Thursday, 16 January 2020

Brahmaananda Valli Lyrics with Meanings - Taittriya Upanishad, Yajur Veda



The Taittriya Upanishad of Krshna Yajur Veda has three chapters : 

(1) Shiikshavalli
(2) Brahmaanandavalli
(3) Bhriguvalli


Recitation of Brahmaananda Valli by my Whatsapp Veda Student Shravanthi

In Brahmandavalli ( also called Anandavalli ),the Pancha Kosha are described - the five sheaths that make us.The method to transcend all sheaths and merge with the supreme consciousness is also elaborated.



Lyrics below do not have intonation markings.Capital letter indicate hard consonant.

bramhaananda-valli

OM saha naavavatu

May He ( sa-Almighty God ) protect ( avatu ) both of us ( nau-two ; teacher and the taught )

saha nau bhunaktu
saha viiryaM kara-vaavahai

May He nourish ( bhunaktu ) us both ( nau).
May we together ( saha ) acquire ( kara-vaavahai) the power ( viiryaM - heroism,prowess or lustre ) of right understanding.

tejasvi-naav-adhiitam-astu
maa vidvi-shhaavahai

May what we have studied ( adhiitam ) become ( astu ) illumined ( tejasvi ) in our minds and hearts.

May love and harmony be with us,without ( maa-no) any room for conflicts ( vidvi-shhaavahai )

Om shaantiH shaantiH shaantiH

Peace,Peace,Peace - Peace to body,mind and soul.

OM bramha-vidaapnoti param
tadeshhaa.abhuktaa
satyaM GYaanam-anantaM bramha

It is declared ( abhyuktaa) that : He who realises ( vid - knows ) God ( param bramha) attains ( aapnoti) God ( tadeshhaa - that very fact ) 

God is embodiment of Truth and Existence ( satyaM),Wisdom ( GYaanam) and infinitude ( anantaM )

nihitaM guhaayaaM parame vyoman
so.ashnute sarvaan kaamaan-saha
bramhaNaa vipashchiteti

When one realises Him,treasured ( nihitaM) in the highest ether ( parame vyoman) within the inner recesses ( guhaa - cave ) of one's own heart,all desires ( sarvaan kaamaan ) find fulfilment ( ashnute ).

At the same time,He identifies with all the all-knowing Brahman.


tasmaadvaa etasmaad-aatmana
aakaashas-saMbhuutaH
aakaashaad-vaayuH
vaayoragniH
agner-aapaH
adbhyaH (f) pR^ithivii
pR^ithivyaa oshhadhayaH
oshhadhiibhyo.annam

Indeed ( vaa), from that God ( tasmaad aatmaa - Self ) sprang ( saMbhuutaH ) the Ether ( aakaasha  - often misinterpretted as 'space' - 1 of the 5 elements ) .

From Ether emerged Air ( vaayuH ) ; from Air arose Fire ( agniH ).

From Fire arose Water ( aapaH) ; from Water ( adbhyaH) came Earth ( pR^ithivii)

From the Earth bloomed the herbs and plants ( oshhadhayaH) and the plants produced food ( annam).

annaat-purushhaH
sa va eshha purushho.anna-rasamayaH

From food came man ( purushhaH) and all the beings.

Indeed,human beings consists of the essence of food ( anna-rasamayaH)

tasyedameva shiraH
ayam dakshiNaH (f) pakshaH
ayam-uttaraH ( f) pakshaH
ayam-aatmaa idaM puchchhaM pratishhThaa

This indeed ( tasya idam ) is his head ( shiraH);this ( ayam) is his right ( dakshiNaH) wing or side ( pakshaH).

This is his lef ( uttaraH) wing ; this is his trunk ( aatmaa ) and this is the hind ( puchchhaM) part forming the support and foundation.

tadapyeshha shloko bhavati

This is what is expressed in this verse ( shloko ).

annad-vai prajaaH (f) prajaayante
yaaH kaash-cha pR^ithivii(ge) shritaaH
atho annenaiva jiivanti

Indeed (vai),all beings ( prajaaH) living ( shritaaH) on this earth ( pR^ithivii) are indeed born ( prajaayante) from food ( annaad).

