TAITAREYOPANISHAD
BRAHMAND
VALLI
BHRIGU-VALLI
TAITAREYOPANISHAD
TAITAREYOPANISHAD
Introduction:
This Upanishad is an integral part of the Taitareya Aranyaka of the Taitareya
branch of the Krishna Yajurveda. Amongst the ten chapters of the Taitareya
Aranyaka the seventh, eighth and ninth chapters comprise the Taitareya
Upanishad.
PEACE
INVOCATION
AUM SHAM NO MITRAHA SHAM VARUNANA|
SHAM NO MAVATVARYAMA| SHAM NO INDRO BRIHASPATIHI|
SHAM NO VISHNUURU-KLAMAHA|
NAMO BRAHMANE NAMASTE VAAYO|
TWAMEVA PRATYAKSHAM BRAMAASI| TVAMEVA PRATYAKSHAM BRAHMA VADISHYAMI|
RITAM VADISHYAMI| SATYAM VADISHYAMI| TANMAM AVATU|
TADVAKTARA AVATU| AVATU MAAMA| AVATU VAKTARAM|
FIRST CHAPTER
SHIKSHA VALLI
In
the first chapter, the divine Cosmic spirit is praised by recitation of
different names of that one force and is prayed by saying that may all the gods
that represent the Adhibhautik, Adhyatmik and Adhidaivik be auspicious to all of
us, who are also an integral part of that divine Cosmic spirit. May there be no
obstacles in our oath towards growth and progress. We prostrate before thy Lord,
supreme God who resides within one and all.
SECOND CHAPTER
RULES
FOR RECITATION OF VEDIC INCANTATIONS
Generally speaking, as far as possible every person
should try to maintain good diction and pronunciation while reciting every word
of the Vedic literature. Less than perfect pronunciation is allowed in the
language of common parlance, but the Vedic chants and Mantras have to be recited
properly so that they convey the right meaning and hence exert their right
influence.
The syllables need to be pronounced properly with proper effort. It is important
to know the tone and the amount of time given for the pronunciation also while
reciting, the method of singing also needs to be known properly.
THIRD
CHAPTER
THE METHOD OF PROPITIATION/SUPPLICATION
The principal teacher needs to enhance the
knowledge of his disciple so that the disciple treads on the path towards
self-realization.
LOKA
SAMHITOPAASANAA
May the teacher as well as the pupil become
successful, may they both become radiant- in this way we begin the prayer. Now
we shall describe the secret of the Samhitas taking into consideration- the
people, the worlds, the flames, the knowledge, the subjects and finally the
body.
These all cumulatively are referred to as 'Mahasamhita'. The first Samhita is
concerned with the world or the earth. The prior form is earth and the latter
form is heaven. The space is the junction between the earth and the heaven. The
air is the regulator of all this.
PROPITIATION
OF SAMHITA RELATED TO JYOTI
On this earth, the Agni is the prior form of the
Samhita related to the Jyoti and the latter form is the Sun which is shining in
the Dyuloka. As it is developed from these two, the clouds are the junctions and
the ultimate aim of these clouds are the lightning.
PROPITIATION
OF SAMHITA RELATED TO VIDYA (KNOWLEDGE)
Through this mantra, the importance of education
and knowledge is emphasized. In the Samhita, the Acharya or preceptor is the
prior form and the disciple who is curious, devoted and serving is the latter
form. The knowledge that is between the teacher and the disciple is the
junction. When this junction is exposed, the ultimate aim is the sermon given by
the teacher and that being understood by the devoted disciple. That person who
realizes this and serves his teacher becomes a scholar unequivocally.
PROPITIATION
OF SAMHITA RELATED TO SUBJECTS
In
this Samhita, the mother is the prior form and the father is the latter form.
The child born from the union of both is the junction. The ultimate aim of this
Samhita is begetting a child by having carnal relations according to the
scriptures in the appropriate time.
PROPITIATION
OF SAMHITA RELATED TO ATMAN (SOUL)
The lower jaw is the prior form of the Samhita while the upper jaw is the latter
form. The voice, which emerges between this, is the junction and the aim is the
tongue because without a tongue a human cannot speak or read. The speech or
voice has tremendous energy. The voice has the energy to accrue in the physical
and spiritual growth of every person.
