Shikshavalli Taittiriya Upanishad Meanings

The Taittiriya Upanishad is part of Krshna Yajur Veda.It has three chapters : 

(1) Shiikshavalli
(2) Brahmaananda valli
(3) Bhrigu valli

Shiikshaaalli Recitation by my student Arthur

In the Shiikshaa Valli ,certain methods to overcome the obstacle placed in man's way and to acquire one-pointedness in mental exertions are detailed.

- Baba

The Shiiksha Valli exhorts you to :

- Swerve not from the duties of learning and teaching
- Swerve not from the true and the truth
- Swerve not from the true and Dharma
- Swerve not from welfare and wellbeing
- Swerve not from duties to God and ancestors
- Treat mother,father,guru and guest as God
- Resort to work that are free from fault,not others

- Baba

shiikshaavaallii

OM shan no mitraH shaM varuNaH
shan no bhavatvaryamaa
shan na indro bR^ihaspatiH
shan no vishhNur-urukramaH

May ( bhavat ) Mitra,the Sun deity,Varuna,the deity of cosmic order and waters ,Aryamaa, One of the Adityas who is the deity of customs and forefathers, Indra,the ruler of devas and the presiding deity of strength, Brihaspati,the preceptor of the Gods and the presiding deity of speech and intellect,V ishnu - the all pervasive Lord and Urukrama, the Cosmic Lord who represents the vastness of this creation grant us ( no) happiness and auspiciousness ( shaM / shan ).

namo bramhaNe
namaste vaayo

namaste to God ( bramhaNe)
namaste to Vaayu,the presiding deity of wind and the life-breath within us.

tvameva pratyaksham bramhaasi
tvameva pratyakshaM bramha vadishhyaami

You alone ( tvameva ) are (asi) the perceptible ( pratyakshaM ) manifestation of God - absolute consciousness ( bramha)

Therefore,I declare ( vadishhyaami) that You are verily the manifest God ( bramha)

R^itam vadishhyaami

I speak only the Right ( R^itam - truth in action), i.e.,My actions are based on my truthful words.

satyaM vadishhyaami

I speak ( vadishhyaami) true words ( satyaM)

tan-maam-avatu

May that protect ( avatu) me ( maam).

tad-vaktaaram-avatu

May that ( tad) protect the speaker ( vaktaaram)

avatu maan 
avatu vaktaaram

May that protect me.May that protect the speaker.This is repeated for emphasis.

OM shaantiH shaantiH shaantiH

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

shiikshaaM vyaakhyaasyaamaH
varNas-svaraH
maatraa balam
saama santaanaH

We shall explain ( vyaakhyaasyaamaH) the principles of correct chanting ( shiikshaaM).It deals with pronunciation ( varNa - syllables), intonation ( svaraH - sound or note) , duration ( maatraa) and emphasis ( balam) laid on syllables,linking of the varying intonations ( saama-uniformity) and continuity ( santaanaH) of the chant.

ityuktash-shiikshaadhyaayaH

Thus,has been explained ( ityukta) ,the chapter ( adhyaayaH) on phonetics ( shiikshaa)

saha nau yashaH
saha nau bramha-varchasam

May we ( nau - both) ,teacher and disciple,attain fame ( yashaH) together ( saha).

May glory and effulgence born of holy life and study ( brahma-varchasam) be assured to both of us together.

athaa-tas-sa(gm)hitaayaa
upanishhadaM vyaakhyaasyaamaH
paJNchasv-adhikaraNeshhu

Now (atha),we shall explain ( vyaakhyaasyaamaH) the principles of five ( paJNchas) perceptible objects ( adhikaraNeshhu) in conjunction ( sa(gm)hitaayaa) with the doctrine of Upanishad.

adhilokam-adhi-jyatishham-adhi-vidyam-adhi-prajam-adhyaatmam
taa mahaasa(gm)hitaa ityaachakshate

These are the teachings that relate to this universe ( lokam),light ( jyautishham),knowledge(vidyam),progeny ( prajam) and to the body ( adhyaatmam).

The observations of these five are together declared ( aachakshate) as the great combinations.

athaadhi-lokam
pR^ithivii puurva-ruupam
dyau ruttara-ruupam
aakaashas-sandhiH
vaayus-sandhaanam
ityadhi-lokam

Now ( atha), the teaching concering the world is this.

