds are nourished.   
 
Or ''Bhu'' is the world, ''Bhuva'' is the sky, ''Suva'' is the other world, ''Maha'' is the sun, it is because of sun that all the worlds are nourished.   
−
=====Literal Translation of second and third verse<ref name=":3" />=====
      +
===== Literal Translation of second and third verse<ref name=":32" /> =====
 
(मह इत्यादित्यः । आदित्येन वाव सर्वे लोका महीयन्ते) भूरिति वा अग्निः । भुव इति वायुः । सुवरित्यादित्यः ।
 
(मह इत्यादित्यः । आदित्येन वाव सर्वे लोका महीयन्ते) भूरिति वा अग्निः । भुव इति वायुः । सुवरित्यादित्यः ।
   Line 291: Line 300:     
These four are four-fold and known as Vyahritis. One who knows them knows Brahman. To him all gods carry offerings.  
 
These four are four-fold and known as Vyahritis. One who knows them knows Brahman. To him all gods carry offerings.  
−
=====Detailed Explanation of Fifth Anuvaka =====
  −
This Anuvaka explains three famous utterances: भू:, भुव:, सुव: and also explains a fourth one called मह:. These utterances are symbolic ways to grasp areas or levels of consciousness, when a Vedic student pursues the Yogic paths. भू: (Bhuh) refers to the earthly plane. भुव: (Bhuvah) refers to a higher plane - that of skies or space. सुव: (Suvah) refers to a further higher world of light, symbolised by sun (savita). Now beyond these three there is मह: (maha), which denotes God - The Greatest or Biggest - it is nothing but the Brahman.<ref name=":0" />
     −
'''''"Maha is Brahman"''''' : By Brahman, shabd '''''Om''''' is meant here. Om is also known as '''''Pranava'''''.<ref name=":3" />  
+
===== Detailed Explanation of Fifth Anuvaka =====
 +
This Anuvaka explains three famous utterances: भू:, भुव:, सुव: and also explains a fourth one called मह:. These utterances are symbolic ways to grasp areas or levels of consciousness, when a Vedic student pursues the Yogic paths. भू: (Bhuh) refers to the earthly plane. भुव: (Bhuvah) refers to a higher plane - that of skies or space. सुव: (Suvah) refers to a further higher world of light, symbolised by sun (savita). Now beyond these three there is मह: (maha), which denotes God - The Greatest or Biggest - it is nothing but the Brahman.<ref name=":02" />
   −
'''''<u>Maha</u>''''' '''<u>is ''Brahman'' (ब्रह्म) and Atman</u>''': Om should be meditated upon as Brahman, the all pervasive, and also as the Atman, the principle of consciousness in all. This kind of symbolic meditation of  the ''Pranava'' is caled ''Prateek Upasana''.<ref name=":3" />  
+
'''''"Maha is Brahman"''''' : By Brahman, shabd '''''Om''''' is meant here. Om is also known as '''''Pranava'''''.<ref name=":32" />
 +
 
 +
'''''Maha''''' '''is ''Brahman'' (ब्रह्म) and Atman''': Om should be meditated upon as Brahman, the all pervasive, and also as the Atman, the principle of consciousness in all. This kind of symbolic meditation of  the ''Pranava'' is caled ''Prateek Upasana''.<ref name=":32" />
    
A detailed study of Prana, Apana and Vayu can be made [[Prana|here]].
 
A detailed study of Prana, Apana and Vayu can be made [[Prana|here]].
   −
====Sixth Anuvaka ॥ षष्ठोऽनुवाकः॥====
+
==== Sixth Anuvaka ॥ षष्ठोऽनुवाकः॥ ====
 
This Anuvaka is important because we find a description where Brahman (ब्रह्म) is actually shown to be located within the physical body.  
 
This Anuvaka is important because we find a description where Brahman (ब्रह्म) is actually shown to be located within the physical body.  
−
=====Literal Translation of first verse<ref name=":3" /> =====
+
 
 +
===== Literal Translation of first verse<ref name=":32" /> =====
 
स य एषोऽन्तरहृदय आकाशः । तस्मिन्नयं पुरुषो मनोमयः । अमृतो हिरण्मयः । अन्तरेण तालुके ।
 
स य एषोऽन्तरहृदय आकाशः । तस्मिन्नयं पुरुषो मनोमयः । अमृतो हिरण्मयः । अन्तरेण तालुके ।
   Line 313: Line 324:  
Here in this space of the heart resides the Purusha, who is endued with mind, is immortal and has golden effulgence (प्रभा). Between the two palates, where the root of the hair is divided, dividing the skull into two parts, is the path to Indra.   
 
Here in this space of the heart resides the Purusha, who is endued with mind, is immortal and has golden effulgence (प्रभा). Between the two palates, where the root of the hair is divided, dividing the skull into two parts, is the path to Indra.   
   −
=====Literal Translation of second verse<ref name=":3" /> =====
+
===== Literal Translation of second verse<ref name=":32" /> =====
−
 
   
भुव इति वायौ ॥  
 
भुव इति वायौ ॥  
   Line 322: Line 332:     
इति प्राचीनयोग्योपास्स्व ॥ २ ॥
 
इति प्राचीनयोग्योपास्स्व ॥ २ ॥
−
+
 
 
भुव इति the Bhuvah, वायौ into air, सुव:,the Suvas, आदित्ये into the sun, आप्नोति attains, स्वाराज्यम् the mastering (over all the gods), मनसस्पति: lord of the mind, वाक्पति: lord of the speech, चक्षुष्पतिः lord of the eyes, श्रोत्रपति: lord of the ears, विज्ञानपतिः lord of the intellect, आकाशशरीरं one whose body is like the sky, सत्यात्म whose soul is the truth, प्राणारामं the solace of life, मन आनन्दम् blissful to the mind, शान्तिसमृद्धम exuberant with wealth of peace, अमृतम् immortal, उपास्स्व: (this is the way) you meditate
 
भुव इति the Bhuvah, वायौ into air, सुव:,the Suvas, आदित्ये into the sun, आप्नोति attains, स्वाराज्यम् the mastering (over all the gods), मनसस्पति: lord of the mind, वाक्पति: lord of the speech, चक्षुष्पतिः lord of the eyes, श्रोत्रपति: lord of the ears, विज्ञानपतिः lord of the intellect, आकाशशरीरं one whose body is like the sky, सत्यात्म whose soul is the truth, प्राणारामं the solace of life, मन आनन्दम् blissful to the mind, शान्तिसमृद्धम exuberant with wealth of peace, अमृतम् immortal, उपास्स्व: (this is the way) you meditate
   Line 328: Line 338:     
===== Detailed Description =====
 
