The Taittiriya Upanishad belongs to the Taittiriya Aranyaka of the Krishna Yajurveda and consists of three chapters: Śikṣāvallī (on sacred phonetics and Vedic ethics), Brahmānandavallī (on the five sheaths and Brahman-bliss), and Bhruguvallī (on the realisation of Brahman through tapas). The Śikṣāvallī opens the Upanishad with the celebrated Śānti Pāṭha and proceeds through twelve Anuvakas — sections on the six ancillary phonetic sciences (Śikṣā), meditation on cosmic correspondences (Samhitā Upāsanā), the Mahāvyāhṛtis (sacred syllables), meditation on Om, and the great convocation address (Snataka Dharma) to the graduating student.
Vedic svara marks: ॑ = udātta (raised pitch) | ॒ = anudātta (low pitch) | unmarked = svarita
Vedic svara marks: ॑ = udātta (raised pitch) | ॒ = anudātta (low pitch) | unmarked = svarita
12 Anuvakas · Taittiriya Upanishad, Prapāṭhaka I · Krishna Yajurveda
1
Anuvaka 1 · Śānti Pāṭha
Śaṃ No Mitraḥ — The Peace Invocation
शं नो मित्रः
शं नो॑ मि॒त्रः शं वरु॑णः । शं नो॑ भव॒त्वर्य॑मा ।
शं नो॒ इन्द्रो॒ बृह॒स्पतिः॑ । शं नो॒ विष्णु॑रुरुक्र॒मः ।
नमो॒ ब्रह्म॑णे । नम॑स्ते वायो । त्व॒मेव॑ प्र॒त्यक्षं॒ ब्र॑ह्मासि ।
त्वामे॒व प्र॒त्यक्षं॒ ब्र॑ह्म वदि॒ष्यामि॑ । ऋ॒तं वदि॒ष्यामि॑ ।
स॒त्यं वदि॒ष्यामि॑ । तन्मामव॑तु । तद्व॒क्तार॑मवतु ।
अव॑तु माम् । अव॑तु व॒क्तार॑म् ॥
ॐ शान्तिः॒ शान्तिः॒ शान्तिः॑ ॥
शं नो॒ इन्द्रो॒ बृह॒स्पतिः॑ । शं नो॒ विष्णु॑रुरुक्र॒मः ।
नमो॒ ब्रह्म॑णे । नम॑स्ते वायो । त्व॒मेव॑ प्र॒त्यक्षं॒ ब्र॑ह्मासि ।
त्वामे॒व प्र॒त्यक्षं॒ ब्र॑ह्म वदि॒ष्यामि॑ । ऋ॒तं वदि॒ष्यामि॑ ।
स॒त्यं वदि॒ष्यामि॑ । तन्मामव॑तु । तद्व॒क्तार॑मवतु ।
अव॑तु माम् । अव॑तु व॒क्तार॑म् ॥
ॐ शान्तिः॒ शान्तिः॒ शान्तिः॑ ॥
ಶಂ ನೋ॑ ಮಿ॒ತ್ರಃ ಶಂ ವರು॑ಣಃ । ಶಂ ನೋ॑ ಭವ॒ತ್ವರ್ಯ॑ಮಾ ।
ಶಂ ನೋ॒ ಇನ್ದ್ರೋ॒ ಬೃಹ॒ಸ್ಪತಿಃ॑ । ಶಂ ನೋ॒ ವಿಷ್ಣು॑ರುರುಕ್ರ॒ಮಃ ।
ನಮೋ॒ ಬ್ರಹ್ಮ॑ಣೇ । ನಮ॑ಸ್ತೇ ವಾಯೋ । ತ್ವ॒ಮೇವ॑ ಪ್ರ॒ತ್ಯಕ್ಷಂ॒ ಬ್ರ॑ಹ್ಮಾಸಿ ।
ತ್ವಾಮೇ॒ವ ಪ್ರ॒ತ್ಯಕ್ಷಂ॒ ಬ್ರ॑ಹ್ಮ ವದಿ॒ಷ್ಯಾಮಿ॑ । ಋ॒ತಂ ವದಿ॒ಷ್ಯಾಮಿ॑ ।
ಸ॒ತ್ಯಂ ವದಿ॒ಷ್ಯಾಮಿ॑ । ತನ್ಮಾಮವ॑ತು । ತದ್ವ॒ಕ್ತಾರ॑ಮವತು ।
ಅವ॑ತು ಮಾಮ್ । ಅವ॑ತು ವ॒ಕ್ತಾರ॑ಮ್ ॥
ಓಂ ಶಾನ್ತಿಃ॒ ಶಾನ್ತಿಃ॒ ಶಾನ್ತಿಃ॑ ॥
ಶಂ ನೋ॒ ಇನ್ದ್ರೋ॒ ಬೃಹ॒ಸ್ಪತಿಃ॑ । ಶಂ ನೋ॒ ವಿಷ್ಣು॑ರುರುಕ್ರ॒ಮಃ ।
ನಮೋ॒ ಬ್ರಹ್ಮ॑ಣೇ । ನಮ॑ಸ್ತೇ ವಾಯೋ । ತ್ವ॒ಮೇವ॑ ಪ್ರ॒ತ್ಯಕ್ಷಂ॒ ಬ್ರ॑ಹ್ಮಾಸಿ ।
ತ್ವಾಮೇ॒ವ ಪ್ರ॒ತ್ಯಕ್ಷಂ॒ ಬ್ರ॑ಹ್ಮ ವದಿ॒ಷ್ಯಾಮಿ॑ । ಋ॒ತಂ ವದಿ॒ಷ್ಯಾಮಿ॑ ।
ಸ॒ತ್ಯಂ ವದಿ॒ಷ್ಯಾಮಿ॑ । ತನ್ಮಾಮವ॑ತು । ತದ್ವ॒ಕ್ತಾರ॑ಮವತು ।
ಅವ॑ತು ಮಾಮ್ । ಅವ॑ತು ವ॒ಕ್ತಾರ॑ಮ್ ॥
ಓಂ ಶಾನ್ತಿಃ॒ ಶಾನ್ತಿಃ॒ ಶಾನ್ತಿಃ॑ ॥
May Mitra (the sun by day, the friendly deity of moral order) be auspicious to us. May Varuṇa (the cosmic sovereign) be auspicious. May Aryaman (the lord of the manes) be auspicious to us. May Indra and Bṛhaspati (the lord of speech and wisdom) be auspicious to us. May Viṣṇu of wide strides (Urukrama) be auspicious to us.
Salutation to Brahman. Salutation to you, O Vāyu (the wind — the manifest, directly perceivable form of Brahman). You alone are the directly perceptible (pratyakṣa) Brahman. I shall declare you as the directly perceptible Brahman. I shall declare the cosmic order (ṛtam). I shall declare the truth (satyam). May that Brahman protect me. May that Brahman protect the teacher. May it protect me. May it protect the teacher.
Om. Peace. Peace. Peace. (Triple peace — against the three afflictions: ādhyātmika, ādhibhautika, ādhidaivika.)
Salutation to Brahman. Salutation to you, O Vāyu (the wind — the manifest, directly perceivable form of Brahman). You alone are the directly perceptible (pratyakṣa) Brahman. I shall declare you as the directly perceptible Brahman. I shall declare the cosmic order (ṛtam). I shall declare the truth (satyam). May that Brahman protect me. May that Brahman protect the teacher. May it protect me. May it protect the teacher.
Om. Peace. Peace. Peace. (Triple peace — against the three afflictions: ādhyātmika, ādhibhautika, ādhidaivika.)
Philosophical significance: The Taittiriya Śānti Pāṭha is unique in that it directly addresses Vāyu as the pratyakṣa (directly perceptible, empirically accessible) Brahman — distinguishing the immediate, experiential approach to the Absolute from purely inferential or scriptural knowledge. The triple invocation of śānti removes obstacles at all three planes of existence simultaneously.
