The Taittiriya Upanishad belongs to the Taittiriya school of the Yajurveda and hence the name. It is divided into three chapters and 32 sections, of which the first chapter, Sikhshavalli, containing 13 sections deals with siksha or the study of phonetics or pronunciation, which is an important branch of the Vedic studies. The second chapter, Brahmandavalli is divided into nine sections. It deals with various aspects of Brahmand, the Universal Egg or manifest Brahman, such as the course of evolution, matter and life, life and mind, Brahman as the source of creation and so on. The third chapter is named Bhriguvalli. It is divided into 10 sections which deal with an enquiry of Brahman by sage Bhrigu, in a conversation with his father, Varuna. The following is a complete, original translation of the Taittiriya Upanishad by Jayaram V with notes and Sanskrit text.
Chapter 1 - Siksa ValliSection 1Invocation
1. aum sam no mitrah sam varunah; sam no bhavaty aryama; sam na indro brihaspatih; sam no visnururukramah; namo brahmane; namaste vayo; tvam eva pratyaksam brahmasi; tvam eva pratyaksam brahma vadisyami; ritam vadisyami; satyam vadisyami; tanmamavatu; tadvaktaramavatu; avatu mam; avatu vaktaram; aum santih santih santih.
1. May Mitra be favorable to us. May Varuna be favorable. May Aryaman be favorable to us. May Indra and Brihaspati be favorable to us. May Vishnu, of wide strides, be favorable to us. Salutation to Brahman. Salutations O Vayu. You, verily, are the visible Brahman. You alone I declare as the visible Brahman. I declare (you) as the controller. I declare (you) as the truth. May It protect me. May It protect the teacher. May It protect me. May It protect the teacher. Aum. Peace. Peace. Peace.
Notes: Sam means calm, peaceful, kind, favorably disposed, or satisfied. The Vedic sacrifices are meant to propitiate the gods with the offerings of food which they require, and make them peaceful, calm and favorably inclined towards the worship-pers so that having become gratified with the offerings they receive, they shower their blessings upon them and help them achieve their desired goals. Ritam (rtam) means order and regularity found in creation. It refers to the smooth and orderly progression of events commonly found in Nature such as the passing of time or movements of days and nights, seasons, planets, and the universal laws of Nature. Vayu, as the mover of the mid-region, is invoked in this verse as the controller of that orderly flow of events. He is also invoked as Brahman because he is invisible, expan-sive, carrier of things such as sound and speech and the source of breath (prana).
Section 2The Study of Pronunciation
1. aum siksam vyakhyasyamah: varnah svarah, matra balam, sama santanah, ityuktah siksadhyayah.
1. Aum, we shall now explain the subject of pronunciation. The letters, tone, emphasis, articulation, and combination. Thus, is explained as the study of pronunciation.
Notes: The study of these has a lot of significance in Vedic education, because the success of a priest who participates in the Vedic ceremonies depends upon his ability to pronounce the words in the chants correctly, for which he needs to know how to articulate the words, where to stress them, where to pause and how to use the cor-rect pitch to create the right vibrations and produce the right combination of sounds and conditions for the divinities to descend from the heaven and accept the offer-ings.
Section 3The Great Combinations
1. saha nau yasah, saha nau brahmavarcasam atha tat samhitaya upanisadam vyakhyasyamah, pancasv adhikara-nesu, adhilokam, adhijyautisam, adhividyam, adhiprajam, adhyatmam, ta mahasam hita ityacaksate.athadhilokam prit-hivi purvarupam, dyauruttararupam; akasah sandhih, vayuh sandhanam, ityadhilokam.
1. May fame come to us both. May the radiance of Brahman come to us both. Now, we shall explain the secret knowledge of the combinations under five headings: with reference to the world, the shining objects, knowledge, progeny and the body. They are the great combinations, they say. Now, with regard to worlds. The earth is the prior form. The heaven is the later form. The space is their meeting place, the air is the connector. This is with regard to the worlds.