===== Detailed Description =====
 +
Explaining "In the space of heart": Though Chaitanya exists pervading the whole of the physical body, yet the heart is considered as the chief center of animation and hence it is considered as the fit place of meditation on the soul.<ref name=":32" />
   −
Explaining "In the space of heart": Though Chaitanya exists pervading the whole of the physical body, yet the heart is considered as the chief center of animation and hence it is considered as the fit place of meditation on the soul.<ref name=":3" />
+
"having rent the skull": This refers to highest chakra called Shahasrar. It is said that for a true Yogi, the Aatman leaves the body through the skull at a Chakra called Sahasrar.<ref name=":32" />
−
 
  −
"having rent the skull": This refers to highest chakra called Shahasrar. It is said that for a true Yogi, the Aatman leaves the body through the skull at a Chakra called Sahasrar.<ref name=":3" />  
     −
"Is the path to Indra" A Yogi who thus leaves the body becomes one with Hiranyagarbha (Paramatma). He becomes the Brahman.<ref name=":3" />
+
"Is the path to Indra" A Yogi who thus leaves the body becomes one with Hiranyagarbha (Paramatma). He becomes the Brahman.<ref name=":32" />
    
More discussion on the Seven Main Chakras can be seen [[Chakra|here]].
 
More discussion on the Seven Main Chakras can be seen [[Chakra|here]].
Line 339: Line 348:  
This Anuvaka describes ''Pracina yogya'' (प्राचीन योग्य, ancient yoga) in the second verse. This is one of the earliest mentions of the practice of meditative [[Yoga]] as existent in ancient India.<ref>[https://archive.org/stream/AitareyataittiriyaUpanishadsWithShankaraBhashya-English/05AitareyataittiriyaUpanishadsWithShankaraBhashya-English#page/n81/mode/2up Taittiriya Upanishad - Shiksha Valli, Chapter VI] SS Sastri (Translator), The Aitereya and Taittiriya Upanishad, page 77</ref>
 
This Anuvaka describes ''Pracina yogya'' (प्राचीन योग्य, ancient yoga) in the second verse. This is one of the earliest mentions of the practice of meditative [[Yoga]] as existent in ancient India.<ref>[https://archive.org/stream/AitareyataittiriyaUpanishadsWithShankaraBhashya-English/05AitareyataittiriyaUpanishadsWithShankaraBhashya-English#page/n81/mode/2up Taittiriya Upanishad - Shiksha Valli, Chapter VI] SS Sastri (Translator), The Aitereya and Taittiriya Upanishad, page 77</ref>
   −
====Seventh Anuvaka  ॥ सप्तमोऽनुवाकः ॥====
+
==== Seventh Anuvaka  ॥ सप्तमोऽनुवाकः ॥ ====
 
This is another extremely important Anuvaka. Five aspects have been described within and without the human body.
 
This is another extremely important Anuvaka. Five aspects have been described within and without the human body.
−
 
  −
=====Literal Translation<ref name=":3" /> =====
      +
===== Literal Translation<ref name=":32" /> =====
 
पृथिव्यन्तरिक्षं द्यौर्दिशोऽवान्तरदिशाः । अग्निर्वायुरादित्यश्चन्द्रमा नक्षत्राणि । आप ओषधयो वनस्पतय आकाश आत्मा ।
 
पृथिव्यन्तरिक्षं द्यौर्दिशोऽवान्तरदिशाः । अग्निर्वायुरादित्यश्चन्द्रमा नक्षत्राणि । आप ओषधयो वनस्पतय आकाश आत्मा ।
 
इत्यधिभूतम् । अथाध्यात्मम् । प्राणो व्यानोऽपान उदानः समानः । चक्षुः श्रोत्रं मनो वाक् त्वक् । चर्म माँसँस्नावास्थिमज्जा ।
 
इत्यधिभूतम् । अथाध्यात्मम् । प्राणो व्यानोऽपान उदानः समानः । चक्षुः श्रोत्रं मनो वाक् त्वक् । चर्म माँसँस्नावास्थिमज्जा ।
Line 356: Line 364:  
After analysis the seer declared, that all is Five-fold. He sustains the five-fold.  
 
After analysis the seer declared, that all is Five-fold. He sustains the five-fold.  
   −
=====Detailed Explanation=====
+
===== Detailed Explanation =====
−
 
   
The earth, the sky, the heaven, the directions and intermediate directions: These are the five lokas
 
The earth, the sky, the heaven, the directions and intermediate directions: These are the five lokas
   Line 372: Line 379:  
The skin, the flesh, the muscle, the bone, and the marrow: These are the five primary fluids of the body (Dhatus)
 
The skin, the flesh, the muscle, the bone, and the marrow: These are the five primary fluids of the body (Dhatus)
   −
====Eighth Anuvaka ॥ अष्टमोऽनुवाकः ॥====
+
==== Eighth Anuvaka ॥ अष्टमोऽनुवाकः ॥ ====
−
 
   
ओमिति ब्रह्म । ओमितीदँसर्वम् । ओमित्येतदनुकृतिर्हस्म वा अप्यो श्रावयेत्याश्रावयन्ति ।
 
ओमिति ब्रह्म । ओमितीदँसर्वम् । ओमित्येतदनुकृतिर्हस्म वा अप्यो श्रावयेत्याश्रावयन्ति ।
   Line 382: Line 388:  
ओमिति ब्राह्मणः प्रवक्ष्यन्नाह ब्रह्मोपाप्नवानीति ब्रह्मैवोपाप्नोति ॥ १ ॥
 
ओमिति ब्राह्मणः प्रवक्ष्यन्नाह ब्रह्मोपाप्नवानीति ब्रह्मैवोपाप्नोति ॥ १ ॥
   −
=====Literal Translation<ref name=":3" /> =====
+
===== Literal Translation<ref name=":32" /> =====
−
 
   
ओम इति The ॐ, इदम this, सर्वम् all, एतद this, अनुकृति indicates consent, अपि and also ह: स्म: वा (it is) well known, आवयेत्य with the chant of Om, श्रावयन्ति (they) begin chanting Om, सामानि The Sama songs, गायन्ति sing, शँसन्ति recite, अध्वर्युः the officiating priest, प्रतिगरं answer, प्रतिगृणाति says, प्रसौति makes assent,  अग्निहोत्रं the oblation to fire, अनुजानाति assents प्रवक्ष्यन् about to touch, आह says, अपाप्नवान may I obtain, आप्नोति attains  
 