The earth ( pR^ithivii) is the prior form ( puurva ruupam) and the atmosphere ( dyau-heaven) is the later form.The ether ( aakaashas - one of the 5 elements ) is the meeting place or junction ( sandhiH)

Air ( vaayu ) is the means of joining or the link.Thus,should one contemplate on the world.

athaadhi-jyautishham
agniH (f) puurva-ruupam
aaditya uttara-ruupam
aapas-sandhiH
vaidyutas-sandhaanam
ityadhi-jyautishham
athaadhi-vidyam

Now,the teaching concering the light ( jyautishham) is presented.

The fire ( agni) is the prior form ( puurva ruupam) and the Sun ( aaditya) is the later form.

Water ( aapas) is the junction (sandhiH) and lightning ( vaidyutas) is the link.Thus,should one contemplate on the light.

Now the teaching concerning education ( vidyam) is presented.

aachaaryaH (f) puurva-ruupam
antevaasy-uttara-ruupam

The teacher ( aachaaryaH) is the prior form ( puurva ruupam) and the student ( antevaasi) is the later form.

vidyaa sandhiH
pravachana(gm) sandhaanam
ityadhi-vidyam

Education ( vidyaa) is the junction and instruction ( pravachana(gm)) is the link.

Thus,should one contemplate on education

athaadi-prajam
maataa puurva-ruupam
pitottara-ruupam
prajaa-sandhiH
prajanana(gm) sandhaanam
ityadhi-prajam

Now for the teaching concerning birth ( prajam).

The mother ( maataa) is the prior form ( puurva ruupam) and the father ( pito) is the later form.

Progeny ( prajam) is the junction and procreation ( prajanana(gm)) is the link

Thus,should one contemplate on progeny or birth.

atha-adhyaatmam
adharaahanuH (f) puurva-ruupam

Now for the teaching concerning the body ( adhyaatmam).The lower jaw ( adharaahanuH) is the prior form.

uttaraaahanur-uttara-ruupam
vaak sandhiH
jihvaa-sandhaanam

Speech ( vaak) is the meeting-place and the tongue ( jihvaa) is the link.

ityadhyaatmam

Thus should one contemplate on the individual self.

itiimaa-mahaasa(gm)-hitaaH

There are the great ( mahaa) combinations ( sa(gm)-hitaaH).

ya evametaa mahaasa(gm)-hitaa
vyaakhyaata veda
sandhiiyate prajayaa pashubhiH
bramhavarchasena-annaadyena survargyeNa lokena

Anyone who meditates on these great combinations,asthey are explain ( vyaakhyaataa) will attain ( sandhiiyate - be united with)

- progeny ( prajayaa)
-wealth ( pashubhiH- cattle).
- the splendour of holiness ( bramha-varchasena)
- food ( anna) and 
- heavenly world ( suvargyeNa lokena).

yashchhandasaam-R^ishhabho
vishva-ruupaH

The Divine OM is all pervasive ( vishvaruupaH) and is the essence of all the Vedas ( chhandas)

chhandobhyo .adhyamR^itaath-sambabhuuva
sa mendro medhayaa spR^iNotu

May God who has sprung ( sambabhuuva) into being from the immortal Vedas ( chhandobhyo.adhyamR^itaath). May Indra cheer and strengthen ( spR^iNotu) me with intelligence ( medhayaa)

amR^itasya deva-dhaaraNo bhuuyaasam

I pray ( bhuuyaasam) that I my be the possessor ( dhaaraNo) of immortality; i.e., May I be a fit recipient of knowledge of the Self that leads to immortality ( amR^itasya) .

shariiraM me vicharshhaNam
jihvaa me madhumattamaa
karNabhyaaM bhuuri-vishruvam

May my (me) body ( shariiraM) be vigorous ( vicharshhaNam) and fit to acquire that knowledge.

May my tongue ( jihvaa) be extremely sweet ( madhumattamaa).

