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44-710: The mantras are from the Taittiriya Upanishad , Shikshavalli I.11.2, which says: matrudevo bhava, mitradevo bhava, pitrudevo bhava, putradevo bhava, acharyadevo bhava, atithidevo bhava . It literally means "be one for whom the Mother is God, be one for whom the Friend is God, be one for whom the Father is God, be one for whom the Child is God, be one for whom the Teacher is God, and be one for whom

88-506: A tape-recording .... Not just the actual words, but even the long-lost musical (tonal) accent (as in old Greek or in Japanese) has been preserved up to the present. The third anuvaka of Shiksha Valli asserts that everything in the universe is connected. In its theory of "connecting links", it states that letters are joined to form words and words are joined to express ideas, just like earth and heavens are forms causally joined by space through

132-508: A liturgical text, with many parts rhythmically ending in Svāhā , a term used when oblations are offered during yajna rituals. The fifth anuvaka declares that "Bhūr! Bhuvaḥ! Svar!" are three holy exclamations, then adds that Bhur is the breathing out, Bhuvah is the breathing in, while Svar is the intermediate step between those two. It also states that "Brahman is Atman (Self) , and all deities and divinities are its limbs", that "Self-knowledge

176-590: A mark of his admiration for the language, is one of the distinguished roll of Europeans who — often with lyrical admiration — participated in the scholarly Western discovery of Sanskrit and Hinduism that took place in British India itself, Germany, France and England. Paul Deussen was born on 7 January 1845 in Oberdreis , Neuwied in the Rhine Province , one of eight children of a clergyman of modest means. He became

220-456: A part of student's instruction, involved understanding the linguistic principles coupled with recitation practice of Indian scriptures, which enabled the mastering of entire chapters and books with accurate pronunciation. The ancient Indian studies of linguistics and recitation tradition, as mentioned in the second anuvaka of Taittiriya Upanishad, helped transmit and preserve the extensive Vedic literature from 2nd millennium BCE onwards, long before

264-578: A school and their responsibilities after graduation. It mentions lifelong "pursuit of knowledge", includes hints of "Self-knowledge", but is largely independent of the second and third chapter of the Upanishad which discuss Atman and Self-knowledge. Paul Deussen states that the Shiksha Valli was likely the earliest chapter composed of this Upanishad, and the text grew over time with additional chapters. The Siksha Valli includes promises by students entering

308-905: A similar view as that of Phillips, but place Taittiriya before Isha Upanishad, but after Brihadaranyaka Upanishad and Chandogya Upanishad. According to a 1998 review by Patrick Olivelle , the Taittiriya Upanishad was composed in a pre-Buddhist period, possibly 6th to 5th century BCE. The Taittiriya Upanishad has three chapters: the Siksha Valli , the Ananda Valli and the Bhrigu Valli . The first chapter Siksha Valli includes twelve Anuvaka (lessons). The second chapter Ananda Valli , sometimes called Brahmananda Valli includes nine verses. The third chapter Bhrigu Valli consists of ten verses. Some ancient and medieval Hindu scholars have classified

352-530: A student, and lifelong devotee, of the German philosopher Schopenhauer, and of the philosophy of Kant ; and he became a friend of Friedrich Nietzsche. Deussen was educated at Bonn , Tübingen and Berlin Universities between 1864 and 1881, writing his dissertation on Plato's philosophy. Deussen was appointed Privatdocent (1881-7) and Extraordinarius (1887-9) at the university of Berlin, and Ordinarius (1889–1919,

396-415: A treatise on allegory, and partly philosophical instruction. Taittiriya is a Sanskrit word that means "from Tittiri". The root of this name has been interpreted in two ways: "from Vedic sage Tittiri ", who was the student of Yāska ; or alternatively, it being a collection of verses from mythical students who became " partridges " (birds) in order to gain knowledge. The later root of the title comes from

440-414: Is tapas , that is tapas . The tenth anuvaka is obscure, unrelated lesson, likely a corrupted or incomplete surviving version of the original, according to Paul Deussen. It is rhythmic with Mahabrihati Yavamadhya meter, a mathematical "8+8+12+8+8" structure. Max Muller translates it as an affirmation of one's Self as a capable, empowered blissful being. The tenth anuvaka asserts, "I am he who shakes

484-477: Is a list of golden rules which the Vedic era teacher imparted to the graduating students as the ethical way of life. The verses ask the graduate to take care of themselves and pursue Dharma , Artha and Kama to the best of their abilities. Parts of the verses in section 1.11.1, for example, state Paul Deussen Paul Jakob Deussen ( German: [ˈpaʊl ˈjaːkɔp ˈdɔʏsn̩] ; 7 January 1845 – 6 July 1919)

