Essentials of Hinduism - Taittiriya Upanishad

Essentials of Hinduism

Taittiriya Upanishad

SUMMARY:

Among all the Upanishads, the one that is practiced mostly by way of memory and chanted most, makes this Upanishad very significant. Taittiriya Upanishad belongs to the Krishna Yajur Veda. This Upanishad is divided into three (3) sections called Valli – (1) Sisksha Valli, or, the instructions section; (2) Ananda Valli, or the Brahman-Bliss section; (3) Bhrigu Valli, or the Bhrigu section.

Sisksha Valli deals with the study of the Vedas and gives clear instructions on character- building. The Guru imparts rules of conduct and right living, as well as, the ideals of life they should cherish in order to prepare themselves for the attainment of Brahma-Jnyana, or, the Knowledge of the Self. It emphasis the daily study of the Vedas, the Practice of Sacred Rites and the leading of a virtuous and pious life by studying the Sacred Scriptures. Ananda Valli deals with the Bliss of Brahman. Whoever knows Brahman dwelling within the Cavity of the Heart in the infinite ether enjoys all desires at-once. This Valli describes the Brahman as Anandamaya or Supreme Bliss. Bhrigu Valli gives a clear description of the five Kosas or Sheaths. It is said, by this Knowledge of the different stages, an Aspirant approaches a clearer idea of Brahman. The Atma or the Self is enclosed within the five sheaths.

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DETAILS:

“Tittiri” means Sparrow. From Tittiri came the name Taittirya Upanishad for this one. There is a long story behind that is explained briefly now – Vaisambayana (Originator of the Yajur Vedas) was Teaching to his Disciples in Mithilapuri. One of his Disciples is Yagyavalkiya, Learned the Teachings from his Guru much more efficiently than others but was very proud of himself. He use to snub (put down or humiliate) others quite often. Because of this reason, Vaisampayana asked Yagyavalkiya to spit out all the Knowledge he has acquired – don’t ask how this is possible, because, during those Vedic days this is considered possible. Yagyavalkiya did as instructed by his Guru. Also, as asked by the Guru, the other disciples took the form of Tittiri bird and learned what was un-learned by Yagyavalkiya. Thus came the name Taittiriya Upanishad.

Sisksha Valli

First Anuvaka – Prayer; Second Anuvaka - Om Sheekshaam Vyaakyaa-syaamaha... Sheekshaadhyaayaha: Proper pronounciation of a Mantra is very necessary. The Mantra-Sakti is in the sound of the Mantra. Further, Sabda and Artha are inseparable. This Chapter begins with the Phonetics (sound classifications). Third Anuvaka - Saha Nau Yashaha...Suvargena Lokena: Knowledge of the Brahman is called Upanishad, because, it destroys ignorance, the root cause for Births and Deaths. It takes one near Brahman and so it is called Upanishad. Now with regard to the World: The Earth is the first form. The Heavan is the last form. The Akasha (ether) is the union. The Vayu (air) is the medium of that union. This much about the World. Now, the luminaries or Heavenly Lights: Fire is first form, Sun is the last form, Water is the link, Lightning is the medium. This much about the Lights. Now, the Knowledge: Guru is the first form, Disciple is the last form, Knowledge is the link, Instruction is the medium. This much about the Knowledge. Now, the Children: Mother is the first form, Father is the last form, Children are the union link, Reproduction is the medium. This much about the Children. Now, the Soul (used in the sense of the Body): The lower jaw is the first form, the upper jaw is the last form, speech is the link, tongue is the medium. This much about the Soul. He who Contemplates on these conjunctions obtains Children, light of Brahman, and, the World of Heaven. The Meditation should be done with unshakable faith in accordance with the instructions of the Scriptures. Fourth Anuvaka –Yachandasaamrushabho ...Brahmachaarinnaha Swaahaa: May He, the Paramatma, strengthen me with Wisdom. May my Body be fit for Meditation. Also, this is an invocation of the Disciple to Pranava or Om – Rishaba refers to the Chief, He who is like a bull among the Vedas – reference to the Om. Om is the most powerful syllable of the Vedas. It is the essence extracted from all the Vedas. Om is the safe boat to cross the Ocean of Ignorance. May my tongue speak sweet words. The Body should be quite fit, healthy and strong, because, only then the acquisition of the Knowledge of the Self is possible. May I become cleansed, that is, purify myself from my sins, by the repetition of chanting of Om. Virtuous actions will destroy sins.

