Taittreeya upanishad–summary

Posted on Apr 11 2016 - 6:26am by srikainkaryasriadmin

                                                S R I :

                   T A I T T I R I Y A     U P A N I S H A D

                                                ( A  Summary  )

                                             Uruppattur   Soundhararajan


Rigyajur samavedaya vedaharana karmane

Pranavothgeethavabhushe mahasva sirase Nama:


Sri Lakshmi Hayagreeva Parabrahmane Nama:

Srimathe Nigamantha Mahadesikaya Nama:






For the past several years , adiyen’s feeling is ( not only mine but also many many vaishnavites ) that ” VEDAS ” are somewhat ignored  by most of us, that we are not giving due importance to Vedas, like we give to ” Divya Prabandham “. No doubt, we are called ” Ubhaya Vedanthees “, but, it is somewhat easy for us to read and recite ” Divya Prabhandham “, as most of us are “loukikas “and the knowledge of Sanskrit is not upto the level of grasping “svaras” and pronounciations to do ” Veda Adyayanam “. Sastras say that every Brahmin should be well-versed in reciting ” Vedas ” atleast ” Svasaka” and

that Sriman Narayanan will be hearing the “parayanam” of Vedas  by Brahmins as one among the audience whenever and wherever Vedas are recited. Adiyen felt that a simple Veda portion can be taken  for writing an article, which will  infuse the readers  while reading it to search for it  and to try to learn it from Vedic Vidvans This will also facilitate the asthikas who know this already to enjoy the meanings and glory of this portion of Veda


With the anugraha of Sri Hayagreevan and Poorvacharyal, ,  adiyen came to the conclusion that ” Taittiriya Upanishad ” can be analysed  and a summary given  in a nut-shell , sothat the asthikas who know this already  will recite it with dedication duly understanding the meanings and glory  and who are new to this can go to an Acharyan to  get it taught with svara, because this Upanishad is in simple and short sentences but discloses everything necessary and give fruits of adyayanam to those who recite it   regularly

This is one among the ten important Upanishads , other Upanishads  being 2Esavasyam ,3 Kena, 4 Kato , 5Prasna, 6 Munadaka, 7 Maandukya, 8 Ithreya, 9 Santhokya and 10 Brahatharanya


Upanishad  means ” Vedanta”, which is nearer to ” Brahmam”( Baghavan Sriman Narayanan ) and which tells in detail the “svaroopa”, “roopa”, “viputhi” of ” Brahmam”. This “Upanishad” is 5th &6th “prasnam” in the “Aranyakam” of ” Taittiriya Saka ” of ” Krishna Yajur Veda . In the 5th “prasna”, there are 3 divisions as ” Siksha Valli “, ” Ananda Valli or Brahma Valli “, and  ” Brughu valli”.6th “prasna” is called ” Narayana Upanishad “these two prasnas are part and parcel of” Taittiriya Aranyakam ”


Sri Kooranarayana Jeer, Sri Batta Baskar, & Sri Vidyaranyar have given “vyakyanams “( bashyam ) to this 6th prasna. Sri Upanishad Bashyakarar  has given excellent bashyam with mangala slokas to the entire four divisions of this Taittiriya Upanishad. Even Sri Madvachariyar  has given vyakyanam to the entire Taittiriya Upanishad





Tittiri  was one of the most important disciple of Sage Vaisampayana. Sage Yajnavalkya was also equally most important disciple of him . Sri Vyasa Bhagavan separated ” Vedas” into four parts as ” Rug”, ” Yajus”, ” Saama “,& ” Atharnana”. Sage Vaisampayana was taught  yajur veda  and from whom his sishya Yajnavalkya mastered this, in the Gurukulam.At the end of his gurukulam life, sage Yajnavalkya attempted to separate the rituals ordaining, injunctory of this Veda, from explicitely philosophical parts( samhitha,  brahmana ) as arranged by Sri Veda Vyasa  This was noticed by Vaisampayana who was furious with his sishya Yajnavalkya  and cursed   him to return all that he learnt from him. Yajnavalkya vomitted the entire “Veda” he learnt from the Sage Vaisampayana