Similarly ( atho),by food and food alone ( annenaiva) they remain alive ( jiivanti)

athainad-apiyanty-antataH
anna(gm) hi bhuutaanaaM jyeshhTham
tasmaat-sarvaushhadham-uchyate

Moreover they dissolve ( apiyanti) into food finally ( antataH)

Surely ( hi ) , food is the most important ( jyeshhTham - eldest ) among all that is created ( bhuutaanaaM)


Hence ( tasmaat),it is regarded ( uchyate) as the support or panacea ( sarvaushhadha - all forms of medicine ) for all.


sarvaM vai te.annam-aapnuvanti
ye.annaM bramhopaasate
anna(gm) hi bhuutaanaaM jyeshhTham

Those ( ye) who contemplate ( upaasate-worship) on food as God ( bramho),obtain (aapnuvanti) all food ( annam).

Surely,food is the most important among all that is created.

tasmaat sarvaushhadham-uchyate
annaad-bhuutaani jaayante
jaataanyannena vardhante

Hence,food is regarded as the support or panacea for all.

Living beings are born ( jaayante ) from food ( annaad ).Having been born ( jaataany),they are nourished ( vardhante ) by food ( annena ).

adyate,atti cha bhuutaani
tasmaad-annaM tad-uchyata iti
tasmaad-vaa etasmaad-anna-rasa-mayaat

Since,it is eaten ( adyate) be beings and it eats or consumes ( atti) the beings as well,it is called ( uchyata ) food ( annaM).This self is made of the essence of food ( rasa-mayaat).

( Note : So far the hymn talks of the first of the five sheaths covering the Self or Aatmaa.This is the Annamaya Kosha- the Gross Sheath which is the physical body)

anyo-antara aatmaa praaNa-mayaH
teniashha puurNah

Other than that Self consisting of food,there is within it (antara) another Self consisting of Vital air ( praaNamayaH Kosha - reference to the second sheath of vital air).This sheath is filled ( puurNaH) with That - the Self ( tenaishha)

purushha-vidha eva
tasya purushha-vidhataam
anvayaM purushha-vidhaH
tasya praaNa eva shiraH
vyaano dakshiNaH (f) pakshaH

This life sheath like the food sheath is also in the form of a person ( purushha-vidha)

The incoming breath ( praaNa) is his head ( shiraH)


The breath that circulates throughout the body ( vyaano) is his right wing ( dakshiNaH pakshaH )

apaana uttaraH (f) pakshaH
aakaasha aatmaa
pR^ithivii puchchhaM pratishhThaa

The outgoing breath ( apaana ) is his left wing ( uttaraH pakshaH).The breaht that aids digestion ( samaana - indicated here as aakaasha) is his trunk ( aatmaa).


The breath that facilitates all communication and singing ( udaana-indicated here as pR^ithivii or Earth) is established ( pratishhThaa) as his trunk ( puchchhaM).

tadapyeshha shloko bhavati

This is what is expressed in this verse ( shloko).

praaNam devaa anu-praaNanti

All existing Gods ( devaa ) exist ( praaNanti) due to the vital life-breath ( praaNaM).

manushhyaaH (f) pashavash-cha ye
praaNo hi bhuutaanaam-aayuH
tasmaat-sarvaayushham-uchyate
sarvameva ta aayuryanti

Human beings ( manushhyaaH) and (cha) animals ( pashavash) remain alive ( praaNanti) due to this vital life-breath ( praaNo).

Truly ( hi ) , this life-breath decides the life-duration ( aayuH ) of the animate world ( bhuutaanaam).Hence,it is regarded ( uchyate) as the Universal Life ( sarva-ayushham).