Notes: The teacher wished for the success of everyone in the group. He did so be-cause Vedic society valued correct pronunciation of the hymns chanted during the sacrifices. The reputation of a teacher depended very much upon the success of his students. Since this was a class about pronunciation, the teacher rightly prayed for the success of both. This section is about samhitas or combinations the connection that exists between the individual objects and what connects them.
2. athadhijautisam, agnih purvarupam, aditya uttararupam, apah sandhih, vaidyutah sandhanam, ityadhijyautisam.
3. Now, with regard to the shining objects. Fire is the prior form, the sun is the later form, the water is their meeting place, lightning is their connector. This is with regard to the heavenly lights.
3. athadhividyam, acaryah purvarupam, antevasy uttararupam, vidya sandhih, pravacanam sandhanam, ityadhividyam.
3. Now with regard to knowledge. The teacher is the prior form, the student is the later form, knowledge is their meeting place, the teaching is the connector. This is with regard to knowledge.
4. athadhiprajam, mata purvarupam, pitottararupam, praja sandhih, prajananam sandhanam, ity adhiprajam.
4. Now, with regard to progeny. The mother is the prior form, the fa-ther the later form, the progeny is their meeting place. The act of procreation is the connector This is with regard to progeny.
5. athadhyatmam, adhara hanuh purvarupam, uttara hanuru-ttararupam, vaksandhih, jihva sandhanam, ityadhyatmam.
5. Now with regard to the body. The lower jaw is the prior form. The upper jaw is the later form. Speech is the meeting place. Tongue is the connector. This is with regard to the body.
6. itima mahasamhitah, ya evam eta mahasamhita vyakhyata veda, sandhiyate prajaya pasubhih, brahmavarcasenannad-yena suvargyena lokena.
6. These are the great combinations. Whoever knows these combina-tions thus explained, is united with progeny, cattle, the splendor of Brahman, food and the heavenly world.
Section 4A Teacher's Prayer for Knowledge and Prosperity
1. yas candasam risabho visvarupah, candobhyo, adhyamritat sambabhuva, sa mendro medhaya sprinotu, amritasya deva dharano bhuyasam, sariram me vicarsanam, jihva me madhumattama, karnabhyam bhuri visruvam, brahmanah koso, asi medhaya pihitah, srutam me gopaya.
1. He who is the bull among the desires, who assumes all forms, who is born from the immortal Vedic meters, may that great Indra cheer me with his intelligence. O divinity, may I be a possessor of immortality. May my body be vigorous; may there be exceeding sweetness in my tongue; may I hear profusely with my ears. You are the sheath of Brahman, covered by intelligence, protect my knowledge of the sruti (Vedas).
Notes: Srutam means what is heard, usually with regard to the hymns of the Vedas. This prayer seeking protection against loss of that knowledge through memory lapse.
2. avahanti vitanvana, kurvana, aciramatmanah, vasam si ma-ma gavasca, annapane ca sarvada, tato me sriyamavaha, lomasam pasubhih saha svaha, a ma yantu brahmacarinah svaha, vi ma, a, ayantu brahmacarinah svaha, pra ma, a, ayantu brahmacarinah svaha, damayantu brahmacarinah svaha, samayantu brahmacarinah svaha
2. Thereafter, may you bring to me the goddess of fortune, who is the carrier, the multiplier (of riches), and the long lasting maker for herself and for me of clothes, cows, food and drink for all times. May you bring her to me together with wool and cattle. Svaha. May students of chaste conduct come to me from every side. Svaha. May students of chaste conduct come to me variously. Svaha. May students of chaste conduct come to me in a proper manner. Svaha. May students of chaste conduct come to me restraining their bodies. Svaha. May students of chaste conduct come to me restraining their minds. Svaha.