2
Anuvaka 2 · Śikṣā Vyākhyāna
Śikṣāṃ Vyākhyāsyāmaḥ — The Six Limbs of Phonetics
शिक्षां व्याख्यास्यामः
शि॒क्षां व्या॑ख्यास्यामः ।
वर्णः॒ स्वरः॑ । मा॒त्रा॒ बलम् ।
साम॒ सन्त॑ानः । इत्युक्तः॑ शि॒क्षाध्यायः॑ ॥
वर्णः॒ स्वरः॑ । मा॒त्रा॒ बलम् ।
साम॒ सन्त॑ानः । इत्युक्तः॑ शि॒क्षाध्यायः॑ ॥
ಶಿ॒ಕ್ಷಾಂ ವ್ಯಾ॑ಖ್ಯಾಸ್ಯಾಮಃ ।
ವರ್ಣಃ॒ ಸ್ವರಃ॑ । ಮಾ॒ತ್ರಾ॒ ಬಲಮ್ ।
ಸಾಮ॒ ಸನ್ತಾ॑ನಃ । ಇತ್ಯುಕ್ತಃ॑ ಶಿ॒ಕ್ಷಾಧ್ಯಾಯಃ॑ ॥
ವರ್ಣಃ॒ ಸ್ವರಃ॑ । ಮಾ॒ತ್ರಾ॒ ಬಲಮ್ ।
ಸಾಮ॒ ಸನ್ತಾ॑ನಃ । ಇತ್ಯುಕ್ತಃ॑ ಶಿ॒ಕ್ಷಾಧ್ಯಾಯಃ॑ ॥
We shall now expound Śikṣā (the science of correct Vedic phonetics). Its six essential elements are: (1) Varṇa — the phoneme, the individual sound unit; (2) Svara — the accent or pitch (udātta, anudātta, svarita); (3) Mātrā — the quantity or duration of a vowel (short, long, protracted); (4) Bala — the strength or force of articulation; (5) Sāma — the even, melodious flow of recitation; (6) Santāna — the continuity, or the unbroken linking of phonemes. Thus is the chapter on phonetics declared.
Context: Śikṣā is the first of the six Vedāṅgas (ancillaries of the Veda). Precision in these six dimensions was considered essential because the Vedic mantras were believed to produce their specific effects through exact phonetic form, not just semantic content. An error in accent could invert the intended result — a principle demonstrated in the story of Indra and the demon Vṛtra in the Aitareya Brāhmaṇa.
3
Anuvaka 3 · Samhitā Upāsanā
Saha Nāv Avatu — Meditation on the Five Cosmic Unions
सह नौ अवतु
स॒ह नौ॑ अवतु । स॒ह नौ॑ भुनक्तु । स॒ह वी॒र्यं॑ करवावहै ।
ते॒ज॒स्विना॒वधी॑तमस्तु॒ मा वि॑द्विषावहै ॥
ॐ शान्तिः॒ शान्तिः॒ शान्तिः॑ ॥
ते॒ज॒स्विना॒वधी॑तमस्तु॒ मा वि॑द्विषावहै ॥
ॐ शान्तिः॒ शान्तिः॒ शान्तिः॑ ॥
ಸ॒ಹ ನೌ॑ ಅವತು । ಸ॒ಹ ನೌ॑ ಭುನಕ್ತು । ಸ॒ಹ ವೀ॒ರ್ಯಂ॑ ಕರವಾವಹೈ ।
ತೇ॒ಜ॒ಸ್ವಿನಾ॒ವಧೀ॑ತಮಸ್ತು॒ ಮಾ ವಿ॑ದ್ವಿಷಾವಹೈ ॥
ಓಂ ಶಾನ್ತಿಃ॒ ಶಾನ್ತಿಃ॒ ಶಾನ್ತಿಃ॑ ॥
ತೇ॒ಜ॒ಸ್ವಿನಾ॒ವಧೀ॑ತಮಸ್ತು॒ ಮಾ ವಿ॑ದ್ವಿಷಾವಹೈ ॥
ಓಂ ಶಾನ್ತಿಃ॒ ಶಾನ್ತಿಃ॒ ಶಾನ್ತಿಃ॑ ॥
May He (Brahman) protect us both (teacher and student) together. May He nourish us both together. May we work together with great vigour and energy. May our study be filled with brilliance and illumination. May we never misunderstand each other or hold enmity.
Om. Peace. Peace. Peace.
Om. Peace. Peace. Peace.
अधि॒लोकम् — पृ॒थि॒वी पूर्व॑रूपम् । द्यौरु॑त्त॒ररूपम् ।
आका॒शः सन्ध॑िः । वायुः॒ सन्धा॑नम् । इत्य॒धिलो॑कम् ॥
अधि॑ज्यौतिषम् — अग्निः॑ पूर्व॑रूपम् । आदि॒त्य उत्त॑ररूपम् ।
आपः॒ सन्ध॑िः । वैद्युतः॒ सन्धा॑नम् । इत्य॒धिज्यौ॑तिषम् ॥
अधि॒विद्यम् — आचार्यः॑ पूर्व॑रूपम् । अन्ते॑वास्युत्त॒ररूपम् ।
विद्या॒ सन्ध॑िः । प्रवच॒नं सन्धा॑नम् । इत्य॒धिवि॑द्यम् ॥
आका॒शः सन्ध॑िः । वायुः॒ सन्धा॑नम् । इत्य॒धिलो॑कम् ॥
अधि॑ज्यौतिषम् — अग्निः॑ पूर्व॑रूपम् । आदि॒त्य उत्त॑ररूपम् ।
आपः॒ सन्ध॑िः । वैद्युतः॒ सन्धा॑नम् । इत्य॒धिज्यौ॑तिषम् ॥
अधि॒विद्यम् — आचार्यः॑ पूर्व॑रूपम् । अन्ते॑वास्युत्त॒ररूपम् ।
विद्या॒ सन्ध॑िः । प्रवच॒नं सन्धा॑नम् । इत्य॒धिवि॑द्यम् ॥
ಅಧಿ॒ಲೋಕಮ್ — ಪೃ॒ಥಿ॒ವೀ ಪೂರ್ವ॑ರೂಪಮ್ । ದ್ಯೌರು॑ತ್ತ॒ರರೂಪಮ್ ।
ಆಕಾ॒ಶಃ ಸನ್ಧ॑ಿಃ । ವಾಯುಃ॒ ಸನ್ಧಾ॑ನಮ್ । ಇತ್ಯ॒ಧಿಲೋ॑ಕಮ್ ॥
ಅಧಿ॑ಜ್ಯೌತಿಷಮ್ — ಅಗ್ನಿಃ॑ ಪೂರ್ವ॑ರೂಪಮ್ । ಆದಿ॒ತ್ಯ ಉತ್ತ॑ರರೂಪಮ್ ।
ಆಪಃ॒ ಸನ್ಧ॑ಿಃ । ವೈದ್ಯುತಃ॒ ಸನ್ಧಾ॑ನಮ್ । ಇತ್ಯ॒ಧಿಜ್ಯೌ॑ತಿಷಮ್ ॥
ಅಧಿ॒ವಿದ್ಯಮ್ — ಆಚಾರ್ಯಃ॑ ಪೂರ್ವ॑ರೂಪಮ್ । ಅನ್ತೇ॑ವಾಸ್ಯುತ್ತ॒ರರೂಪಮ್ ।
ವಿದ್ಯಾ॒ ಸನ್ಧ॑ಿಃ । ಪ್ರವಚ॒ನಂ ಸನ್ಧಾ॑ನಮ್ । ಇತ್ಯ॒ಧಿವಿ॑ದ್ಯಮ್ ॥
ಆಕಾ॒ಶಃ ಸನ್ಧ॑ಿಃ । ವಾಯುಃ॒ ಸನ್ಧಾ॑ನಮ್ । ಇತ್ಯ॒ಧಿಲೋ॑ಕಮ್ ॥
ಅಧಿ॑ಜ್ಯೌತಿಷಮ್ — ಅಗ್ನಿಃ॑ ಪೂರ್ವ॑ರೂಪಮ್ । ಆದಿ॒ತ್ಯ ಉತ್ತ॑ರರೂಪಮ್ ।
ಆಪಃ॒ ಸನ್ಧ॑ಿಃ । ವೈದ್ಯುತಃ॒ ಸನ್ಧಾ॑ನಮ್ । ಇತ್ಯ॒ಧಿಜ್ಯೌ॑ತಿಷಮ್ ॥
ಅಧಿ॒ವಿದ್ಯಮ್ — ಆಚಾರ್ಯಃ॑ ಪೂರ್ವ॑ರೂಪಮ್ । ಅನ್ತೇ॑ವಾಸ್ಯುತ್ತ॒ರರೂಪಮ್ ।
ವಿದ್ಯಾ॒ ಸನ್ಧ॑ಿಃ । ಪ್ರವಚ॒ನಂ ಸನ್ಧಾ॑ನಮ್ । ಇತ್ಯ॒ಧಿವಿ॑ದ್ಯಮ್ ॥
Regarding the worlds (adhilokam): The earth is the prior form; the sky is the latter form; the ether (ākāśa) is the junction; and the wind (vāyu) is the link. Thus the cosmic Samhitā of worlds.
