Taittiriya Upanishad:

Book I - Pronunciation


I.1

1. OM. May Mitra be kind, may Varuna be kind,
May Aryaman be kind to us.
May Indra and Brhaspati be kind,
May wide-striding Visnu be kind to us.
Homage to brahman, homage to you, Vayu:
You are brahman manifest:
I will speak of you as brahman manifest.
I will speak law: I will speak truth.
May that protect me: may that protect the speaker.
May it protect me: may it protect the speaker.
OM. Peace, peace, peace.

I.2.

1. We will explain pronunciation Siksa, the vedanga concerned with the pronunciation of the Vedas. Letter, accent, length, stress, intonation, sequence:The aspects of pronunciation are varna. 'letter'; svara, 'tone', the pitch accent of Vedic Sanskrit; matra, 'length'; bala, 'strength', 'stress'; saman, 'song', 'intonation'; santana, 'continuity' so the teaching on pronunciation is told.

I.3

1. May glory, may the radiance of brahman be with us two-Teacher and student

Now we will explain the inner teaching (upanisad) on connection, under five headings: regarding worlds, regarding lights, regarding knowledge, regarding offspring, regarding oneself. Folk call these the great connections.

Regarding worlds: earth is the prior form, sky the latter form, space the connection,

2. air the connector. A distinctive feature of the style of the Taittiriya Upanishad is the frequency with which it breaks sentences between verses, perhaps reflecting the way in which it was meant to be chanted. So much regarding worlds.

Regarding lights: fire is the prior form, the sun the latter form, the waters the connection, lightning the connector. So much regarding lights.

Regarding knowledge: the teacher is the prior form,

3. the student the latter form. knowledge the connection, teaching the connector. So much regarding knowledge.

Regarding offspring; the mother is the prior form, the father the latter form/ the offspring the connection, begetting the connector. So much regarding offspring.

4. Regarding oneself: the lower jaw is the prior form, the upper jaw the latter form, speech the connection, the tongue the connector. So much regarding oneself.

These are the great connections- The one who knows the great connections, explained in this way, is connected with offspring, animals, the radiance of brahman, good food, a heavenly world.

I.4

1. May he who is the bull of the metres, of all forms,

Who has come into being from immortality over the metres Indra, save me by intelligence.

God, may I become a bearer of immortality.

May my body be very active.

My tongue be most honeyed:

May I hear widely with my ears!

You are the sheath of brahman, hidden by intelligence. Protect what I have heard.

She comes Sri, as goddess of prosperity , bringing, increasing,

2. Soon Reading 'dram. Reading dram would mean 'for a long time'. making her own for ever
My clothing and cattle
And food and drink:

So bring prosperity, wool-clad Sri Iomasa, prosperity in the form of wool [-bearing animals].
With animals, to me.
SVAHA!

May brahmacarins come towards me, SVAHA!
May brahmacarins come by different ways to me, SVAHA!
May brahmacarins come forth to me, SVAHA!
May brahmacarins be self-controlled, SVAHA!
May brahmacarins come in peace Sam ayantu, which rhymes with pro, mayantu and damayantu in the two preceding lines, SVAHA!

3. May I be glory among the people, SVAHA!
May I be greater than the richest, SVAHA!
May I enter you, Bhaga, SVAHA!
Enter me, Bhaga, SVAHA!
In you, the thousand-branched,
I cleanse myself, Bhaga. SVAHA!
Just as the waters flow downhill,
Just as the months (while days grow old) Just as months [flow on], so that days (ahar) grow old -aharjaram,
May brahmacarins come to me,
Dhatr, from every side. SVAHA!
You are my neighbour. Appear to me. Take refuge in me.Pra-pad-, more often used of a worshipper or subject going to a deity or ruler than the other way round

4. Increasing, may brahmacarins come in peace, SVAHA!

I.5

1. BHIH BHUVAH SUVAH: these are the three utterances (vyahrti). Mahacamasya makes known the fourth of them:

MAHAH. 'Greatness' That is brahman: that is the self. The other gods are limbs of it. BHUH is this world. BHUVAH is middle-air. SUVAH is that world.

2. MAHAH is the sun. All the worlds grow great through the sun. BHUH is fire. BHUVAH is air. SUVAH is the sun. MAHAH is the moon. All the lights grow great through the moon. BHUH is the re verses. BHUVAH is the saman verses. SUVAH is the yajus verses.

3. MAHAH is brahman. All the Vedas grow great through brahman. BHUH is the breath. BHUVAH is the lower breath. SUVAH is the diffused breath. MAHAH is food. All the breaths grow great through food. These are fourfold, in four ways. The four utterances are fourfold. The one who knows them knows brahman: all the gods bring tribute to him.