ओम इति The ॐ, इदम this, सर्वम् all, एतद this, अनुकृति indicates consent, अपि and also ह: स्म: वा (it is) well known, आवयेत्य with the chant of Om, श्रावयन्ति (they) begin chanting Om, सामानि The Sama songs, गायन्ति sing, शँसन्ति recite, अध्वर्युः the officiating priest, प्रतिगरं answer, प्रतिगृणाति says, प्रसौति makes assent,  अग्निहोत्रं the oblation to fire, अनुजानाति assents प्रवक्ष्यन् about to touch, आह says, अपाप्नवान may I obtain, आप्नोति attains  
    
Om is Brahman, All this (the vast expense of universe) is Om. This Om is uttered to indicate consent. And also it is well known that by uttering Om, they begin chanting. With Om they sing Sama songs. They say Om Shom and recite the Shastras. Om - thus the officiating priest says (his) answer. With Om, the Brahma makes his assent. With Om the Brahmana (teacher), begins to teach and says "May I obtain Brahman (The Parama tatva)" and Brahman he attains.     
 
Om is Brahman, All this (the vast expense of universe) is Om. This Om is uttered to indicate consent. And also it is well known that by uttering Om, they begin chanting. With Om they sing Sama songs. They say Om Shom and recite the Shastras. Om - thus the officiating priest says (his) answer. With Om, the Brahma makes his assent. With Om the Brahmana (teacher), begins to teach and says "May I obtain Brahman (The Parama tatva)" and Brahman he attains.     
   −
=====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 Sacrifice, The Priest, the Exposition, the Wisdom, the Wish for immortality and the Means towards it.<ref name=":1" />
  −
 
  −
====Ninth Anuvaka ॥ ॥ नवमोऽनुवाकः ॥====
      +
==== Ninth Anuvaka ॥ ॥ नवमोऽनुवाकः ॥ ====
 
ऋतं च स्वाध्यायप्रवचने च । सत्यं च स्वाध्यायप्रवचने च । तपश्च स्वाध्यायप्रवचने च । दमश्च स्वाध्यायप्रवचने च ।
 
ऋतं च स्वाध्यायप्रवचने च । सत्यं च स्वाध्यायप्रवचने च । तपश्च स्वाध्यायप्रवचने च । दमश्च स्वाध्यायप्रवचने च ।
 
शमश्च स्वाध्यायप्रवचने च । अग्नयश्च स्वाध्यायप्रवचने च । अग्निहोत्रं च स्वाध्यायप्रवचने च । अतिथयश्च स्वाध्यायप्रवचने च ।
 
शमश्च स्वाध्यायप्रवचने च । अग्नयश्च स्वाध्यायप्रवचने च । अग्निहोत्रं च स्वाध्यायप्रवचने च । अतिथयश्च स्वाध्यायप्रवचने च ।
Line 399: Line 402:  
सत्यमिति सत्यवचा राथीतरः । तप इति तपोनित्यः पौरुशिष्टिः । स्वाध्यायप्रवचने एवेति नाको मौद्गल्यः । तद्धि तपस्तद्धि तपः ॥ १ ॥
 
सत्यमिति सत्यवचा राथीतरः । तप इति तपोनित्यः पौरुशिष्टिः । स्वाध्यायप्रवचने एवेति नाको मौद्गल्यः । तद्धि तपस्तद्धि तपः ॥ १ ॥
   −
=====Literal Translation<ref name=":3" /> =====
+
===== 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 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.
    
(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 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.
   −
=====Detailed Explanation <ref name=":3" /> =====
+
===== Detailed Explanation <ref name=":32" /> =====
−
 
   
In this chapter the necessity of certain practices for a devotee is urged, hinting thereby that mere theoretical knowledge is not of much use, unless it is coupled with the practice of the enjoined duties (the [[Nitya karma]] and the [[Namittika karma|Naimittika karma]]). A great emphasis has been laid on the study and teachings of the Vedas, enjoining thereby that the devotee should pay special attention to them. Also importance of teaching is emphasised; No knowledge becomes thorough and impressive in one's own mind unless it is taught to others. So study and teaching of Vedas has been called here as the highest Tapas.  
 
In this chapter the necessity of certain practices for a devotee is urged, hinting thereby that mere theoretical knowledge is not of much use, unless it is coupled with the practice of the enjoined duties (the [[Nitya karma]] and the [[Namittika karma|Naimittika karma]]). A great emphasis has been laid on the study and teachings of the Vedas, enjoining thereby that the devotee should pay special attention to them. Also importance of teaching is emphasised; No knowledge becomes thorough and impressive in one's own mind unless it is taught to others. So study and teaching of Vedas has been called here as the highest Tapas.  
   Line 425: Line 426:  
''Children/ Grand-Children'': Race should be propagated through children's children by getting them married
 
''Children/ Grand-Children'': Race should be propagated through children's children by getting them married
   −
''Satyavachas etc'' : Here the sruti indicates that of all the performances mentioned above, the most important for a devotee are Truthfulness, Tapas and the study and teachings of Vedas.
+
''Satyavachas etc'' : Here the sruti indicates that of all the performances mentioned above, the most important for a devotee are Truthfulness, Tapas and the study and teachings of Vedas.
   −
====Tenth Anuvāka====
+
==== Tenth Anuvāka ====
 
The tenth anuvaka is obscure, unrelated lesson, likely a corrupted or incomplete surviving version of the original, according to Paul Deussen. It is rhythmic with ''Mahabrihati Yavamadhya'' meter, a mathematical "8+8+12+8+8" structure.<ref>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 228-229</ref>
 