Notes: This is a prayer to Indra seeking his help in obtaining favors from Sri Mahalakshmi, the goddess of prosperity. It is a continuation of the previous verse and presents some difficulty in translating it literally. The seeker first extols the god-dess as the carrier, multiplier and accomplisher of all good things in life. She does it not only for herself but for her devotees also at all times. Having made that observa-tion, the seeker then asks Indra to help him in getting her favors. A teacher's prosperity depends upon having more students. Therefore he is seeking the help of Indra to propitiate the goddess and obtain wealth in the form of cattle, wool, clothes, food and drink and students. Svaha means "personally (sva) I am (aha)," a word ut-tered for emphasis with each offering dropped or poured into the sacrifice.
3. yaso jane, asani svaha, sreyan vasyaso, asani svaha, tam tva bhaga pravisani svaha, sa ma bhaga pravisa svaha, tasmin sahasrasakhe ni bhagaham tvayi mrije svaha, yatha apah pravata ayanti, yatha masa aharjaram, evam mam brahmacarinah, dhatarayantu sarvatah svaha, prativeso'si pra ma bhahi pra ma padyasva.
3. May I become famous among people. Svaha. May I become renowned among the wealthy. Svaha. May I enter into you, O Abode of Light. Svaha. May you, O Abode of Light, enter into me. In You, that river of thousand branches, O Abode of Light, may I wash away my sins. Svaha. As water flows down a slope, as months into a year so, O Giver, may students of chaste conduct come to me from all directions. Svaha. You are the resting place. For me you shine. You come to me again and again.
Section 5The Four Mystic Utterances
1. bhur bhuvah suvah iti va etah tisro vyahritayah, tasam u ha smaitam caturthim, mahacamasyah pravedayate, maha iti, tat brahma, sa atma, anganyanya devatah, bhuriti va ayam lokah, bhuva ityantariksam, suvarityasau lokah maha ityadityah, adityena vava sarve loka mahiyante.
1. Bhur, bhuvah, suvah, these, verily, are the three mystic utterances. Besides them, there is the fourth, Mahah, made know by the son of Mahacamasa. That is Brahman, that is the Self, its limbs are other gods. Bhur is this world; bhuva is the mid-region; suvah is that world above, maha is sun. By the sun indeed all worlds become great.
Notes: Vyahritis are the mystic utterances used in daily prayers by the Vedic house-holders, while invoking the divinities. This in brief is the structure of the universe in the Vedic cosmology, the earth, the mid world, the higher world of heaven and the great world of the immortals. This division is with regard to the worlds (adhiloka).
2. Bhur iti va agnih, bhuva iti vayuh, suvarityadityah, maha iti candramah, candramasa vava sarvani jyotimsi mahiyante.
2. Bhur, verily is this fire; bhuva verily is this air; suvah verily is the sun; maha verily is the moon. By the moon indeed all the shining objects become great.
Notes: This interpretation of the four utterances is with regard to the shining objects (adhijyotisa).
3. bhur iti va ricah, bhuva iti samani, suvariti yajumsi maha iti brahma, brahmana vava sarve veda mahiyante,
3. Bhur, verily is the Rigveda hymn; bhuva verily is the Saman; suvah verily is the Yaju formula; maha verily is Brahman. By the Brahman indeed all the Vedas become great.
Notes: This interpretation of the four worlds is with regard to knowledge (adhividya).
4. bhuriti vai pranah, bhuva ityapanah, suvariti vyanah, maha ityannam, annena vava sarve prana mahiyante.
3. Bhur, verily is the incoming breath; bhuva verily is the downward breath; suvah verily is the diffused breath; maha verily is the food. By food indeed all the breaths become great.
Notes: This interpretation of the four worlds is with regard to the body (adhyatma).
5. ta va etas catasras caturdha, catasras catasro vyahritayah, ta yo veda, sa veda brahma, sarve, asmai deva balim avahanti.
5. These verily are the four of the four. Four (explanations) of the four utterances. He who knows them, he knows Brahman. To him all gods bring offerings.
Section 6
Meditating Upon Brahman
1. sa ya eso, antarahridaya akasah, tasminnayam puruso manomayah, amrito hiranmayah, antarena taluke, ya esa stana ivavalambate, sendrayonih, yatrasau kesanto vivartate, vya-pohya sirsakapale, bhurityagnau pratitisthati, bhuva iti vayau.
