Taittiriya Upanishad Lecture 10 on 24 July 2024

Full Transcript (Not Corrected)

We are studying the Taittiriya Upanishad. In our last class, we covered the beautiful meaning of the peace chant called Shanti Patha. As I mentioned earlier, the Taittiriya Upanishad has two peace chants. The first one is what we have just chanted, "Shanno Mitraha." With a slight variation, this chant appears again at the end of the first chapter in the 12th section, the 12th Anuvaka, as if the student is thanking the Lord: "O Lord, You have heard my prayers and granted them. I have been successful in what I sought, which is to realize You, and therefore, I offer my thanks to You." The slight variation reflects the belief that the Lord has granted our prayers. In the first Anuvaka, I begged You to favour me with the removal of obstructions, etc.

Every peace chant should serve four purposes. What is the first purpose? The removal of all obstacles, seen or unseen. Second, the fitness of instruments, meaning that my body, mind, outside world, and the grace of the Gods are all in alignment. Third, the right conditions for the transmission and reception of knowledge. Fourth, a prayer for the realization of Brahman, which can only happen by the grace of God, as Sri Ramakrishna has said.

I also mentioned that before starting the Upanishad, I would give you a brief introduction. Although I have already done so, let us remind ourselves. Every Upanishad practically belongs to one of the Vedas. As we know, there are four Vedas: Rig Veda, Yajur Veda, Sama Veda, and Atharvana Veda or Atharva Veda. The third Veda, called Sama Veda, is not really an independent Veda. Most of its mantras are in a particular format that allows them to be easily chanted. They have been selected, separated, and composed in a singable format, which is what we call Sama Veda.

Four Upanishads belong to the second Veda, Yajur Veda. Initially, the Yajur Veda was one, but it later became two. I will shortly explain how this happened, resulting in the Black Yajur Veda (Krishna Yajur Veda) and the White Yajur Veda (Shukla Yajur Veda).

If we recall, both the Katha Upanishad and the Taittiriya Upanishad belong to the Krishna Yajur Veda, while the Isavasya Upanishad and Brihadaranyaka Upanishad belong to the Shukla Yajur Veda. It's helpful to remember that in the White Yajur Veda, the author is only Yajnavalkya. The Isavasya Upanishad contains only 18 mantras, whereas the Brihadaranyaka Upanishad is vast, with nearly six large chapters. It is the biggest of all Upanishads, which is why the name "Brihad" means "very big." "Aranyaka" typically refers to teachings meant for those who want to become monks. The Brihadaranyaka Upanishad requires tremendous perceptivity, perseverance, hard work, and extreme caution to avoid misunderstandings.

The present Upanishad we are studying, the Taittiriya, occurs at the end of the Taittiriya Aranyaka.

Remember, every Veda is divided into four parts. The first is Mantra or Samhita. "Samhita" means a collection of mantras. The second part is Brahmana. Brahmana has nothing to do with Brahmins; rather, it refers to a text that explains, in detail, how the rituals, using the mantras found in the first section of every Veda, are to be performed with particular rituals, Upasanas, etc. It is an elaborate explanation, and this part of the Veda is called Brahmana.

For those who wish to go deeper and progress spiritually, the third part is Aranyaka. "Aranya" means forest, which implies a solitary place. Solitary has two meanings here. The first meaning is a place with the least amount of disturbances. Sri Ramakrishna also used to say, "Nirjanastha"—now and then, one should go into solitude. Solitude, in this context, means a place where there is minimal physical disturbance. The second meaning of solitude is the realization that "I am not the body; I am not the mind; I am pure consciousness." In this state, one recognizes that there is no difference between oneself and Brahman. So, that solitariness is the second meaning. We must physically go to places with minimal disturbances and practice hard Tapasya (austerity). Then, slowly, we will progress and realize that multiplicity is false and unity—only one without a second—is the truth. Advaita (non-duality) alone is the truth. Brahman is "Ekameva Adityam" (One without a second). This is the real meaning of Aranya.

When these individuals, sitting at the feet of a qualified Guru, acquire these qualifications through prayer, peace chants, etc., and when they are ready, the Guru will teach them through one of the four Mahavakyas (great sayings). This is how they slowly merge with Brahman. So, Aranyaka is the third part of every Veda.