Regarding the luminaries (adhijyautiṣam): Fire (Agni) is the prior form; the Sun (Āditya) is the latter form; the waters (āpaḥ) are the junction; and lightning (vaidyuta) is the link. Thus the Samhitā of the luminaries.
Regarding knowledge (adhividyam): The teacher (Ācārya) is the prior form; the student (Antevasin) is the latter form; knowledge itself (vidyā) is the junction; and teaching/recitation (pravacana) is the link. Thus the Samhitā of knowledge — the union of teacher and student through the living transmission of Veda.
Regarding the luminaries (adhijyautiṣam): Fire (Agni) is the prior form; the Sun (Āditya) is the latter form; the waters (āpaḥ) are the junction; and lightning (vaidyuta) is the link. Thus the Samhitā of the luminaries.
Regarding knowledge (adhividyam): The teacher (Ācārya) is the prior form; the student (Antevasin) is the latter form; knowledge itself (vidyā) is the junction; and teaching/recitation (pravacana) is the link. Thus the Samhitā of knowledge — the union of teacher and student through the living transmission of Veda.
The Samhitā Upāsanā method: This Anuvaka introduces a distinctive Vedic meditative technique — perceiving all dualities in the universe as instances of one universal pattern: a prior form and a latter form joined by a junction and held together by a link. By meditating on these correspondences across cosmic, luminous, and human planes, the student internalises the insight that all reality is structurally unified — a preparation for the higher teaching of Brahman.
4
Anuvaka 4 · Chandas Upāsanā
Yaśchandasām Ṛṣabhaḥ — The Bull of the Metres
यश्छन्दसाम् ऋषभः
यश्छन्द॑सामृष॒भो वि॒श्वरू॑पः ।
छन्दो॒भ्योऽध्य॑मृता॒त्सम्ब॑भूव ।
स मे॒न्द्रो मे॒धया॒ स्पृणो॑तु ।
अमृ॑तस्य॒ देव॒ धार॑णो भूयासम् ।
श॒रीरं॑ मे विच॒र्षणम् ।
जि॒ह्वा मे॑ मधुम॒त्तमा॑ ।
कर्णा॑भ्यां॒ भूरि॒ विश्रु॑वम् ।
ब्रह्म॑णः को॒शो॑ऽसि मे॒धया पि॑हितः ।
श्रु॒तं मे॑ गो॒पाय॑ ॥
छन्दो॒भ्योऽध्य॑मृता॒त्सम्ब॑भूव ।
स मे॒न्द्रो मे॒धया॒ स्पृणो॑तु ।
अमृ॑तस्य॒ देव॒ धार॑णो भूयासम् ।
श॒रीरं॑ मे विच॒र्षणम् ।
जि॒ह्वा मे॑ मधुम॒त्तमा॑ ।
कर्णा॑भ्यां॒ भूरि॒ विश्रु॑वम् ।
ब्रह्म॑णः को॒शो॑ऽसि मे॒धया पि॑हितः ।
श्रु॒तं मे॑ गो॒पाय॑ ॥
ಯಶ್ಛನ್ದ॑ಸಾಮೃಷ॒ಭೋ ವಿ॒ಶ್ವರೂ॑ಪಃ ।
ಛನ್ದೋ॒ಭ್ಯೋऽಧ್ಯ॑ಮೃತಾ॒ತ್ಸಂಬ॑ಭೂವ ।
ಸ ಮೇ॒ನ್ದ್ರೋ ಮೇ॒ಧಯಾ॒ ಸ್ಪೃಣೋ॑ತು ।
ಅಮೃ॑ತಸ್ಯ॒ ದೇವ॒ ಧಾರ॑ಣೋ ಭೂಯಾಸಮ್ ।
ಶ॒ರೀರಂ॑ ಮೇ ವಿಚ॒ರ್ಷಣಮ್ ।
ಜಿ॒ಹ್ವಾ ಮೇ॑ ಮಧುಮ॒ತ್ತಮಾ॑ ।
ಕರ್ಣಾ॑ಭ್ಯಾಂ॒ ಭೂರಿ॒ ವಿಶ್ರು॑ವಮ್ ।
ಬ್ರಹ್ಮ॑ಣಃ ಕೋ॒ಶೋ॑ऽಸಿ ಮೇ॒ಧಯಾ ಪಿ॑ಹಿತಃ ।
ಶ್ರು॒ತಂ ಮೇ॑ ಗೋ॒ಪಾಯ॑ ॥
ಛನ್ದೋ॒ಭ್ಯೋऽಧ್ಯ॑ಮೃತಾ॒ತ್ಸಂಬ॑ಭೂವ ।
ಸ ಮೇ॒ನ್ದ್ರೋ ಮೇ॒ಧಯಾ॒ ಸ್ಪೃಣೋ॑ತು ।
ಅಮೃ॑ತಸ್ಯ॒ ದೇವ॒ ಧಾರ॑ಣೋ ಭೂಯಾಸಮ್ ।
ಶ॒ರೀರಂ॑ ಮೇ ವಿಚ॒ರ್ಷಣಮ್ ।
ಜಿ॒ಹ್ವಾ ಮೇ॑ ಮಧುಮ॒ತ್ತಮಾ॑ ।
ಕರ್ಣಾ॑ಭ್ಯಾಂ॒ ಭೂರಿ॒ ವಿಶ್ರು॑ವಮ್ ।
ಬ್ರಹ್ಮ॑ಣಃ ಕೋ॒ಶೋ॑ऽಸಿ ಮೇ॒ಧಯಾ ಪಿ॑ಹಿತಃ ।
ಶ್ರು॒ತಂ ಮೇ॑ ಗೋ॒ಪಾಯ॑ ॥
He who is the bull (ṛṣabha — the most excellent, the leading one) of the metres, who is of universal form (viśvarūpa) — that being was born from the immortal (amṛta), transcending all metres. May that Indra (the lord of the senses, the brilliant one) fill me with intelligence (medhā). May I become a fit vessel (dhāraṇa) for the immortal truth. May my body become vigorous and capable. May my tongue become the sweetest of all tongues (to speak the truth beautifully). May I hear abundantly through my two ears. You, O Brahman, are the sheath (kośa) of Brahman, sealed by intelligence. Protect what I have heard (received).
The prayer of the Brahmacāri: This Anuvaka is the student's opening prayer at the beginning of study — a petition for bodily vigour, excellence of speech, receptivity of hearing, and the grace to retain and protect the Vedic knowledge received. The phrase "brahmaṇaḥ kośo'si medhayā pihitaḥ" — "You are the treasury of Brahman, sealed by intelligence" — is a pivotal upanishadic image suggesting that the truth of Brahman is sealed within the cosmos, and only purified intelligence (medhā) can unlock it.
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Anuvaka 5 · Mahāvyāhṛti Upāsanā
Bhūr Bhuvaḥ Suvaḥ — The Three Sacred Utterances
भूर्भुवः सुवः
भूर्भुवः॒ सुवः॑ — इति॒ वा एता॑स्ति॒स्रो व्याहृ॑तयः ।
तासा॑मु॒ ह स्मैत॑द्ब्रह्म॑विद आह — माहाच॑म॒स्यः ।
चतु॑र्थीं म॒हः इति॑ ।
तद्ब्रह्म॑ । स॒ आत्मा॑ । अङ्ग॑ानि॒ अन्यादे॑वताः ॥
तासा॑मु॒ ह स्मैत॑द्ब्रह्म॑विद आह — माहाच॑म॒स्यः ।
चतु॑र्थीं म॒हः इति॑ ।
तद्ब्रह्म॑ । स॒ आत्मा॑ । अङ्ग॑ानि॒ अन्यादे॑वताः ॥
ಭೂರ್ಭುವಃ॒ ಸುವಃ॑ — ಇತಿ॒ ವಾ ಏತಾ॑ಸ್ತಿ॒ಸ್ರೋ ವ್ಯಾಹೃ॑ತಯಃ ।
ತಾಸಾ॑ಮು॒ ಹ ಸ್ಮೈತ॑ದ್ಬ್ರಹ್ಮ॑ವಿದ ಆಹ — ಮಾಹಾಚ॑ಮ॒ಸ್ಯಃ ।
ಚತು॑ರ್ಥೀಂ ಮ॒ಹಃ ಇತಿ॑ ।
ತದ್ಬ್ರಹ್ಮ॑ । ಸ॒ ಆತ್ಮಾ॑ । ಅಂಗಾ॑ನಿ॒ ಅನ್ಯಾದೇ॑ವತಾಃ ॥
ತಾಸಾ॑ಮು॒ ಹ ಸ್ಮೈತ॑ದ್ಬ್ರಹ್ಮ॑ವಿದ ಆಹ — ಮಾಹಾಚ॑ಮ॒ಸ್ಯಃ ।
ಚತು॑ರ್ಥೀಂ ಮ॒ಹಃ ಇತಿ॑ ।
ತದ್ಬ್ರಹ್ಮ॑ । ಸ॒ ಆತ್ಮಾ॑ । ಅಂಗಾ॑ನಿ॒ ಅನ್ಯಾದೇ॑ವತಾಃ ॥
Bhūḥ, Bhuvaḥ, Suvaḥ — these are the three sacred Vyāhṛtis (cosmic utterances). The knower of Brahman named Māhācamasya taught a fourth: Mahaḥ (greatness, the supreme). That (Mahaḥ) is Brahman. That is the Ātman. The other three are its limbs, and the other deities are also its limbs.