1. This space that is inside the heart, in that is the Person, who is en-veloped by mind, immortal and golden hued. Between the two palates that which hangs down like the nipple (of a cow), where (from outside) the roots of the hair divides the head into two, that is the source of Indra. He (the departing Purusha) saying,"Bhur," rests in fire, and saying, "Bhuva," (rests) in air.
2. suvar ity aditye, maha iti brahmani, apnoti svarajyam, apnoti manasaspatim, vakpatis caksus patih, srotrapatih vijnanapatih, etat tato bhavati, akasa sariram brahma, satyatma pranaramam mana anandam, santisamriddham amritam, iti pracinayogyopassva.
2. Saying,"Suvah," (he) rests in the sun; saying, "Maha," he rests in Brahman, attains self-rule, attain the lordship of the mind, attains the lordship of speech, lordship of sight, lordship of hearing, lordship of wisdom. Thereafter he becomes Brahman whose body is the space, whose nature is truth, in whom the breaths come to rest, whose mind is blissful, who flourishes with peace and immortality. Thus, O Pracinayogya, you should meditate (upon Brahman).
Section 7The Fivefold Aggregates
1. prithivy antariksam dyaur diso, va avantaradisah, agnir vayur adityas candrama naksatrani, apa osadhayo vanaspataya akasa atma, ity adhibhutam, athadhyatmam, prano vyano, apana udanah samanah, caksuh srotram mano vak tvak, carma mamsam snavasthi majja, etad adhividhaya risir avocat, panktam va idam sarvam, panktena iva panktam sprinoti.
1. The earth, the mid-region, heaven, the quarters and the intermediate quarters; fire, air, the sun, the moon and the stars; water, plants, trees, space and the body; this is with regard to the elements (present in a being). Now, with regard to the bodily parts: prana, vyana, apana, udana, and samana; the eye, the ear, the mind, the speech and touch; skin, flesh, muscle, bone and marrow. Having seen this arrangement, a seer said: "All this is fivefold. With these the fivefold (aggregates) the fivefold (being) is filled up.
Notes: Adhibhtua is the physical or the material universe consisting of all the objects that are made up of the five elements. Adhyatma is what constitutes one's physical self or the mind and body. The last sentence is translated differently by different interpreters. The correct meaning is by these five aggregates, the body of the five-fold being is filled up.
Section 8
The Significance of Aum
1. aum iti brahma, aum itidam sarvam, aum ity etad anukritir ha sma va apyo sravayetyasravayanti, aum iti samani gayanti, aum somiti sastrani sam santi, aum ity adhvaryuh pratigaram pratigrinati, aum iti brahma prasauti, aum ity agnihotram anujanati, aum iti brahmanah pravaksyann aha brahmopapna vaniti, brahmaivopapnoti.
1. This Aum is Brahman. This Aum is all this. This word, which is Aum, invokes obedience. Moreover, when told, "Aum, recite," they recite. Uttering Aum, they sing the Samans. Uttering, "Aum, Som," they recite scriptures. Uttering Aum, the Adharvayu priest responds with praise. Uttering Aum, the Brahman priest indicates approval. Uttering Aum the Agnihotri priest gives permission (to the sacrificer) to make offerings (in the fire sacrifice). A Brahmana says Aum when he was about to begin the recitation (of the Vedas), wishing, "May I attain Brahman." Thus (wishing) he attains Brahman.
Notes: This verse explains both the ritual and spiritual significance of Aum. Aum is chanted in the beginning of various types of recitation and ritual chanting. Aum is chanted to indicate the beginning of rituals as well as compliance. Aum is chanted to know the Self and realize Brahman.