THE
BENEFITS OF ALL FIVE TYPES OF PROPITIATIONS
The benefits of the five types of propitiation is
as follows- the person who knows all these things begets a child according to
his desire, by becoming embellished with knowledge, he becomes radiant, he can
attain all types of edible things, food and also different types of animals.
By gaining knowledge of the Samhita related to Loka (world) one acquires a place
in the super celestial region, by knowing the Samhita related to Jyoti, one
acquires knowledge of different material objects. By knowing the Samhita related
to Praja (subjects), he begets children, by knowing the Samhita related to
knowledge (Vidya) one acquires knowledge and radiance and by knowing the Samhita
of spirituality, one acquires power of speech.
FOURTH
CHAPTER
TYPES OF PRAYERS
In this chapter, the method of praying the divine
Cosmic spirit is explained so that one can attain self-realization. 'AUM' is the
name of the supreme God and is the mantra nobler than the mantras mentioned in
the Vedas. This divine supreme God is referred to as 'Indra' and may that Indra
embellish me with knowledge. O Lord! May I preserve your divine form in my heart
without any desire as such. May my tongue be very sweet and polite. May I listen
to only good words which accrue in the well being of all. O Omkar! You are the
treasure of the supreme God. Inspite of this, you are enveloped by the material
intellect of humans. O God! Please protect the prayer you have just heard.
O Supreme God, the protector of Agni! Please bless me with all types of things
such as food, cows etc. without delay. May all this just grow and prosper. Give
me wealth along with all the other animals such as goats, sheep etc.
It is the desire of all the Acharyas that may good, devoted people come to me to
acquire knowledge. May all the Brahmacharis be devoid of wickedness and may they
all control their senses. May they all have control over their minds.
In this way the preceptor prays to the Supreme God so that it results in the
well being of the disciples and so that they can attain all the material and
celestial pleasures. The fourth chapter covers the following topics: method of
attaining material and celestial pleasures, prayer to the supreme God and method
of performing religious sacrifice.
FIFTH
CHAPTER
In the fifth chapter, the method of propitiation of
the four Vyahritis is mentioned, that is, Bhu, Bhuvaha, Swaha and Maha, its
secrets and the fruits. 'Bhu', this Vyahriti is Agni but not in the literal
sense, Bhuvaha is the Vayu (air), Swaha is the Sun, Maha is the Moon.
These are not only Vyahriti in the systematic manner but also Rigveda, Samveda
and Yajurveda. Maha is the Brahma but the Vedas sing the glory of that Brahma
only. Here Bhu, Bhuvaha and Swaha represent Prana, Apana and Vyana.
SIXTH
CHAPTER
The sixth chapter speaks of the different relations
of the topics covered in the previous chapters. There is a place in this heart
where that divine Cosmic spirit resides. One can realize Him there itself. One
does not need to go anywhere else to realize Him.
SEVENTH
CHAPTER
This chapter comprises of two parts. The first
section is divided into three parts i.e. the material objects such as Loka,
Jyoti and Sthool padartha.
The second section is divided into three parts i.e. the important spiritual
elements based in the body i.e. prana, kaarana and Dhatu and they are discussed
briefly. The method of usage of all this is explained in the concluding chapter.
The appropriate usage of all the material and minute objects and their
realization can lead to material growth. This is the synopsis of this chapter.
EIGHTH
CHAPTER
In this chapter the greatness of that 'Omkar'
(Divine Cosmic spirit) is described so that people have faith and devotion
towards the same. So as to say that 'Omkar' itself is the supreme God. Before
reciting the name of 'Omkar' all the devotees say this prayer- 'Bless me with
the intellect to understand the Vedas'.
NINTH
CHAPTER
The ninth chapter instructs that people, who engage
in the study and teachings should tread on the path that has been spoken of in
the scriptures. This should be understood by even those who give and listen to
sermons etc. So that study and teaching are undoubtedly important but the
scriptures help to realize our duties and the benefits by working towards our
goal assiduously.
Other than this, the things to be followed are good conduct, abstaining from
telling lies, to bear the pain to uphold ones dharma, to control the mind and
the senses, to perform Yagya, hospitality towards guests, following the conduct
of the householder, to practice austerities and penance and self-study.
TENTH
CHAPTER
A sage named Trishanku realized the supreme God and
narrated his experiences. This chapter comprises of these narrations. He says
that- I have uprooted this world which is nothing but a deadly cycle of life and
death. This is my final birth. My glory is like a mountain which is gigantic. I
am pure and now immortal.