May I listen ( vishruvam) abudantly ( bhuuri) with my ears ( karNaabhyaaM) so that I may learn well.

bramhaNaH kosho.asi medhayaa pihitaH
shrutaM me gopaaya

You are the sheath ( kosho) of God ( bramhaNaH) veiled by intelligence.Protect ( gopaaya) me and all that I have learnt ( shrutaM - heard ) from my preceptor.

aavahantii vitanvaanaa
kurvaaNaa chiiram-aatmanaH
vaasaa(gm)si mama gaavash-cha
annapaane cha sarvadaa
tato me shriyam-aavaha
lomashaaM pashubhissaha svaahaa

O God ! Having ( tato) endowed me with intelligence and fitness,bless me ( me),without delay ( achiiram),with clothes ( vaasaa(gm)si), cows ( gaava) and food and drink ( annapaane).May these be available for me ( aatmanaH) always ( sarvadaa).

May I be blessed with prosperity ( shriyam) that brings ( aavaha) with it increasing numbers ( vitanvaanaa) of cattle ( pashu) and woolly animals ( lomashaaM).

Let it be so ( svahaa).

( Note : svaahaa is a sacred call to the deities.It means - I offer wholeheartedly without any reservations.Another interpretation is ' So be it' )

aamaayantu bramhachaariNas

May the students ( bramhachaariNas) come ( yantu) towards me ( aamaa) from all sides.

svaahaa
vimaa.a.ayantu bramhachaariNas-svaahaa

So be it.

May the students come to me from different directions ( vimaa).So be it.

pramaa.a.ayantu bramhachaariNas-svaahaa
damaayantu bramhachaariNas-svaahaa

May the students come to me in large numbers ( pramaa).So be it.

May the students who have self-control ( damaa- control of senses) come to me.So be it.

shamaayantu bramhachaariNas-svaahaa

May those students who are calm ( shamaa - control of mind) come to me.

So be it.

yasho jane.asaani svaahaa

May I become well-renowned ( yasho) among people ( jane).So be it.

shreyaan vasyaso.asaani svaahaa

May I become ( asaani) praiseworthy ( shreyaan) among the wealthy.So be it.

taM tvaa bhaga pravishaani svaahaa

O Gracious Lord ( bhaga) ! May I enter ( pravishaani) into Thee ( tvaa).

sa maa bhaga pravisha svaahaa

May God ( sa - He ) enter ( pravisha) into me ( maa). So be  it.

tasmin sahasra-shaakhe
nibhagaa.ahaM tvayi mR^ije svaahaa

Let me ( ahaM ) cleanse myself in You ( tvayi) - who have innumerable ( sahasra-thousand) branches ( shaakhe).So be it.

yathaa.a.apaH ( f) pravataa.a.ayanti
yathaa maasaa aharjaram
evaM maaM bramhachaariNaH
dhaataraayantu sarvatas-svaahaa

As water ( yathaa.a.apaH) flows down a slope,as months ( maasaa) roll into a year ( aharjaram), similarly O Lord ! May the students ( bramhachaariNaH) come ( yantu) to me ( maaM) from all quarters ( sarvatas).

So be it ( svaahaa).

prativesho.a.asi pramaabhaahi

You are (asi) my refuge ( prativesho).

pramaapadyasva

May I be ( pramaapadyasva - possess) illumined ( prabhaahi)

bhuur-bhuvas-suvar-iti vaa
etaas-tisro vyaahR^itayaH

bhuuH,bhuvaH,suvaH - these three ( tisro) indeed,are the mystical words ( vyaahR^itayaH).

taasaamuhasmai taaM chaturthiim
maahaachamasyaH (f) pravedayate

The seer Mahachamasya knew a fourth ( chaturthiim) one through Divine intuition ( pravedayate).

maha iti
tad-bramha
sa aatmaa
a-Ngaanyaanyaa devataaH

He proclaimed that ( tad) fourth principle to be maha.maha is God ( bramha).It is the inner Self ( aatmaa). Other Devatas ( devataaH) are its limbs

bhuuriti vaa ayaM lokaH
bhuva ityantariksham
suva-rityasay lokaH

bhuuH stands for this ( ayaM) world ( lokaH).
bhuvaH stands for the intermediate space between heaven and the earth ( antariksham).
suvaH stands for the heavens ( asau lokaH).

maha ityaadityaH
aadityena vaava sarve-lokaa mahiiyante

maha is the Sun.Indeed,all the worlds ( sarve-lokaa) flourish ( mahiiyante) and attain greatness due to the Sun ( aadityena).

