Taittiriya Upanishad- Petal 5



aham vrixasya reriva . kirtih prishtham gireriva
urdhvapavitro vajiniva svamritamasmi . dravina{\m+}  savarchasam.h
sumedha amritoxitah . iti trisha~nkorvedanuvachanam.h .. 1..

I am the mover of the tree of the universe. My fame rises high, like a mountain peak. My root is the Supremely Pure Brahman. I am the unstained essence of the Self, like the nectar of immortality that resides in the sun. I am the brightest treasure. I am the shining wisdom. I am immortal and undecaying. Thus did Trisanku proclaim after the attainment of the Knowledge of the Self.

This mantra is in praise of the Self and it is meant for daily recitation by the seekers of self-knowledge. Such repetition and contemplation prepare the mind for Self-realization.

The universe is compared to a tree on account of its perishable nature. As a tree is cut down with an axe, so is the phenomenal universe destroyed with the sword of detachment. (Bhagavad Gita 15.1). The word ‘mover’ refers to the Indweller, Antaryamin who guides the living beings.

The fame of the liberated man spreads to the regions of gods, who cannot thwart his wishes. Brahman is the supreme purifier; by shining forth through consciousness, it frees men from the cycle of birth and death. When thus purified, a man becomes Brahman, the Pure one, the Primal Source.

Nectar of immortality residing in the sun means, the immortal essence or energy is stored up in the sun. The knowledge of Brahman is the radiant treasure. Such a person is steeped in the elixir of Immortal Bliss.

A Vedic Rishi named Trisanku realized Brahman. Having attained oneness with Brahman, he made the above statement which reveals what constitutes Self-realization.

iti dashamo.anuvakah ..

End of Section 10 - Chapter 1


satyam vada . dharmam chara . svadhyayanma pramadah
acharyaya priyam dhanamahritya prajatantum ma vyavachchetsih
satyanna pramaditavyam.h . dharmanna pramaditavyam.h
kushalanna pramaditavyam.h . bhutyai na pramaditavyam.h
svadhyayapravachanabhyam na pramaditavyam.h .. 1..

Having taught the Vedas, the teacher thus instructs the pupil: Speak the truth. Practise dharma. Do not neglect the study of the Vedas. Having brought to the teacher the gift desired by him, enter the householder's life and see that the line of progeny is not cut off. Do not swerve from the truth. Do not swerve from dharma. Do not neglect personal welfare. Do not neglect prosperity. Do not neglect the study and teaching of the Vedas.

devapitrikaryabhyam na pramaditavyam.h . matridevo bhava
pitridevo bhava . acharyadevo bhava . atithidevo bhava
yanyanavadyani karmani . tani sevitavyani . no itarani
yanyasmaka{\m+}  sucharitani
tani tvayopasyani .. 2..

Do not neglect your duties to the gods and the Manes. Treat your mother as God. Treat your father as God. Treat your teacher as God. Treat your guest as God. Whatever deeds are faultless, these are to be performed-not others. Whatever good works have been performed by us, those should be performed by you-not others.

no itarani . ye ke charumachchreya{\m+}so brahmanah
tesham tvaya.a.asanena prashvasitavyam.h . shraddhaya deyam.h
ashraddhaya.adeyam.h . shriya deyam.h . hriya deyam.h . bhiya deyam.h
sa.nvida deyam.h
atha yadi te karmavichikitsa va vrittavichikitsa va syat.h .. 3.
Those brahmins who are superior to us-you should comfort them by giving them seats. Whatever is to be given should be given with faith, not without faith-according to one’s plenty, with modesty, with fear, with sympathy.

ye tatra brahmanah sammarshinah . yukta ayuktah aluxa dharmakamah syuh . yatha te tatra varteran.h tatha tatra vartethah . athabhyakhyateshu ye tatra brahmanah sammarshinah . yukta ayuktah aluxa dharmakamah syuh . yatha te teshu varteran.h tatha teshu vartethah . esha adeshah . esha upadeshah esha vedopanishat.h . etadanushasanam.h . evamupasitavyam.h evamu chaitadupasyam.h .. 4..

Now, if there arises in your mind any doubt concerning any act, or any doubt concerning conduct, you should conduct yourself in such matters as brahmins would conduct themselves-brahmins who are competent to judge, who of their own accord are devoted to good deed and are not urged to their performance by others and who are not too severe, but are lovers of dharma. Now, with regards to persons spoken against, you should conduct yourself in such a way as brahmins would conduct themselves-brahmins who are competent to judge, who of their own accord are devoted to good deeds and are not urged to their performance by others and who are not too severe, but are lovers of dharma. This is the rule. This is the teaching. This is the secret wisdom of the Vedas. This is the command of God. This you should observe. This alone should be observed.

All the above four mantras are taken up together for their study. At the teacher’s house the student obtains the theoretical knowledge of the Vedas. He has not yet attained oneness with Brahman, which is the goal of achieving the Vedic wisdom. Prior to this attainment he must fulfill his human aspirations that is possible only through performance of his duties. Neglect of duties accumulates sin. The performance purifies the heart and ultimately leads to the Highest Good. Thus, prior to the attainment of the knowledge, it is necessary to discharge one’s duties and obligations. Once self-knowledge is attained, human aspirations reach their fulfillment and thereafter he is free from all worldly duties.

Thus we have seen in this First chapter entitled ‘Siksha valli’, the teacher first instructed the student in the Vedic texts and then gave him the above exhortations regarding conduct of life. The students are supposed to enquire into the nature of their duties, dharma, to be performed by them.

These exhortations can be grouped under seven headings as under.

•Advices ruling one’s own mode of living with reference to the society and oneself.
•Regulating one’s relationship with the last generation and the present elders.
•Relationship between oneself and the teachers.
•One’s attitude towards the learned and the wise in the society.
•Charity and the laws of giving.
•Remedy for doubts regarding one’s duty and conduct in life.
•Doubts regarding one’s relationship with others falsely accused in the world.

Thus this valedictory advice covers the entire field of Right Living which the student will be taking up soon. Hence these mantras have become very popular as equivalent to modern Convocation Addresses or Graduation Ceremonies at the Universities.

The next chapter entitled ‘Brahmananda valli’ will give instructions about the attributeless Brahman (Nirguna Brahman).

ityekadasha.anuvakah ..

End of Section 11 - Chapter 1


sham no mitrah sham varunah . sham no bhavatvaryama
sham na indro brihaspatih . sham no vishnururukramah
namo brahmane . namaste vayo . tvameva pratyaxam brahmasi
tvameva pratyaxam brahmavadisham.h . ritamavadisham.h
satyamavadisham.h . tanmamavit.h . tadvaktaramavit.h
avinmam.h . avidvaktaram.h
aum shantih shantih shantih .. 1..

May Mitra be propitious unto us! May Varuna be propitious unto us! May Aryaman be propitious unto us! May Indra and Brihaspati be propitious unto us! May Vishnu, of wide strides, be propitious unto us! Salutation to Brahman! Salutation to Thee, O Vayu! Thou indeed art the visible Brahman. Thee indeed I proclaimed as the visible Brahman. I proclaimed the right. I proclaimed the true. That protected me. That protected the teacher. Ay, that protected me, that protected the teacher.

Om. Peace! Peace! Peace!

This peace invocation is the same as in the beginning of this Chapter except for the slight grammatical changes in the second part of the mantra.

iti dvadasho.anuvakah .. End of Section 12 - Chapter 1

iti shixavalli samapta .. Here ends the First Chapter entitled ‘Siksha valli’

We shall take up the Second Chapter “‘Brahmananda valli’ next time.


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