Indian Philosophy, Indian Poetry: 'THEME OF THAITTHIRIYA" WRITTEN BY MAHAMAHOPADHYAYA DR K.G.SUBRAYA SHARMA TRANSLATED BY DR RAVEENDRA HOSADURGA

Source book(in sanskrit)by sri shankaracharya

Name of this textbook :Theme of thaitthiriya:

Written in kannada by :mahamahopadhyaya,advaitha jnana sindhhu sri vidvan dr.K.G.SUBRAYA SHARMA MA.D.lit

Translated to English by DR.M.A.RAVEENDRA HOSADURGA

I am gratefteful to author and his family members.

Scholars are requested to correct.

Summarised selective translation.

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What is meant by thaitthiriya branch:

Krishna dviapayana classified mass of Vedas into four vedas rugveda,yajurveda,atharva veda,samaveda.he is famous as bhagavan vedavyasa. He taught rugveda to paila, yajurveda to vaishampayana, samaveda to jaimini ,and atharva veda to sumanthu.desciple of vaishampayana is yajnavalkya.

Regarding some matter there was difference of openion between guru and disciple. Mutual hatred started.guru asked to retun yajurveda which he had taught.yajnavalkya vomited yajurveda and gave to guru. What yajnavalkya vomited is yajurveda manthras. On seing this few rushies te all yajurveda manthras in form of thitthiri birds.latr he spread yajurveda manthras through his desciples.coming from vaishampayana to yajnavalkya,as yajnavalkya vomited those manthras were seen outside. Therefore this is called by name Krishna yajurvediya thaitthiriya branch.this upanishath is called ‘thaitthiriya upanishath.’

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1) Mangala shlokas:

To tthaitthiriyopanishath sri shankaracharya has written vast commentary(bhashya).these are three mangala shlokas:

1)by which brahma whole world is born,existing in which, at end hides in which paramathma ,,such chinmathra(conscious only) form paramathna namaskarams.

2)to all vedanthas following pada vakya pramana,that means following vyakarana mimamsa, and tharka(logic) previous to this only which mahathmas (great self,great soul) have written,such purva(previous) guru

I do namaskarams daily.

3)knowing theme of thaitthiriya upanishath’s properly by viveka(descrition power,ability to decide good and bad,right and wrong) myself by grace of elder (great) Sadguru along with description will write commentary.

Summary:sathya jnana anantha form brahma only is is cause of birth of this world.sthis matter(topic) only all all vedanthas inform. Previous scholars and acharyas also have written commentaries(bhashyas).my pranams to all those. To this thaitthiriya ipanishath’s manthras extensive bhashyas I am going to write..by bthis for mumukshus(liberation desirers) and jijnasus(desire for knowledge) will be more helpful.

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2)what is in three vallies?

There are three parts in thaitthiriya upanishath.they areshikshavalli,,brahmananda valli ,and bhriguvalli.

I have considered these three only for discussion.for time being mahanarayana or Ambhasi named fourth part I will not touch.

Shikshavalli:this has shiksha features.shikshavalli is also called sheekshavalli also.there are totally eleven anjvakas.this valli starts with shanthi manthra(peace manthras)later shikshadhyaya comes.later it has informed about five kinds of upasanas.they are adhiloka,Adhijyothisha,Adhividya,Adhipraja,,adhyathma. These are five samhithopasanas are told.

Vyahrithyupasane,paankthopasane,omkaropasane are told.Thrishanku’s rsha darshana(vision) has been told.At end with acharya’s anushasana(discipline) shikshavalli gets completed.

Brahmanandavalli begins with manthra ‘brahmavidapnothi param ‘.

Sathyam jnanam anantham brahma this manthra informs svarupa (form) of brahma.later informs annamaya,pranamaya,manomaya,vijnana maya

Anandamaya called panchakoshas.then informs about athma(self) form which is beyond panchakoshas(five koshas)..by brahma only this universe is born ,this brahma itself is anand svarupa(bliss form).this valli tells about brahma svarupa.

Bhriguvalli: tells about attributes of brahma.Also tells few upasanas (worships) of brahma.Informing about athma form which is beyond panchakoshas informing athmajnani will be satisfied with brahmananda(brahma bliss),he is abhaya form(fearlessness) sincerity ,this valli gets completed.

Like this in thaitthiriya upanishath karma(work action,deed),upasane(worship),athma knowledge(self knowledge)-all these are told.

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3)Esha,Kena,Kata,mundaka,prashna,mondukya, thaitthiriya ,Ithareya, chandogya ,brihadaranyaka are ten upanishaths.among them thaitthiriya upanishath is in seventh place.thaitthiriya Krishna yajurveda ‘s aranyaka’s seven,eight,nine,and tenth prapaathakas are this upanishath.In this upanishath shikshavalli,brahmananda valli,bhriguvalli and mahanarayanopanishath are four parts. Among these Sri Shankara has written commentary(bhavya) for three vallies.

While telling svasthivachana this thaitthiriya upanishath manthras vaidikas tell.In time of blessings ,In chariot festivals,,while welcoming yathies,,at the time of worship,in veda recitals few vaidikas joining do parayanas. In their own houses,in temples, In group mangala karyas(works,programs) manthras of thaitthiriya upanishaths are done parayanas loudly.this good tradition is there even today.to listen these manthras is a joy!

Apart from other yajurvedies these are also told by rugvadies and samavedies.

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4) ‘sham no mithraha’ (peace manthra):

Summary:let abhimani(diety in charge..) god to day produce mangala(good).night abhimami(. Diety in charge ) god varuna let do good to us.Abhimani god of eyes do good to us.let abhimani of strength indra and Abhimani of speech brihaspathi do good to us.vishnu who has visthirna krama(..............?. ) let do mangala(good) to us.namaskarams to brahma; our namaskaras to you hey vayu(air),you only are direct brahma.(prathyaksha brahma) I tell.because you only are prathyaksha(direct) brahma.I tell rutha(truth).will tell truth. Let that brahma protect me.let parabrahma protect guru om shanthihi shanthihi,shanthihi|.