bhuuriti vaa agniH 
bhuva iti vaayuH
suvar-ityaadityaH
maha it chandramaaH
chandramasaa vaava sarvaaNi jyotii(gm)shhi

bhuuH is fire ( agniH).
bhuvaH is the air ( vaayuH).
suvaH is ( aadityaH)
maha is the moon ( chandramaaH)
Indeed ( vaava),all ( sarvaaNi) the lights ( jyotii(gm)shhi) shine,flourish and get magnified ( mahiiyante) due to the Moon ( chandramasaa)

bhuuriti vaa R^ichaH

bhuuH is the Rig-Veda ( R^ichaH).

bhuva iti saamaani
suvariti yajuu(gm)shhi

bhuvaH is the Sama-Veda ( saamaani).
suvaH is the Yajur Ved ( yajuu(gm)shhi).

maha iti bramha
bramhaNaa vaava sarve-vedaa mahiiyante

maha is God ( bramha).All the Vedas were nourished by God.

bhuuriti vai praaNaH
bhuva ityapaanaH
suvariti vyaanaH

bhuuH is the incoming breath ( praaNaH)
bhuvaH is the outgoing breath ( apaaNaH)
suvaH is the breath that circulates throughout the body ( vyaanaH)

maha ityannam
annena vaava sarve praaNaa mahiiyante

maha is the food ( annam) we take.Through this food,indeed,are all the vital forces nourished.

taa vaa etaash-chatasrash-chaturdhaa
chatasrash-chatasro vyaahR^itayaH

These ( etaash),then ( vaa),are the four ( chatasrash) declarations ( vyaahR^itayaH) that are divided into four groups ( chaturdhaa) each.Thus,we have sixteen( chatasrash-chatasro - four times four) declarations.

taa yo veda
sa veda bramha

He ( sa) who mediates ( veda- knows) on these,realises God ( bramha)

sarve.asmai-devaa balimaavahanti

All ( sarve) the devas ( devaa) pay homage ( balimaavahanti) to such a person.

sa ya eshho.antar-hR^idaya aakaashaH
tasminnayaM purushho manomayaH
amR^ito hiraNmayaH

Within the heart ( antar-hR^idaya) there is a luminous consciousness ( aakaashaH - ether) which is intelligent ( manomayaH),imperishable ( amR^ito) and effulgent ( hiraNmayaH)

antareNa taaluke
ya eshha-stana iva-avalambate
sendrayoniH

Amidst ( antareNa) the two arteries ( taaluke) of the palate,which hand down(avalambate) like the teat ( stana),lies the gate leading to God ( indrayoniH)

yatraasau keshaanto vivartate
vyapohya shiirshha-kapaale
bhuurityagnau pratitishhThati

That (asau) path reaches the crown of the head ( shiirshha-kapaale) where the root of the hairs part ( keshaanto vivartate). { Note : This is in reference to the seers whose Self exists the body from the crown of the head at the time of death}

The worshiper at the time of his final departure remembers the principle of bhuur in which fire ( agnau) is established ( pratitishhThati).

bhuva iti vaayau

He also remembers the principle of bhuva in which the wind ( vaayau ) is established.

suvar-ityaaditye
maha iti bramhaNi
aapnoti svaaraajyam
aapnoti mana-saspatim

The principle of suvaH is the Sun ( aaditye) and maha is God ( bramhaNi)

One who knows these principles,obtains ( aapnoti) complete control over himself ( svaaraajyam - sovereignty) and his mind ( mana-saspatim).

vaak-patish-chakshushh-patiH
shrotra-patir-viGYaana-patiH

Such a person becomes the ruler of speech ( vaak-pati),the ruler of eyes ( chakshushh-pati),the ruler of ears ( shrotra-patir) and the ruler of knowledge of understanding ( viGYaana-patiH)

etattato bhavati
aakaasha-shariiraM bramha
satyaatma praaNaaraamaM mana aanandam

Over and above all these,he attains ( bhavati - becomes ) God ( tat - That):

- Who is embodied in Ether ( aakaasha);
- Who is the embodiment of Truth ( satya) and 
- Whose essence is in the sheaths of life-force ( praaNa),mind ( mana) and bliss ( aanandam).

shaanti-samR^iddham-amR^itam
iti praachiina-yogyopaasva

God is tranquil ( shaanti),perfect ( samR^iddham) and immortal ( amR^itam)

O Praachiinayogya ! You worship ( upaasva) God in the manner described above.

pR^ithivy-antarikshaM
dyaur-disho.ava-antara-dishaaH
agnir-vaayur-aadityash-chandramaa nakshatraaNi
aapa oshhadhayo vanaspataya aakaasha aatmaa

One should meditate on the elements that constitute this Universe.