Those who contemplate on Prana as Brahman ( bramho-paasate) assuredly attain ( yanti-reaches ) the full-span of life ( aayuH).

praaNo hi bhuutaanaam-aayuH
tasmaat-sarvaayushham-uchyata iti
tasyaishha eva shariira aatmaa
yaH (f) puurvasya

For Prana is the life of creatures and is therefore called as the Universal Life ( sarvaayushham)

The Self embodied ( shaariira aatmaa) in the previous ( puurvasya - reference to the food sheath ) one is embodied in this person ( reference to the Vital Air Sheath ); i.e,The Self residing in the physical body is also present in the Vital Air Sheath.

tasmaadvaa etasmaat praaNamayaat
anyo.antara aatmaa manomayaH
tenaishha puurNaH
sa vaa eshha purushhavidha eva
tasya purushha-vidhataam
anvayaM purushha-vidhaH

Other than the Self consisting of Prana,there is within it ( antara ) another Self consisting of the mind ( manomayaH - reference to the third sheath of mind).

This sheath is also in the form of a person ( purushha-vidha) and is filled ( puurNaH) with That ( tenaishha).

tasya yajureva shiraH
R^ig-dakshiNaH (f) pakshaH
saamottaraH (f) pakshaH
aadesha aatmaa

The Yajur Veda is his head ( shiraH).The Rig Veda is his right wing ( dakshiNah pakshaH).

The Sama Veda is his left wing ( uttaraH pakshaH)


The instructive part of the Vedas ( aadesha) is his trunk.

( Note : The teaching of the Vedas are their essence,one that needs to be implemented in our daily lives ).

atharvaa-Ngi-rasaH (f) puchchhaM pratishhThaa
tadapyeshha shloko bhavati

The hymns of the Atharva Veda are established ( pratishhThaa) as his support and foundation ( puchchhaM)

This is what is expressed in this verse ( shloko )

yato vaacho nivartante
apraapya manasaa saha
aanandaM bramhaNO vidvaan
na bibheti kadaachaneti

God cannot be attained ( apraapya ) by the mind ( mana) and words (vaacho) turn away ( nivartante ) from Him.

One who knows ( vidvaan) the bliss ( aanandaM) of God ( bramhaNo),however,need never ( kadaa-chaneti) have any fears ( bibheti).

tasyaishaa eva shaariira aatmaa
yaH (f) puurvasya
tasmaadvaa etasmaan-manomayaat

The Self embodied ( shaariira aatmaa) in the previous ( puurvasya) sheath is the one who is embodied in this person ( reference to the intellect sheath ) ; i.e.,The Self residing in the mental sheath is also present in the intellect sheath.

anyo.antara aatmaa viGYaanamayaH
tenaishha puurNaH
sa vaa eshha purushha-vidha eva
tasya purushha-vidhataam
anvayaM purushhavidhaH

Other than that Self consisting of mind,there is within it (antara) another Self consisting of the intellect ( viGYaanamayaH - reference to the fourth sheath of the intellect).

This sheath is also in the form of a person ( purushha-vidha).

tasya shraddhaiva shiraH
R^itam dakshiNaH ( f) pakshaH
satyamuttaraH ( f) pakshaH
yoga aatmaa
mahaH (f) puchchhaM pratishhTha

Sincerity or faith ( shraddha) is his head ( shiraH)

Right conduct ( R^itam) is his right wing ( dakshinaH pakshaH )

Truth ( satyam) is his left wing ( uttaraH pakshaH).

yoga is his trunk ( aatmaa)

mahaH is established ( pratishhThaa) as his support and foundation ( puchchhaM)

tadapteshha shloko bhavati

That is what is expressed in this verse ( shloko ).

viGYaanam yaGYam tanute
karmaaNI tanute.api cha
viGYaanaM devaas-sarve
bramha jyeshhTham-upaasate
viGYaanaM bramha chedveda
tasmaach bramha chedvea
tasmaach-chena pramaadyati
shariire paapmano hitvaa
sarvaan kaamaan samashnuta iti

One who has intelligence ( viGYaanaM) performs ( tanute) sacrifice ( yaGYaM) and ( cha) all the various deeds ( karmaaNi) as well ( api).

