SPIRITUALITY

During the last issue, I had a blessed opportunity to share my thoughts on Spirituality. In this issue, I wish to continue the same. In this issue, let us discuss about the Taittiriya Upanishad. The Taittiriya Upanishad is one of the older, \"primary\" Upanishads commented upon by Shankara. It is associated with the Taittiriya school of the Black Yajurveda (Krishna Yajurveda). It figures as number 7 in the Muktika canon of 108 Upanishads.It belongs to the Taittiriya recession of the Black Yajurveda and is constituted by the eighth and ninth chapters of Taittiriya Aranyaka. The tenth chapter of the same Aranyaka is the Mahanarayana Upanishad. The Taittiriya Upanishad is divided into three sections or vallis, the Siksha Valli, the Brahmananda Valli and the Bhrigu Valli. Each Valli further subdivided into anuvakas or verses. The Siksha Valli deals with the discipline of Shiksha (which is the first of the six Vedangas or \"limbs\" or auxiliaries of the Vedas), that is, the study of phonetics and pronunciation.

First Anuvaka of this Valli starts with Shanti Mantra \"OM Shamno Mitra”. Second Anuvaka lists the contents of Shiksha discipline. Third Anuvaka tells about the intimate connection between the syllables using five examples and implicitly tells that one should meditate on those examples to realize connections told in them. Each of these examples are called a Maha Samhita. Each Syllable is called a Samhita. There is also a method of reciting Vedic Mantras where each syllable of mantra is recited separately of preceding and next syllables known as \"Samhita Patha\". This anuvaka also declares that one, who realizes connection between syllables, will get good fruits including heaven. One of the example used under the heading of Self or Adhyaatmaa tries to make point that the connection between syllables is as intimate and innate as speech and elements producing it. \"Lower jaw is former form (or first syllable), upper jaw is next form (next syllable), speech is union or connection, tongue is connector\". Fourth Anuvaka consists of Mantras and rituals to be done by those who aspire for Divine Knowledge (Medha Kama) and Wealth (Shree Kama). In this anuvaka teacher prays, \"As water flows from high land to low land, as months join to become year, let good disciples
come to me from everywhere\"

Fifth and Sixth Anuvakas try to describe Brahman in the form of Vyahrutis. The words \"Bhooh\" , \"Bhuvah\", \"Suvah\", \"Mahah\", \"Janah\", \"Tapah\" and \"Satyam\" are called seven Vyahruti\'s or Sapta Vyahrutis. These denote different worlds in Puranas. The term \"Vyahruti\" means pronunciation, since these above-mentioned words are pronounced in Vedic rituals like Agnihotra, these are called Vyahruti\'s. Fifth Anuvaka states that the fourth Vyahruti \"Mahah\" was discovered by a Rishi called \"Mahachamasya\" and \"Mahah\" is Brahman all other Vyahrutis are its organs. This Anuvaka says that \"Bhooh\" denotes earth, fire, Richa\'s and Prana. \"Bhuvah\" denotes space, air, Sama\'s and Apana. \"Suvah\" denotes heaven, sun, Yajus and Vyana. \"Mahah\" denotes sun, moon, Holy Syllable OM and food. This way, each of first four Vyahrutis become four each and in total they are 16. So all these four Vyahrutis should be meditated as all of their sixteen manifestations, this is known as famous Vedic term Shodasha Kala Purusha in Vedic literature. Finally, this anuvaka says that one who knows all sixteen manifestations of Vyahrutis knows Brahman and all gods bring gifts to him.

Sixth Anuvaka tells that in the space inside the heart there exists an immortal golden being (Hiranmaya Purusha) and states that there is a subtle route through the middle of the head through which a self realized Yogi travels when he/she leaves the body and joins the all pervading Brahman.