In this manthra mithra,varuna,aaryamaa,Indra,brihspathi,Vishnu –let these gods do good(mangala) to us.prayer is done here.let Hiranyagarbha and air do good to us is also prayed.iranyagarbha means brahma form only is it not?let let paramathma(universal self,god) protect me and guru.by reciting this peace manthra daily there is no doubt that good will happen to world.

Usually at the beginning and end of bhaashya lessons such peace manthras are recited(studied).by this all obstacles will be removed.to mind peace,satisfaction,peace of mind is also got.

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Abhimani devathe= diety in charge

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5) let mithra(SUN) produce mangala (good):

Summary:cause of whole world is god only.but names and forms are different.by those names(nama) forms(rupa) actions(kriyas) we worship different gods.here peace manthra is’ sham no mithraha sham varunaha/ it is told.’ Mithraha sham karothu’ is anvyya. Let mithra god give ‘sham’ meas bliss(ananda,joy).let him produce peace.

To us who are humans sorrow,disease, troubles are always present.how ever much tried it is not possible for us to solve sorrows by mere human trials.because a man is ordinary creature(janthu).they are not omnipresent(arv vyaptha), omni potent god.but gods are omnipotent(sarva shaktha) and omniscient(sarvajna).by praying them to us blessings of those gods re produced. Happy gods give desired fruits to us who sre human

Here at present we pray mithra god.mithra means Sun..he gives jiva,prana,and light to whole world. From sun onlyto moving and non moving world energy is got.by sun only day nd nights are produced to us.mithra is divine (god) athma of day and prana vritthi abhimani(................?). let him b joy giver to us.’Arogyam bhaskarath iccheth’ like this let sun give health and longevity

Luck and joy and peace .likthis it is prayed in peace manthra.ti this mithra only hiranyagarbha,virat purusha,prana,vayu(air) are also names.sun only is athma(self) of moving and non moving world.this shruthi announces.by sun’namaskara we will get all good lucks produced no doubt.

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6)summary meaning of this shanthi(peace) manthra:

After mithra(sun) regarding Varuna sham varunaha is tols.Varuna is water Abhimani god, chief of apaana vritthi and Abhimana god of nightalso.at night time let varuna bless us not any accident to happen.let there not be water draughtiness ,not over and under rains happen and protect us.at night time let good sleep come we pray varuna in this manthra.by grace of sun(mithra) and varuna let good happen at day and night time it is prayed.

Tham noo bhavathvaryama; let aryama do good to us.chakshushi Adithye ca abhimani ayama this is shankaa’s bhashya(commentary).Abhimani devathe of eye eye and adithya(sun) system is aryama.let aryama god give health to eyes.let sun bless all treasures let aryama god bless us.If there is blessings of aryama there will be no eye diseases at all.

Sham na Indro brihaspathaha: let Indra and brihaspathi di good to us. Balabhimani devathathma brihaspathihi. Is sri shankara’s commentary(bhashya). Devendra is abhimani devathe of strength, power, and Ilities.if he is satisfied(pleasant) gives boldness power enthusiasm and abilities.

Let brihaspathi grace happiness and joy to us. Brihaspathi is Abhimani devathe Speech sense.by grace of Brihaspathi skill of intellect and abilities develop. All occupying maha Vishnu let produce strength to feet.there should blessings of Vishnu to all is it not?

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7) what is use of shanthi(peace) manthras:

we who are humans pray gods who are all efficient through shanthi manthras.gods satisfied by these prayers give peace joy to us.that means they give longevity health and wealth. But whst is use by these?only this much?or is there any higher use ?yes there is higher use. What is it is attainment of Brahmavidya.by that attainment of parama purusharthas.

Purusharthas means ‘object of human persuit’.they are four kinds.dharma(righteousness),artha(wealth),kama(desire), moksha (liberation).

Main goal of human birth is attainment of paramapurushartha(supreme purushartha).that meansto attain liberation. That important goal of human birth.right ,how bto get liberation?that is by brahma vidya.how to get brahma vidya(education) easily?by vedantha meaning enquiry.(vedantha artha vichara).when meaning of vedantha sentences are understood by experience ,brahma vidya is produced.avidya is removed9eradicated). Apart from brahmajnana by no other means liberation attainment.

Right ,for attainment of brahmajnana, vedantha meaning enquiry is means.how to get it?that is by listening of upadeshas(advices) from sadguru.by doing service brahma sincere(brahmanista) sadguryu’s service from them vedantha meanings are to be understood properly.then that guru must teach vedantha meanings properly.Guru should teach vedantha meanings with love.we should listen it sincerity.to happen like this between us there should be mutual love and faith .longevity and health should be there.those efficient gods if they grace us ,if pleased ,,by that to us brahma vidya listening will occur without any obstruction. There by athmajnana(brahmajnana,self knowledge,selr realisation) is produced happily.

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8) Avathu vaktharam:

Sham no mithra sham varunaha in this shanthi(peace) manthra mithra(sun),varuna,aryama,Indra,,brihaspathi,Indra,Vishnu –all these gods let them produce joy(bliss) to us.-it is prayed like this.at end thanmamavathu|thadvaktharamavathu | avathu mam|avathu vaktharam.let that brahma protect me.let it protect guru.let it protect us,let it protect tree-it is told.’me’ means myself who is student of brahmajnana.’vaklthravannu’ means brahmavidya teacher sadguru.

What is known by this is collecting(earning) brahma vidya mumukshu achiever recites these peac manthras with interest(sincirity) .because it is to be got by disciple and not for sadguru who is teacher. Sadguru is already blessed.(krithartha means what is to be done is done,krithakrithyathe).

Sonly krithartha can become guru and not akrithartha(nonblessed).krithartho hi acharya nama bhavathi..this lion roar of sri shankara.