The Vyāhṛtis: Bhūḥ = earth; Bhuvaḥ = atmosphere; Suvaḥ = heaven. These three syllables encapsulate the entire manifest cosmos. The teaching of a fourth Vyāhṛti — Mahaḥ — by Māhācamasya represents the transcendent ground that contains and surpasses all three cosmic planes. The Taittiriya tradition here layers the cosmos into four tiers before its teaching on the five-sheaths (Pañca-kosha) in the second chapter.
भूरि॑ति वा॒ अयं॑ लो॒कः ।
भुव॒ इति॒ वायुः॑ ।
सुव॒रिति॒ आसौ॒ लोकः॑ ।
म॒ह॒ इत्या॑दि॒त्यः ।
आदि॒त्येन॒ वाव॒ सर्वे॑ लो॒काः म॒हीयन्ते॑ ॥
भुव॒ इति॒ वायुः॑ ।
सुव॒रिति॒ आसौ॒ लोकः॑ ।
म॒ह॒ इत्या॑दि॒त्यः ।
आदि॒त्येन॒ वाव॒ सर्वे॑ लो॒काः म॒हीयन्ते॑ ॥
ಭೂರಿ॑ತಿ ವಾ॒ ಅಯಂ॑ ಲೋ॒ಕಃ ।
ಭುವ॒ ಇತಿ॒ ವಾಯುಃ॑ ।
ಸುವ॒ರಿತಿ॒ ಆಸೌ॒ ಲೋಕಃ॑ ।
ಮ॒ಹ॒ ಇತ್ಯಾ॑ದಿ॒ತ್ಯಃ ।
ಆದಿ॒ತ್ಯೇನ॒ ವಾವ॒ ಸರ್ವೇ॑ ಲೋ॒ಕಾ ಮ॒ಹೀಯನ್ತೇ॑ ॥
ಭುವ॒ ಇತಿ॒ ವಾಯುಃ॑ ।
ಸುವ॒ರಿತಿ॒ ಆಸೌ॒ ಲೋಕಃ॑ ।
ಮ॒ಹ॒ ಇತ್ಯಾ॑ದಿ॒ತ್ಯಃ ।
ಆದಿ॒ತ್ಯೇನ॒ ವಾವ॒ ಸರ್ವೇ॑ ಲೋ॒ಕಾ ಮ॒ಹೀಯನ್ತೇ॑ ॥
Bhūḥ is this world (the earth). Bhuvaḥ is the wind (Vāyu — the mid-region, the breath of the cosmos). Suvaḥ is that world yonder (the heavens). Mahaḥ is the sun (Āditya). By the sun (Āditya), truly, all the worlds are made great and sustained. All greatness flows from that supreme luminary.
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Anuvaka 6 · Samhitā Upāsanā II
Pṛthivī Dyauḥ — Five Cosmic Pairs of Union
पृथिवी द्यौः
पृ॒थि॒वी अ॒न्तरि॑क्षं॒ द्यौः — इति॒ अष्टौ॑ ।
अग्नि॒र्वायु॒रादि॑त्यः — इति॒ अष्टौ॑ ।
ब्रह्म॑ क्ष॒त्रं विशः॑ — इति॒ अष्टौ॑ ।
मनः॑ वाक्॒ प्राणः॑ — इत्य॒ष्टौ ।
श्रो॒त्रं च॒क्षुः मनः॑ — इत्य॒ष्टौ ।
तासाम॑न्तरे॒षु॑ य॒ज्ञः — इत्य॒ष्टौ ।
इत्य॒ष्टाप॑दी॒ समस्त॑भूता स॒मस्ता॑ ॥
अग्नि॒र्वायु॒रादि॑त्यः — इति॒ अष्टौ॑ ।
ब्रह्म॑ क्ष॒त्रं विशः॑ — इति॒ अष्टौ॑ ।
मनः॑ वाक्॒ प्राणः॑ — इत्य॒ष्टौ ।
श्रो॒त्रं च॒क्षुः मनः॑ — इत्य॒ष्टौ ।
तासाम॑न्तरे॒षु॑ य॒ज्ञः — इत्य॒ष्टौ ।
इत्य॒ष्टाप॑दी॒ समस्त॑भूता स॒मस्ता॑ ॥
ಪೃ॒ಥಿ॒ವೀ ಅ॒ನ್ತರಿ॑ಕ್ಷಂ॒ ದ್ಯೌಃ — ಇತಿ॒ ಅಷ್ಟೌ॑ ।
ಅಗ್ನಿ॒ರ್ವಾಯು॒ರಾದಿ॑ತ್ಯಃ — ಇತಿ॒ ಅಷ್ಟೌ॑ ।
ಬ್ರಹ್ಮ॑ ಕ್ಷ॒ತ್ರಂ ವಿಶಃ॑ — ಇತಿ॒ ಅಷ್ಟೌ॑ ।
ಮನಃ॑ ವಾಕ್॒ ಪ್ರಾಣಃ॑ — ಇತ್ಯ॒ಷ್ಟೌ ।
ಶ್ರೋ॒ತ್ರಂ ಚ॒ಕ್ಷುಃ ಮನಃ॑ — ಇತ್ಯ॒ಷ್ಟೌ ।
ತಾಸಾಮ॑ನ್ತರೇ॒ಷು॑ ಯ॒ಜ್ಞಃ — ಇತ್ಯ॒ಷ್ಟೌ ।
ಇತ್ಯ॒ಷ್ಟಾಪ॑ದೀ॒ ಸಮಸ್ತ॑ಭೂತಾ ಸ॒ಮಸ್ತಾ॑ ॥
ಅಗ್ನಿ॒ರ್ವಾಯು॒ರಾದಿ॑ತ್ಯಃ — ಇತಿ॒ ಅಷ್ಟೌ॑ ।
ಬ್ರಹ್ಮ॑ ಕ್ಷ॒ತ್ರಂ ವಿಶಃ॑ — ಇತಿ॒ ಅಷ್ಟೌ॑ ।
ಮನಃ॑ ವಾಕ್॒ ಪ್ರಾಣಃ॑ — ಇತ್ಯ॒ಷ್ಟೌ ।
ಶ್ರೋ॒ತ್ರಂ ಚ॒ಕ್ಷುಃ ಮನಃ॑ — ಇತ್ಯ॒ಷ್ಟೌ ।
ತಾಸಾಮ॑ನ್ತರೇ॒ಷು॑ ಯ॒ಜ್ಞಃ — ಇತ್ಯ॒ಷ್ಟೌ ।
ಇತ್ಯ॒ಷ್ಟಾಪ॑ದೀ॒ ಸಮಸ್ತ॑ಭೂತಾ ಸ॒ಮಸ್ತಾ॑ ॥
Earth, mid-region (antarikṣa), and sky — these are eight (syllables in this group). Fire (Agni), wind (Vāyu), and the sun (Āditya) — these are eight. The Brahmin, the Kṣatriya, and the Vaiśya communities — these are eight. Mind (manas), speech (vāk), and life-breath (prāṇa) — these are eight. Hearing (śrotra), sight (cakṣu), and mind (manas) — these are eight. In the junctions between all of these, the sacrifice (yajña) is established — these too are eight. Thus this eight-footed reality (aṣṭapadī), the totality of existence, stands complete and integrated.
Structural vision: This Anuvaka reveals the Taittiriya method of perceiving the universe as a series of nested triads — each triad of eight syllables mirroring the others across cosmic, social, psychological, and sensory planes. The yajña (sacrifice) is identified as the connective tissue holding all these planes in relationship — not just a ritual, but the underlying cosmic principle of offering, exchange, and sustenance.