The tenth anuvaka is obscure, unrelated lesson, likely a corrupted or incomplete surviving version of the original, according to Paul Deussen. It is rhythmic with ''Mahabrihati Yavamadhya'' meter, a mathematical "8+8+12+8+8" structure.<ref>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 228-229</ref>
   −
[[Max Muller]] translates it as an affirmation of one's Self as a capable, empowered blissful being.<ref name=maxmuller10/> The tenth anuvaka asserts, "I am he who shakes the tree. I am glorious like the top of a mountain. I, whose pure light (of knowledge) has risen, am that which is truly immortal, as it resides in the sun. I (Soul, Self) am the treasure, wise, immortal, imperishable. This is the teaching of the Veda, by sage Trisanku."<ref name=maxmuller10>Max Muller, The Sacred Books of the East, Volume 15, Oxford University Press, Chapter 3: Taittiriya Upanishad, see Siksha Valli - Tenth Anuvaka</ref> Shankara states<ref>[https://archive.org/stream/AitareyataittiriyaUpanishadsWithShankaraBhashya-English/05AitareyataittiriyaUpanishadsWithShankaraBhashya-English#page/n93/mode/2up Taittiriya Upanishad] SS Sastri (Translator), The Aitereya and Taittiriya Upanishad, pages 86-89</ref> that the tree is a metaphor for the empirical world, which is shaken by knowledge and realization of Atman-Brahman (Self, eternal reality and hidden invisible principles).
+
[[Max Muller]] translates it as an affirmation of one's Self as a capable, empowered blissful being.<ref name="maxmuller102" /> The tenth anuvaka asserts, "I am he who shakes the tree. I am glorious like the top of a mountain. I, whose pure light (of knowledge) has risen, am that which is truly immortal, as it resides in the sun. I (Soul, Self) am the treasure, wise, immortal, imperishable. This is the teaching of the Veda, by sage Trisanku."<ref name="maxmuller102">Max Muller, The Sacred Books of the East, Volume 15, Oxford University Press, Chapter 3: Taittiriya Upanishad, see Siksha Valli - Tenth Anuvaka</ref> Shankara states<ref>[https://archive.org/stream/AitareyataittiriyaUpanishadsWithShankaraBhashya-English/05AitareyataittiriyaUpanishadsWithShankaraBhashya-English#page/n93/mode/2up Taittiriya Upanishad] SS Sastri (Translator), The Aitereya and Taittiriya Upanishad, pages 86-89</ref> that the tree is a metaphor for the empirical world, which is shaken by knowledge and realization of Atman-Brahman (Self, eternal reality and hidden invisible principles).
−
 
  −
====Convocation address to graduating students, living ethically - Eleventh Anuvāka====
  −
The eleventh anuvaka of Shiksha Valli is a list of golden rules which the Vedic era teacher imparted to the graduating students as the ethical way of life.<ref name=ssastri1112/><ref name=pauldeussentu1112/> The verses ask the graduate to take care of themselves and pursue [[Dharma]], [[Artha]] and [[Kama]] to the best of their abilities. Parts of the verses in section 1.11.1, for example, state<ref name=ssastri1112/>
      +
==== Convocation address to graduating students, living ethically - Eleventh Anuvāka ====
 +
The eleventh anuvaka of Shiksha Valli is a list of golden rules which the Vedic era teacher imparted to the graduating students as the ethical way of life. The verses ask the graduate to take care of themselves and pursue [[Dharma]], [[Artha]] and [[Kama]] to the best of their abilities. Parts of the verses in section 1.11.1, for example, state
 
{{Quote|
 
{{Quote|
 
<poem>
 
<poem>
Line 445: Line 445:  
</poem>
 
</poem>
 
|Taittirĩya Upanishad, I.11.1<ref name=ssastri1112>[https://archive.org/stream/AitareyataittiriyaUpanishadsWithShankaraBhashya-English/05AitareyataittiriyaUpanishadsWithShankaraBhashya-English#page/n93/mode/2up Taittiriya Upanishad] SS Sastri (Translator), The Aitereya and Taittiriya Upanishad, pages 89-92</ref><ref name=pauldeussentu1112>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 229-231</ref>}}
 
|Taittirĩya Upanishad, I.11.1<ref name=ssastri1112>[https://archive.org/stream/AitareyataittiriyaUpanishadsWithShankaraBhashya-English/05AitareyataittiriyaUpanishadsWithShankaraBhashya-English#page/n93/mode/2up Taittiriya Upanishad] SS Sastri (Translator), The Aitereya and Taittiriya Upanishad, pages 89-92</ref><ref name=pauldeussentu1112>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 229-231</ref>}}
−
 
+
The eleventh anuvaka of ''Shiksha Valli'' list behavioral guidelines for the graduating students from a ''gurukul'',
−
The eleventh anuvaka of ''Shiksha Valli'' list behavioral guidelines for the graduating students from a ''gurukul'',<ref name=roberthume/>
  −
 
   
{{Quote|
 
{{Quote|
 
<poem>
 
<poem>
Line 462: Line 460:  
</poem>
 
</poem>
 
|Taittirĩya Upanishad, I.11.2<ref name="ssastri1112"/><ref name="pauldeussentu1112"/>}}
 
|Taittirĩya Upanishad, I.11.2<ref name="ssastri1112"/><ref name="pauldeussentu1112"/>}}
 +
The third section of the eleventh anuvaka lists charity and giving, with faith, sympathy, modesty and cheerfulness, as ethical precept for the graduating students.
   −
The third section of the eleventh anuvaka lists charity and giving, with faith, sympathy, modesty and cheerfulness, as ethical precept for the graduating students.<ref name=pauldeussentu1112/>
+
Scholars have debated whether the guidelines to morality in this Taittiriya Upanishad anuvaka are consistent with the "Know yourself" spirit of the Upanishads. Adi Shankara states that they are, because there is a difference between theory and practice, learning the need for Self-knowledge and the ethics that results from such Self-knowledge is not same as living practice of the same. Ethical living accelerates Self-knowledge in the graduate.
−
 
  −
Scholars have debated whether the guidelines to morality in this Taittiriya Upanishad anuvaka are consistent with the "Know yourself" spirit of the Upanishads. Adi Shankara states that they are, because there is a difference between theory and practice, learning the need for Self-knowledge and the ethics that results from such Self-knowledge is not same as living practice of the same. Ethical living accelerates Self-knowledge in the graduate.<ref name=ssastri1112/><ref name=pauldeussentu1112/>
  −
 
  −
====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="maxmullerbv"/><ref name=adishankaratu1121>[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,<ref name=pauldeussentu1121/>
      +
==== 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,
 