ELEVENTH
CHAPTER
Important instructions for a householder are
mentioned in this chapter. Acharyas after teaching the Vedas, performing the
Samavartan Sanskara teach the person to become a householder. They say- Son!
Always speak the truth, do not seek recourse to lie even if the situations are
adverse, adhere to all the rules coveted to the Varnashrama system. That is
self-study, holy baths and supplications, recitation of Gayatri mantra and
singing the praises of thy Lord.
Never neglect your duties. As a form of a fee, give wealth to your Guru with
love and devotion. Engage in perpetuation of the family through procreation.
O Son! Consider your mother, father, guests as gods and respect them. Do not
engage in any act that transgresses the rules. Engage in penance, good conduct,
knowledge etc. which is sublime. Serve people, donate benevolently and with
respect, give and donate out of pity and compassion.
If you are in a dilemma while performing any of your duties, consult scholars
and Brahmins and act according to their instructions. This is the decree of the
scriptures.
TWELFTH
CHAPTER
Gratitude is expressed and the praises are sung of
that Divine Cosmic spirit who is the protector of all the energies. May all the
gods i.e. Mitra, Varuna who represents the Adhibhautik Adhidaivik and Adhyatmik
be auspicious for all of us. Those who are integral parts of that divine Cosmic
spirit. May there be no obstacle in our path towards progress. We prostrate
before thy Lord, supreme God who dwells within one and all.
AUM SHANTI! SHANTI!! SHANTI!!!
BRAHMANAND
VALLI (TAITAREYOPANISHAD)
PEACE
INVOCATION
AUM SAHANA VAVATU |
SAHA NAO BHUNAKTU |
SAHA VIRYAM KARVAVAHAI |
TEJASVINA VADHITAMASTU | MA VIDWISHAA VAHAAI |
FIRST CHAPTER
A
knowledgeable person can attain the divine cosmic spirit. That cosmic spirit is
always 'Sat', is the embodiment of knowledge and is infinite. He resides in the
vast expanse of this sky and is also hidden in the inner most recesses of the
heart. The person who realizes the divine spirit experiences that are enjoyable.
METHODS
TO REALIZE COSMIC SPIRIT
The element space (ether)was the first to take
birth from that cosmic soul. From the ether air took birth. From air was
produced Agni or fire. From Agni, emerged the element water and from the water,
the earth came into existence.
The earth,in her turn, created different herbs, medicines and food grains. The
medicines created the normal human diet. This human body which is created
because of these medicines is compared to a bird. In this way God resides in the
heart of one and all.
SECOND
CHAPTER
In the first incantation of this chapter, the
greatness of food is described. All humans are created from food. Food nourishes
all human beings and finally a human gets dissoluted into food. The individual
soul residing in the bodies does not however dissolute into the food. After
death these souls take rebirth in different forms.
The second incantation speaks of the body having breaths (prana). Other than the
outer body created by food, there is another minute body within, which is known
as 'pranamaya' body. This body dwells within the outer body and is all
pervading.
THIRD
CHAPTER
The first segment of this chapter speaks of the
greatness of the prana (breath). All the gods, humans, animals etc. are
sustaining because of prana, without which life is impossible. Prana is the life
span of every creature. It is Sarvayusha.
The second segment speaks of the Manomaya purush. He is different from the
pranamaya body. Everything finally merges into the Manomaya purusha.
FOURTH
CHAPTER
The fourth chapter eulogizes the person who
realizes god and who is the Manomaya body. The divine cosmic spirit embodies
itself as the highest form of happiness to which even the senses, intellect and
Manomaya body cannot impregnate. But this is useful as an aid to realize the
divine cosmic reality.
This mind and this speech can definitely help us to attain god and these aids
themselves return back after reaching us to the threshold of divinity. After
this the devotee attains divinity. A person who realizes all this becomes free
from all apprehensions and fears.
VIJNAMAYA
BODY
The protector of the Vijnamaya body is the
individual being. As it is smaller than the Manomaya body and as the soul
resides in it, it is referred to as Vijnamaya purush. He resides in the cave
known as intellect and as it is one with the intellect it is therefore a living
being embellished with those qualities. As he resides in the Manomaya body he is
known as purushkara.