What is the fourth part? Upanishad. The Taittiriya Upanishad occurs at the end of the Taittiriya Aranyaka. This is a very logical division. The Taittiriya Aranyaka consists of ten chapters, of which the last four—chapters seven, eight, nine, and ten—are more like Upanishads. The earlier six chapters deal more with rituals, etc. The tenth chapter, which is highly chantable, is known by the name Maha Narayana, Narayaniyam, etc. It is also considered a great Upanishad. We find all the Viraja Homa mantras, which are used when one accepts Sanyasa Ashram, etc. While there are also some Upasanas in this chapter, it is highly philosophical and contains many contemplations.

Why do we separate this last, tenth chapter? Because the seventh, eighth, and ninth chapters of the Taittiriya Aranyaka have been commented upon by Shankaracharya. The seventh is called Sikshavalli, the eighth is called Anandavalli or Brahmanandavalli, and the ninth is called Bhriguvalli. These names come from the beginnings of each section: "Siksham Vyakhyasya Maha" for Sikshavalli, "Brahma Veda Apnoti Param" for Brahmavalli or Anandavalli, or Brahmanandavalli. And "Bhrigu Vy Varunihi" for Bhriguvalli. These three sections combined are known as the Taittiriya Upanishad, and Shankaracharya has written a marvellous commentary on them, which we will explore in due course.

The first six chapters of the Taittiriya Aranyaka deal with rituals as well as contemplations. They contain certain mantras known as Surya Namaskara Mantras, which are still chanted today. These Surya Namaskara Mantras are also called Aruna Prashnaha. These Aruna Prashnaha or Surya Namaskara Mantras occur as the first chapter of the Taittiriya Aranyaka. However, we are focusing on the last four chapters—7th, 8th, 9th, and 10th. As I mentioned earlier, the tenth chapter is called the Mahanarayana Upanishad, which is also considered an Upanishad.

Since Shankara did not write a commentary on the Mahanarayana, this Taittiriya Upanishad doesn't include the 10th chapter. Among these, as we know, there are ten major Upanishads. "Major" means those Upanishads upon which Shankaracharya has written beautiful commentaries; such Upanishads alone are called major Upanishads. Otherwise, even the smallest Upanishads—of which there are more than 200—hold significance. Many people have published collections of 108 or 112 Upanishads, and if you search the internet, you can find them. Additionally, there are many unnamed Upanishads, like the Allah Upanishad, which was likely written by a Muslim person. We have no problem with that, as Allah is none other than Brahman.

Among these Upanishads, Isavasya and Taittiriya have a very special nature. What is that nature? They are used for chanting on many occasions. Of these two, Taittiriya has become extraordinarily popular because it has been set to particular swaras. That is the simple background of this Taittiriya Upanishad.

Now, why did this Upanishad get the name Taittiriya? "Taittiri" also refers to certain small birds, like partridges. The Upanishads associated with these partridge birds are called Taittiriya. There are two reasons for this name. One reason is that there was a great soul, a Rishi. Remember, every Upanishad is the experience of a great Mahatma—a great saint who has realized his oneness with Brahman. There is no Upanishad where oneness with Brahman is absent. Otherwise, they are simply Bhaktas, etc., until realization through the Mahavakya: Tattvamasi, Aham Brahmasmi, Sarvam Khalvidam Brahma, Prajnanam Brahma, and Ayam Atma Brahma. "Ayam Atma Brahma" is found in the Mandukya Upanishad, in the very second mantra.

This Rishi was a great realized soul. Not every Rishi is a realized soul, but there are a few who are. So why are those who are not realized souls also called Rishis? Because they discovered, according to Hindu tradition, some great truth. Even great mathematical teachers like Aryabhatta, who discovered mathematical formulas, were called Rishis. There are other Rishis who discovered the science of health and medicine. In fact, anyone who discovers some extraordinary science could be called a Rishi. If Einstein had lived in those times, he would have been called a Rishi. Beethoven and Shakespeare would also have been called Rishis because their works convey profound truths.

Anything written by a great person contains great truth. Someone might become famous temporarily, but only those whose works convey lasting truth are called great.