{{Quote|
 
{{Quote|
 
<poem>
 
<poem>
Line 480: Line 476:  
|Taittirĩya Upanishad, I.12.1, Translated by Paul Deussen<ref name=pauldeussentu1121>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 231-232</ref>}}
 
|Taittirĩya Upanishad, I.12.1, Translated by Paul Deussen<ref name=pauldeussentu1121>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 231-232</ref>}}
   −
===Ananda Valli===
+
=== Ananda Valli ===
−
{{Quote box |width=26em | bgcolor=#FFE0BB |align=right |salign = right
+
{{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=<poem><nowiki>ॐ
+
The special feature of the second chapter of Taittiriya Upanishad, namely Ananda Valli and sometimes called ''Brahmananda Valli,'' is that it proclaims that the Brahman is Anandmaya or Supreme Bliss. Where there is bliss or joy, know, it asserts, there is light of Brahman. This chapter also shows by beautiful similes, the place of human joys and pleasure in relation to the Supreme Bliss of the Universal. This chapter deals directly with the ''Brahmagyanam'' which is the sole purpose of all Upanishads.<ref name=":32" />
−
सह नाववतु ।
  −
सह नौ भुनक्तु । सह वीर्यं करवावहै ।
  −
तेजस्वि नावधीतमस्तु मा विद्विषावहै ।
  −
ॐ शान्तिः शान्तिः शान्तिः ॥</nowiki>
     −
Om!
+
This chapter focuses like other ancient Upanishads on the theme of [[Ātman (Hinduism)|Atman]] (Self, Soul). It asserts that "Atman exists", it is [[Brahman]], and realizing it is the highest, empowering, liberating knowledge.<ref name="pauldeussenavintro2">Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 232-235</ref> The Ananda Valli asserts that knowing one's Self is the path to freedom from all concerns, fears and to a positive state of blissful living.<ref name="pauldeussenavintro2" />
−
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>}}
     −
The special feature of the second chapter of Taittiriya Upanishad, namely Ananda Valli and sometimes called ''Brahmananda Valli,'' is that it proclaims that the Brahman is Anandmaya or Supreme Bliss. Where there is bliss or joy, know, it asserts, there is light of Brahman. This chapter also shows by beautiful similes, the place of human joys and pleasure in relation to the Supreme Bliss of the Universal. This chapter deals directly with the ''Brahmagyanam'' which is the sole purpose of all Upanishads.<ref name=":3" />  
+
Ananda Valli is remarkable for its ''Kosha'' (Sanskrit: कोष) theory (or ''[[Maya (illusion)|Layered Maya]]'' theory), expressing that man reaches his highest potential and understands the deepest knowledge by a process of learning the right and unlearning the wrong. Real deeper knowledge is hidden in layers of superficial knowledge, but superficial knowledge is easier and simplistic. The Ananda Valli classifies these as concentric layers (sheaths) of knowledge-seeking.<ref>PT Raju, The Concept of the Spiritual in Indian Thought, Philosophy East and West, Vol. 4, No. 3, pages 195-213</ref> The outermost layer it calls ''Annamaya'' which envelops and hides ''Pranamaya'', which in turn envelops  ''Manomaya'', inside which is ''Vijnanamaya'', and finally the ''Anandamaya'' which the Upanishad states is the innermost, deepest layer.<ref name="pauldeussenavintro2" /><ref>S Mukerjee (2011), Indian Management Philosophy, in The Palgrave Handbook of Spirituality and Business (Editors: Luk Bouckaert and Laszlo Zsolnai), Palgrave Macmillan, ISBN 978-0230238312, pages 82-83</ref><ref name="eliotdeutsch2" />
   −
This chapter focuses like other ancient Upanishads on the theme of [[Ātman (Hinduism)|Atman]] (Self, Soul). It asserts that "Atman exists", it is [[Brahman]], and realizing it is the highest, empowering, liberating knowledge.<ref name="pauldeussenavintro">Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 232-235</ref> The Ananda Valli asserts that knowing one's Self is the path to freedom from all concerns, fears and to a positive state of blissful living.<ref name="pauldeussenavintro" />
+
The Ananda Valli asserts that Self-knowledge is "not" attainable by cultic worship of God or gods motivated by egoistic cravings and desires (''Manomaya'').<ref name="pauldeussenavintro2" /> ''Vijnanamaya'' or one with segregated knowledge experiences the deeper state of existence but it too is insufficient. The complete, unified and blissful state of Self-knowledge is, states Ananda Valli, that where one becomes one with all reality, there is no separation between object and subject, I and we, Atman and Brahman. Realization of Atman is a deep state of absorption, oneness, communion.<ref name="pauldeussenavintro2" />
   −
Ananda Valli is remarkable for its ''Kosha'' (Sanskrit: कोष) theory (or ''[[Maya (illusion)|Layered Maya]]'' theory), expressing that man reaches his highest potential and understands the deepest knowledge by a process of learning the right and unlearning the wrong. Real deeper knowledge is hidden in layers of superficial knowledge, but superficial knowledge is easier and simplistic. The Ananda Valli classifies these as concentric layers (sheaths) of knowledge-seeking.<ref>PT Raju, The Concept of the Spiritual in Indian Thought, Philosophy East and West, Vol. 4, No. 3, pages 195-213</ref> The outermost layer it calls ''Annamaya'' which envelops and hides ''Pranamaya'', which in turn envelops  ''Manomaya'', inside which is ''Vijnanamaya'', and finally the ''Anandamaya'' which the Upanishad states is the innermost, deepest layer.<ref name=pauldeussenavintro/><ref>S Mukerjee (2011), Indian Management Philosophy, in The Palgrave Handbook of Spirituality and Business (Editors: Luk Bouckaert and Laszlo Zsolnai), Palgrave Macmillan, ISBN 978-0230238312, pages 82-83</ref><ref name=eliotdeutsch/>
+
The Ananda valli is one of the earliest known theories in history on the nature of man and knowledge, and resembles but pre-dates the Hellenistic Hermetic and Neoplatonic theories recorded in different forms about a millennium later, such as those expressed in the Corpus [[Hermetica]].<ref name="eliotdeutsch2">Eliot Deutsch (1980), Advaita Vedanta: A Philosophical Reconstruction, University of Hawaii Press, pages 56-60</ref><ref>[http://www.gnosis.org/library/hermet.htm The Corpus Hermeticum and Hermetic Tradition] GRS Mead (Translator); also see The Hymns of Hermes in the same source.</ref>
−
 
  −
The Ananda Valli asserts that Self-knowledge is "not" attainable by cultic worship of God or gods motivated by egoistic cravings and desires (''Manomaya'').<ref name=pauldeussenavintro/> ''Vijnanamaya'' or one with segregated knowledge experiences the deeper state of existence but it too is insufficient. The complete, unified and blissful state of Self-knowledge is, states Ananda Valli, that where one becomes one with all reality, there is no separation between object and subject, I and we, Atman and Brahman. Realization of Atman is a deep state of absorption, oneness, communion.<ref name=pauldeussenavintro/>
  −
 