All Gods worship ( upaasate) the intellect as God,as the most important ( jyeshhTham-eldest).

If ( ched) one contemplates on the intellect as God and never becomes heedless ( na pramaadyati) about it ,then( tasmaat),one is free ( hitvaa - set aside) of all misconduct ( paapmano - sins) of the body.

He attains all his desires ( kaamaan).

tasyaishha eva shaariira aatmaa
yaH (f) puurvasya
tasmaadvaa etasmaad-viGYaana-mayaat
anyo.antara aatmaa.a.anandamayaH

Other than that Self consisting of the intellect,there is within it ( antara) another Self consisting of bliss ( aanandamayaH - reference to the fifth sheath of bliss).

tenaishha puurNaH
sa vaa eshha purushhavidha eva
tasya purushha-vidhataam
anvayaM purushha-vidhaH
tasya priyameva shiraH

This sheath is also in the form of a person and is filled ( puurNaH ) with That.

Love ( priyam) is his head ( shiraH).


modo dakshiNaH (f) pakshaH
pramoda uttaraH (f) pakshaH
aananda aatmaa
bramha puchchhaM pratishhThaa

Joy ( modo) is his right wing ( dakshinaH pakshaH).

Delight ( pramoda) is his left wing ( uttaraH pakshaH)

Bliss ( aananda) is his trunk ( aatmaa)

Brahman is established ( pratishhThaa) as his support and foundation ( puchchhaM).

tadapyeshha shloko bhavati

This is what is expressed in this verse (shloko)

asanneva sa bhavati
asad-bramheti veda chet
asti bramheti chedveda
santamenaM tato viduriti
tasyaishha eva shaariira aatmaa
yaH (f) puurvasya
athaato.anuprashnaaH

If ( chet) a person knows (veda) Brahman as being unreal ( asad-bramheti) , then he ( sa) becomes a non-entity ( asan/asat - untrue ).

If he understands that Brahman exists (asti),then ( tato-in consequence) the wise consider ( vidur) him right and good ( santam).

The Self ( aatmaa ) embodied in the previous ( puurvasya) sheath is the one who is embodied in this person( reference to the Bliss Sheath).

Now ( atha) contemplate on the following questions ( prashnaaH).

uta-avidvaan-amuM lokaM pretya
kashchana gachchhatii (3)
aaho vidvaan-amuM lokaM pretya
kashchit-samashnutaa (3) u

Does one who has not known Brahman (avidvaan) go ( gachchhatii) to the other ( amuM - yonder) world ( lokaM) after departure or death ( pretya) ?

Whether ( u) anyone ( kashchit) who knows Brahman ( vidvaan) attains ( samashnutaa) the other ( amuM - yonder) world ( lokaM) after departure or death ( pretya) ?

so.akaamayata
bahusyaaM prajaayeyeti
sa tapo.atapyata
sa tapas-taptvaa

He ( so/sa) , the Atman,willed (akaamayata) :


May I (syaaM) manifest ( prajayee - procreate) Myself as many ( bahu).

He contemplated ( tapyata) on Himself and having contemplated ( taptvaa),

ida(gm) sarvam-asR^ijata

He projected (asR^ijata) all ( sarvam) this ( ida(gm) )

yadidaM kiJNcha
tat-sR^ishhTvaa tadeva-anupraavishat
tad-anupravishya
sachcha tyachcha-abhavat

Whatever is here ( yadidaM),that ( tat) has been created ( sR^ishhTvaa).Verily (eva),that has been entered ( anupraavishat) into.