Wealth neede by student is education.vidyeya arthi is vidyarthi.here vidya means brahmavidya only.what is told in upanishath is brahma vidya ant other worldly(mundane) vidy.If upanishath texts are self studied by oneself ,brahma vidya is not got by that much only.for that sadguru hould be depended upon.when sadguru graces and traches then only it becomes brahmavidya.ttherefore health of sadguru should also be good.i it not?.more thn health of student health of techer(sasguru) should be well.for this only disciple prays ‘avathu vktharam’in god.this is grandeur of hindu culture.na guroradhikam kinchith.let our sadguru be healthy and advice brahmavidya. Let there be grace of guru always.

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9) om shanthihi shanthihi shanthihi |

In Vedas and vedanthas there are many shanthi(peace) manthras.at the end of these shanthi manthras om shanthihi shanthihi,shanthihi. These sentences come.for this only they are called peace manthras.here shanthihi,shanthihi,shanthihi is told three times.before this om is told.

To omkara there are many meanings in vedantha. Om means mangm(good doing),shubham, svasthi, bliss (nanda ),peace,paramathma(god, supreme self),

Satisfaction,total(paripurna), dharma,sath,svagatham,’let it happen so’ ,fety(kushala),health-excetra many meanings. Om means mangla(good) form para mathma’s remembrance.(memory).

Shanthihi shanthihi shanthihi is told three times.these are manthras recited for thapathrsyas(three pains).they are Adhyathmika,adhibhouthika, and Adhidaivika .thses three kinds of pains are called ‘thapathrayas’.diseases in body,,sorrows of mind,nervoius weakness, mental retardation-these are all adhyathmic pains(thapas). Rain,thunder, thunderbolt, exceaa pain,,earth quake –these are adhibhouthikas.stars planets, eclipses. Sankrama ,full moon day(amavasye) excetra coming pains are adhidaivika.by these thapathrayas .by these thapathrayas (three pains) there may be obstacle to brahma attainment and brahmavidya.to ovetr come these three difficulties om shthihi shanthihi,shanthihi is told three times.

Paramthma do good to us.make us to get athmajnana, by that liberation.bless us.

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10)shikshavalli:

First valli of thaitthiriya upanishath is called shikshavalli. Becauue in this first valli,matters of shikshadhyaya are informed.shikshathe anayaa ithi shiksha

Varnaduccharana lakshanam. This is commentary(bhashya) of sri shankara.varna(letter),akshara,word, note(svara)position(sthaan), saama,santhanas teaching scripture is called shiksha.shiksha informs about each letter of manthras and words how to spell in a proper method.

Those daily recite Vedas ho to read mnthras ?this method should be necessarily be informed.is it not?later study(contemplation) of meaning of those manthras. This only is told here varnaha,svaraha,mathra balam

Saama santhanaha|it is told.veda manthras should be spelled properly we should not spell as we like.hrisva, dheergha,plutha named mmathra kaalas

Ka,kha,ga,gha, excetra varnas(letters) udaattha,anudaattha,dheergha svaritha

Called svaras,saamavritthi, -all there are essentially needed for spelling(reciting).because if veda manthras are not spelled with shiksha method.there will be anarthas(wrong meanings),bad happenings).

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11)SAMHITHOPASANAM:

In this shikshavalli samhithopasanas are told.samhitha+ upaasanam =samhithopasanam.upasana of nhitha are called samhithopasanas. Samhitha means manthras which are united together.for those who have practiced studies(adhyayana) only can’t understand meaning suddenly.for them at first samhithopasanas are told here.now here separating samastha padas(whole words) sererating them first words divion should be done.Among those two words one is end of early word. Another one is beginning of later word(utthara pada). Like this should be seperatedfor example ‘eshee thvorjee thvaa’ .like this thaitthiriya Krishna yajurveda begins. Now we shll enquire hereeshee thvaa uurjee thvaa ‘.separating words like this here upasana hould be done.

Here in word eshee no union(sandhi) has happened.thvaa+uurjee while telling there are two words.while telling thvaa aakaara , and while telling urjee

Uu kaar comes. Aakaara as earth,uukaara as dyuloka aakaara uukaara‘s union (sandhi) as ky,omkaara as air upasana should be done. This upasana of adhilok.like this only adhijyouthisha ,adhividya, adhipraja,adhyathma totally five samhithopasanas re told. By thi upasaka will develop(samvriddhi) here

Latter will get heavenly world only this manthra tells. Therefore vedadhyaayies(veda students) achievers first of all should this samhithopasana. there by they will get heaven.

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13) meaning of medha manthra:

In previous page for medha chanting medha manthra was told.It should be chanted daily for 108 times with sincerity and devotion ,for such people intellectual power(medha power) and grasping power increases. No doubt in this.now meaning of medha manthra we shall see.

Bhagavantha(bhagavan,god)namaskarams to you.hey,omkara namaskarams to you. Omkara is summary of vyahrithies bhuhu,bhuvaha,suvaha. Omkara is theme of all Vedas.summary of all knowledge treasures is omkara.In omkara world is hidden. Bu omkara upasana all treasures are got.vedas are speeches of god..vedas are apourusheya(not done by purushas). Vedas are amritha form.from these Vedas omkara is rising above shining as summary. Omkara form god is independent and capable.let such god increase(enhance0 us by medha power,strengthen. Let god give us intellectual power,and intellectual ability and make us to grow.

Hey,bhagavanlet us have more knowledge,let us get athmajnana(self knowledge) treasure which is means of liberation.let our body sebses,prana, mind,intellects be firm(dhrida). Let our body be diseaseless,let thenm be sathvika,sense also be active.let my tongue speak always to all dearer sweet words,,from eyes let mangakara(good doing) substances be seen.,from ears let us hear good newses and vedantha topics.our consciousness is filled with loukika(mundane,this wporldly) smells(desires,memories). Rleasing us from loukika smells grace adhyathmic(spiritual) thoughts only..what good matters we have heard from sadgurus reside in us firmly.