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528-505: Is apt and likely reflects the root and nature of the Taittiriya Upanishad, which too is largely independent of the liturgical Yajur Veda, and is attached to the main text. The chronology of Taittiriya Upanishad, along with other Vedic era literature, is unclear. All opinions rest on scanty evidence, assumptions about likely evolution of ideas, and on presumptions about which philosophy might have influenced which other Indian philosophies. Stephen Phillips suggests that Taittiriya Upanishad

572-608: Is associated with the Taittirīya school of the Yajurveda, attributed to the pupils of sage Vaishampayana. It lists as number 7 in the Muktika canon of 108 Upanishads. The Taittirīya Upanishad is the seventh, eighth and ninth chapters of Taittirīya Āraṇyaka , which are also called, respectively, the Śikṣāvallī , the Ānandavallī and the Bhṛguvallī . This Upanishad is classified as part of

616-406: Is parallelism between man and the world, microcosm and macrocosm, and he who understands this idea of parallelism becomes there through the macrocosm itself". What is ॐ ? The eighth anuvaka, similarly, is another seemingly unconnected lesson. It includes an exposition of the syllable word Om (ॐ, sometimes spelled Aum ), stating that this word is inner part of the word Brahman , it signifies

660-405: Is speech which connects people. The fourth anuvaka of Shiksha Valli is a prayer of the teacher, Students, may they come to me! Svaha! (liturgy exclamation) Students, may they flock to me! Svaha! Students, may they rush to me! Svaha! Students, may they be controlled! Svaha! Students, may they be tranquil! Svaha! (...) As waters flow down the slope; And the months with the passing of

704-505: Is the Eternal Principle", and the human beings who have this Oneness and Self-knowledge are served by the gods. The second part of the sixth anuvaka of Shiksha Valli asserts that the "Atman (Self) exists" and when an individual Self attains certain characteristics, it becomes one with Brahman (Cosmic Self, Eternal Reality). These characteristics are listed as follows in verse 1.6.2 : He (the self) obtains sovereignty and becomes

748-428: The "Peace" phrase is repeated thrice, because there are three potential obstacles to the gain of Self-knowledge by a student: one's own behavior, other people's behavior, and the devas ; these sources are exhorted to peace. The second anuvaka highlights phonetics as an element of the Vedic instruction. The verse asserts that the student must master the principles of sound as it is created and as perceived, in terms of

792-475: The "black" Yajurveda, with the term "black" implying "the un-arranged, motley collection" of verses in Yajurveda, in contrast to the "white" (well arranged) Yajurveda where Brihadaranyaka Upanishad and Isha Upanishad are embedded. The Upanishad includes verses that are partly prayers and benedictions, partly instruction on phonetics and praxis, partly advice on ethics and morals given to graduating students from ancient Vedic gurukula -s (schools), partly

836-775: The 3rd claims twenty two, the 4th has eighteen, the 5th has twenty two, the 6th Anuvaka asserts in its index that it has twenty eight sections, 7th claims sixteen, 8th states it includes fifty one sections, while the 9th asserts it has eleven. Similarly, the third Valli lists the pratika and anukramani in the index for each of the ten Anuvakas . Divisions Sama vedic Yajur vedic Atharva vedic Vaishnava puranas Shaiva puranas Shakta puranas The Siksha Valli chapter of Taittiriya Upanishad derives its name from Shiksha (Sanskrit: शिक्षा), which literally means "instruction, education". The various lessons of this first chapter are related to education of students in ancient Vedic era of India, their initiation into

880-590: The Brahman, it is this whole world states the eight lesson in the first section of the Taittiriya Upanishad. The verse asserts that this syllable word is used often and for diverse purposes, to remind and celebrate that Brahman. It lists the diverse uses of Om in ancient India, at invocations, at Agnidhra , in songs of the Samans , in prayers, in Sastras , during sacrifices, during rituals, during meditation, and during recitation of

924-570: The Guest is God". Matrudevah, mitradevah, pitrudevah, putradevah, acharyadevah, and atithidevah are one word each, and each one is a Bahuvrihi samasta-pada . In Sanatana Dharma personal God is worshipped in five-step worship; this is known as Panchopchara Puja . The "Shodashopchar Poojan" is more elaborate and formal, and involves 16 steps. The five steps from the worship become the five formalities to be observed while receiving guests: India attracts millions of tourists each year. To further enhance

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968-639: The Taittiriya Upanishad differently, based on its structure. For example, Sãyana in his Bhasya (review and commentary) calls the Shiksha Valli (seventh chapter of the Aranyaka) as Sãmhitī-upanishad, and he prefers to treat the Ananda Valli and Bhrigu Valli (eighth and ninth Prapãthakas) as a separate Upanishad and calls it the Vārunya Upanishad. The Upanishad is one of the earliest known texts where an index

