Taittirīya Upaniṣad

This stanza = RV. i. 90. 9, a hymn to the All-Gods.

In the summary title of the chapter, which, includes various instructions, the word iiksa probably has its general meaning of « Instruction.' But here—as also in Mund. i. i. 5 — it has a specialized, technical meaning, * the Science of Pronun- ciation/ As the first stage in the * instruction * concerning the Vedas, this Is elaborated as the formal discipline named Siksha. the first of the six Vedangas ('Limbs of the Veda'}.

Glory (yasas) be with us two l !

Now, with regard to oneself. —

He \\ho is pre-eminent among the Vedic hjmns (chandas\ who

May I become glorious among men ! Hail !

Bhur\ Bhuvasl Suvarl Verily, these are the three Utterances (uyakrti). And beside these, too, Mahacamasya made known a fourth, namely Mahas (Greatness) ! That is Brahma. That is the body (atman) ; other divinities are the limbs.

This space that is within the heart— therein is the person, consisting of mind (mano-maya), immortal, resplendent. That which hangs down between the palates like a nipple— that is Indra's1 place of exit.

That is, the conditioned (sa-gund} Brahma, who may be worshiped. The absolute, unconditioned Brahma is the object of intellectual appreciation, i.e. of knowledge, not of worship.

A similar theory is expressed at Brih. I. 4. 17

Perhaps with a double meaning • both * sacred word ' and the philosophical * Brahma/

That is, of the Veda.— Com.

Having taught the Veda, a teacher further instructs a pupil : —

Literally ' courser ' ; a reference here perhaps to the i honey in the sun * of Chand. 3. i. — So 6ankara divides the words, vajzni \>a sv~amrtam But if vajimvasv amrtam, as BR. suggest, then c the Immortal, possessing [possibly, * bestowing ' — according to BR^\ power/

One should not be negligent of duties to the gods and to the fathers.

Or, c Veda-repetition ' (veda-anuvacand). The whole paragraph is an obscure, mystical meditation, either a preparatory invocation for the study of the Vedas, or a summary praise of its exalting and enlightening effect.

Or, £ in their presence not a word should be breathed by you.'

Or, ' according to one's plenty," BR. and MW. ; hardly « with grace/

Identical with the First Anuvaka, except for certain changes of tense which are appropriate here in the conclusion.

With these exhortations on giving compare the e Ode on Liberality,' RV, 10. 117.

Deussen proposes to emend to ananda^ * bliss,' in order to have the customary threefold definition of Brahma as saf-cit-ananda, * being, intelligence, and bliss,' and in order to introduce the great, culminating thought of the chapter.

A very common Vedic phrase for the abode of the gods.

These first four lines are quoted in Maitn 6. n.

sarvausadham, literally * consisting of all sorts of herbs.'

The last four lines recur at Maitri 6 1 2.

Possibly referring to the Brahmanas, which contain { teaching' concerning the sacrifices.

This theory is controverted at Chand 6, 2. 1-2.

Compare the saying £ A person is a thing well done/ Ait. i. 2 3.

But who really is not a knower. If the reading should be 'manvanasya in accordance with Sailcara, then < . . the fear of one who knows, but who is unthinking.'

A very similar stanza is Katha 6.3.

Similar hierarchies of bliss leading up to the bliss of Brahma occur at Brih.

3 33 K. and Sat. Br. 14. 7. i. 31-39 ( = Brih. 4. 3. 31-39 M). Other gradations of worlds up to the world of Brahma occur at Brih. 3. 6. 1 and Kaush i . 3.

That is, ID the self there are various selves, but the*fcue knower must advance to the highest self.

This stanza has already occurred m 2. 4, with a verbal change in the last linr.

Or, e What good have I failed to do ! What evil have I done ' *

Another course of instruction to Bhiigu by his father Varuna occurs at 3at. Br. IT. 6. T. 1-13.

The word Ihratrvya, cfoes,* is of sociological significance, because etymologi- cally it means ' cousin (father's brother's son),*

A phrase occurring more than once in both RV. and AY., e.g. RV. 10. 61. 19 and AV. 6 122. I.

One should not blame food. That is the rule.

One should not despise food. That is the rule. Water, verily, is food. Light is an eater of food. Light is

One should make for himself much food. That is the rule. The earth, verily, is food. Space is an eater of food. Space

(i) One should not refuse any one at one's dwelling. That is the rule.