Shrutham may gopaaya: this itself is medhasuktha’s seed manthra(manthra means holly syllables)

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14) sacrifice manthras to srikama(homa manthras to wealth desirer):

First of all to man viveka,later wealth is needed.for a vivekaless person leads to wrong path.

Amedhaso hi shrihi anarthayaiva-this is shankara bhaashya(commentary).

Now we shall homa manthras to srikama(wealth desirer):

Telling this manthra sacrifice should be done..or mere manthra psarayana(daily recital of holy books or sthothras) can also be done.summary of this manthra :

Reciting this manthra sacrifice should be done.

Hy bhgavan,grace wealth(treasure) to us.to us grace longevity health, wealth excetra happiness peace money,grains in plenty. Bless that we are always happy with wealth.the wealth which we have got make them to reside permanently with us only.make those treasures not to go away from us’.

To us grace clothes,cow calf,house,residences,wife sons and treasures excetras. Food(rice),clothes,water,houses,residences grace us.treasure means not merely money.,what more is food clothes water also.hey god,give us treasure well ,and also grace give courteseous mind to distribute it.like this we pray god in these manthras.

As there is svaahaa every where it is meant that sacrifice should be done with these manthras.one who has no strength to do homa(sacrifice) should at least tell these manthras daily(parayana). By that also one will get wealth(treasure)

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15)vyahrithies are famous in Vedas.bhuuhu,bhuvaha,suvaha.these three are together called vyaahrithies.paramathma is in form of vyaahrithi form also .here vyaahrithi form paramathma’s(gods) upasanas (worships) are also told.

Let us see one or two manthras:

Bhuuhu.bhuvaha,suvaha –these are three vyaahrithies.ong with these three mahachamasya tells one more vyaahrithi.that mahaha called vyhrithi is itslf brahma.he tht itself isathma.remaing gods are part(anga) of mahaha vyaahrithi. muni who found this is mahachamasya. earth (world), bhuvarloka, suvarloka occupying are three vyaahrithis are called bhuuhu,bhuvha,suvaha.occurying them, another great vyaahrithies is mahaha.

As name only tells this mahaha called vyahrithi mahachamasya muni has found by penance.to one who does upasana(worship) as brahma or athma all gods will grace. This is told in above manthra. This upasaka also becomes omnipotent. By vyahrith upasana and and mahaha upasana worshipper becomes strong. To them all will bwcome dasas9servents)..this is summary of above manthras.

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16)upasana of three pankthas:

This whole world has spread as five five.panktham vaa Idam sarvam tells manthra.this is called adhibhutha panktha and adhyathma panktha also.

It has been divided into two.

Summary:prithvi (earth),anthariksha(skaY, dyuloka (heaven), directions

And avanthra direvcctions, fire, air,adithya,moon,stars,appu(water) oushadhies(medicines), vanaspathies,sky,athma.these three are adhibhutha panktha.next adhyathma pankthas are prana,apana,vyana, udana,samana.eye ,ear, mind,speech, thvak,skin, flesh,nerve, bone, fat, these are adhyathma panktha.enquiring this rushi told ‘these are all panktha’only.by panktha only man strengthens panktha.

Bhuthas(panchabuthas and animals),worlds, as fivr five ,gods also as five five have spread.to this adhibhutha panktha thraya name is given. Next air panktha,sense panktha and dhathu panktha. Like this they will be ass five five.

Like this adhyathma,adhubhutha,and Adhidaiva form all this world is spread as panktha as five five.apart from panktha there is no world at all muni has told.If upasana is done like this he will become prajarathi only.he will have prajapathya fruit.upasakas(worshippers) also become all efficient like prajapathi only.

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17)omkaropasane(upasana of omkara):

Upasana of omkara has been told in detail in vedopanishaths.omkara is told as

Vaachaka to paramathma and also as symbol(prathika).

For karma development,as karma samucchaya also omkara is told in scriptures.omkara means paada and maathraless thuriya athma it is told.

I upanishaths place of omkara is very high.without omkara no vedantha messages.In such a way matter of omkara is interwoven in vedantha.

In thaitthiriya upanishath also omkara topic has come.onkara upasana can be done as parabrahma and aparabrahma.to upasanas suitable fruits will be got.though omkara is mere word,if omkara upasana is done with parabrhma or aparabrahma ,it is helpful to to get parabrahma and also aparabrahma.because that omkara is dependence(alambana) to parabrahma and aparabrahma. As statue is dependence to Vishnu –Sri shankara has written.

Omithi brahma|omithidigam sarvam| braihmaivapnothi. Total part of this manthra is not given here.if anybody wants they can see complete complete manthra and by heart.omithigagam sarvam|all this is omkara only.the letter om has occupied whole world(universe).in yajna and yagas also there is entry of omkara. Without omkara there is nothing.s one who knows like this and does upasana he will get all treasures.

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18)few means(practices):

To attain parama purushartha(supreme object of human pursuit):

Here complete manthras are not given.those who are interested may see original book and study purna manthras.In above manthra few means are informed.achievers should do this:

Sathyam*truth): false should never be told.

Penance(thapassu):control of senses and body punishment form.

Dama(mastery of sense organs):control of external senses.

Shama(mastery of mind):to keep mind pure.

Agnayaha: gasarhapathya,ahavaniya,,dakshinagni, an house holder should maintain.(aadhaana).

Agnihothra: to do agnihothra anustana without missing.

Hospitality:good treatment to guests

Maanusham: to do loukika(mundane,this worldly) transactions.

Praja:to have good sons (children) lawfully.

Prajana: to move with wife at suitable time.

Prajaathihi:to possess grand son.

All these should be performed.bur among these means truth and penance-both are very important.both svadhyaaya(self study) and pravachana (lecturing) are real penances only.