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Anuvaka 7 · Vyāhṛti Svarūpa
Apo Jyotī Raso — The Essence of the Vyāhṛtis
अपो ज्योती रसः
अपो॒ ज्यो॒ती र॒सो॒ऽमृतं॑ ब्रह्म॒ भूर्भुव॒स्सुव॑रोम् ॥
ಅಪೋ॒ ಜ್ಯೋ॒ತೀ ರ॒ಸೋ॒ऽಮೃತಂ॑ ಬ್ರಹ್ಮ॒ ಭೂರ್ಭುವ॒ಸ್ಸುವ॑ರೋಮ್ ॥
Waters — light — essence — immortality — Brahman — Bhūḥ, Bhuvaḥ, Suvaḥ — Om. This is the meditative formula (upāsanā mantra) for the Vyāhṛtis: the meditator moves through ascending levels — from the primordial waters (āpaḥ — the cosmic foundation), to light (jyotī — the principle of manifestation), to the essence or rasa (the subtle inner principle of all things), to the immortal (amṛta — what does not die), to Brahman itself (the absolute), and situates all of this within the three cosmic utterances, sealed with Om.
Ascending meditation: This single-verse Anuvaka is a highly concentrated meditation formula. Each word represents a stage in a philosophical ascent from gross to subtle to absolute: water (matter) → light (energy / consciousness-as-illumination) → rasa (the concentrated essence, the Upanishadic concept of Brahman as the "rasa" or flavour of all existence in the Taittiriya's own second chapter) → immortality → Brahman → Om. The Taittiriya Upanishad will return to "rasa" in the Brahmānandavallī: "raso vai saḥ" — "He (Brahman) is indeed rasa."
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Anuvaka 8 · Praṇava Upāsanā
Om iti Brahma — Meditation on the Praṇava
ओम् इति ब्रह्म
ओ॒मि॒ति॒ ब्रह्म॑ । ओ॒मि॒तीदं॒ सर्व॑म् ।
ओ॒मित्येत॑दनु॒कृतिः॑ ।
ओमि॑ति श्रा॒वय॑न्ति । ओमि॑ति शृ॒णव॑न्ति ।
ओमि॑ति॒ यजन्ति॑ । ओमि॑ति॒ यज्ञा॑याजयन्ति ।
ओमि॑त्याहु॒तीर्हु॑वन्ति ।
ओमि॑ति ब्राह्म॒णः प्रवक्ष्यामि॑त्याह॑ — उद्दृ॒णाति ब्रह्म॑ ।
ओमित्येत॑द्ब्रह्मा॒नुज्ञां॒ प्रयु॑ञ्जते ।
ओ॒मि॒ति वृ॑षलीं॒ करो॑ति ॥
ओ॒मित्येत॑दनु॒कृतिः॑ ।
ओमि॑ति श्रा॒वय॑न्ति । ओमि॑ति शृ॒णव॑न्ति ।
ओमि॑ति॒ यजन्ति॑ । ओमि॑ति॒ यज्ञा॑याजयन्ति ।
ओमि॑त्याहु॒तीर्हु॑वन्ति ।
ओमि॑ति ब्राह्म॒णः प्रवक्ष्यामि॑त्याह॑ — उद्दृ॒णाति ब्रह्म॑ ।
ओमित्येत॑द्ब्रह्मा॒नुज्ञां॒ प्रयु॑ञ्जते ।
ओ॒मि॒ति वृ॑षलीं॒ करो॑ति ॥
ಓ॒ಮಿ॒ತಿ॒ ಬ್ರಹ್ಮ॑ । ಓ॒ಮಿ॒ತೀದಂ॒ ಸರ್ವ॑ಮ್ ।
ಓ॒ಮಿತ್ಯೇತ॑ದನು॒ಕೃತಿಃ॑ ।
ಓಮಿ॑ತಿ ಶ್ರಾ॒ವಯ॑ನ್ತಿ । ಓಮಿ॑ತಿ ಶೃ॒ಣವ॑ನ್ತಿ ।
ಓಮಿ॑ತಿ॒ ಯಜನ್ತಿ॑ । ಓಮಿ॑ತಿ॒ ಯಜ್ಞಾ॑ಯಾಜಯನ್ತಿ ।
ಓಮಿ॑ತ್ಯಾಹು॒ತೀರ್ಹು॑ವನ್ತಿ ।
ಓಮಿ॑ತಿ ಬ್ರಾಹ್ಮ॒ಣಃ ಪ್ರವಕ್ಷ್ಯಾಮಿ॑ತ್ಯಾಹ॑ — ಉದ್ದೃ॒ಣಾತಿ ಬ್ರಹ್ಮ॑ ।
ಓಮಿತ್ಯೇತ॑ದ್ಬ್ರಹ್ಮಾ॒ನುಜ್ಞಾಂ॒ ಪ್ರಯು॑ಂಜತೇ ।
ಓ॒ಮಿ॒ತಿ ವೃ॑ಷಲೀಂ॒ ಕರೋ॑ತಿ ॥
ಓ॒ಮಿತ್ಯೇತ॑ದನು॒ಕೃತಿಃ॑ ।
ಓಮಿ॑ತಿ ಶ್ರಾ॒ವಯ॑ನ್ತಿ । ಓಮಿ॑ತಿ ಶೃ॒ಣವ॑ನ್ತಿ ।
ಓಮಿ॑ತಿ॒ ಯಜನ್ತಿ॑ । ಓಮಿ॑ತಿ॒ ಯಜ್ಞಾ॑ಯಾಜಯನ್ತಿ ।
ಓಮಿ॑ತ್ಯಾಹು॒ತೀರ್ಹು॑ವನ್ತಿ ।
ಓಮಿ॑ತಿ ಬ್ರಾಹ್ಮ॒ಣಃ ಪ್ರವಕ್ಷ್ಯಾಮಿ॑ತ್ಯಾಹ॑ — ಉದ್ದೃ॒ಣಾತಿ ಬ್ರಹ್ಮ॑ ।
ಓಮಿತ್ಯೇತ॑ದ್ಬ್ರಹ್ಮಾ॒ನುಜ್ಞಾಂ॒ ಪ್ರಯು॑ಂಜತೇ ।
ಓ॒ಮಿ॒ತಿ ವೃ॑ಷಲೀಂ॒ ಕರೋ॑ತಿ ॥
Om is Brahman. Om is all this (the entire universe). Om is the act of assent and acknowledgement. With Om they call (summon the priests). With Om they listen and respond. With Om they worship (yajña). With Om they cause others to sacrifice. With Om they pour the oblations (āhutis). The Brahmin, saying "I shall expound," draws up Brahman itself (in the act of teaching). With Om they grant Brahman's permission (the teacher's authorization). With Om, the initiation takes place — it is Om that consecrates and transforms.
Om as universal principle: This Anuvaka establishes Om (the Praṇava) as the foundational syllable of all Vedic action — from the summons of the priest, to the act of sacrifice, to the granting of permission, to the imparting of knowledge. The Taittiriya teaching on Om here prefigures the Māṇḍūkya Upanishad's full analysis. Every Vedic action is framed by Om — it is the sonic equivalent of Brahman, the primordial vibration in which all meaning subsists.