These elements include Earth ( pR^ithivii), Ether ( antarikshaM) , Heaven ( dyaur) external directions ( disho) , the internal directions ( antara-dishaaH),Fire ( agnir) , Air ( vaayur), Sun ( aaditya), Moon ( chandramaa),Stars ( nakshatraaNi),Water ( aapa), plants ( oshhadhayo),trees ( vanaspataya),Ether ( aakaasha) and one's own self ( aatmaa).

ityadhi-bhuutam
atha-adhyaatmam
praaNo vyaano.apaana udaanas-samaanaH

This was the contemplation on the elements ( bhuutam).Now ( atha) the contemplation on one's own self ( adhyaatmam) begins by focusing on the five vital airs ( praaNo vyaano.apaana udaanas samaanaH).

chakshush-shrotraM mano vaak tvak
charma-maa(gm)-sa(ggu) snaavaa.asthi majja

The contemplation continues by focusing on the eye ( chakshush),the ear ( shrotraM),the mind ( mano),speech ( vaak), the sense of touch (tvak), the skin ( charma),flesh( maa(gm)),muscles ( snaavaa),bones ( asthi) and marrow ( majjaa).

etad-adhividhaayaa R^ishhir-avochat
paa-NktaM vaa ida(gm) sarvam
paa-Nktenaiva paa-Nkta(ggu) spR^iNotiiti

Having understood this ( etad-adhividhaaya),the seer declares ( avochat) : ' This entire (ida(gm) sarvam) universe is made up of the five ( paa-NktaM) factors or elements which alone ( eva) fulfil ( spR^iNotiiti) the other set of the five elements.

{ Note : All extternal elements are present within the body as well.The external is but a reflection of what is within and vice-versa).

omiti bramha
omitiida(gm) sarvam
omityeta-danukR^iti

Thus,OM is God.
It is everything ( sarvam).

hasma vaa apyo-shraavayetyaa-shraavayanti
omiti saamaani gaayanti
o(gm) shomiti
shastraaNi sha(gm)shanti

The priests officiating at the sacrifice,instruct their assistants,that the devas know when an oblation is ready to be offered,when they ( the devas) hear ( shraavayanti) the OM.

Thus,the Sama Veda chants ( saamaani) are sung ( gaayanti) beginning with OM.

All invocations are made to Devas beginning with the OM.

omityadhvaryuH pratigaraM pratigR^iNaati
omiti bramhaa

The priest who institutes the sacrifice ( adhvaryuH) responds ( pratigR^iNaati) to the priests who chant the mantras with OM.

omiti bramhaa prasauti
omityagnihotram-anujaanaati
omiti braamhaNaH (f) pravakshyannaaha bramhopaapnavaaniiti
bramhaivopaapnoti

The chief priest ( bramhaa) starts ( prasauti) the sacrifice with the OM

The sacrificer authorises ( anujaanaati) the adhvaryuH to conduct the sacrifice on his behalf with the OM.

A learned person when about to recite the Vedas utters OM hoping to attain ( upaapnavaaniiti) God.Verily,he attains ( upaapnoti) God.

R^itam cha svaadhyaaya-pravachane cha
satyaM cha svaadhyaaya pravachane cha

Practice of Right ( R^itam) and Self-study (sva-adhyaaya) and teaching ( pravachane) are to be practised.

And ( cha) practice of Truth( satyaM) and Self-study and teaching are to be practised.

R^itam is Truth in action.Satyam is Truth in Being.

tapash-cha svaadhyaaya pravachane cha
damash-cha svaadhyaaya pravachane cha
shamash-cha svaadhyaaya-pravachane cha
agnayash-cha svaadhyaaya pravachane cha

Practice of austerity or penance ( tapash) and Self-study and teaching are to be practised.

And practice of control of the senses ( damash) and Self-study and teaching are to be practised.