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19) svaadhyaaya(self study) and pravachana(lecture):

Svaadhyaaya pravachanecha like this is told with each means.like this telling rutha,truth,penance,dama, shama excetra means at end svaadhyaaya pravachanecha-is told.by this importance of both is known.they should be done without missing.svaadhyaaya adhyayanam|pravachanam Adhyapanam|brahma yajno vaa-this is bhaashya of sri Shankara.svaadhyaaya means self study.pravachana means to teach Vedas to desciples.anustana(daily anustana) should be done.if study is done there will meaning knowledge.If meaning is understood only supreme shreyas(development).pravchana heps in remembering what is read , and dharma pravritthi (religious attitude) development.

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20)aham vrikshasya reriva:

In this manthra ‘aham vrikshasya reriva’ shruthi tells experience of Thrishanky maharshi.

Summary :myself in antharyami(indweller) form induct ctor.my fama has arisen up to hill above.I am upward holy(urdhva pavithra).that means i am vedantha prathipaadya para brahma only.I am greatly bright like sun. I am lightful thmajnana spiritual soli form parabrahma also.i have also got medha power which omniscient.to this family tree I am production,maintainance, and destruction also.therefore only I am amritha avyaya(irreducible).like this thrishanku had known himself.

This manthra has come in thaitthiriya upanishath.this is called thrishanku arsha darshana(vision).thrishanku was brahmajnani and brahmanista(sincerity to brahma).by chanting this purna(complete) manthra daily to us also sarvathma feel is produced.no doubt in this.

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21)let students(desciples) come to us:

In ancient vedic times vedic studies,vedadhyaapa (veda teaching) were going more.In houses of maharshies gurukulas were running.let brahmacharies(celebants) come to us.let them come with shraddha –like this maharshies were praying veda purusha.

Let celebants (brahmacharies) bcome to us.summary is like this:

Let brahmacharies come to me.-telling like this should do homa(sacrifice).herealong with there is svaahaakaara, these manthras are for homa(sacrifice) only.this is prayer done through yajneshwara.

Let students come to me by various sides. Let them come with viveka.by love let them come with trial. Let them come as dama treasured,let brahmacharies with sense control come.let them come to me with shama treasured.as all waters flow towards sea only all brahmachries(celibants) and students come to me. By these manthras if good house holders perform sacrifice(homa)Towards such guru brahmachari desciples flow and come with shraddha(interest and sincerity).

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22)guru’s anushasana(discipline,rules) to desciples:

When disciple after completion of education returns to his house to that disciple guru tells some anushasanas(desciplines,rules) favourable advice .

This is tradition of gurukula.even today also in dikshantha samaroha functions (convocations), senior professors,chancellers advice these anushasana manthras to students.this is last item in shikshavalli. It is like this:

Here shikshavalli completes.

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23) ‘Anushasana manthra’s summary meaning:

After acharya teaches Vedas to disciple will do anushasana manthra’s summary like this:

Hey disciple,you should tell truth.dharma only should be done. Giving dear money to Acharya don’t stop praja santhathi.don’t be intoxicated by truth,don’t be intoxicated by dharma,,don’t be intoxicated by safety, don’t be intoxicated by bhuthi(experience.......?),don’t be intoxicated by svadhyaya(self study)and lectures(pravachanas). Don’t be intoxicated by god and fathers works.

Think mother as god,know god as father,know and worship acharya(teacher) as direct god(sakshaath god).treat guests and uninvited guests(abhyaagathas)

Do anustana of non blamables works.leave blamable works.to brahmanas and scholars who are better than you give seat with devotion. Respect them with honour.

When you donate do it with shraddha(sincerity). Don’t donate with negligence.donate according your wealth,donate with politeness,donate with fear and devotion,when there is doubt in karma mattersor behaviour matters follow path of samyak darshies(right visionaries).because they are proper and love and hatredless.they are soft natured and religious prideful.they are appropriate Brahmins also.

With respect to world mlamers also you follow Brahmins who are samyak visioners.follow sathvika and good behaved people.this itself is order to you,this itself is advice,,this iyself is message of Vedas.this is rules(laws) to you.you should behave like this only.

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24) brahmanandavalli:

In thaitthiriya upanishath there are three vallies. Now fitrst valli is completed.now brahmananda valli.

As indicated by name In brahmanandavalli brahma svarupa(brahma form) and hgreatness of brahmananda is told.brahmavidaapnothi param(brahmavida apnothi param).like this brajmanandavalli begins. This manthra informs meaning of whole valli.Brahmavith=one who knows brahma,param= liberation apnothi=will attain(get).one who knows brahma will attain (get) brahma only.-like this manthra informs.to inform it’s meaning only whole anandavalli is written.

Brahmavith apnothi param:meaning of these four words are important here.brahma means sathya jnana ananthamvith means ‘yo veda nihitham guhaayaam parame vyoman ,param apnothisoshnuthe sarvan kamaan,saha brahmana vipaschitha’.parabrahma is sathya(truth) jnana(consciousness,knowledge) infinet form.this parabrahma is within us only..one who knows this becoming parabrahma only will posses all desires(kaamas)..telling like this anandavalli begins.annamaya,pranamaya,manomaya,vijnanamaya,anandamaya like this advicing five athmas ,later informing these athmas as koshas,athma beyond panchakosha is taught here.this athma itself is paramartha(spiritual,transcendental) athma ,one who knows this itself as himself gets brahmananda(bliss).anandam brahmano vidvan na bibhethi kuthaschanethi-to one who knows brahma no fear from anybody anywhere.telling like this this Anandavalli completes.when non dual paramathma(universal self )is known from where fear will come.

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25) saha naavavathu:

At beginning of brahmananda valli this shanthi(peace) manthra is told.

Complete part of this manthra is like this.

Om ||sahanaavavathusaha nou bhunakthu saha veeryam karavaaha hai,thejaswinavadhithamasthu maa vidvishaava hai|om shanthihi shanthihi,shanthihi.