  −
The Ananda valli is one of the earliest known theories in history on the nature of man and knowledge, and resembles but pre-dates the Hellenistic Hermetic and Neoplatonic theories recorded in different forms about a millennium later, such as those expressed in the Corpus [[Hermetica]].<ref name=eliotdeutsch>Eliot Deutsch (1980), Advaita Vedanta: A Philosophical Reconstruction, University of Hawaii Press, pages 56-60</ref><ref>[http://www.gnosis.org/library/hermet.htm The Corpus Hermeticum and Hermetic Tradition] GRS Mead (Translator); also see The Hymns of Hermes in the same source.</ref>
  −
 
  −
====Annamaya - First and Second Anuvāka====
  −
The first anuvaka commences by stating the premise and a summary of the entire Ananda Valli.<ref name=pauldeussenavintro/>
      +
==== Annamaya - First and Second Anuvāka ====
 +
The first anuvaka commences by stating the premise and a summary of the entire Ananda Valli.<ref name="pauldeussenavintro2" />
 
{{Quote|<nowiki>
 
{{Quote|<nowiki>
 
ब्रह्मविदाप्नोति परम् । तदेषाऽभ्युक्ता । सत्यं ज्ञानमनन्तं ब्रह्म ।</nowiki>
 
ब्रह्मविदाप्नोति परम् । तदेषाऽभ्युक्ता । सत्यं ज्ञानमनन्तं ब्रह्म ।</nowiki>
Line 520: Line 498:  
''Ananta'' (infinite) is Brahman.
 
''Ananta'' (infinite) is Brahman.
 
|Taittiriya Upanishad, 2.1.1<ref name=pauldeussenavintro/><ref>[https://archive.org/stream/thirteenprincipa028442mbp#page/n303/mode/2up Taittiriya Upanishad] Thirteen Principle Upanishads, Robert Hume (Translator), pages 283-284</ref>}}
 
|Taittiriya Upanishad, 2.1.1<ref name=pauldeussenavintro/><ref>[https://archive.org/stream/thirteenprincipa028442mbp#page/n303/mode/2up Taittiriya Upanishad] Thirteen Principle Upanishads, Robert Hume (Translator), pages 283-284</ref>}}
 +
Paul Deussen notes that the word ''Ananta'' in verse 1 may be vulgate, and a related term ''Ananda'', similarly pronounced, is more consistent with the teachings of other Upanishads of Hinduism, particularly one of its central premise of Atman being ''sat-chit-ananda''. In Deussen's review and translation, instead of "Brahman is infinite", an alternate expression would read "Brahman is bliss".<ref name="pauldeussenavintro2" />
   −
Paul Deussen notes that the word ''Ananta'' in verse 1 may be vulgate, and a related term ''Ananda'', similarly pronounced, is more consistent with the teachings of other Upanishads of Hinduism, particularly one of its central premise of Atman being ''sat-chit-ananda''. In Deussen's review and translation, instead of "Brahman is infinite", an alternate expression would read "Brahman is bliss".<ref name=pauldeussenavintro/>
+
The second anuvaka of Ananda Valli then proceeds to explain the first layer of man's nature and knowledge-seeking to be about "material man and material nature", with the metaphor of food.<ref name="pauldeussen2212">Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 234-236</ref> The Taittiriya Upanishad asserts that both "material man and material nature" are caused by Brahman, are manifestations of Brahman, are Brahman, but only the outermost shell or sheath of existence.<ref name="pauldeussen2212" /> The verse offers relational connection between natural elements, asserting that everything is food to something else in universe at the empirical level of existence, either at a given time, or over time.<ref name="pauldeussen2212" /> All creatures are born out of this "food provided by nature and food provided by life with time". All creatures grow due to food, and thus are interdependent. All creatures, upon their death, become food in this food-chain, states Ananda Valli's second verse. Learning, knowing and understanding this "food chain" material nature of existence and the interdependence is the first essential, yet outermost incomplete knowledge.<ref name="pauldeussen2212" /><ref>[https://archive.org/stream/AitareyataittiriyaUpanishadsWithShankaraBhashya-English/05AitareyataittiriyaUpanishadsWithShankaraBhashya-English#page/n109/mode/2up Taittiriya Upanishad] SS Sastri (Translator), The Aitereya and Taittiriya Upanishad, pages 104-112</ref>
−
 
  −
The second anuvaka of Ananda Valli then proceeds to explain the first layer of man's nature and knowledge-seeking to be about "material man and material nature", with the metaphor of food.<ref name=pauldeussen221>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 234-236</ref> The Taittiriya Upanishad asserts that both "material man and material nature" are caused by Brahman, are manifestations of Brahman, are Brahman, but only the outermost shell or sheath of existence.<ref name=pauldeussen221/> The verse offers relational connection between natural elements, asserting that everything is food to something else in universe at the empirical level of existence, either at a given time, or over time.<ref name=pauldeussen221/> All creatures are born out of this "food provided by nature and food provided by life with time". All creatures grow due to food, and thus are interdependent. All creatures, upon their death, become food in this food-chain, states Ananda Valli's second verse. Learning, knowing and understanding this "food chain" material nature of existence and the interdependence is the first essential, yet outermost incomplete knowledge.<ref name=pauldeussen221/><ref>[https://archive.org/stream/AitareyataittiriyaUpanishadsWithShankaraBhashya-English/05AitareyataittiriyaUpanishadsWithShankaraBhashya-English#page/n109/mode/2up Taittiriya Upanishad] SS Sastri (Translator), The Aitereya and Taittiriya Upanishad, pages 104-112</ref>
  −
 