Sage Vaisampayana asked his another sishya” Tittiri “, to absorbe it, because  Vaisampayana did not want all that knowledge taught to  Yajnavalkya to go a waste. The sishya ” Tittiri ” took the form of  a bird of that  very  name and absorbed the remnants vomitted by the Sage Yajnavalkya. In doing so, he preserved his ” twice-born” nature( duvijatva). Birds are also designated alongwith Brahmins , the traditionally twice–born

Vaisampayana, much pleased with his sishya ” Tittiri ” gave anugraha to him   stating that this absorbed Veda  portion will be called as ” Taittiriya”. It was earlier known as ” Yajus”. But after this happenings, this  has  been called as  ” Krishna  Yajus”


Yajnavalkya, severing all connections with his acharyan Vaisampayana, began meditation on Sri Narayana  within the solar orbit to get again what he lost, from the GOD sri Narayanan  directly. Sri Kulasekhara Azhvar in His

” Mukunda Malai “–17th sloka praises Yajnavalkya stating that  the medicine prescribed by this sage to the dicease of the cycle of deaths and  births  is  to drink the ” amutham” of chanting Bhagavan  Naamaas who is in every one’s heartas ” jyothi maya antharyami “. The Charitra  of Yajnavalkya is wonderful one and  adiyen  will tell it in another occasion


“Valli” means creeper.This is a creeper  in

stringed “unproduced words” of Divine Origin,which when crushed yields

the flow of  bliss of Sriman  Narayanan( here, crush means adyayanam)

Siksha valli is called “samhitha”. Ananda valli & Brughu valli together are called ” Varuni Vidya “. Sri Narayana Upanishad is called ” Yajgiki”. In other words, we may call these as


Siksha Valli………….Samhithi Upanishad . It deals with samhithopasana


Ananda Valli@ Brahma Valli……|.It deals with ” Ananda maya vidya” also

brahma valli because it commences thus:”brahmavithapnothiparam”

Brughu valli……Varuna’s upadesa to his son Brughu,called Brughu valli


Narayana Upanishad…..Yajniki Upanishad. This Upanishad was given by

” Yajgan” alias “Narayana Rishi”. Anuvakam  is adorned at the centre of this Upanishad, as ” Kousthuba mani ” adorned at the sacred heart of Sriman Narayanan. This describes Sri Narayana  and also the method of  worshipping

Him. Hence, Narayana Upanishad

Adiyen  now attempts to give gists  of  each division

S I K S H A  V A L L I


There are six sastras as “anga” to Vedas. One among them is Siksha. In this, varna, svara, hrasva deerkka maathra, the strength to pronounce  etc are told, besides saama and samhitha (joining the two).akshara,roopa…(poorva roopa, uththra roopa), santhi , santhanam. These four explain  worldly relation, jyothi relation, vidya relation, praja relation, sareera ( body ), thought ( chinthana)……. and those who understood  all these get praja, cows, Vedanta jnana, food, svarga etc. Then ” Pranavam “. With this anugraha , knowledge, intelligence , perfect health,sweet conversations speeches, sound hearing etc will be achieved, Then Sri Mahalakshmi Stuti—food, clothes, cows, friendship with noble people, fame, glory, abundant wealth, will come. Subesequent to these, purity of body , mind,  atma, exaltation to Vedavids will follow . There are four Vyahruthis”

Bhoo:,  Bhuva:,  Suva:,  Maha:,. There are four upasanas also. If these upasanas are performed , all “Devathaas” will appear Those who perform this upasana will

perform “Brahma Vidya” , and through this will get absolute and everlasting pleasure

in Sri Vaikunta, just like ” Nithya Suris”, at the time of departing from this body


Then, Pankthopadesam……pankthi—-a chanthas having five aksharas in every “pada”. In every sareera (body), there are 3 fives,outside  3 fives which should be known clearly. Then “pranava”. One should learn not only “Vedas”, but also good upadesa from an able Acharyan. Ever speak truth. Observe “dharma” at all levels.Give “guru dakshina”, get married and spread “santhathi”.Donot eager to earn for this worldly happiness. Treat mother, father, acharyan, and guest as ” God”. Do observe “Deva”,  ” Pithru” duties. Do observe ” vaideeka karmas” which are flawless and

which are the commands of ” GOD” through ” Vedas”  Do treat the elders with respect and obedience. Do give your belongings without attachment with them but with eagerness to  the poor who are eligible to get them as gift ( dhaanam) with shyness,feeling that the gift so given is very megre, duly performing “sankalpa” according to ” Sastras”. If doubt arises in doing “karma”, and in ” acharam”, get this cleared from the acts and deeds of “Rishis”, ” Vedic Scholars”, ” Vaideekas “, etc