Summary:let god protect both of us along with.together only let him eat along with make us to experience liberation bliss.let him protect both together.let him produce ability(veerya) to know brahmavidya.study of both of us who are bright become fit for understanding meaning(svadhitha).while reciting brahmavidya either to sadguru or while listening to brahmavidya to disciple let not mutual hatred be produced.om shanthihi shanthihi shanthihi.what a beautiful meaning of this manthra is!let this shanavavathu be recited by students in all schools and colleges daily .ma vidvishaavahai-let there be mutual love between oin between teachers and desciples.this peace manthra is announcing.this peace manthra is told by student.remember it.

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26) sathyam jnanam ananthan brahma:In vedantha area this is a well aquainted and famous manthra.usually all vedanthies tell this manthra everywhere again and again.source of this manthra is thaitthiriya upanishath.brahma which is truth jnanam (knowledge,cpnscioiusness) anantham(infinet) brahma is..this is simple meaning of this manthra. How is parabrahma mreans it is truth jnana anantha.it is to be told.

Summary meaning of this manthra:sathyam brahma,jnanam brahma,anantham brahma, sathyam jnanam brahma,jnanamanantham brahma, sathyajnanamanantham brahma matching like this truth form is brahma.brahma is cause only not work(kaarya).In world cause is truth,work is mithya(false,myth).this is a famous statement.as brahma is cause of world(universe) brahma is truth.

Next,if cause means material cause(upaadaana kaarana) the defect that brahma is achethana .this defect comes.therefore it is told jnanam brahma.though brahma is not achethana(inert,non spiritual) cause.

What it means is jnapthi(knowledge,consciousness) form cause.

Jnana means kevala(only) spirit form(chaithanya).anantha means infinet.

In this upanishath three visheshanas (adjectives) truth knowledge and infinet are told.this brahma itself is paramartha svarupa (spiritual form).one who knows this by experience ‘sarvakaamaavaapthi’ (fulfilment of all desires happens.

( note : nimittha kaarana=instrumental cause)

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27)thmanaha akaashaha sambhuthaha:

This upanishath tells by brahma only this world has come.let us see manthra now:thasmaadvaa ethasmaadaathmana akaashaha sambhuthaha.this is famous manthra. By that this athma only this sky has taken birth.this is simple meaning.that means who is sathyajnnanantha form,which is para brahma form .this means our own form .which is that ? it means that isathma itself.

In this manthra what is mainly to be noted is brahma means athma. Athma means brahma only. Telling sathyajnanamanantham

Brahma,sathyajnanananda form only has entered in in heart cave.brahma is not different from us.what more is brahma is hidden in cave.

Usually in vedantha cave means mind or intellect..this is paramavyoma visheshana(adjective....?) witness of all affars (transactions)of mind,enlighting mind also,not enlightes by mind athma itself is called brahma here.

By brahma only place and time excetras born ,brahma is not limited by place and time.as sky is born from brahma ,therefore brahma is cause of cause of sky. Sky is in brahma and not brahma in sky.vedantha propounded oupanishada brahma beyond time and space kutastha nithya,sacchidananda form ,sathyajnanananda form ,is paramartha (spiritual)form of all of us this manthra is telling.by avidya( ignorance) only family is appearing.By Athmavidya ,if this avidya is destroyed immedeatly real form appears.

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28)yo veda nihitham guhaayaam:

This is speciality of thaitthiriya upanishath.

After telling features of parabrahma as sathyam jnanam anantham brahma

Yo veda nihitham guhaayaam tells this brahmanandavalli.one who knows sathya jnana anantham brahma is hidden in it’s cave only,next sooshnuthee sarvaan saha brahmanaa vipaschathithi-such person along with omniscient brahma will get all desires (fulfilled)-it is told.

Parabrahma should be known that it is with in oneself only.this is told by all upanishaths.for example,this athma(self) is hidden in all animals.therefore only he is not seen by any evidence.to those who see that means who enquires to such achievers he is hidden in heart cave only. Parabrahma should be searched within us only is summary of all vedanthas.

29) sookaamayatha bahu syam:

Parabrahma inly is cause of this world. All upanishaths are telling.coming from brahma ,sstaying in brahma,and unite(merge) with brahma. As it merges with brahma only this world is not is not different from brahma.this world is not paramartha.vedas are giving this message. Is brahma material cause (upaasaana) or instrumental cause(nimittha cause). Brahma only is both material cause and instrumental cause.that paramathma himself wanted to become many as world.he enquired.he created all these by doing penance.as it is told’he desired’ spiritual(chethana) nimittha cause(instrumental cause) ‘I only shoud become’as it is told so it means material cause(upaadaana cause).like this only one man to this work both material cause and instrumental cause.It is not found in world.for exampla: spirit form potter is instrumental cause to pots ,not upaadaana cause.!like this inert (jada)

Soil to pot can become material cause.not instrumental cause.material cause is different ,instrumental cause is different. This justified in world.

But according to vedantha parabrahma itself is both material and instrumental cause to world.It should be known.If really seen world which is work does not exist.what exists is brahma only.to this name is Abhinna nimitthopaadaana maaya sathkarya vaada(theory).

30)thadevaanupraavishath ;

Parabrahma wanted to become world by itself.as per that brahma only created whole world.later that brahma itself entered this world.,thath sristvaa nupraavishath.like this shruthi tells.here we have to remember three important things.first paramathama (universal self,god)is svaam prajaayeya,he himself only wanted to become world.later according to that he created whole world.later he himself entered in world which he had created .like this that paramathma himself is both material cause (upaadaana cause)and instrumental cause(nimittha cause).

We understood this much.later ‘ he himself entered into this world.sthadevaanupraavishath ‘.If told brahma entered world means ,woner of house ,building an house and entering later .is it in same way?or like rat entering hole(bila).or like rice,rasam,excetras entering mouth?we shall enquire.