Practice of the control of the mind through sense-withdrawal ( shamash) and Self study and teaching are to be practised.

Practice of sacrifical fires ( agnayasHh) and Self study and teaching are to be practised.

agnihotraM cha svaadhyaaya pravachane cha
atithayash-cha svaadhyaaya pravachane cha

Practice of sacrifice ( agnihotraM) and Self-study and teaching are to be practised.

And practice of hospitality for guests ( atithayash) and Self-study and teaching are to be practised.

maanushhaM cha svaadhyaaya pravachane cha
prajaa cha svaadhyaaya-pravachane cha

Practice of good conduct befitting a human ( maanushhaM) and Self-study and teaching are to be practised.

And begetting children ( prajaa) and Self-study and teaching are to be practised.

prajanash-cha svaadhyaaya pravachane cha

Procreation ( prajanash) and Self-study and teaching are to be practised.

prajaatish-cha svaadhyaaya-pravachane cha

And raising grandchildren ( prajaatish) ( or getting the children married) and Self-study are to be practised.

All of the above stipulations must be adhered to by the students,after completing their studies.

satyamiti satya-vachaa raathii taraH
tapa iti taponityaH (f) paurushishhThiH

The sage satyavachaa,of the line of raathitaraH,thinks that Truth ( satyam) is the One ( practice of Truth alone is enough).

The sage ( taponityaH) of the line of paurushishhtiH,thinks that austerity ( tapa) is the One ( practice of austerity alone is enough ).

svaadhyaaya pravachane eveti naako maudgalyaH
taddhi tapas-taddhi tapaH

The sage Naaka of the line of Mudgala,thinks that Self-study ( svaadhyaaya) and teaching ( pravachane) are the One ( practice of Self-study and teaching alone is enough).

That indeed is the austerity ( tapas); that indeed is the austerity.

ahaM vR^ikshasya rerivaa

I ( ahaM) am the stimulator ( rerivaa) of the tree ( vR^iksha) of the world.

kiirtiH (f) pR^ishhTham gireriva

My fame ( kiirtiH) is high like the top of a mountain ( gire).

uurdhva-pavitro vaajinivaa sva-mR^itam-asmi

I am elevated ( uurdhva) and holy ( pavitro)

My face is in the Sun ( vaajiniiva); i.e. I am (asmi) illumined or immortal ( svamR^itam) like the Sun.

draviNa(gm) savarchasam
sumedhaa amR^itokshitaH
iti trisha-Nkor-vedaanu-vachanam

I am the power ( draviNa(gm)).I am endowed ( savarchasam) with true understanding and intuition ( sumedhaa).

I am soaked in the sweet nectar of bliss and immortality ( amR^itokshitaH).This was the statement ( vachanam) of Trisanku after the attainment of wisdom ( vedaanu).

vedamanuuchy-aachaaryo.antevaasina-manushaasti
satyaM vada
dharmaM chara

Having taught the Vedas,the teacher ( aacharyo) instructs the pupil ( antevaasina);

Speak ( vada) the truth ( satyaM).Practise ( chara) dharma or righteousness.

svaadhyaayaan-maa pramadaH
aachaaryaaya priyaM dhanamaahR^itya prajaatantum maa vyavachchhetsiiH

Do not (maa) neglect ( pramadaH - be heedless) Self-Study ( svaadhyaaya)

Having offered ( aahR^itya) to the teacher ( aachaaryaaya) the desired gift ( priyaM dhanam), enter the householder's life and see that the line of progeny ( prajaa ) is not cut off.

satyaan-na pramaditavyam
dharmaan-na pramaditavyam

Do not ( na) swerve ( pramaditavyam - neglect ) from the truth ( satyaan).

Do not swerve from dharma ( dharmaan) or righteousness.

kushalaan-na pramaditavyam
bhuutyai-na pramaditavyam

Do not neglect personal welfare ( kushalaan).
Do not neglect prosperity ( bhuutyai).

svaadhyaaya-pravachanaabhyaaM
na-pramaditavyam

Do not neglect Self-study ( svaadhyaaya) and teaching ( pravachanaabhyaaM) of the Vedas.

deva-pitR^i-kaaryaabhyaaM na pramaditavyam
maatR^i-devo bhava
pitR^i-devo bhava
aachaarya-devo bhava
atithi-devo bhava

Do not neglect your duties ( kaaryaabhyaaM) to the Devas ( deva) and the ancestors ( pitR^i)

Treat your mother ( maatR^i) as God (devo).Treat your father ( pitR^i) as God.