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Anuvaka 9 · Brahmacharya Dharma
Ṛtaṃ ca Svādhyāyapravacane — The Duties of the Student
ऋतं च स्वाध्यायप्रवचने च
ऋ॒तं च॑ स्वाध्यायप्रव॒चने॒ च ।
स॒त्यं च॑ स्वाध्यायप्रव॒चने॒ च ।
तपश्च॑ स्वाध्यायप्रव॒चने॒ च ।
द॒मश्च॑ स्वाध्यायप्रव॒चने॒ च ।
श॒मश्च॑ स्वाध्यायप्रव॒चने॒ च ।
अग्न॑यश्च स्वाध्यायप्रव॒चने॒ च ।
अग्नि॑होत्रं च स्वाध्यायप्रव॒चने॒ च ।
अति॑थयश्च स्वाध्यायप्रव॒चने॒ च ।
मानु॑षं च स्वाध्यायप्रव॒चने॒ च ।
प्र॒जा च॑ स्वाध्यायप्रव॒चने॒ च ।
प्र॒जन॑नं च स्वाध्यायप्रव॒चने॒ च ।
प्र॒जाति॑श्च स्वाध्यायप्रव॒चने॒ च ॥
स॒त्यं च॑ स्वाध्यायप्रव॒चने॒ च ।
तपश्च॑ स्वाध्यायप्रव॒चने॒ च ।
द॒मश्च॑ स्वाध्यायप्रव॒चने॒ च ।
श॒मश्च॑ स्वाध्यायप्रव॒चने॒ च ।
अग्न॑यश्च स्वाध्यायप्रव॒चने॒ च ।
अग्नि॑होत्रं च स्वाध्यायप्रव॒चने॒ च ।
अति॑थयश्च स्वाध्यायप्रव॒चने॒ च ।
मानु॑षं च स्वाध्यायप्रव॒चने॒ च ।
प्र॒जा च॑ स्वाध्यायप्रव॒चने॒ च ।
प्र॒जन॑नं च स्वाध्यायप्रव॒चने॒ च ।
प्र॒जाति॑श्च स्वाध्यायप्रव॒चने॒ च ॥
ಋ॒ತಂ ಚ॑ ಸ್ವಾಧ್ಯಾಯಪ್ರವ॒ಚನೇ॒ ಚ ।
ಸ॒ತ್ಯಂ ಚ॑ ಸ್ವಾಧ್ಯಾಯಪ್ರವ॒ಚನೇ॒ ಚ ।
ತಪಶ್ಚ॑ ಸ್ವಾಧ್ಯಾಯಪ್ರವ॒ಚನೇ॒ ಚ ।
ದ॒ಮಶ್ಚ॑ ಸ್ವಾಧ್ಯಾಯಪ್ರವ॒ಚನೇ॒ ಚ ।
ಶ॒ಮಶ್ಚ॑ ಸ್ವಾಧ್ಯಾಯಪ್ರವ॒ಚನೇ॒ ಚ ।
ಅಗ್ನ॑ಯಶ್ಚ ಸ್ವಾಧ್ಯಾಯಪ್ರವ॒ಚನೇ॒ ಚ ।
ಅಗ್ನಿ॑ಹೋತ್ರಂ ಚ ಸ್ವಾಧ್ಯಾಯಪ್ರವ॒ಚನೇ॒ ಚ ।
ಅತಿ॑ಥಯಶ್ಚ ಸ್ವಾಧ್ಯಾಯಪ್ರವ॒ಚನೇ॒ ಚ ।
ಮಾನು॑ಷಂ ಚ ಸ್ವಾಧ್ಯಾಯಪ್ರವ॒ಚನೇ॒ ಚ ।
ಪ್ರ॒ಜಾ ಚ॑ ಸ್ವಾಧ್ಯಾಯಪ್ರವ॒ಚನೇ॒ ಚ ।
ಪ್ರ॒ಜನ॑ನಂ ಚ ಸ್ವಾಧ್ಯಾಯಪ್ರವ॒ಚನೇ॒ ಚ ।
ಪ್ರ॒ಜಾತಿ॑ಶ್ಚ ಸ್ವಾಧ್ಯಾಯಪ್ರವ॒ಚನೇ॒ ಚ ॥
ಸ॒ತ್ಯಂ ಚ॑ ಸ್ವಾಧ್ಯಾಯಪ್ರವ॒ಚನೇ॒ ಚ ।
ತಪಶ್ಚ॑ ಸ್ವಾಧ್ಯಾಯಪ್ರವ॒ಚನೇ॒ ಚ ।
ದ॒ಮಶ್ಚ॑ ಸ್ವಾಧ್ಯಾಯಪ್ರವ॒ಚನೇ॒ ಚ ।
ಶ॒ಮಶ್ಚ॑ ಸ್ವಾಧ್ಯಾಯಪ್ರವ॒ಚನೇ॒ ಚ ।
ಅಗ್ನ॑ಯಶ್ಚ ಸ್ವಾಧ್ಯಾಯಪ್ರವ॒ಚನೇ॒ ಚ ।
ಅಗ್ನಿ॑ಹೋತ್ರಂ ಚ ಸ್ವಾಧ್ಯಾಯಪ್ರವ॒ಚನೇ॒ ಚ ।
ಅತಿ॑ಥಯಶ್ಚ ಸ್ವಾಧ್ಯಾಯಪ್ರವ॒ಚನೇ॒ ಚ ।
ಮಾನು॑ಷಂ ಚ ಸ್ವಾಧ್ಯಾಯಪ್ರವ॒ಚನೇ॒ ಚ ।
ಪ್ರ॒ಜಾ ಚ॑ ಸ್ವಾಧ್ಯಾಯಪ್ರವ॒ಚನೇ॒ ಚ ।
ಪ್ರ॒ಜನ॑ನಂ ಚ ಸ್ವಾಧ್ಯಾಯಪ್ರವ॒ಚನೇ॒ ಚ ।
ಪ್ರ॒ಜಾತಿ॑ಶ್ಚ ಸ್ವಾಧ್ಯಾಯಪ್ರವ॒ಚನೇ॒ ಚ ॥
Cosmic order (ṛtam) and also self-study and teaching. Truth (satyam) and also self-study and teaching. Austerity (tapas) and also self-study and teaching. Self-restraint of the senses (dama) and also self-study and teaching. Tranquillity of the mind (śama) and also self-study and teaching. The sacred fires and also self-study and teaching. The Agnihotra (daily fire sacrifice) and also self-study and teaching. Hospitality to guests (atithi) and also self-study and teaching. Human duties (mānuṣa) and also self-study and teaching. Progeny (prajā) and also self-study and teaching. Procreation (prajananam) and also self-study and teaching. And the continuation of the lineage (prajāti) — and self-study and teaching.
Svādhyāya and Pravacana as the supreme duties: This Anuvaka presents the radical teaching that self-study (svādhyāya) and teaching (pravacana) are not merely two activities among many, but must accompany every other duty — social, ritual, personal, and familial. The repetition of the phrase "svādhyāyapravacane ca" after each item creates a liturgical rhythm that embeds this principle into the student's memory and consciousness.
10
Anuvaka 10 · Snataka Dharma
Vedamanūcyācāryo — The Convocation Address of the Guru
वेदमनूच्याचार्योऽन्तेवासिनम्
वेद॑मनूच्या॒चार्योऽन्ते॑वासिन॒मनु॑शास्ति —
स॒त्यं व॑द । धर्मं॑ चर ।
स्वाध्या॑यान्मा प्रम॒दः ।
आचार्या॑य प्रि॒यं धन॑म॒हृत्य प्र॒जात॑न्तुं मा व्यव॒च्छेत्सीः ।
स॒त्यान्न प्र॑म॒दितव्यम् ।
धर्मान्न प्र॑म॒दितव्यम् ।
कु॒शलान्न प्र॑म॒दितव्यम् ।
भूत्यै॑ न प्रम॒दितव्यम् ।
स्वाध्यायप्रवच॒नाभ्यां॑ न प्रम॒दितव्यम् ॥
स॒त्यं व॑द । धर्मं॑ चर ।
स्वाध्या॑यान्मा प्रम॒दः ।
आचार्या॑य प्रि॒यं धन॑म॒हृत्य प्र॒जात॑न्तुं मा व्यव॒च्छेत्सीः ।
स॒त्यान्न प्र॑म॒दितव्यम् ।
धर्मान्न प्र॑म॒दितव्यम् ।
कु॒शलान्न प्र॑म॒दितव्यम् ।
भूत्यै॑ न प्रम॒दितव्यम् ।
स्वाध्यायप्रवच॒नाभ्यां॑ न प्रम॒दितव्यम् ॥
ವೇದ॑ಮನೂಚ್ಯಾ॒ಚಾರ್ಯೋऽನ್ತೇ॑ವಾಸಿನ॒ಮನು॑ಶಾಸ್ತಿ —
ಸ॒ತ್ಯಂ ವ॑ದ । ಧರ್ಮಂ॑ ಚರ ।
ಸ್ವಾಧ್ಯಾ॑ಯಾನ್ಮಾ ಪ್ರಮ॒ದಃ ।
ಆಚಾರ್ಯಾ॑ಯ ಪ್ರಿ॒ಯಂ ಧನ॑ಮ॒ಹೃತ್ಯ ಪ್ರ॒ಜಾತ॑ನ್ತುಂ ಮಾ ವ್ಯವ॒ಚ್ಛೇತ್ಸೀಃ ।
ಸ॒ತ್ಯಾನ್ನ ಪ್ರ॑ಮ॒ದಿತವ್ಯಮ್ ।
ಧರ್ಮಾನ್ನ ಪ್ರ॑ಮ॒ದಿತವ್ಯಮ್ ।
ಕು॒ಶಲಾನ್ನ ಪ್ರ॑ಮ॒ದಿತವ್ಯಮ್ ।
ಭೂತ್ಯೈ॑ ನ ಪ್ರಮ॒ದಿತವ್ಯಮ್ ।
ಸ್ವಾಧ್ಯಾಯಪ್ರವಚ॒ನಾಭ್ಯಾಂ॑ ನ ಪ್ರಮ॒ದಿತವ್ಯಮ್ ॥
ಸ॒ತ್ಯಂ ವ॑ದ । ಧರ್ಮಂ॑ ಚರ ।
ಸ್ವಾಧ್ಯಾ॑ಯಾನ್ಮಾ ಪ್ರಮ॒ದಃ ।
ಆಚಾರ್ಯಾ॑ಯ ಪ್ರಿ॒ಯಂ ಧನ॑ಮ॒ಹೃತ್ಯ ಪ್ರ॒ಜಾತ॑ನ್ತುಂ ಮಾ ವ್ಯವ॒ಚ್ಛೇತ್ಸೀಃ ।
ಸ॒ತ್ಯಾನ್ನ ಪ್ರ॑ಮ॒ದಿತವ್ಯಮ್ ।
ಧರ್ಮಾನ್ನ ಪ್ರ॑ಮ॒ದಿತವ್ಯಮ್ ।
ಕು॒ಶಲಾನ್ನ ಪ್ರ॑ಮ॒ದಿತವ್ಯಮ್ ।
ಭೂತ್ಯೈ॑ ನ ಪ್ರಮ॒ದಿತವ್ಯಮ್ ।
ಸ್ವಾಧ್ಯಾಯಪ್ರವಚ॒ನಾಭ್ಯಾಂ॑ ನ ಪ್ರಮ॒ದಿತವ್ಯಮ್ ॥
Having taught the Veda, the teacher gives these final instructions to the departing student: Speak the truth. Walk in dharma (righteousness). Do not be negligent in self-study. Having offered the teacher the gift that is dear to him, do not cut the thread of progeny (ensure the lineage continues). From truth, do not fall into negligence. From dharma, do not fall into negligence. From what is beneficial (kuśala), do not fall into negligence. From prosperity and wellbeing (bhūti), do not fall into negligence. From self-study and teaching, do not fall into negligence.