As famous in world to imagine meaning to entry is not correct.because here sky is partless(organless) ant total like sky.brahma has joined in this world.

Has entered this world.place of all vikalpas(changes),nirvikalpa (changeless),such athma(self) should be known in cave of mind only not outside.this is the meaning to word Anupravesha shruthi.

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31) yathoo vaachoo nivarthanthe:

This is one amazing manthra in this upanishath.brahma is beyond sense evidence ,not a sense object(matter).brahma is not a matter for mind and intellect also.this fact this manthra is announcing beautifully.vedanthi’s will be giving example of this manthra again and again.commentater sri Shankara also has example of this manthras in his prashthaana thrayas many times.

Now let us see summary meaning of this manthr:

Shankara ‘s commentary i like this.

This nondual bliss form without touching prathyagathma(individual self)

That means without enlighting ,all abhidaanaas will return.that means will their capacities.

Athma stated in vedantha is changeless(nirvikalpa) ,nondual,attributeless ,

Indiscriminate (nirvishesha,non special) adjunctless(upaadhiless).It is not possible to describe him with words.because hje has no attributes(gunas,cherecters) .no names and forms.but still in shruthi by superimposition(adhyaaroopa) visin only atma is called athma(self),brahma,

Cause,witness,Akshara, purusha, truth, god excetra words they inform.athma who is witness to mind also making as an object it is not possible to inform.

Tp brahmajnani who knows I am such brahma i there fear?is there sorrows and fascinations ?he will be brahma form only.like this this upanishath informs us.

Anandamayaathna:he is only enjoyer(bhokthri) athma.he as athma to previous

As athma of Four previous koshas .to him priya,moda, pramoda excetra are upaadhies.he is very delicate than all those.

Than all these five kosha upaadhika athmas, very delicate athma himself is prathyagathma(individual self).

He himself brahma propounded (prathipaaditha) by vedantha.this brahma itself is paramartha(spiritual) form to all of us-like this this upanishath informs beautifully.

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33) he himself becomes ‘no’(non existant):

Parabrahma is truth knowledge infinet form to all of us paramarthavaada(spiritual) prathyagathma (individual self ) only.This brahma is advaitha form only.to one who knows like this there is no fear sorrow fascination.this is announced by this manthra of thaitthiriya.All this is right ,but this brahma is not visible to evidences .not matter of word prathyayas(suffixes) also.Such brahma can’t be known by direct evidences.

Therefore few arguers tell nondual(advaya) brahma as ‘NO’.according vto them brahma means asath padartha( non existing thing) or ‘shunya thethva’(shunya principle).few tell both asath and shunya means ‘non existant’.this arguement is not correct.tells vthis shruthi by announcing

‘asadiava sa bhavathi|asath brahmethi vedacheth| one who tells asath he himself will become asath(non existant).because brahma is athma svarupa only to him.like one cries that ‘I don’t have tongue ‘.s or like telling ‘my mother is barren‘.like this one who tells ‘my athma is not there’ his arguement becomes funny.this this asad vada party is not proper.

One cwho knows that brahma exists,is called ‘santha’jnanies call him as ‘sathpurusha’ like this also manthra tells.one who knows himself bra

,brahma itself is paramartha form he will only knows paramaatha(spirit).

Therefore though nondual,though invisible by direct evidences a viveki should not tell that brahma doesnot exist.If onw knows brahma is not there he himself will become non existant(no)..one who knows brahma exists ,which is his own form is himself great self sathpurusha.this manthra tells like this.parabrahma means real form of all of us .this should be known.

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34) Atha soobhayangatho bhavathi:

To one who knows brahma no fear at all say upanishaths boldly.To body abhimani(pride )only there is fear of death.not for brahmavida(brahma knower).from where is fear to one who knows I am aja(unborn),deathless,fearless,non dual (advaya) kutastha(firm like lower stone of kammara(Ironsnith)) brama .from where is sorrows and fascinations? Announce shruthies.In this advaya(nondual) brahma if one gets established(prathiste) such person will have such form only.let us see summary of these words:

I am sathya(truth) jnana(conciousness) infinet form brahma only.I am sacchidananda form only.(sath=existence,chith=consciousness) ,ananda= bliss)

I am nithya(eternal) shuddha(pure) Buddha(conscious) muktha(liberated 0 only.I am ajara(old ageless),amrutha(deathless),abhaya(fearless) form athma only.Iam not this body made up of five elements.I am not bthis temporary body.I am not deathful jivathma-like this who knows boldly by experience is called ‘brahmajnani’.To such brahmavida(brahma knower) by whom?where/how?when? death will come?when there dual material which is cause of fear from where fear will come?

Shankara ‘s commentary says when one gets stand of fearlessness then only he will have fearless(abhaya) form.As naanaathva(multiplicity)

Which is cause of fear is due to ignorance to brahama knower no fear.he will be established in his own form(svssvsrupa).sthough there are causes of fear brahmaknowers are fearless we are seing.brahmavida has no fear.who sees dvaitha vasthu(dual material) different from him there will be fear always.for advaitha thathhvanista( principle sincere person) s fearlessness is natural.

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36) At end part of Brahmanandavalli anandamimamsa topic is told.cparing various kinds of anandas(blisses)at end brahmanabda itself is paramananda(supreme bliss)it is concluded.this matter is informed beautifully here.human (men),gandharvas,deva gandharvas ,pithrus,ajaana gods(deities),karma gods,gods(goddesses),Indra,brihaspathi,prajaapathi

-telling bliss of all thesebliss of later is hundred times moe than earlier –telling like this informs.when man becomes moe and more shrothriya(shruthi knower) ,akaamahtha, his bliss(ananda) will increase by hundred times-here it is dealt in detail.