Having entered ( anupravishya),He became ( abhavat) both the Being (sach/sat) and the Beyond ( tyach/tyat).

cha-aniruktaM cha
nilayanaM cha-anilayanaM cha

He became the One with attributes ( nirukaM-defined ) and the One who is attributeless ( aniruktam - undefined) ; the ONe with an abode ( nilayanaM - founded) and the One without an abode ( anilayanaM - foundationless).

viGYaanam cha-aviGYaanam cha
satyam cha-anR^itaM cha

He became One who can be cognised through the intellect ( viGYaanaM) and the One who is subtle and beyond the intellect ( aviGYaanaM);One who is real ( satyaM - true ) and who is unreal ( anR^itaM).

satyam-abhavat
yadidam kincha
tat-satyamity-aachakshate
tadapyeshha shloko bhavati

Whatever is here ( yadidaM),He became ( abhavat) the entire Reality ( satyam).

Hence,they ( the seers) declare ( aachakshate) that all that ( tat) is Real.

That is what is expressed in this verse ( shloko).

asadvaa idamagra aasiit
tato vai sada-jaayata
tad-aatmaana(gge) svayam-akuruta

In the beginning ( agra/agre),there was indeed Non-being (asad/asat).

From that,Being ( sada/sat) was born ( jaayata)

That (tat) assumed ( akuruta) a Self ( aatmaa) of its own accord ( svayam).

tasmaat-tat-sukR^itam-uchyata iti
yadvai tat sukR^itam
raso vai saH
rasa(gge) hyevaayaM

Hence (tasmaat),that (tat) is declared ( uchyata) to be self-made( sukR^itam) or well made.Indeed ( vai),that is well-made.

He ( saH) is the essence ( raso) of existence.

labdhvaa.a.anandhii bhavati

When one attains ( labdhvaa) this essence,one becomes ( bhavati) blissful ( anandhii)

ko hyevaanyaat kaH (f) praaNyaat
yadeshha aakaasha aanando na syaat
eshha hyeva-aanandayaati
yadaa hyevaishha etasminn-adR^ishye.anaantmye-.anirukte-.anilayane-.abhayaM pratishhThaaM vindate

Who ( ko),indeed (hi),would breath ( anyaat) ?

Who ( kaH) would remain alive ( praaNyaat)?

If ( yad) this ( eshha) bliss (aanando) were not ( na syaat) in the Ether ( aakaasha ) ! 

Indeed it is He and He alone ( eva) that causes bliss ( aanandayaati)

One becomes fearless ( abhayaM) only  ( eva) when ( yadaa) he obtains ( vindate) a firm and peaceful resting place ( pratishhThaaM ) within the One who is unseen ( adR^ishye), formless ( anaatmye-self-less),attributeless ( anirukte-undefined) and abodeless ( anilayane)

atha so.abhayaM gato bhavati
yadaa hyevaishha etasminnudaram-antaraM kurute
atha tasya bhayaM bhavati
tattveva bhayaM vidushho.amanvaanasya
tadapyeshha shloko bhavati

Now ( atha),having become ( bhavati) fearless ( abhayaM),when ( yadaa) he makes ( kurute) even the smallest ( daram) difference ( antaraM-gap) between himself and the One he is established in,he experiences fear (bhayaM).

That,indeed ( tattveva),is the fear ( bhayaM) of a knower ( vidushho),who does not reflect or contemplate ( amanvaanasya).


This is what is expressed in this verse ( shloko)

bhiishha-.asmaad-vaataH (f) pavate
bhiishhodeti suuryaH
bhiishaa.asmaad-agnish-chendrash-cha

Out of fear (bhiishhaa) of Him,the wind ( vaataH) blows ( pavate),the Sun rises ( udeti) and both Fire ( agnish) and Indra ( endrash), continue their work ( dhaavati - run)

mR^ityur-dhaavati
paJNchama iti

Through fear of Him,Death ( mR^ityur) -the fifth ( paJNchama) one,continues its work ( dhaavati- run )

saishha.a.anandasya
miimaa(gm)saa bhavati

This ( saishhaa),then,is an evaluation ( miimaa(gm)) of Bliss ( anandasya)

yuvaa syaat-saadhu-yuvaa-.adhyaayakaH
aashishhTho dR^iDhishhTho balishhThaH

Let it be supposed that there is a youth ( yuvaa), a noble youth ( saadhu yuvaa) of good learning ( adhyaayakaH)