Adiyen is limiting with this and commences about ” Ananda valli ”





Those who understood” Brahmam” clearly, they will get it. Those who perform “upasana” of this ” Brahmam”, which is in his heart, he will live with it in Srivaikunta. From this “Brahmam”—“Paramathma”, panchabootham created, oushathis (medicines) from the earth, food from the oushathis, sareera from the food. This sareera is ” annamayam”.  in this annamaya sareera, , “pranamaya atma” is there  with “vyana”,  ” abhana”,  etc.. Then ” manomaya”. Vedas are part of this manomayam.

Then ” vignanamayam”. Knowledge, power etc  are parts of this “Mayam” .  Then ” Ananda mayam “. ” Sookshma Atma” is anandamayam.

” Motham”–pleasure —when one sees  and gets it.  ” Pramotham”–pleasure when one uses it. Then various anandams ( pleasures)

” Sathyam jnaana anantham brahma…….. ”


Man’s anandam( manushya anandam )

Hundred times –morethan manushya anandam—-manushya  gandharva  anandam

Hundred times–manushya gandarva anandam—-Deva Gandarva anandam

Hundred times–Deva gandarva anandam—Pithru anandam

Hundred times —Pithru anandam—–Deva anandam

Hundred times–Deva  anandam—Indra  anandam

Hundred times–Indra anandam—Bruhaspathi anandam

Hundred times—Bruhaspathi anandam—-Brahma  anandam

Hundred times–Brahma anandam—Parabrahma  anandam ( Bhagavan )

Let me start about ” Brughu valli ”





This relates to the upadesa by “Varuna”to His son ” Brughu”. Varunan explains which is ” Brahmam” to his son.He says that annam, pranan eyes, nose, mind, speech etc are not ” Brahmam”. These are the tools to know, understand “Brahmam”. Prana maya, mano maya, vijnana maya and then ananda maya. Brahmam is ananda mayan. But, annam ( food ) is most important. Annam is the basic for all it’s jagatkaaranaa. It should not be abused;ridiculed.It should not be rejected. It should be respected. One should try to earn/acquire it with any mode. One who does ” Ananda Vidya” with upasana of ” Brahmam” ( Bhagavan)gets   plentiful annam ( food ) progeny, merit,  cow, knowledge, fame etc etc and attains “moksha”/ “Paramapadha” where he travels along with Bhagavan, does all services ( kaimkaryams) to Him .All the worlds emanated out of bliss of SRi Narayana, sustained in Him and by Him  and absorbed finally by Him . This process is a joy for Him ( pleasure–anandam)

When a person finds that one is firmly established in this invisible Supreme, beyond-full-grasp, unattached to any place , Brahman, he gets rid of all fears. The life on this earth is sacred as an opportunity to reach Sri Narayanan .  The body is made up of food. Food is sacred. Water, earth, air, heat ( agni ) Akasa   are in combination give us food. Thus food is God

The eternal “Sama gana” praises Sri Narayanan



This Upanishad praises Sri Narayanan in the first 20 sentences.He is at the ocean i.e. Ksheera saagaram, at Soorya mandalam, at Sri Vaikuntam ( Paramapadam ). He is light (Jyothis ) He gives lights to all lights . He resides in the hearts of all His creatures. He performs ” Srushti ( creation ), ” Sthithi ( protection ) and samharam ( destruction ). From Him, Moolaprakruthi  appears.He is the reason for all times ( paksha, ruthu, maasa, ayana etc )

Then,manthras about “agni”,  ” rudra”,  “vinayaka”,  “garuda”, “durga”, ” Narayana”.Then ” Dhoorva Sooktham”, ” Mruththika Sooktham”,  then, “Akamarshana”sooktha. Till this “abhikamana”Kaalam.  Then “upadhanam. —- collection of flowers, thulsi, to perform ” Pooja” ( Aradhana) . Durga,  Madhu sooktham, Krutha sooktham,