But joy of brahmajnani is limitless boundless,adjunctless(upaadhiless),is told here.this itself is brahma bliss.as this brahmananda is is brahmananda form only here there are no any kind of differentiations.from human bliss(ansnda) to bliss of hiranyagarbha there are didderentiations.because all these anandas merge with thriputi(knower(jnathru)knowledge(jnana),to be known

(jneya).therefore all these ansndas ara limited only.all these blisses are are to be newly got by karmopasanas.that means they are attained blisses.

Therefore none of vthem are brahmananda.these are pieces of brahmananda only.

But brahmananda got by brahmajnana is brahma form only .it is total like brahma only.this brahmananda itself is liberation joy. This brahmananda itself is supreme purushartha(object of human pursuit). this only is told as brahmavidapnothi param.to one who has got such brahmananda no fear.

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36)Adhihi bhagavo brahma:

Varuna’s son bhrigu went to his fther and told to inform about brahma.he asks like this with respect.”worshippable father,Inform about brahma.Adhihi brhigavo brahma . this is a famous manthra.going to sadguru good disciple asks guru like this through this manthra.hey ,bhagavan form sadguru ,you inform me about brahma.

In our ancient(sanaathana) hindu samskrithi(culture) ideal of father and sonn can be seen here.son doing namaskarams to father used to ask to teach about parabrahma.father was teaching brahmavidya to son.tradition of teaching brahma was in father and son only.to teach brahmavidya itself is goal of upanishaths.to lose avidya(ignorance) which is cause of karma brahmavidya is needed.to inform such brahmavidya this upanishath has started.

By vavidya desire(kaama,lust),due to desires karmas,by karmas fruits of sorrow and joys .for enjoyment joy and sorrow this aayathana(...........?) body.To get body itself is birth.After birth family movement-like this family is as vast as ocean. Important cause for all these is avidya(ignoremce).Ignorence means not to know athma form properly to understand body as myself in a wrong way.this avidya should be destroyed by brahmajnana only.to teach such brahmavidya only this upanishath has started.

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37) Anando brahmethi vyajaanaath:

Father varuna to his son bhrigu told you know brahmaa through anna(rice,food),prana,eye,ear,mind,intellect ,speech .by which all these animals are born,in which they live,at end in which they join –know that only as brahma.like this father informed brahma.brahma is cause of creation,maimtainance,destruction of world.as per words of his father, bhrigu

When bhrigu knowing anna as brahma went to his father and told.later father told to know penance as brahma.later bhrigu did penance.like this enquiring prana,mind,vijnana, one by one at end he told anando brahmethi vyajaanaath-bliss(ananda) only should be known as brahma. Ananda itself is brahma,by ananda(bliss) only all jivies are born.ananda is svarupa(form) of all.

This is called by name bhaargavi vaaruni vidya(knowledge).to this knowledge taught by Varuna to bhrigu is called ananda vidya.this only thaitthiriya upanishath tells sathyam jnana anantham brahma.vijnanamanandam brahma tells brihadaranyaka upanishath.Ananda rupa amrutham yadvibhathi

Tells mondukya upanishath. The fruit(result) of adhyathma vidya is ananda only.attainment of brahmananda. This itself is called moksha(liberation).In mokshananda there is no differentiation,no attachment of joys and sorrows.this should only be known by brahmavidya only and not by karmas.here only it istold thapasaa brahm vijijnasastha.know brahma by penance.here penance means enquiry vasthuthanthra knowledge.

Note :aayathana=abode)

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38)experience of brahmananda:

Brahmajnani by strength of viveka(pwer of descrition of right or wrong,good or bad) crossing five koshas(sacs) wil become established in self joy(svaananda,self bliss).by this this to him there will be total removal of dehadhyaasa(feeling that I am body itself,false super imposition that I am body).sby strength of brahmajnana to him sarvathma bhaavafeel that all is brahma,self,athma,these three are equivalent words) is attained.his limitedness illusion is destroyed. As he is parabrahma svarupa(form) himself

‘Sathyakaamaavaapthi’ fruit is also got.

One who knows Athma like this is brahmajnani.he will have crossed all fice sacs.this brahmajnani will be moving in world as kaamarupi.he will be doingUdgaara of of ananda(bliss).

Athmajnani will be knowing one athma present in purushaand adithya.by his strength leaving differentiation knowledge ,crossing panchakoshas(five sacs) like annamaya excetra ,sathyajnanananda form (truth ,knowleds,bliss) ,invisible form ,brahma svarupa(form) only,,naturalaja(unborn)amritha(deathless) advaitha(nondual) form only jnani will be having.Brahmajnani ,having brahmajnana ,as sarvathma,moving in these worlds will be brahma svarupa(form) only.

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40)punya(merit,good deeds) and sins can’t burn jnani(knower):

This is last manthra in brahmanandavalli.’I did not do any punywhy i did sin?’ all these troubles will not burn brahmajnani.that means to brahma knowerno fear of sins and punyas.to cross over sin and punya(merit) itself is punya.this itself is prarama purushaartha(supreme objective of human pursuit).

This is possible only through brahmavidya only and not by mere karmas.

Brahmanandavalli of thaitthiriya upanishath tells brahmavisaapnothi param.

One who knows brahma will attain parama purushartha.this beginning of brahmanandavalli.yes what is parama purushartha?to cross o0ver touch of sin and punya,announcing ‘ethagam ha vaava na thapathi’ brahmanandavalli ends.brahmajnani bthrowing away all sins and punyas ,without any attachment,gets liberation called paramasaamya(supreme resemblance)-the same is told by Mundakopanishath.

By punya punya body ,by sin sin body jiva will get.being caught in cycleof birth and death to have trouble itself is called anartha parampara(meaningless heritage).to get relieved by this is liberation.to this liberation brahmavidya only is means. Brahmajnani understands sins and punyas as athma svarupa only.therefore those punya and sins won’t bind him.as sins and punyas burn ignorents can’t burn brahmavidas(brahma knowers).this is sri shankara bhaashya(commentary)

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