देव॑पितृकार्याभ्यां॒ न प्र॑म॒दितव्यम् ।
मा॒तृदे॒वो भव॑ । पि॒तृदे॒वो भव॑ ।
आचार्य॑दे॒वो भव॑ । अति॑थिदे॒वो भव॑ ।
यान्यन॑वद्यानि क॒र्माणि॑ — तानि॑ सेवितव्यानि ।
नो इ॒तराणि॑ ।
यान्यस्माकं॑ सुच॒रितानि॑ — तानि॒ त्वया॑ उपास्यानि ।
नो इ॒तराणि॑ ॥
मा॒तृदे॒वो भव॑ । पि॒तृदे॒वो भव॑ ।
आचार्य॑दे॒वो भव॑ । अति॑थिदे॒वो भव॑ ।
यान्यन॑वद्यानि क॒र्माणि॑ — तानि॑ सेवितव्यानि ।
नो इ॒तराणि॑ ।
यान्यस्माकं॑ सुच॒रितानि॑ — तानि॒ त्वया॑ उपास्यानि ।
नो इ॒तराणि॑ ॥
ದೇವ॑ಪಿತೃಕಾರ್ಯಾಭ್ಯಾಂ॒ ನ ಪ್ರ॑ಮ॒ದಿತವ್ಯಮ್ ।
ಮಾ॒ತೃದೇ॒ವೋ ಭವ॑ । ಪಿ॒ತೃದೇ॒ವೋ ಭವ॑ ।
ಆಚಾರ್ಯ॑ದೇ॒ವೋ ಭವ॑ । ಅತಿ॑ಥಿದೇ॒ವೋ ಭವ॑ ।
ಯಾನ್ಯನ॑ವದ್ಯಾನಿ ಕ॒ರ್ಮಾಣಿ॑ — ತಾನಿ॑ ಸೇವಿತವ್ಯಾನಿ ।
ನೋ ಇ॒ತರಾಣಿ॑ ।
ಯಾನ್ಯಸ್ಮಾಕಂ॑ ಸುಚ॒ರಿತಾನಿ॑ — ತಾನಿ॒ ತ್ವಯಾ॑ ಉಪಾಸ್ಯಾನಿ ।
ನೋ ಇ॒ತರಾಣಿ॑ ॥
ಮಾ॒ತೃದೇ॒ವೋ ಭವ॑ । ಪಿ॒ತೃದೇ॒ವೋ ಭವ॑ ।
ಆಚಾರ್ಯ॑ದೇ॒ವೋ ಭವ॑ । ಅತಿ॑ಥಿದೇ॒ವೋ ಭವ॑ ।
ಯಾನ್ಯನ॑ವದ್ಯಾನಿ ಕ॒ರ್ಮಾಣಿ॑ — ತಾನಿ॑ ಸೇವಿತವ್ಯಾನಿ ।
ನೋ ಇ॒ತರಾಣಿ॑ ।
ಯಾನ್ಯಸ್ಮಾಕಂ॑ ಸುಚ॒ರಿತಾನಿ॑ — ತಾನಿ॒ ತ್ವಯಾ॑ ಉಪಾಸ್ಯಾನಿ ।
ನೋ ಇ॒ತರಾಣಿ॑ ॥
From the duties owed to gods and ancestors — do not be negligent. Let your mother be your god (mātṛ-devo bhava). Let your father be your god (pitṛ-devo bhava). Let your teacher be your god (ācārya-devo bhava). Let the guest be your god (atithi-devo bhava). Only actions that are blameless (anavadya) should be practised — not the others. Only those of our own deeds that are good (su-caritāni) should be followed by you — not the others.
The fourfold Deva declaration: The famous four injunctions — mātṛ-devo bhava, pitṛ-devo bhava, ācārya-devo bhava, atithi-devo bhava — are among the most cited ethical teachings of the Upanishads. They establish a relational theology in which divinity is encountered not only in temple or forest, but in the immediate human relationships of family, learning, and hospitality. The teacher's remarkable honesty — "follow only our good deeds, not the others" — is a model of pedagogical humility.
11
Anuvaka 11 · Āntevasin Dharma
Vedamanūcya (II) — The Duties in Society
वेदमनूच्य
श्र॒द्धया॑ देयम् । अश्र॒द्धया॒ऽदेयम् ।
श्रि॒या देयम् । ह्रि॒या देयम् ।
भि॒या देयम् । संवि॒दा देयम् ।
अथ॑ यदि॒ ते क॒र्मवि॑चिकित्सा॒ वा वृत्त॑विचिकित्सा॒ वा स्यात् ।
ये तत्र॑ ब्राह्म॒णाः सम्म॑र्शिनः यु॒क्ता आयु॑क्ताः अल॑क्षा धर्म॑कामाः स्युः ।
यथा॒ ते त॑त्र वर्तेरन् — तथा॒ तत्र॑ वर्तेथाः ॥
श्रि॒या देयम् । ह्रि॒या देयम् ।
भि॒या देयम् । संवि॒दा देयम् ।
अथ॑ यदि॒ ते क॒र्मवि॑चिकित्सा॒ वा वृत्त॑विचिकित्सा॒ वा स्यात् ।
ये तत्र॑ ब्राह्म॒णाः सम्म॑र्शिनः यु॒क्ता आयु॑क्ताः अल॑क्षा धर्म॑कामाः स्युः ।
यथा॒ ते त॑त्र वर्तेरन् — तथा॒ तत्र॑ वर्तेथाः ॥
ಶ್ರ॒ದ್ಧಯಾ॑ ದೇಯಮ್ । ಅಶ್ರ॒ದ್ಧಯಾ॒ऽದೇಯಮ್ ।
ಶ್ರಿ॒ಯಾ ದೇಯಮ್ । ಹ್ರಿ॒ಯಾ ದೇಯಮ್ ।
ಭಿ॒ಯಾ ದೇಯಮ್ । ಸಂವಿ॒ದಾ ದೇಯಮ್ ।
ಅಥ॑ ಯದಿ॒ ತೇ ಕ॒ರ್ಮವಿ॑ಚಿಕಿತ್ಸಾ॒ ವಾ ವೃತ್ತ॑ವಿಚಿಕಿತ್ಸಾ॒ ವಾ ಸ್ಯಾತ್ ।
ಯೇ ತತ್ರ॑ ಬ್ರಾಹ್ಮ॒ಣಾಃ ಸಮ್ಮ॑ರ್ಶಿನಃ ಯು॒ಕ್ತಾ ಆಯು॑ಕ್ತಾಃ ಅಲ॑ಕ್ಷಾ ಧರ್ಮ॑ಕಾಮಾಃ ಸ್ಯುಃ ।
ಯಥಾ॒ ತೇ ತ॑ತ್ರ ವರ್ತೇರನ್ — ತಥಾ॒ ತತ್ರ॑ ವರ್ತೇಥಾಃ ॥
ಶ್ರಿ॒ಯಾ ದೇಯಮ್ । ಹ್ರಿ॒ಯಾ ದೇಯಮ್ ।
ಭಿ॒ಯಾ ದೇಯಮ್ । ಸಂವಿ॒ದಾ ದೇಯಮ್ ।
ಅಥ॑ ಯದಿ॒ ತೇ ಕ॒ರ್ಮವಿ॑ಚಿಕಿತ್ಸಾ॒ ವಾ ವೃತ್ತ॑ವಿಚಿಕಿತ್ಸಾ॒ ವಾ ಸ್ಯಾತ್ ।
ಯೇ ತತ್ರ॑ ಬ್ರಾಹ್ಮ॒ಣಾಃ ಸಮ್ಮ॑ರ್ಶಿನಃ ಯು॒ಕ್ತಾ ಆಯು॑ಕ್ತಾಃ ಅಲ॑ಕ್ಷಾ ಧರ್ಮ॑ಕಾಮಾಃ ಸ್ಯುಃ ।
ಯಥಾ॒ ತೇ ತ॑ತ್ರ ವರ್ತೇರನ್ — ತಥಾ॒ ತತ್ರ॑ ವರ್ತೇಥಾಃ ॥
Give with faith (śraddhā). Do not give without faith. Give with generosity (śriyā). Give with modesty (hriyā). Give with awe and reverence (bhiyā). Give with full awareness (saṃvidā). If you have any doubt regarding what action to take or what conduct to follow, then look to those Brahmins (learned ones) in that place who are thoughtful (sammarśinaḥ), disciplined and accomplished, genuine and not motivated by personal gain, who love dharma — and act as they would act.