Section 9The Order and Regularity of Life
1. ritam ca svadhyaya pravacane ca, satyam ca svadhyaya pravacane ca, tapas ca svadhyaya pravaca-ne ca, damas ca svadhyaya pravacane ca, samas ca svadhyaya pravacane ca, agnayas ca svadhyaya pravacane ca, agnihotram ca svadhyaya pravacane ca, atithayas ca svadhyaya pravacane ca, manu-sam ca svadhyaya pravacane ca, praja ca svadhyaya pravacane ca, prajanas ca svadhyaya pravacane ca, prajatis ca svadhyaya pravacane ca, satyam iti satyava ca rathitarah, tapa iti tapo-nityah paurusi-stih, svadhyaya pravacane eveti nako maud-galyah, taddhi tapas taddhi tapah.
1. Practice order and regularity (of your life) by self-study and teach-ing, truth by self-study and teaching, austerity by self-study and teaching, restraint of the body by self-study and teaching, sameness by self-study and teaching, the upkeep of daily fire sacrifices by self-study and teaching, the fire sacrifice by self-study and teaching, honoring the guests by self-study and teaching, serving the people by self-study and teaching, raising the offspring by self-study and teaching, procreation by self-study and teaching, and training the grandchildren by self-study and teaching. This is the truth, says Satyavacas, the son of Rathitara. This is austerity says Taponitya son of Parusisti. This is nothing but self-study and teaching says Naka, the son of Mudgala. That, indeed, is austerity. That, indeed, is austerity.
Notes: Svadhyaya means learning the Vedas by self-effort through recitation, re-membrance and contemplation. Rtam means the order and regularity of the world or the orderly flow of time and events as willed by God. Rtma is maintained by God by enforcing divine laws through duty. It is possible only when everyone, from the high-est to the lowest in the hierarchy of creation perform their obligatory duties selflessly. Duty (dharma) and order go hand in hand. And it has to be upheld in every aspect of life by a person who is bound to his duty (dharma) by means of self-study and teaching. Other aspects of dharma like truth, austerity, sacrifices, procreation, raising a family should also be practiced with the help of these two, self-study and teaching. Self-study increases one's own knowledge and awareness of dharma. Teaching increases the knowledge and awareness of others. When everyone in socie-ty has right knowledge, divine laws flourish and the order and regularity of the world is ensured. This is the essence of this verse. This is the truth. This is an austerity in itself. Nothing else is required to uphold dharma, other than self-study and teaching.
Section 10Trisanku on Knowledge and Wisdom
1. aham vriksasya reriva, kirtih pristham gireriva, urdhvapa-vitro vajiniva svamritam asmi, dravinam savarcasam, sumedha amritoksitah, iti trisankor vedanuvacanam.
1. I am the mover of the tree (of my family). My fame is like the peak of a mountain. My mind is pure. I verily have as my food the nectar of immortality found in the sun. I am bright with the wealth (of knowledge). I am endowed with the right wisdom which is eternal and imperishable. Thus proclaimed Trisanku after knowing (the Self).
Notes: This verse is interpreted variously. According to some the tree is the tree of creation or the universe. I believe it is the reference to the family tree. When a person achieves liberation, he not only liberates himself, but also helps his ancestors im-mensely by uplifting them to the immortal world by his very achievement. Thus, Trisanku declared in this verse that he helped his ancestors to move to the higher world. Urdhvam is interpreted by some as the source. I believe the reference to the head or the mind, which constitute the uppermost part of the body is very clear.
Section 11
Farewell Advice to Students
1. vedam anucyacaryontevasinamanusasti, satyam vada, dhar-mam cara, svadhyayan ma pramadah, acaryaya priyam dhanam ahritya prajatantum ma vyavaccetsih, satyan na pramadi-tavyam, dharman na pramaditavyam, kusalan na pramadi-tavyam, bhutyai na pramaditavyam, svadhyaya pravaca-nabh-yam na pramaditavyam.
1. After teaching the Vedas, in the end, the teacher instructs the pupil. Speak the truth. Perform your duty. Do not neglect the self-study of the Vedas. After giving the gift desired by the teacher, do not break the chain of your progeny. Do not neglect truth. Do not neglect duty. Do not neglect your health. Do not neglect your material wellbeing. Do not neglect the self-study and the teaching of the Vedas.