FIFTH
CHAPTER
The first incantation of this chapter eulogizes the
Vijnana atma (soul) and the benefits of propitiating the cosmic soul are
described. This fuses with the intellect and due to this the individual being is
able to perform good deeds and can expand his virtues. The individual being
inspires us to perform all actions. All the senses and the mind serve this
Vijnamaya living being in their respective methods. If any devotee construes
this Vijnamaya soul to be Brahma and made a mistake in trying to attain it then
he would have got emancipated. He would have left all his sins in the body and
would have enjoyed divine pleasure. The divine cosmic element is venerable for
the Vijnamaya purush.
The second segment of the fifth chapter sees the description of the Anandamaya
purush. Another soul which is within the Vijnamaya purush and is merged with it
is Anandamaya purush. As this purush is the most sublime and pure it is referred
to as 'Purushottam'. In this chapter the meaning of Vijnamaya and Anandmaya is
the 'living being' and 'divine cosmic spirit' respectively.
SIXTH
CHAPTER
The first segment of the sixth chapter speaks about
the faith in the cosmic soul and benefits by believing in the same.
A person who does not believe in the very existence of God, himself becomes 'Asat'
or impure. He does not follow the proper code of conduct. On the contrary, if a
person who is in reality unaware of the reality of the cosmic soul, but asserts
'Definitely Brahma exists'. Such a person is a saint and a knowledgeable person.
The first step towards realization is undoubtedly faith in the existence of God.
The second segment of this chapter speaks of the Anandmaya as well as the inner
soul of the Anandmaya. The Anandmaya Brahma is the inner soul of all the bodies.
EVOLUTION
OF THE NATURE AND UNIVERSE
Before the evolution of the universe the cosmic
spirit decided to express him in different forms. According to independent
actions of the Jivas, the cosmic spirit created the universe and also the
intangible, impalpable and palpable. After this, the divine cosmic soul himself
entered this universe. He expressed himself in all the five elements and all the
creatures. In this way that cosmic soul assumed that many names, forms and
titles as that of the number of things in the universe. That is why the
knowledgeable say: " All that is listenable, perceivable and intelligible
is the form of the divine cosmic spirit.
SEVENTH
CHAPTER
Before evolution, the entire universe was
unexpressed. That unexpressed intangible cosmic spirit created this universe.
The supreme God created this universe as a form or embodiment of himself that is
why he is referred as 'Sukrut' (self-made, self-created)
This Sukrut supreme god is the embodiment of happiness and the unredeemed
individual soul has attained him and freed him from the shackles of birth and
death. Therefore he is the protector of each and everything. One should have
indomitable faith in that divine cosmic spirit. The person who realizes this
divinity becomes fearless and the person who does not believe gets lost in the
vicious cycle of life and death.
EIGHTH
CHAPTER
The divine cosmic spirit regulates the air the rising and setting of the sun,
the functions of fire and above all death. Without this force nothing can be
regulated. The embodiment of happiness, the divine cosmic soul can be attained
by the human being.
THE CLASSIFICATION OF ANAND
The happiness on the earth for humans is good conduct, good nature, well bred,
born in a good clan, healthy, strong, embellished with all good qualities and
above all wealth.
HAPPINESS
OF THE GANDHARVA LOKA
A person, who does good Karma and attains the
Gandharva bhava, his happiness is a hundred times more than what a human on
earth enjoys. The people who are attached and know the Vedas can only acquire
this happiness.
HAPPINESS
OF DEVA GANDHARVA
The happiness of Deva Gandharva is hundred times
more than the happiness of a human in Gandharva loka. A person, who is a
selfless knower of the Vedas attains this state.
HAPPINESS
OF THE PITRU LOKA (ABODE OF DECEASED ANCESTORS)
The happiness of pitru loka is hundred times more
than that of the Deva Gandharvaloka. This happiness is attainable by a selfless
learner of the Vedas.
HAPPINESS
OF DEVALOKA (ABODE OF GODS)
The happiness of Ajaajan loka is hundred times more than that of pitru loka and
the happiness of Deva loka is hundred times more than that of the Ajaajan loka.
The happiness of 'Indra' which is the most sublime form of happiness is hundred
times more than that of the Deva loka.
The happiness of Brihaspati (Guru of all gods) is hundred times more than the
happiness of Indra and the happiness of Prajapati is hundred times more than the
happiness of Brihaspati. The happiness of Brahma is hundred times more than the
happiness of Prajapati. The person who knows the Vedas and is detached and
desires nothing attains the highest form of happiness or Brahmanand. In this way
the happiness of realizing the divine cosmic soul is much higher and greater
than the happiness obtained from material and celestial objects.