The ethics of dāna (giving): This passage provides what is perhaps the most nuanced Upanishadic teaching on charity. Six modes of giving are enumerated — not just what to give, but the internal quality with which it is given. Most remarkably, in cases of ethical uncertainty, the text does not point to scripture but to the living community of thoughtful, dharma-loving practitioners. This is an early Vedic precedent for the concept of sāmānya dharma determined by the conduct of the virtuous (śiṣṭācāra).
12
Anuvaka 12 · Closing Śānti Pāṭha
Śaṃ No Mitraḥ — Closing Peace Invocation
शं नो मित्रः (समाप्ति)
शं नो॑ मि॒त्रः शं वरु॑णः । शं नो॑ भव॒त्वर्य॑मा ।
शं नो॒ इन्द्रो॒ बृह॒स्पतिः॑ । शं नो॒ विष्णु॑रुरुक्र॒मः ।
नमो॒ ब्रह्म॑णे । नम॑स्ते वायो ।
त्व॒मेव॑ प्र॒त्यक्षं॒ ब्र॑ह्मासि ।
त्वामे॒व प्र॒त्यक्षं॒ ब्र॑ह्म वदिष्यामि ।
ऋ॒तं वदि॒ष्यामि॑ । स॒त्यं वदि॒ष्यामि॑ ।
तन्मा॑मवतु । तद्व॒क्तार॑मवतु ।
अव॑तु माम् । अव॑तु व॒क्तार॑म् ॥
ॐ शान्तिः॒ शान्तिः॒ शान्तिः॑ ॥
शं नो॒ इन्द्रो॒ बृह॒स्पतिः॑ । शं नो॒ विष्णु॑रुरुक्र॒मः ।
नमो॒ ब्रह्म॑णे । नम॑स्ते वायो ।
त्व॒मेव॑ प्र॒त्यक्षं॒ ब्र॑ह्मासि ।
त्वामे॒व प्र॒त्यक्षं॒ ब्र॑ह्म वदिष्यामि ।
ऋ॒तं वदि॒ष्यामि॑ । स॒त्यं वदि॒ष्यामि॑ ।
तन्मा॑मवतु । तद्व॒क्तार॑मवतु ।
अव॑तु माम् । अव॑तु व॒क्तार॑म् ॥
ॐ शान्तिः॒ शान्तिः॒ शान्तिः॑ ॥
ಶಂ ನೋ॑ ಮಿ॒ತ್ರಃ ಶಂ ವರು॑ಣಃ । ಶಂ ನೋ॑ ಭವ॒ತ್ವರ್ಯ॑ಮಾ ।
ಶಂ ನೋ॒ ಇನ್ದ್ರೋ॒ ಬೃಹ॒ಸ್ಪತಿಃ॑ । ಶಂ ನೋ॒ ವಿಷ್ಣು॑ರುರುಕ್ರ॒ಮಃ ।
ನಮೋ॒ ಬ್ರಹ್ಮ॑ಣೇ । ನಮ॑ಸ್ತೇ ವಾಯೋ ।
ತ್ವ॒ಮೇವ॑ ಪ್ರ॒ತ್ಯಕ್ಷಂ॒ ಬ್ರ॑ಹ್ಮಾಸಿ ।
ತ್ವಾಮೇ॒ವ ಪ್ರ॒ತ್ಯಕ್ಷಂ॒ ಬ್ರ॑ಹ್ಮ ವದಿಷ್ಯಾಮಿ ।
ಋ॒ತಂ ವದಿ॒ಷ್ಯಾಮಿ॑ । ಸ॒ತ್ಯಂ ವದಿ॒ಷ್ಯಾಮಿ॑ ।
ತನ್ಮಾ॑ಮವತು । ತದ್ವ॒ಕ್ತಾರ॑ಮವತು ।
ಅವ॑ತು ಮಾಮ್ । ಅವ॑ತು ವ॒ಕ್ತಾರ॑ಮ್ ॥
ಓಂ ಶಾನ್ತಿಃ॒ ಶಾನ್ತಿಃ॒ ಶಾನ್ತಿಃ॑ ॥
ಶಂ ನೋ॒ ಇನ್ದ್ರೋ॒ ಬೃಹ॒ಸ್ಪತಿಃ॑ । ಶಂ ನೋ॒ ವಿಷ್ಣು॑ರುರುಕ್ರ॒ಮಃ ।
ನಮೋ॒ ಬ್ರಹ್ಮ॑ಣೇ । ನಮ॑ಸ್ತೇ ವಾಯೋ ।
ತ್ವ॒ಮೇವ॑ ಪ್ರ॒ತ್ಯಕ್ಷಂ॒ ಬ್ರ॑ಹ್ಮಾಸಿ ।
ತ್ವಾಮೇ॒ವ ಪ್ರ॒ತ್ಯಕ್ಷಂ॒ ಬ್ರ॑ಹ್ಮ ವದಿಷ್ಯಾಮಿ ।
ಋ॒ತಂ ವದಿ॒ಷ್ಯಾಮಿ॑ । ಸ॒ತ್ಯಂ ವದಿ॒ಷ್ಯಾಮಿ॑ ।
ತನ್ಮಾ॑ಮವತು । ತದ್ವ॒ಕ್ತಾರ॑ಮವತು ।
ಅವ॑ತು ಮಾಮ್ । ಅವ॑ತು ವ॒ಕ್ತಾರ॑ಮ್ ॥
ಓಂ ಶಾನ್ತಿಃ॒ ಶಾನ್ತಿಃ॒ ಶಾನ್ತಿಃ॑ ॥
May Mitra be auspicious to us. May Varuṇa be auspicious. May Aryaman be auspicious to us. May Indra and Bṛhaspati be auspicious to us. May Viṣṇu of wide strides be auspicious to us. Salutation to Brahman. Salutation to you, O Vāyu. You alone are the directly perceptible Brahman. I shall declare you as the directly perceivable Brahman. I shall declare the cosmic order. I shall declare the truth. May that protect me. May that protect the teacher. May it protect me. May it protect the teacher.
Om. Peace. Peace. Peace.
Om. Peace. Peace. Peace.
The circular structure: The Śikṣāvallī closes with the same Śānti Pāṭha with which it opened — a deliberate structural choice that creates a sacred enclosure. Everything taught within — phonetics, samhitā meditations, Om, duties, ethics, and the convocation — is held within this double invocation of peace. The student departs as they arrived: in the shelter of the universal peace that Brahman alone provides.