This Taittiriya Rishi was a Rishi known as Taittiriya, but why he was called Taittiriya, we do not know. Some Acharyas guess that perhaps he controlled his food intake, eating like a small bird. Even though he might have been a large, hefty person, he might have eaten very little, like a bird. But his experience with Brahman has been expressed in this beautiful form, and that is why this Upanishad is called the Taittiriya Upanishad. There is also a second reason.

There was a great Rishi named Vaishampayana, who had many students, all of whom were remarkable individuals. Among them, one of the greatest was the famous Yajnavalkya, whom we encounter in the Brihadaranyaka Upanishad. By the way, both the Krishna Yajurveda and the Shukla Yajurveda contain the Brihadaranyaka Upanishad—one belonging to the black Yajurveda and the other to the white Yajurveda.

On one occasion, Vaishampayana felt that he had committed a grave mistake and needed to atone for it. However, he was not in a position to undertake the atonement himself, so he asked his disciples, "Would you kindly undertake this difficult atonement on my behalf? I am too old." Naturally, the disciples agreed. Among them was the exceptionally intelligent Yajnavalkya. Perhaps a bit of pride had entered his heart, for he said to his Guru, "Sir, you don't need to ask the others; I alone can do this atonement for you."

The teacher was annoyed by this, and he commanded Yajnavalkya, "Whatever I have taught you, give it back to me." This was indeed a strange request. Just as it is impossible to bring up food once it has been eaten—though there are methods to do so, they are not desirable—how could one forget the knowledge imparted by a teacher? What way was there to return it?

It is said, in a metaphorical or allegorical sense, that Yajnavalkya "vomited" all the knowledge he had received from Vaishampayana. The other disciples then immediately assumed the forms of small birds called partridges.

And then they swallowed whatever Yajnavalkya had "vomited." That is the story. However, physically accepting this kind of meaning is not practical. Even today, in many places, if a teacher is sick or otherwise unable to teach, but the class must continue, the teacher may ask one of the brightest students, whom the teacher believes has understood the material well, to take the class on their behalf. This is a sign of confidence in the student.

This symbolic meaning can be understood as follows: A teacher, being too old and perhaps tired of repeating the same teachings, might ask the brightest pupil, Yajnavalkya, who had grasped the teachings properly, to take over the instruction. This means Yajnavalkya had "digested" the teachings and was now responsible for passing them on.

There is also another implied meaning here. Sometimes, a teacher may possess great knowledge but may not have the ability to convey it effectively. Conversely, a student might understand the teacher’s message perfectly and be able to express the same truths in a more accessible way. For example, many people have translated the highest Upanishadic truths, but Swami Vivekananda expressed them in a way that even a school child could understand. Swami Vivekananda often said he spoke nothing but the Upanishads, emphasizing the ideas of fearlessness and the Atma. His eloquence made complex spiritual ideas more accessible.

As we grow spiritually, our capacity to understand spiritual truths also grows. This is true across all religions and mystic teachings. As Sri Ramakrishna humorously noted, "All jackals howl exactly the same way."

So, symbolically, the story suggests that Yajnavalkya was very bright and had "digested" the teachings. He then became a surrogate teacher and conveyed the teachings in a way that the other disciples could easily understand. For reasons unknown, he was unable to use the knowledge he received from his guru, his teacher. So what did he do? He undertook rigorous austerity, praying to Surya Deva. Surya Deva was very pleased with Yajnavalkya's tapasya and revealed to him what we now call the White Yajur Veda.

When comparing the Brihadaranyaka Upanishad, which belongs to either the Krishna Yajur Veda or the Shukla Yajur Veda, there is not much difference—just a few words here and there. Essentially, it is the same knowledge, as true knowledge cannot vary significantly.

The key lesson is that one should not be proud. The more one learns, the humbler one should become. That is the essence of the teaching.

Additionally, if one lacks a teacher but is eager to learn, one can still gain knowledge through direct devotion. For example, Ekalavya learned by crafting an image of Dronacharya, and God Himself, through intuition, guided him. Similar stories, such as Satyakama Jabala in the Upanishads, support this idea.