The Seventh Anuvaka describes a meditation called Paanktha Upasana, where Brahman is meditated upon as a Set of Five called Paanktha. There is also a Vedic meter of five lines called Paanktha. Outer world seen is classified into three set of five things called \"AdiBootha\" and inner body world into three sets of five things called \"Adhyaathma\". This inner-outer grouping is then meditated upon and meditator realizes both inner and outer paankta are one and the same Brahman and every thing is Paanktha. This Anuvaka states that Earth (Prithvi), Space (Antariksha), Heaven (DyuLoka), Directions (North, South etc), Sub directions (South-East, North-West etc...) (Worldly set of Five or Loka-Paankta) and Fire (Agni), Air (Vayu), Sun (Aditya), Moon (Chandra), Stars (Nakshatra) (Divine-Five or Deva-Paanktha) and Water, Herbs (Oshadhi), Trees, Sky (Akasha), Body of meditator (Elemental Five or Dhaatu-Paanktha) are called Adibhuta or Outer Elements. further it states that Prana, Vyana, Apana, Udana, Samana (all these are Five inner pranas of the body) and Eye, Ear, Mind, Speech(Vaak), Outer-Skin(Tvak)(Sensory-Five or Indriya-Paanktha) and Inner-Skin (Charma), Flesh, tendon-Ligaments, bones, Fat or Bone-Marrow (Elemental Five or Dhaatu Paanktha) are called Adhyaatma or Inner Elements. The Rishi who realized oneness among these says, \"Thus everything is Paankta\". It further says that one, who realized everything as Paanktha, completes Paanktha with Paanktha itself. Eighth Anuvaka states the greatness of Holy Syllable OM. It says that OM is Brahman and everything. Ninth Anuvaka explains a pious way of life to be lead by persons aspiring realization of Brahman. See a prescription for an ideal life. Tenth Anuvaka is a Mantra for self-practice (Swadhyaya) or meditation. It is stated by a Rishi called Trishanku as an exclamation of awe after he realized that he is one with Brahman. It is also called Mantramnaya of Trishanku.Eleventh Anuvaka is a set of instructions that teacher (Acharya) gives to his disciple after completion of Vedic education. The ninth and eleventh Anuvakas collectively define life. Twelfth Anuvaka concludes the Shikshavalli with Shanti Mantra \"OM Sham no mitra.” expressing gratitude toward gods who removed obstacles for study of Upanishad as prayed for in first anuvaka of this Upanishad.