Treat your teacher ( aachaarya ) as God.

Treat your guest ( atithi) as God.

yaany-anavadyaani karmaaNi
taani sevitavyaani
no itaraaNi

Whatever ( yaany) deeds ( karmaaNi) are faultless ( anavadyaani),these ( taani) are to be performed ( sevitavyaani);not others ( no itaraaNi).

yaany-asmaaka(gm) sucharitaani
taani tvayopaasyaani

Whatever ( yaany) good practices ( sucharitaani) there are among us ( asmaaka(gm)),here in the teacher's home,these should be performed ( tvayopaasyaani) by you.

no itaraaNi

Not Others ( no itaraaNi)

ye ke cha-asmach-chhreyaa(gm)so braamhaNaaH
teshhaaM tvayaa.a.asane na prashvasitavyam

Those men ( ye ke ) who are distinguished ( chhreyaa(gm)so/shreyaans) and of learning ( braamhanaaH - you should comfort them (teshhaaM) by giving them seatds ( .asane.)

Do not neglect ( na prashvasitavyam) this duty.

shraddhayaa deyam
ashraddhayaa.adeyam

Whatever is to be given ( deyam) should be given with sincerity and faith ( shraddha);the offering should not be made ( adeyam) without sincerity ( ashraddha).

shriyaa deyam
hriyaa deyam
bhiyaa deyam
saMvidaa deyam

The offering should be made ( deyam) according to one's means ( shriyaa).

The offering should be with modesty ( hriyaa),awe( bhiyaa) and sympathy ( saMvidaa).

atha yadi te karma-vichikitsaa vaa
vR^itta-vichikitsaa vaa syaat
ye tatra braamhaNaas-sammarshinaH

Now,if(atha yadi) there arises ( syaat) in your mind any doubt ( vichikitsaa) concerning any act ( karma) or ( vaa) conduct ( vR^itta);

then you should follow the example of learned people ( braamhaNaa) who are impartial ( sammar-shinaH),

yuktaa aayuktaaH
aluukshaa dharma-kaamaassyuH
yathaa te tatra varteran
tathaa tatra vartethaaH
atha-abhyaakhyaateshhu

experienced ( yuktaa),independent ( aayuktaaH),not harsh ( aluukshaa) and who are lovers of law ( dharma-kaamaassyuH).

You should conduct ( vartethaaH) yourself as ( yathaa & tathaa) such ( te - they) learned people would conduct ( varteran) themselves.

Now (atha), with regard to persons who have been falsely accused ( abhyaakhyaateshhu).

ye tatra braamhaNaas-sammarshinaH
yuktaa aayuktaaH
aluukshaa dharma-kaamaassyuH
yathaa te teshhu varteran
tathaa teshhu vartethaaH

You should follow the example of learned people  ( braamhaNaa) who are impartial ( sammrshinaH),experienced ( yuktaa) , independent ( aayuktaaH), not harsh ( aluukshaa) and who are lovers of law ( dharma-kaamaassyuH).

You should conduct ( vartethaaH ) yourself as ( yathaa & tathaa) such ( te - they) learned people would conduct ( varteran) themselves.

eshha aadeshaH 
eshha upadeshaH
eshhaa vedopanishhat

This is the command ( aadeshaH).This is the teaching ( upadeshaH).

This is the wisdom of the Vedas ( vedopanishhat).

etad-anushaasanam

This is the disciplines ( anushaasanam) that you should observe.

evam-upaasitavyam

Thus,one should worship ( upaasitavyam)

evam-uchaita-dupaasyam

Thus indeed,should one worship

OM shan no mitraH shaM varuNaH
shan no bhavatvaryamaa
shan na indro bR^ihaspatiH
shan no vishhNur-urukramaH

May ( bhavat ) Mitra,the Sun deity,Varuna,the deity of cosmic order and waters, Aryama, one of the Adityas who functions as the lord of customs and the lord of the forefathers, Indra, the ruler of devas and the presiding deity of strength,Brihaspati,the preceptor of the Gods and the presiding deity of speech and intellect,Vishnu - the all pervasive Lord and Urukrama,the Cosmic Lord who represents the vastness of this creation grant us ( no) happiness and auspiciousness ( shaM / shan ).