The essence of this story is that divine knowledge comes from God or the embodiment of Chit (consciousness). Every type of knowledge, whether spiritual or secular, is rooted in the divine. In Hinduism, this divine embodiment is often represented as Saraswati. This mythological story thus conveys these spiritual and educational principles.

As mentioned earlier, the Mahanarayana Upanishad, specifically the 10th chapter of the Vaithariya Ananyakam, is primarily chanted during welcoming ceremonies. In South India, where the Shankaracharya Mathas are located and are predominantly Brahmin institutions, non-Brahmins are not given Sanyasa. These Mathas provide extraordinary scholarship and training from the Guru, even in his absence. Many great Pandits are still present in South India today. When these Sanyasins enter any Pidwat Sabha (a meeting for discussions), during significant rituals, or into temples, they are received with the greatest honour.

The reception involves a ritual known as Poornakumbha. This includes a large pot filled with water, adorned with a coconut, marked with red powder, and decorated with flowers and leaves, symbolizing auspiciousness. The priests carry this pot while chanting specific mantras to welcome the Sanyasins. One such mantra is:

“Na Karmana Na Prajaya Dhanena Vedanta Vignana Sunischit Artha Dharam Vipapam Parameshma Bhutam Yo Vedadau Swaraha Proktaha.”

This mantra signifies that the realization of Brahman cannot be achieved through karma (rituals), progeny, or wealth. It can only be attained through the complete renunciation of worldly ties. The mantra further asserts that these individuals, who possess the essence of every Veda and Upanishad and have eradicated all sinful tendencies and their root causes (Samskaras), have become one with Parameshwara, or Eshwara. Every Veda begins with Omkara, and these mantras are found in the Mahanarayana Upanishad.

Now, we are transitioning to the Taittiriya Upanishad. As mentioned earlier, the first chapter begins with Shanti Mantras. The first chapter, known as the Siksha Dhyaya, has twelve sections. The first and the twelfth sections consist of peace chants, while the sections from the second to the eleventh focus on various aspects of training, particularly on pronunciation.

The term "Siksha," although often used as "Siksha," is correctly pronounced as "Siksha," which means training. This training includes teaching a Brahmachari (student) how to pronounce the Vedic texts correctly. In classical literature, proper pronunciation is emphasized, and this is especially crucial for the Vedas, where pronunciation follows specific rules.

The second section of the Taittiriya Upanishad, known as the Tarif, deals with the proper chanting of the Vedas and outlines six conditions that must be fulfilled for correct pronunciation. We will discuss these conditions shortly.

The first chapter is largely instructional, focusing on pronunciation and the proper handling of various linguistic occurrences such as Sandhi (the combination of letters) and Samasa (compound formation). For example, when combining words, such as “Rama Agachati” (Rama comes), pronunciation rules dictate how syllables merge. For instance, “Rama Atra” combines “Ra Ma” and “Atra,” where the vowels and consonants merge according to specific rules. Similarly, “Rama Agachati” demonstrates how vowels and consonants should be pronounced in sequence.

These principles of Sandhi and Samasa are essential for correct Vedic chanting. While the intricacies of Sanskrit grammar can be complex, understanding these basics is crucial for proper pronunciation and chanting of the Vedas.

What is important is that it is a rule and a tradition that one must observe six rules or fulfill six conditions. Only then will the very pronunciation, chanting, or utterance yield tremendous results. This is the essence of the Veda. From the ancient Vedas, they are called Shruti. Shruti means that you cannot simply chant it from writings. Of course, writing came much later. It must be heard and repeated exactly as the teacher utters it, without shortening or altering it. One must memorize it, which is why even today, the way our ancestors chanted is preserved. To instill a fear of hell into the learners, they also tell a story, which I will discuss a bit later.

So, the first chapter focuses on pronunciation, which is the essence of it. The second chapter addresses how to elevate our minds, even when dealing with ordinary combinations of vowels. The third chapter deals with how to contemplate and elevate one’s understanding.

Take, for example, two events where two people come together for a purpose. This too can be a subject of contemplation. I’ll provide a small example. Earlier, I mentioned the combination of vowels; this too can be a subject for contemplation.

Now, suppose two people come together. I’ll give you two examples. The first example is the relationship between a teacher and a student. The teacher is the first part, and the student is the second part. They form a relationship through instruction, and as a result, the teacher instructs the student, leading to the result of Vidya, or knowledge.