2. devapitrikaryabhyam na pramaditavyam, matri devo bhava, pitri devo bhava, acarya devo bhava, atithi devo bhava, yany anavadyani karmani, tani sevitavyani, no itarani, yany asmakam sucaritani, tani tvayopasyani, no itarani.
2. Do not neglect your duties to gods and ancestors. May your mother be honored as a goddess by you; may your father be honored as a god by you; may your teacher be honored as a god by you; may your guest be honored as a god by you. Whatever actions are free from egoism, they should be practiced, not others. Whatever good conduct you find among us (teachers), that alone should be practiced, not others.
Notes: Anava means egoism or acting like a particle (anu) distinct from God. Actions arising out of egoism should be discarded since they lead to karmic consequences and bondage. Actions should be performed as an offering. A teacher should be a role model, but the teacher himself is suggesting here that students should not follow their teachers blindly. They should follow only that conduct of the teachers which is considered good (sucarita).
3. ye ke casmaccreyamso brahmanah, tesam tvayasanena prasvasitavyam, sraddhaya deyam, asradd-haya'deyam, sriya deyam, hri9ya deyam, bhiya deyam, samvida deyam, atha yadi te karmavicikitsa va vrittavicikitsa va syat.
3. Those brahmanas among us who are praiseworthy, their fatigue should be removed by offering them a seat. What is given should be given with sincerity, not to be given with insincerity, given plentifully, given with modesty, given with obedience, given with kindness. Now, if there is any doubt in you with regard to duties or if there is any doubt in you with regard to your profession.
4. ye tatra brahmanah sammarsinah, yukta ayuktah, aluksa dharmakamah syuh, yatha te tatra varteran, tatha tatra vartthah; athabhyakhyatesu, ye tatra brahmanah sammarsinah, yukta ayuktah, aluksa dharmakamah syuh, yatha te tesu varteran, tatha tesu vartethah, esa adesah, esa upadesah, esa vedopanisat, etadanusasanam, evamupasitavyam, evamu caita-dupasyam.
4. You should conduct yourself in such and such manner as those brahmanas who are competent to occupy the seat of a judge, who can discern the right from the wrong, who are not cruel, who are interested in performing actions for the sake of dharma would behave in such sit-uations. Now with regard to those who have been accused, you should conduct yourself in such and such manner as those brahmanas who are competent to occupy the seat of a judge, who can discern the right from the wrong, who are not cruel, who are interested in performing actions for the sake of dharma would behave in such situations. This is the command. This is the teaching. This is the secret teaching of the Vedas. This is the instruction. This one should follow. This alone should be followed.
Notes: Yuktayukta means right and wrong or what is appropriate and inappropriate and used in reference to discerning knowledge (vicaksana jnanam). This is an im-portant quality for any person who performs the functions of a judge. Sammarsina means to be qualified to sit upon the seat of a judge to deliver judgment. The sugges-tion given in this verse to the young students is if they have to judge any actions or speak against anyone who has been accused of doing wrong, they have to follow the best practices followed by wise people in society and uphold the values they uphold.
Section 12A Joint Invocation for Divine Help
1. aum sam no mitrah sam varunah; sam no bhavaty aryama; sam na indro brihaspatih; sam no visnururukramah; namo brahmane; namaste vayo; tvam eva pratyaksam brahmasi; tvam eva pratyaksam brahma vadisyami; ritam vadisyami; satyam vadisyami; tanmamavatu; advaktaramavatu; avatu mam; avatu vaktaram; aum santih santih santih.
1. May Mitra be favorable to us. May Varuna be favorable. May Aryaman be favorable to us. May Indra and Brihaspati be favorable to us. May Vishnu, of wide strides, be favorable to us. Salutation to Brahman. Salutations O Vayu. You, verily, are the visible Brahman. You alone I declare as the visible Brahman. I declare (you) as the con-troller. I declare (you) as the truth. May It protect me. May It protect the teacher. May It protect me. May It protect the teacher. Aum. Peace. Peace. Peace.