I.6

1. There is a space within the heart. In it is the person made of mind, immortal and golden. The nipple-like thing that hangs down between the two halves of the palate Literally, the two palates is the birthplace Yoni, the opening through which Indra (here -c Simon) is born from this body into the next world of Indra. He exists where the root of the hair is dividing the two halves of the skull of the head.18 Literally, 'He exists where the end of the hair is, parting the two skulls of the head'-a reference to the fontanelie or brahmarandhra, where again the self is identified with Indra. As BHUH he rests in fire, as BHUVAH in air,

2. as SUVAH in the sun, as MAHAH in brahman. He wins independence, he wins the lord of the mind: he is lord of speech, lord of the eye, lord of the ear, lord of knowledge. From that comes this: brahman, with space as its body, truth as its self, breath as its dwelling, mind as its joy, pervaded by peace, immortal. Worship it as such, Pracinayogya.

I.7

1. Earth, middle-air, sky, directions, intermediate directions; fire, air, sun; moon, constellations; the waters, plants, trees, space, self: so much regarding beings. Now regarding oneself: breath, diffused breath, lower breath, up-breath, central breath; eye, ear, mind, speech, skin; cuticle, Carman, literally, 'hide', the skin as the outer covering of the body as distinct from tvac, the skin as organ of touch flesh, sinews, bone, marrow. Dividing them up in this way, the Rsi has said, 'All this is fivefold. By the fivefold, one wins the fivefold.'

I.8

1. OM is brahman. OM is all this. OM: this is compliance. Indeed, with the words Spoken by the Adhvaryu '0, recite!', they recite. With 'OM', they chant the so man-verses. With 'OM SOM', they recite the recitations. Shastra With 'OM', the Adhvaryu utters the response.Pratigara, to the HotrWith OM the Brahma sets it going. Prasauti: var. prastauti, sings the Frastava, which however is the jobof the Prastotr, not the Brahma.With OM one The yajamana.authorises the Agnihotra. With OM a Brahmana, about to recite, says, 'May I win brahman'. He wins brahman.

I.9

1. Law (rta) and study and teaching. Truth and study and teaching. Asceticism (tapas) and study and teaching. Self-control and study and teaching. Peace and study and teaching. The fires and study and teaching. The Agnihotra and study and teaching. Guests and study and teaching. Humanity and study and teaching. Offspring and study and teaching. Begetting and study and teaching. Procreation and study and teaching.

Truth, said Satyavacas 'Of true speech'. Rathitara. 'Asceticism,' said Taponitya 'Constant in asceticism'.Paurusisti. 'Just study and teaching, said Naka Maudgalya. "That is asceticism. That is asceticism.'

I.10

1. 'I am the mover of the tree, Fame, like the top of the mountain. As the purifier above, I am true nectar in the racehorse, Vajin, i.e. the sun. A radiant treasure, Truly intelligent, immortal, indestructible.' Such is Trisanku's teaching on the Veda.

I.11

1. After teaching him the Veda, the teacher tells the student: 'Speak truth. Do not neglect study. Once you have brought your teacher a fee that is pleasing to him, do not cut off the thread of offspring. You must not neglect truth. You must not neglect dharma. You must not neglect what is beneficial.28 Kusala, an almost untranslatable word covering 'good', 'healthy','wholesome' and 'skilful'. You must not neglect prosperity. You must not neglect study and teaching.

2. 'You must not neglect your duty to gods and ancestors.Hold your mother as a god. Hold your father as a god. Hold your teacher as a god. Hold your guest as a god. You must practise whatever other actions are irreproachable-no others. You must honour whatever actions of ours are good-

3. 'no others. Those Brahmanas who are better than us, you must make comfortable with a seat. You should give with faith; you should not give without faith; you should give with largesse;29 With sriyou should give with modesty; you should give with fear; you should give with fellow-feeling. If there should be doubt about actions, or doubt about behaviour,

4. 'you should behave in those circumstances as Brahmanas would behave who were judicious, restrained, Yukta, from yuj.dedicated, Ayukta. perhaps 'appointed' [to that office]. not stern, lovers of dharma. And towards folk who are spoken against, you should behave as Brahmanas would behave who were judicious, restrained, dedicated, not stern, lovers of dharma.

'This is the symbolic statement; this is the teaching; this is the inner meaning of the Veda; this is the instruction. You should contemplate (upas-) it in this way; you must contemplate it in this way.'

I.12

1. OM. May Mitra be kind, may Varuna be kind, May Aryaman be kind to us.

May Indra and Brhaspati be kind,
May wide-striding Visnu be kind to us.
Homage to brahman, homage to you, Vayu:
You are brahman manifest:
I have spoken of you as brahman manifest.
I have spoken law: I have spoken truth.
That has protected me: that has protected the speaker.
It has protected me: it has protected the speaker.

OM. Peace, peace, peace.

OM. May Mitra be kind, may Varuna be kind,
May Aryaman be kind to us.
May Indra and Brhaspati be kind,
May wide-striding Visnu be kind to us.
Homage to brahman, homage to you, Vayu:
You are brahman manifest:
1 will speak of you as brahman manifest.
I will speak law: I will speak truth.
May that protect me: may that protect the speaker.
May it protect me: may it protect the speaker.

OM. Peace, peace, peace.




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