The second example is a man and a woman getting married. They unite, and the result is offspring. Contemplate this.

The idea is that there is no isolated event in this world. Such profound philosophy is compressed into these contemplations. There is no isolated object, person, or event. All these things coming together are classified into three categories: Adhyatmika (the internal), Adhibhautika (the external), and Adidaivika (the divine). What happens in one of these spheres also influences the other two spheres.

In English, scientists explain that if a butterfly flutters its wings in New Delhi, it can cause a tremendous change in the formation of stars billions of light-years away. Ordinary people might find it hard to connect such distant events, but this illustrates that we see only the gross visible connections and not the invisible, unfathomable ones.

For instance, a baby’s birth involves what is called Panchagni Vidya, which I will introduce from the Chandogya Upanishad. Because of the relationship with these contemplations, we need to move from one to the other. The Panchagni Vidya explains that in a past life, a person’s actions lead them to a different world after death. Death is not seen as non-existence but as non-manifestation.

In this other world, a great sacrifice occurs, leading to the formation of clouds. These clouds produce rain, which is absorbed by plants. The plants are then consumed by a male, who produces what is known as Purushabija (semen). This is discharged into a woman, and thus the baby, who had been in an unmanifested state, is born.

All these elements—the cloud, the rain, the plants, the semen, and the woman—are referred to as fires, each leading to the next. This causal chain explains the birth of a baby. This is a brief overview; details about the type of rain, clouds, food, social status, physical condition, and the woman’s characteristics would further elaborate the interconnectedness of these events. This concept is beautifully illustrated in a chapter called Madhukanda in the Brihadaranyaka Upanishad.

In the Vedas, nothing is an isolated event. We are all interconnected. The growth of the Himalayas, the flow of rivers—each has a reason. We may not always see these reasons, but they exist. This implies that we are not isolated from each other. We are, at times visibly but most often invisibly, completely connected, related, and unified. There is no true separation or multiplicity, with one entity being completely separate from another. These profound truths are conveyed through a particular contemplation called Panchagni Vidya, which I will explore in more detail in the Chandogya Upanishad.

For now, what are we focusing on? This is the general approach to what we call Upasana. So, what are the key points?

1. Prayer for Removal: Praying for God's grace and removal of obstacles.
2. Proper Pronunciation: Proper pronunciation is crucial. Historically, teachers were very particular about grammar and pronunciation. A person who pronounces incorrectly, in a careless manner, or sarcastically, does not uphold the standard. Today, some people even call their elderly mothers “girl” despite their age, which reflects a broader decline in respect and cultural values.

A sign of a cultured person is their way of speaking. Observing someone’s language will reveal much about their refinement. A cultured person uses appropriate words with good intentions and avoids strong or impure language. This applies to everyday interactions, such as how a mother speaks to her child after school.

To be considered fit to learn how to chant the Vedas, one must meet six conditions. Such a person, who learns and practices these principles throughout their life, is called a Samskruta Purusha—a cultured person. The term Samskruta means well-refined or beautiful language, and it reflects the cultivation of culture.

In the past, the emphasis was on learning and understanding these cultural nuances. Nowadays, it seems that only scientific knowledge matters, with less regard for proper pronunciation and the use of impure words, which can profoundly affect people’s minds.

The second aspect involves:

• Proper Pronunciation: Ensuring accurate pronunciation.
• Transformative Contemplation: Taking ordinary combinations of vowels and transforming them into uplifting contemplations. For example, relationships like teacher and student or mother and father can be spiritually transforming contemplations.

In the 11th Anuvaka, there is a metaphorical blueprint where the teacher, who is seen as everything—a mother, father, teacher, well-wisher, and even God—provides guidance. Just as universities award degrees and provide life advice to students in a ceremonial way, the teacher imparts essential rules and regulations for life. This guidance is intended to help students progress and ultimately achieve the Summum Bonum of life called Brahma Sakshatkara, the ultimate realization of the divine.

This encapsulates the essence of the first chapter of the Taittiriya Upanishad, called Sakshavalli. In the second Anuvaka, we will discuss the six conditions for proper pronunciation and more about this topic in our next class.