namo bramhaNe
namaste vaayo

Namaste to God ( bramhaNe)
Namaste to Vaayu,the presiding deity of wind and the life-breath within us.

tvameva pratyksham bramhaasi
tvaameva pratyaksham bramhaa-vaadishham

You alone ( tvameva) are ( asi) the perceptible ( pratyakshaM) manifestatiion of God ( bramhaa).Hence,I declared ( vaadishham) that You are verily the manifest God ( bramhaa).

R^itama-vaadishham
satyama-vaadishham

I spoke ( vaadishham) only the Right ( R^itama - Truth in action) , i.e.,My actions were based on my truthful words.

I spoke true words ( satyama).

tan-maam-aaviit
tad-vaktaaram
aaviin-maam
aaviid-vaktaaram

That (tad) has protected ( aaviit) the speaker ( vaktaaram).That has protected me and the speaker 

{ Note : The statements are repeated for emphasis and as acknowleddgement after actual expereince that indeed we have been protected } 

OM shaantiH shaantiH shaantiH

Peace,peace,peace - Peace to the body,mind soul.

Deeper Significance



- Contemplation on the entire universe and the cosmic world helps one to comprehend the immensity of the Universe.



-The ancient seers regarded light as a single entity with different forms - on the earth as fire,in the sky as lightning, and in the heaven as Sun.Light is universal and by dwelling on its universality,one can see the unity in diversity.



- The teacher opens the door,but the student must enter by himself.So both the teacher and the student are important in the process of learning and education.

As this address is the final convocation address to the students - the contemplation on learning is important.

Firstly,the time to contemplate allows one to accept with gratitude what has been so graciously given by the teacher over many years.

Secondly,many of the graduating students would themselves,in due course,start teaching other students.Hence,a reflection on the process of learning would help them to better impart learning to others.



- In the olden days, continuation of the family line was very important and considered a sacred responsibility for all house-holders.Hence,for students who were graduating and would soon take up the life of a house-holder,this was an important contemplation.

Swami has repeatedly said that the mother's role in the first 5 years of a child is very crucial.Hence,mother is the first form.As the child grows older,the father plays a bigger role in the life of the child.Hence,father is the next form.Swami says,Parents have the sole responsibility of moulding the character of the child.

prajaa refers to not just children but successors in family business,craft - any area of life.Procreation involves grooming the next generation.



- There are four stages of sound.3 of these stages are subtle and exist within the body.The final stage is when the vocal chords are activated and the sound is expressed aloud through the means of speech.

By contemplating on this final aspect of sound,the student is encouraged to go deeper and start exploring the inner layers of sound that have their origin with though.



- Svaadhyaaya or sva adhyaaya can be interpretted as :

1.self study - individual efforts to further one's knowledge or practice of the knowledge.

2.Self study - study of the Self - the One within.

- In those days,students lived with the teacher and were taught free of charge.At the time of graduation,each student,as per his ability,offered a gift to the teacher ( guru dakshinaa).

- If anyone utters any word,we say,that the word is coming from one's throat.This is not the truth.With one's throat,one can utter a sound,but one cannot utter a word.The word does not come from the throat.It starts from the base of the spine and goes up to the forehead.Then,it touches the Inner Self and gets its true and proper tone from the Inner Self.Finally,it comes out as sound.

 Baba



- The command of the Vedas is ' May the Mother be Your God ; may the Father be Your God'.But today,there is no sign of reverence for parents.

Parents suffer great hardships in order to put their children through school and college.But the children are ungrateful,they taunt and tease,they cause mental pain and physical hunger to their parents by ridiculing their habits and attitudes and dismissing their advice with neglect.

When the creators of your physical equipment are thus treated with sacrilege,how can one expect you to adore the Creator of the Universe,God,who provides for all ? Honour your parents,so that your children learn to honour you.

Baba

Shikshavalli - the first chapter of Taittiriya Upanishad by my Whatsapp Veda learner Ishani Paul


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

READ MORE : 

(1) Brahmananda valli lyrics with meanings

(2) Bhrigu valli lyrics with meanings