Now let me explain a few thoughts of this Upanishad and how it shows the way for an ideal life. The second anuvaka tells about the conjunction of various things. The third anuvaka explains how a human being can become the greatest in life. The Om that is the most exalted in the Vedas, that pervades all worlds, and that emerged from the immortal Vedas as their quintessence, may he (Om that is Indra), the supreme Lord, gratify me with intelligence. O Lord may I be the receptacle of immortality. May my body be fit; may my tongue be surpassingly sweet; may I hear much good things through the ears. You are the sheath of Brahman: you are covered by (worldly) wisdom. Protect what I have heard. Then vouchsafe to me who am her (i.e. Prosperity’s) own, that Prosperity which brings, increases, and accomplishes quickly for me clothes, cattle, food, and drink for ever, and which is associated with furry and other animals.. May the Brahmacharins (i.e. students) come to me from all sides.. May the Brahmacharins come to me in various ways. May the Brahmacharins come to me in the proper way. May the Brahmacharins have physical self-control. May the Brahmacharins have mental self-control. May I become famous among people. May I become praiseworthy among the wealthy. O adorable One, may I enter into you, such as you are. O venerable One, you, such as you are, enter into me. O adorable One, who is greatly diversified, may I purify my sins in you. As water flows down a slope, as months roll into a year, similarly O Lord, may the students come to me from all quarters. You are like a resting house, so you become revealed to me, you reach me through and through. The grammatical meaning for the word Brahmacharin is –being a bachelor. However, the actual meaning is having the best self-control and adopting Brahman in ones self is called as Brahmacharin. If one has a good control over the mind, body and soul, he or she will become great. Everything they need in their life will automatically reach them. In the space that there is in the heart, is the Person who is realizable through knowledge, and who is immortal and effulgent. The thing that hangs down between the palates like a teat, through it runs the path of Brahman; and reaching where the hairs part, it passes out by separating the skulls. (Passing out through that path, a man) becomes established in Fire as the Vyahriti Bhuh; he becomes established in Air as the Vyahriti Bhuvah; in the sun as the Vyahriti Suvah; in Brahman as the Vyahriti Mahah. He himself gets independent sovereignty; he attains the lord of the mind; he becomes the ruler of speech, the ruler of eyes, the ruler of ears, and the ruler of knowledge. Over and above all these, he becomes Brahman, which is embodied in Akasa, which is identified with the gross and the subtle and has truth as its real nature, which reveals in life, under whose possession the mind is a source of bliss, which is enriched with peace and is immortal. By practicing this, the entire universe will enjoy the “Ananda”, the greatest bliss. There is no need for a caste, creed or religion. Only humanity and spirituality are needed to enjoy the bliss. Righteousness, learning, and teaching (are to be practiced). Truth, learning, and teaching (are to be practiced). Austerity, learning, and teaching (are to be resorted to). Control of the outer senses and learning and teaching (are to be practiced). Control of the inner organs and learning and teaching (are to be resorted to). The fires (are to be lighted up), and learning and teaching (are to be followed). The Agnihotra (is to be performed), and learning and teaching (are to be carried on). Guests (are to be entertained), and learning and teaching (are to be practiced). Social good conduct (is to be adhered to), and learning and teaching (are to be practiced). Children (are to be begotten), and learning and teaching (are to be carried on). Procreation, learning, and teaching (are to be carried on). A grandson (is to be raised), and learning and teaching (are to be practiced). Truth (is the thing) – this is what Satyavacha, of the line of Rathitara, thinks. Austerity (is the thing) – this is what Taponitya, son of Purusisti, thinks. Learning and teaching alone (are the things) – this is what Naka, son of Mudgala, thinks. For that indeed is the austerity; for that indeed is the austerity. Having taught the Vedas, the preceptor imparts this post-instruction to the students: “Speak the truth. Practice righteousness. Make no mistake about study. Having offered the desirable wealth to the teacher, do not cut off the line of progeny. There should be no inadvertence about truth. There should be no deviation from righteous activity. There should be no error about protection of yourself. Do not neglect propitious activities. Do not be careless about learning and teaching.

There should be no error in the duties towards the gods and manes. Let your mother be a goddess unto you. Let your father be a god unto you. Let your teacher be a god unto you. Let your guest be a god unto you. The works that are not blameworthy are to be resorted to, but not the others. Actions of ours that are commendable are to be followed by you, but not the others. You should, by offering seats, remove the fatigue of those Brahmanas who are more praiseworthy among us. The offering should be with honor; the offering should not be with dishonor. The offering should be in plenty. The offering should be with modesty. The offering should be with awe. The offering should be with sympathy. Then, should you have any doubt with regard to duties or customs, you should behave in those matters just as Brahmanas do, who may happen to be there and who are able deliberators, who are adepts in those duties and customs, who are not directed by others, who are not cruel, and who are desirous of merit. Then, as for the accused people, you should behave with regard to them just as the Brahmanas do, who may happen to be there and who are able deliberators, who are adepts in those duties and customs, who are not directed by others, who are not cruel, who are desirous of merit. This is the injunction. This is the instruction. This is the secret of the Vedas. This is divine behest. This is how the meditation is to be done. This is how this must be meditated on.

These are all simple moralities of human life. By adopting these simple moralities one can lead a calm and peaceful life. By leading a calm and peaceful life we can lead a wonderful spiritual life. The entire universe will become the greatest.

Even though I realize that I am a Brahman,http://www.repsswiss.com I wish to thank the other Brahmans, ie The almighty, Swamiji and the readers. In the next issue we will meet with some more thoughts on Spirituality.

Posted by Siddhar Selvam

Posted Date 15.10.2014