”  Na karmana  na prajaya dhanena “–No ” moksham” by dharma,  ardha, kaama. Only through Vedantha Vijnana, sanyasa and also through “sathvika thyaka”, it can be achieved. Then “dhahara vidya”. Then ” Narayana

Anuvakam “, ” Purusha sooktham”. Sri Narayanan is upasana deivam through all “Vidyas”. The words ” Parabrahmam”, “Paranjyothis”, ” Parathathvam”, ” Brahma”, ” Siva”,  ” Indra”,  “Akshran” etc denote Sri Narayanan.He is the upasana deivam through “moksha Vidya”, ” Para Vidya” etc. He is “Sarva Vyaphi”.He is the creator–material out ofwhich prapanchams are created. He is also every auxiliary cause helping in the creation….

He is the bestower of all desired fruits. He resides in a very small hole in the lotus–like heart of each and every jeevathmas.He  is the reason for all prapanchas( Jagat kaarana), the cause of the paramakaaranam, ultimate, &primordial cause or cause of every kind . His superiority threatens you to shut your mouth ,  but His easy accessibility, His capacity( soulabhyam) to mix with the bakthals freely give courage to converse with Him    to praise Him through “stotras” , by reciting ” Vedas” and prostrating before Him countless times. He is in the midst of lightening with clouds in the ” jaadaraagni” as “Jyothi”

Then, upasana in ” Soorya Mandala”

Bhagavath Aradhana, praising “bhoomi” water etc. ( throughwhich we get water flowers, sandal etc for aradhana ), Then ” Praanaayaamam”            Then ” Jabham”  “Upasthaanam”,  ” Vaisvadevam “,  ” Pancha maha yajnam”,

Then “Praanaahoothi  manthras ”

Then ” Swaathyaayam”,  “manthra jabham”,  ” Paaraayanam”,  Recital of Medha sooktham,  ” thrisubharna brahma sooktham  and       then  ” Yogam ”  ( Parathathva niroopana, Jnanasadhana niroopana, Jnana Yajja)

Narayana Upanishad describes Yoga/  thapas  which are 12 in nature i.e.  Sathyam, Thapas, Thamam, Samam, Dhaanam, Dharmam, Prajananam, Agnis, Agnihothram, Yajnam,  Maanasam, and Nyaasam. Among these , “nyaaasam ” is the best. Nyaasam means ” baranyaasam “,  ” prapaththi”, ” Athma  samarppanaa”

You are the Supreme  to be attained; you are the all pervader; you are all the creator  making living things  breathe; you are the light of lights; adiyen takes refuge in You,  after discovering You at longlast. You are Brahmam. Adiyen sought all along and now found You

This is the prayer through body,  mind,  speech,  associating everything with Him by reciting the ” manthra” as taught by Acharyals

TAITTIRIYA  UPANISHAD is a marvelous composition that captures both recitors and listeners with it’s music  and provides altogether  a novel conception of the ” Supreme ” reality, receiving explicit & adequate formulation This explains thus :–

This is Sriman Narayana fromwhom all worlds emanate, inwhom all sustains and inwhom all are absorbed and dissolved. He is ” Anandamaya” blissful. He is the innermost indweller of the human personality

TAITTIRIYA  UPANISHAD  is recited extensively in all auspicious occasions such as household worship,  daily temple worship, other similar occasions that prescribe vedic recitals

To sum up, this Upanishad explains the upward journey of the departed soul after release from fleshly bondage of this sareeram   and the instruction regarding the whole of one’s life  or  a  grand sacrifice , symbolically  to be  conceived  in terms  of  spiritual paraphernalia corresponding to the ingredients in terms of the ” Performer “,  His companion, the fire, the fees, the alter  etc( known as Purusha Vidya)

Life on earth is sacred as told before . This is an opportunity to seek His lotus-feet through the anugraha of Sri Mahalakshmi, without further cycle of deaths and births forwhich the parayanam of ” Taittiriyam” including Sri Narayana Upanishad  will lead him to the eternal bliss998971_654132434654482_4317164816451778050_n

Sarvam Sree Hayagreeva preeyatham

Uruppattur Soundhararajan




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