  −
====Pranamaya - Third Anuvāka====
  −
The second inner level of nature and knowledge-seeking is about life-force, asserts Ananda Valli's third anuvaka.<ref name=pauldeussen221/> This life-force is identified by and dependent on breathing. Gods breathe, human beings breathe, animals breathe, as do all beings that exist. Life-force is more than material universe, it includes animating processes inside the being, particularly breathing, and this layer of nature and knowledge is ''Pranamaya kosha''.<ref name=pauldeussen221/>
     −
====Manomaya - Fourth Anuvāka====
+
==== Pranamaya - Third Anuvāka ====
−
The next inner, deeper layer of nature and knowledge-seeking relates to ''Manas'' (mind, thought, will, wish), or ''Manomaya kosha''.<ref name=pauldeussen221/> ''Manas'', asserts the fourth anuvaka of Ananda Valli, exists only in individual forms of beings. It is characterized by the power to will, the ability to wish, and the striving for prosperity through actions on the empirical nature, knowledge and beings.<ref name=pauldeussen242>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 233-237</ref> The verse of fourth anuvaka add that this knowledge is essential yet incomplete, that it the knowledge of Brahman that truly liberates, and one who knows Atman-Brahman "dreads nothing, now and never" and "lives contently, in bliss".<ref name=pauldeussen242/>
+
The second inner level of nature and knowledge-seeking is about life-force, asserts Ananda Valli's third anuvaka.<ref name="pauldeussen2212" /> This life-force is identified by and dependent on breathing. Gods breathe, human beings breathe, animals breathe, as do all beings that exist. Life-force is more than material universe, it includes animating processes inside the being, particularly breathing, and this layer of nature and knowledge is ''Pranamaya kosha''.<ref name="pauldeussen2212" />
   −
====Vijñãnamaya - Fifth Anuvāka====
+
==== Manomaya - Fourth Anuvāka ====
−
The fifth anuvaka of Ananda Valli states that the "manomaya kosha" (thought, will, wish) envelops a deeper more profound layer of existence, which is the "vijnana-maya kosha" (knowledge, ethics, reason). This is the realm of knowledge observed in all human beings. The vijnana-maya is characterized by faith, justice, truth, [[yoga]] and ''mahas'' (power to perceive and reason). The individual who is aware of vijnana-maya, asserts the verses of Ananda Valli, offers knowledge as the work to others.<ref name=pauldeussen251>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 237</ref>
+
The next inner, deeper layer of nature and knowledge-seeking relates to ''Manas'' (mind, thought, will, wish), or ''Manomaya kosha''.<ref name="pauldeussen2212" /> ''Manas'', asserts the fourth anuvaka of Ananda Valli, exists only in individual forms of beings. It is characterized by the power to will, the ability to wish, and the striving for prosperity through actions on the empirical nature, knowledge and beings.<ref name="pauldeussen2422">Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 233-237</ref> The verse of fourth anuvaka add that this knowledge is essential yet incomplete, that it the knowledge of Brahman that truly liberates, and one who knows Atman-Brahman "dreads nothing, now and never" and "lives contently, in bliss".<ref name="pauldeussen2422" />
   −
====Anandamaya - Sixth, Seventh, Eighth and Ninth Anuvāka====
+
==== Vijñãnamaya - Fifth 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=pauldeussen2678/> 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=pauldeussen2678>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 237-240</ref>
+
The fifth anuvaka of Ananda Valli states that the "manomaya kosha" (thought, will, wish) envelops a deeper more profound layer of existence, which is the "vijnana-maya kosha" (knowledge, ethics, reason). This is the realm of knowledge observed in all human beings. The vijnana-maya is characterized by faith, justice, truth, [[yoga]] and ''mahas'' (power to perceive and reason). The individual who is aware of vijnana-maya, asserts the verses of Ananda Valli, offers knowledge as the work to others.<ref name="pauldeussen2512">Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 237</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=pauldeussen2678/> His blissful being is Atman-Brahman, and Atman-Brahman is the bliss that is he.
+
==== 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>
   −
===Bhṛigu Vallī===
+
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 special feature of this chapter is the mention of five sheaths, ''koshas'' of the Atman. This concept though dealt in Brihadaranyak and Chhandogya Upanishad in brief, is dealt in most complete form in this Upanishad. The Vedantic doctrine of three bodies viz. causal, subtle and gross and five Koshas i.e.: gross physical body, vital energy that energises the gross, the mind with the senses, the intellect and the primal nescience, are based on this Upanishad. It gives the most beautiful idea of leading the mind from the gross to the subtle, upto the subtlest of all, the Atman, which is encased within these Upadhis or super imposed adjuncts of life.<ref name=":3" />
     −
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="pauldeussen311">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="amsastritubhrigu">[https://archive.org/stream/taittiriyaupanis00sankiala#page/698/mode/2up Taittiriya Upanishad] AM Sastri (Translator), GTA Printing Works, Mysore, pages 699-791</ref>
+
=== Bhṛigu Vallī ===
 +
The special feature of this chapter is the mention of five sheaths, ''koshas'' of the Atman. This concept though dealt in Brihadaranyak and Chhandogya Upanishad in brief, is dealt in most complete form in this Upanishad. The Vedantic doctrine of three bodies viz. causal, subtle and gross and five Koshas i.e.: gross physical body, vital energy that energises the gross, the mind with the senses, the intellect and the primal nescience, are based on this Upanishad. It gives the most beautiful idea of leading the mind from the gross to the subtle, upto the subtlest of all, the Atman, which is encased within these Upadhis or super imposed adjuncts of life.<ref name=":32" />
   −
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=pauldeussen311/> 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=pauldeussen311/>
+
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 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=pauldeussen311/> 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=pauldeussen311/>
+
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 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" />
 
{{Quote|
 
{{Quote|
 
<poem>
 
<poem>
Line 556: Line 532:  
</poem>
 
</poem>
 
|Sixth Anuvāka, Bhrigu Valli, Taittiriya Upanishad 3.6, Translated by Max Muller<ref name="maxmullerbv"/>}}
 
|Sixth Anuvāka, Bhrigu Valli, Taittiriya Upanishad 3.6, Translated by Max Muller<ref name="maxmullerbv"/>}}
−
 
+
After discussing the nature of Brahman, the Bhrigu Valli chapter of Taittiriya Upanishad recommends the following maxims and vows:<ref name="maxmullerbv2" /><ref name="pauldeussen3112" /><ref>[https://archive.org/stream/AitareyataittiriyaUpanishadsWithShankaraBhashya-English/05AitareyataittiriyaUpanishadsWithShankaraBhashya-English#page/n175/mode/2up Taittiriya Upanishad] SS Sastri (Translator), The Aitereya and Taittiriya Upanishad, pages 170-192</ref>
−
After discussing the nature of Brahman, the Bhrigu Valli chapter of Taittiriya Upanishad recommends the following maxims and vows:<ref name=maxmullerbv/><ref name=pauldeussen311/><ref>[https://archive.org/stream/AitareyataittiriyaUpanishadsWithShankaraBhashya-English/05AitareyataittiriyaUpanishadsWithShankaraBhashya-English#page/n175/mode/2up Taittiriya Upanishad] SS Sastri (Translator), The Aitereya and Taittiriya Upanishad, pages 170-192</ref>
+
* "Never scorn food", which metaphorically means "never scorn anything or anyone".
−
*"Never scorn food", which metaphorically means "never scorn anything or anyone".
+
* "Increase food", which metaphorically means "increase prosperity of everyone and everything".
−
*"Increase food", which metaphorically means "increase prosperity of everyone and everything".
+
* "Refuse no guest to your house, and share food with everyone including strangers", which metaphorically means "compassionately help everyone, sharing plentiful prosperity and knowledge".
−
*"Refuse no guest to your house, and share food with everyone including strangers", which metaphorically means "compassionately help everyone, sharing plentiful prosperity and knowledge".
+
The Taittiriya Upanishad closes with the following declaration,<ref name="pauldeussen3112" /><ref name="amsastritubhrigu2" />
−
 