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Knowledge dawns when the sins are destroyed. The Smriti also says: Wisdom arises in men when their sins are destroyed. Fifth Anuvaka – Bhurbhuvaha ...Balimaavahanti: Bhuh, Bhuvah, Suvah – these are the three sacred utterances (Vyahritis). The fourth Vyahriti is Mahah - it is the Sun. It is by the sun that all the Worlds are nourished. Mahah is also the Moon. It is by the Moon all the luminaries thrive. Further, Bhuh is the Rik. Bhuvah is the Sama. Suvah is the Yajus. Mahas is Brahman (the syllable Om). It is by the Brahman that the Vedas thrive. He who knows the Vyahritis, as described above, knows the Brahman. Sixth Anuvaka – Sa Ya Yaysho-anta-rhrudaya Aakashaha...Praacheena-Yogyopaasva – Here, in this Space within the Heart, resides the Purusha, endued (powered) with manomayah (mind). Manomaya means full of Knowledge, because He is full of Knowledge. Those who do Meditation, have to Meditate with the Manas or Mind. The Rishis have prescribed the cavity of the Heart as His seat, to enable the young Aspirants to fix their Mind on Brahman in the Heart. There is a cavity within the Heart like that within the pot. The Heart is like the lotus with its head downwards. Here resides the Purusha. Brahman is meditated as residing in the cavity of the Heart. He is the Knower, the Paramatma, the Knower of all.

Seventh Anuvaka – Prithivyantariksham...Saprunnoteeti - the main Objective of the Shruti is to teach that all is indeed Brahman. The aspirant is taken step by step to the Realization of the Brahman. Meditation on Vyahritis is explained earlier. Now, the same Brahman in the form of Pantas (fivefold arrangement) is explained in this section. The Rishi, who attained a Realization after having classified it as fivefold, divided this into two divisions: Adhibhuta – the external objects – the Earth, the Sky, the Heavan, the primary quarters and the intermediate quarters constitute the Loka-Pankta, a collection of five Worlds. Then there are the Fire, Air, Sun, Moon, Stars that constitute the five Devatas. Finally, the Waters, Herbs, Trees, Space constitute the five living Beings. All these in total constitute the Adhibhuta and so the Upanishad Slokam Iti Adhibhutam. Next is, Adhyatmam – internal Objects: beginning with the Prana is the collection of five Vital Airs (Prana, Apana, Vyana, Udana, Samana); beginning with the eyes is the collection of the five Senses (eyes, ears, nose, speech, touch); beginning with the skin are the five Dhatus (skin, flesh, muscle, bone, marrow). All these in total constitute the Adhyatmam and so the Upanishad Sloka Athaadhyatmam. Eighth Anuvaka – Omiti Brahma... Brahmai-vopaapnoti – Om is Brahman. Om is the entire Universe. Pronounce the syllable Om, the designation of Om. Do Japa of Om. Sing Om. Chant Om. While doing so, meditate on Brahman denoted by Om. Ninth Anuvaka – Rutham Cha Svaadhyaaya Pravachanay Cha...Taddhi Tapas-Taddhi Tapaha – in this Anuvaka, the Shruti emphasizes that the Study of the Vedas must be combined with the Practice of the Prescribed Duties, that is., the Nitya and Naimittika Karmas. A great emphasis is also laid upon the Study and Teaching of the Vedas. The Duties of one who is desirous of the Vedic Study, are that he must Study the Vedas, and Teach them to the religious Students throughout his Life. He must be Righteous and Truthful. He should control his Senses and Worship the Lord. He should kindle the Fires, perform Agnihotra, serve and honor the Guests. He should perform his social Duties properly. He should produce Children and raise them. The performance of Duties, enjoined by the Shrutis and the Smritis, is really a help to the attainment of the highest ends. The Study and Teaching of the Vedas is of supreme importance and that is the reason it is repeated in each clause (phrase). The Study and Teaching of the Vedas constitutes in itself a Penance. It is called here as the highest Tapas. The repetition of “Truth”, “Penance” and the “Study and Teaching of the Vedas”, is to inspire or create special regard for them.

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The relative merits of Vidya (Knowledge) and Karma are now discussed. Does the highest good result (Moksha) from Karma alone or from Knowledge alone or from Knowledge and Karma combined. The results of Karma are transient or temporary. If the highest good accrues from works, then it would be only temporary. Therefore, works cannot produce liberation. The Smritis say: the whole Vedas with the secret should be learned by the twice-born. This Knowledge includes a Knowledge of the Atma, as taught in the Upanishads. It is also said, Knowledge first, then Action. Shrutis say: Hear, and subsequently Reflect and Meditate. The end reached by Reflection and Meditation is distinct (different) from that which is obtained through hearing. Therefore, works when aided by Vidya, acquire a power to generate a new effect. They may be able to produce results which cannot be produced by Karma alone. Therefore, Moksha may be produced by Karma aided by Knowledge. He alone who has desires does Karma. To reap the fruits of those works, he will have to take a Body. To one who has the Knowledge of Self, there can be no Desire. The Anuvaka concludes by stating that the highest good or emancipation accrues by karmas aided by Knowledge. Twelveth Anuvaka: Prayer.

This article is a snippet from the Book Essentials of Hinduism, Authored by G.S Nilakantan. Hinduism for All is available online at www.giri.in and across Giri Trading Agency Private Limited, A chain of Speciality Stores dealing in all kinds of products needed in Indian Culture and Tradition.