Let him be most swift and alert ( aashishhTho)

Let him be one who is determined ( dR^iDhishhTho) and well built and most vigorous ( balishhThaH)

tasyeyaM pR^ithivii sarvaa
vittasya puurNaa syaat

Let it be (syaat),that to such a youth belongs the entire ( puurNaa) earth ( pR^ithivii) ,laden with all ( sarvaa ) its wealth ( vittasya) 

sa eko maanushha aanandaH

Then,we have in Him,one (eko) measure of human bliss ( maanushha aanandaH)

te ye shataM manushha aanandaaH
sa eko manushhya-gandharvaaNaam-aanandaH
shrotriyasya cha-akaama-hatasya

One hundred ( shataM) such units of human bliss,make a single unit of bliss that the human genius ( manushhya-gandharvaaNaam) possess.

A wise person ( shrotriyasya) who has overcome his desires ( akaama-hatasya) also experiences the same bliss.

te ye shataM manushhya-gandharvaaNaam-aanandaaH
sa eko deva-gandharvaaNaam-aanandaH

One hundred ( shataM) such units of human-genii bliss make a single unit of bliss, which the Divine genii ( deva-gandharvaaNaaM) possess.

shrotriyasya cha-akaama-hatasya

A wise person,who has overcome his desires,also experiences the same bliss.

te ye shataM deva-ganddharvaaNaam-aanandaaH
sa ekaH ( f) pitR^iNaam
chiraloka-lokaanaam-aanandaH

One hundred ( shataM) such units of Divine genii bliss make a single unit of bliss of the ancestors ( pitR^iNaaM),who inhabit the long-enduring ( chiraloka) world.

shortriyasya cha-akaama-hatasya

A wise person,who has overcome his desires,also experiences the same bliss.

te ye shataM pitR^iNaaM chiraloka-lokaanaam-aanandaaH
sa eka aajaana-jaanaaM
devaanaam-aanandaH

One hundred ( shataM) such units of the ancestors ( pitR^iNaaM),make a single unit of bliss,of those who are born ( aajaana-jaanaaM) as devas ( devaanaam) in heaven.

shrotriyasya cha-akaama-hatasya

A wise person,who has overcome his desires,also experiences the same bliss.

te ye shataM-aajaana-jaanaaM devaanaam-aanandaaH
sa ekaH karmadevaanaaM devaanaam-aanandaH
ye karmaNaa devaanapiyanti

One hundred ( shataM) such units of those who are born as devas in heaven,is equal to a single unit of bliss of those,who become devas by their deeds ( karma-devaanaaM)

They have attained ( yanti) godhood ( devaan - became gods ) by their deeds ( karmaNaa).

shrotriyasya cha-akaama-hatasya

A wise person,who has overcome his desires,also experiences the same bliss.

One hundred ( shataM) such units of bliss,experienced by those who have become devas by their deeds,equals a single unit of bliss of the highest devas ( devaanaam)

shrotriyasya cha-akaama-hatasya

A wise person,who has overcome his desires,also experiences the same bliss.

te ye shataM devaanaam-aanandaH
sa eka indrasy-aanandaH

One hundred ( shataM) such units of bliss experienced by the highest devas,equals a single unit of bliss of Indra,the ruler of all beings

shrotriyasya cha-akaama-hatasya

A wise person,who has overcome his desires,also experiences the same bliss.

te ye sharaM-indrasy-aanandaaH
sa eko bR^ihaspater-aanandaH

One hundred ( shataM) such units of bliss,experienced by Indra,equals a single unit of bliss of the Divine Teacher - Brihaspati.

shrotriyasya cha-akaama-hatasya

A wise person,who has overcome his desires,also experiences the same bliss.