  −
The Taittiriya Upanishad closes with the following declaration,<ref name=pauldeussen311/><ref name=amsastritubhrigu/>
      
{{Quote|
 
{{Quote|
Line 583: Line 557:  
|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>}}
   −
==Reception==
+
== Reception ==
 
Jacqueline Hirst, in her analysis of Adi Shankara's works, states that Taittiriya Upanishad Bhasya provides one of his key exegesis. Shankara presents Knowledge and Truth as different, non-superimposable but interrelated. Knowledge can be right or wrong, correct or incorrect, a distinction that principles of Truth and Truthfulness help distinguish. Truth cleanses knowledge, helping man understand the nature of empirical truths and hidden truths (invisible laws and principles, spirit/soul/self). Together states Shankara in his Taittiriya Upanishad Bhasya, Knowledge and Truth point to Oneness of all, Brahman as nothing other than Self, Soul in every human being.<ref>Jacqueline Suthren Hirst (2004), Images of Śaṃkara: Understanding the Other, International Journal of Hindu Studies, Vol. 8, No. 1/3 (Jan., 2004), pages 157-181</ref>
 
Jacqueline Hirst, in her analysis of Adi Shankara's works, states that Taittiriya Upanishad Bhasya provides one of his key exegesis. Shankara presents Knowledge and Truth as different, non-superimposable but interrelated. Knowledge can be right or wrong, correct or incorrect, a distinction that principles of Truth and Truthfulness help distinguish. Truth cleanses knowledge, helping man understand the nature of empirical truths and hidden truths (invisible laws and principles, spirit/soul/self). Together states Shankara in his Taittiriya Upanishad Bhasya, Knowledge and Truth point to Oneness of all, Brahman as nothing other than Self, Soul in every human being.<ref>Jacqueline Suthren Hirst (2004), Images of Śaṃkara: Understanding the Other, International Journal of Hindu Studies, Vol. 8, No. 1/3 (Jan., 2004), pages 157-181</ref>
   Line 592: Line 566:  
Paul Deussen, in his preface to Taittiriya Upanishad's translation, states that Ananda Valli chapter of Taittiriya Upanishad is "one of the most beautiful evidences of the ancient Indian's deep absorption in the mystery of nature and of the inmost part of the human being".<ref>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 232</ref>
 
Paul Deussen, in his preface to Taittiriya Upanishad's translation, states that Ananda Valli chapter of Taittiriya Upanishad is "one of the most beautiful evidences of the ancient Indian's deep absorption in the mystery of nature and of the inmost part of the human being".<ref>Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 232</ref>
   −
==See also==
+
== References ==
−
*[[Atithi Devo Bhav]]
  −
*[[Upanishad]]
  −
*[[Vedas]]
  −
*[[Hinduism]]
  −
 
  −
==References==
   
{{reflist|30em}}
 
{{reflist|30em}}
 +
#
   −
==Further reading==
+
== References ==
−
#''Outlines Of Indian Philosophy'' by M.Hiriyanna. Motilal Banarasidas Publishers.
  −
# [[Kannada]] Translation of Taittireeya Upanishad by ''Swami [[Adidevananda]]'' Ramakrishna Mission Publishers.
  −
 
  −
==External links==
  −
{{wikisource}}
  −
{{wikisourcelang|1|sa: तैत्तिरीयोपनिषद्|तैत्तिरीयोपनिषद् in Sanskrit}}
   
* [http://www.archive.org/details/taittiriyaupanis00sankiala The Taittiriya Upanishad with the commentaries of Śaṅkarāchārya, Sureśvarāchārya and Sāyaṇa (Vidyāraṇya)] Translated by AM Sastry (also see the proofread edition with proper unicode diacritics and a glossary, [http://www.wisdomlib.org/hinduism/book/the-taittiriya-upanishad/index.html The Taittiriya Upanishad])
 
* [http://www.archive.org/details/taittiriyaupanis00sankiala The Taittiriya Upanishad with the commentaries of Śaṅkarāchārya, Sureśvarāchārya and Sāyaṇa (Vidyāraṇya)] Translated by AM Sastry (also see the proofread edition with proper unicode diacritics and a glossary, [http://www.wisdomlib.org/hinduism/book/the-taittiriya-upanishad/index.html The Taittiriya Upanishad])
 
* [http://www.universaltheosophy.com/legacy/movements/ancient-east/vedic-india/taittiriya-upanishad/ Taittiriya Upanishad], Multiple translations (Johnston, Nikhilānanda, Gambhirananda)
 
* [http://www.universaltheosophy.com/legacy/movements/ancient-east/vedic-india/taittiriya-upanishad/ Taittiriya Upanishad], Multiple translations (Johnston, Nikhilānanda, Gambhirananda)
Line 613: Line 576:  
* [http://www.sanskritdocuments.org/all_pdf/taitaccent.pdf Taittiriya Upanishad], Sanskrit manuscript with Vedic accents
 
* [http://www.sanskritdocuments.org/all_pdf/taitaccent.pdf Taittiriya Upanishad], Sanskrit manuscript with Vedic accents
 
* [http://www.dkprintworld.com/product-detail.php?pid=1280858283 Taittiriya Upanishad]Vision of Advaita Vedanta in Taittiriya Upanishad
 
* [http://www.dkprintworld.com/product-detail.php?pid=1280858283 Taittiriya Upanishad]Vision of Advaita Vedanta in Taittiriya Upanishad
−
 
+
* http://shodhganga.inflibnet.ac.in:8080/jspui/handle/10603/59334
−
{{Hindudharma}}
  −
{{Indian Philosophy|state=collapsed}}
  −
 
  −
{{Mukhya Upanishads}}
  −
 
   
[[Category:Upanishads]]
 
[[Category:Upanishads]]
Retrieved from ‘https://dharmawiki.org/index.php/Special:MobileDiff/7048’

Navigation menu