The ultimate aim of the Shrutis is the realization of the divine cosmic spirit
who is the happiness embodied and is all pervasive.
NINTH
CHAPTER
In the first mantra of the ninth chapter, the form
of the supreme God is explained and the benefits of their propitiation are also
opined.
A person who knows the divine cosmic spirit becomes fearless and does not repent
over anything. He transcends all the flaws of the human beings and acquires
god-hood. He contemplates over the divine cosmic spirit and protects his soul.
BHRIGU-VALLI
(TAITAREYOPANISHAD)
FIRST
CHAPTER
Sage Bhrigu was the son of Varuna. Out of curiosity
to realize the cosmic spirit went to his father Varuna and said: O Lord! I want
to realize the cosmic spirit. Please explain to me the secret of divinity.
Varuna said: " O Son! The path towards realization of the cosmic spirit is
food, breath, eyes, ears, mind and the speech. The supreme God evinces himself
in these forms. Try to understand all those forces and elements from which all
creatures take birth, perform all their duties and dissolute at the time of
final annihilation. That force itself is Brahma.
SECOND CHAPTER
Sage Bhrigu realized through penance and by the
sermons of his father that 'food' is itself 'Brahma' because all take birth from
food, they are nourished by food and finally dissolute into food i.e. earth. In
this way he told his father what he had realized. Listening to his son's
comprehension, Varuna did not utter a word. But with continued insistence by
Bhrigu, Varuna said- Try to attain Brahma through penance, penance itself is
Brahma.
THIRD CHAPTER
Sage Bhrigu did penance according to his father's
instructions and inferred that 'prana' itself is Brahma. He came back and told
his father what he construed. He did not get a reply so he again requested his
father for guidance. Varuna said- Try to realize god through penance, penance
itself is Brahma.
FOURTH/FIFTH/SIXTH CHAPTER
Bhrigu again did penance and realized that the mind
is Brahma. Displeased by this comprehension, Varuna told Bhrigu to do penance.
Bhrigu again did penance and realized that happiness itself is Brahma.
In such a manner Bhrigu realized, one by one, the essence of the divine cosmic
spirit and all his curiosity ceased to exist.
SEVENTH/EIGHTH/NINTH CHAPTER
One, who knows divine cosmic spirit, establishes
himself in divinity. He fulfills all his desires or rather transcends all of
them. He becomes brilliant and radiant with the effulgence of realization.
A person who even realizes the material aspect of Brahma is bestowed with
virtues by contemplation and devotion.
TENTH CHAPTER
The greatness of service towards a guest is
narrated in the tenth chapter. We should never displease or dishonoour a guest.
We should respect a guest, talking politely and offering him hospitality in the
form of food, water etc. A person is bestowed with everything who serves the
guest with devotion and respect.
We should contemplate on the all pervasive form of God. It is the power of God
that a blessing can protect us. Desire to attain, acquire things to lead a
normal life and the energy of self protection both are fractions of that
divinity. The energy to work with hands, to walk is the energy bestowed upon us
by God.
THE BENEFITS OF PROPITIATION BY DIFFERENT
FEELINGS
A person, who demands respect and honour should
firstly respect and propitiate the venerable God. Doing so, he shall definitely
become respectable and honourable. A person who wants to fulfill different
desires with different aims and methods himself becomes worthy of propitiation.
All the desires come into his control. Propitiation of God is finally the
worship of one and only one, the cosmic divine spirit.
A person, who is desirous, does not follow this and keeps supplicating the
different gods and is always devoid of the real benefit.
CONCLUSION: The
Shruti in the concluding Valli (chapter) of the Taitareyopanishad states that
the all pervasive, almighty cosmic soul is the only truth which is constant and
not prone to changes. He dwells in the inner soul of each and every being. The
person who realizes Him is blessed with all the powers. Such a person transcends
this ocean of material life and finally gets liberated and speaks the following
with a pure heart- It is surprising that, it is only that cosmic soul that is
responsible for the union of living beings and material things. I am not
separate from that divine spirit. I am the one who has detached himself from all
this ephemeral material objects. Before my greatness, this all is absolutely
despicable and worthless. All the things which are lustrous are simply a
fraction of my radiance. One, who realizes the cosmic spirit, attains this state
of consciousness.