te ye shataM bR^ihaspater-aanandaaH
sa ekaH (f) prajapater-aanandaH

One hundred (shataM) such units of bliss as experenced by Brihaspati equals a single unit of bliss experienced by Prajapati.

shrotriyasya cha-akaama-hatasya

A wise person,who has overcome his desires,also experiences the same bliss.

te ye shataM prajaapateraanandaaH
sa eko bramhaNa aanandaH

One hundred such units of Prajapati's bliss make the bliss of Brahma ( bramhaNa).

shrotriyasya cha-akaama-hatasya

A wise person,who has overcome his desires,also experiences the same bliss.

sa yash-cha-ayaM purushhe
yash-cha-asaav-aaditye
sa ekaH
sa ya evaM-vit
asmaal-lokaat-pretya

The bliss that is within this ( ayaM ) man ( purushhe) is the same ( ekaH - one with) bliss that is within ( asaav/asau) Sun ( aaditye).

He (sa) is the One ( ekaH)

One who knows (vit) this,after entering the other ( asmaat) world where people go after death ( lokaat-pretya),

etam-anna-mayam-aatmaanam-upasankraamati
etaM praaNa-mayam-aatmaanam-upasankraamati

transcends ( upasankraamati) this body which is the food sheath ( anna-mayam) and this body which is the vital air-sheath ( praaNa-mayam).

etaM mano-mayam aatmaanam-upasankraamati
etaM viGYaana-mayam-aatmaanam-upasankraamati

He transcends this body which is the mind sheath ( mano-mayam) 

He transcends this body which is the intellect sheath ( viGYaanna-mayam)

etam-aananda-mayam-aatmaanam-upasankraamati

He transcends this body which is the bliss sheath ( aananda-mayam)

tadapyeshha shloko bhavati

This is what is expressed in this verse ( shloko )

yato vaacho nivartante
apraapya manasaa saha
aanandaM bramhaNO vidvaan
na bibheti kutash-cha-neti

God cannot be attained (apraapya) by the mind ( mana ) and words ( vaacho) turn away ( nivartante ) from Him.

One who knows ( vidvaan) the bliss ( aanandaM) of God ( bramhaNo),however,need never ( kutash-chaneti) have any fears ( bibheti).

eta(gm) ha vaa va na tapati
kimaha(gm) saadhu naakaravam
kimahaM paapam-akaravamiti
sa ya evaM vidvaanete aatmaana(gge) spR^iNute

He is not tormented ( na tapati) by the thought - ' Why have I not done ( na-akaravan) this right deed ( saadhu) ? '

He is not tormented ( na tapati) by the thought - 'Why have I done ( akaravam) this wrong deed ( paapam) ? '

he who knows ( vidvaan) this,transcends the oscillation between right and wrong ( ubhe-two)

ubhe hyevaishha ete aatmaana(gge) spR^iNute

He redeems ( spR^iNute) himself.

ya evaM veda
ityupanishhat

This is the injunction of the Upanishads.

OM saha naavavatu

May He ( sa-Almighty God ) protect ( avatu ) both of us ( nau-two ; teacher and the taught )

saha nau bhunaktu
saha viiryaM kara-vaavahai

May He nourish ( bhunaktu ) us both ( nau).
May we together ( saha ) acquire ( kara-vaavahai) the power ( viiryaM - heroism,prowess or lustre ) of right understanding.

tejasvi-naav-adhiitam-astu
maa vidvi-shhaavahai

May what we have studied ( adhiitam ) become ( astu ) illumined ( tejasvi ) in our minds and hearts.

May love and harmony be with us,without ( maa-no) any room for conflicts ( vidvi-shhaavahai )

Om shaantiH shaantiH shaantiH

Peace,Peace,Peace - Peace to body,mind and soul.

Commentary :

 

Man has 5 sheaths covering his individuality.These are : 

1.the food sheath - annamaya kosha
2.the vital air sheath - praaNamaya kosha
3. the mind sheath - manomaya kosha
4.the intellect sheath - viGYaanamaya kosha
5.the bliss sheath - aanandamaya kosha

The first four sheaths are born out of bliss sheath.The primary objective of this bliss sheath is will power ( icchaa/sankalpa).This will is merged with the Inner Self ( aatmaa) and is contained inside as aatmaa.

- Baba



In the Taittriya Upanishad,the intellect ( buddhi ) is compared to a bird.Earnest faith ( shraddha) is the head of the bird.The right wing of the bird is Cosmic Order ( R^itam).The left wing is Truth ( satyam).The main body of the bird is mahat tatva.The tail is Yoga.The buddhi,is thus,composed of these five constituents.Hence,Buddhi is an extraordinary power.It is only when all the five constituents are actively present,that the Buddhi acquires its full form.

-Baba

The bird of Buddhi ( in the Upanishad analogy) , In addition to Faith,has Truth and Ritam as the two wings.Although Ritam is equated with Truth,it has a wider connotation than Truth.It represents the triple purity - of thought,word and deed - that transcends time and space.



The bird's tail is Yoga.What is the purpose of this tail ?

It is through Yoga that balance is maintained between the wings of Truth and Ritam.Man has to maintain his balance in daily life.An aeroplane has a tail in addition to two wings.Likewise in man,Truth,Ritam and Yoga are needed to maintain balance in body and regulate the course of life both in the mundane and spiritual spheres.

The Buddhi can function properly only when it is governed by Truth,Ritam and Yoga.What is the Yoga that is envisaged here? It is not the physical exercises of various kinds.Yoga here means control of the senses.



Then,what is the mahat-tatva ?

It is the recognition by the Buddhi of the true nature of the Self.The man of intelligence is one who has realised his own true Self.

The Buddhi,thus is not to be regarded as an ordinary aspect of the mind.It could be  described as an image of the Inner Self,a reaction and an echo of the Inner Self.Only after understanding the true nature of the Buddhi,will the students be able to know whether they are guided by intelligence or by mental delusions.

- Baba



All living beings have the five basic elements,the five sheaths,the five vital airs and the five sense organs in common.

To nourish the five elements,the five sheaths have to be developed.The sheaths have to be sustained by the five vital airs.The five vital airs arise from the One that is their source.They originate by the Will of the Divine principle.

There is nothing in the Universe without this Divine principle.From the minutest particle,in its most subtle form to the vastest in its amplitude,the Divine pervades the Universe

- Baba



No one can make us happy if we choose to be unhappy.
No one can make us unhappy if we choose to be happy

- Baba



A wise person,who has overcome his desires,also experiences the same bliss as experienced by all the above.

In this Upanishad,the three words,Satyam,Gyaanam,Anantam are meaninfully affixed to Brahman,to explain its characteristics.

They are 3 distinct words,signifying qualities seeking to mark out the One from the rest,the One Brahman from others which do not have these traits.



That is to say,Brahman is not to be confused with anything that is not Satyam,GYaanam and Anantam.

Brahman is Truth ( Satyam) , that is to say,it has no modifications.Whichever form a thing is determined to have,if that form is unchanged,then it is referred to as satyam.If that form undergoes change,then it is a-satyam.Modification is the sign of untruth;absence of modification is the sign of Truth.

Brahman is Wisdom ( GYaanam).All objects are subject to the triple process of the intellect : the knower and knowledge.Hence,the intellect ( buddhi) is spoken of as a cave ( guhaa),where the threefold process resides.Brahman is Eternal ( anantam) , it is unaffected by time.All that is not Brahman - this world,is subject to change.

- Baba

Credits : Adapted from 'Vedic Chants The Journey Within by Ms Lalitha Vaithilingam,Ms Nirmala Sekhar and others'

Also Read : 

(1) Bhriguvalli - Lyrics and Meanings 

(2) Thirumular - the Tamizh Siddha who manipulted the Pancha Kosha to enter a dead body 

(3) Shiikshavalli - Lyrics with Meanings

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