1012-778: The Vedanta has been reprinted several times: he uses the Brahmasutra and – rather less — Adi Shankara's commentary on it, as the structure for his exposition. His scholarship has been described as immense, perceptive, and meticulous. Mahinder Gulati refers to him as an Orientalist and Sanskrit scholar. Paul Deussen's name is thus linked with George Boucher, Sir William Jones and Sir John Woodroffe in British India, Anquetil-Duperron and Eugène Burnouf in France, Heinrich Roth , Franz Bopp , Friedrich von Schlegel and Max Müller in Germany, in

1056-1196: The Vedas. The ninth anuvaka of Shiksha Valli is a rhythmic recitation of ethical duties of all human beings, where svādhyāya is the "perusal of oneself" (study yourself), and the pravacana (प्रवचन, exposition and discussion of Vedas) is emphasized. ऋतं च स्वाध्यायप्रवचने च । सत्यं च स्वाध्यायप्रवचने च । तपश्च स्वाध्यायप्रवचने च । दमश्च स्वाध्यायप्रवचने च । शमश्च स्वाध्यायप्रवचने च । अग्नयश्च स्वाध्यायप्रवचने च । अग्निहोत्रं च स्वाध्यायप्रवचने च । अतिथयश्च स्वाध्यायप्रवचने च । मानुषं च स्वाध्यायप्रवचने च । प्रजा च स्वाध्यायप्रवचने च । प्रजनश्च स्वाध्यायप्रवचने च । प्रजातिश्च स्वाध्यायप्रवचने च । सत्यमिति सत्यवचा राथीतरः । तप इति तपोनित्यः पौरुशिष्टिः । स्वाध्यायप्रवचने एवेति नाको मौद्गल्यः । तद्धि तपस्तद्धि तपः ॥ Justice with svādhyāya and pravacana (must be practiced), Truth with svādhyāya and pravacana , Tapas with svādhyāya and pravacana , Damah with svādhyāya and pravacana , Tranquility and forgiveness with svādhyāya and pravacana , Fire rituals with svādhyāya and pravacana , Oblations during fire rituals with svādhyāya and pravacana , Hospitality to one's guest to

1100-545: The Vedic school, an outline of basic course content, the nature of advanced courses and creative work from human relationships, ethical and social responsibilities of the teacher and the students, the role of breathing and proper pronunciation of Vedic literature, the duties and ethical precepts that the graduate must live up to post-graduation. The first anuvaka (lesson) of Taittiriya Upanishad starts with benedictions, wherein states Adi Shankara , major Vedic deities are proclaimed to be manifestations of Brahman (Cosmic Self,

1144-490: The best of one's ability with svādhyāya and pravacana , Kind affability with all human beings with svādhyāya and pravacana , Procreation with svādhyāya and pravacana , Sexual intercourse with svādhyāya and pravacana , Raising children to the best of one's ability with svādhyāya and pravacana , Truthfulness opines (sage) Satyavacā Rāthītara, Tapas opines (sage) Taponitya Pauruśiṣṭi, Svādhyāya and pravacana opines (sage) Naka Maudgalya – because that

1188-439: The constant Universal Principle, Unchanging Reality). Along with the benedictions, the first anuvaka includes a prayer and promise that a student in Vedic age of India was supposed to recite. Along with benedictions to Vedic deities, the recitation stated, The right will I will speak, and I will speak the true, May That (Brahman) protect me; may That protect the teacher. Om! Peace! Peace! Peace! Adi Shankara comments that

1232-415: The days; So, O Creator, from everywhere, May students come to me! Svaha! You are a neighbor! Shine on me! Come to me! The structure of the fourth anuvaka is unusual because it starts as a metered verse but slowly metamorphoses into a rhythmic Sanskrit prose. Additionally, the construction of the verse has creative elements that permits multiple translations. The fourth anuvaka is also structured as

1276-443: The earliest mentions of the practice of meditative Yoga as existent in ancient India. The seventh anuvaka of Shiksha Valli is an unconnected lesson asserting that "everything in this whole world is fivefold" – sensory organs, human anatomy (skin, flesh, sinews, bones, marrow), breathing, energy (fire, wind, sun, moon, stars), space (earth, aerial space, heavens, poles, intermediate poles). This section does not contextually fit with

1320-472: The fourth Anuvaka asserts there are three sections and one paragraph in it, while the twelfth Anuvaka states it has one section and five paragraphs. The Ananda Valli , according to the embedded index, state each chapter to be much larger than currently surviving texts. For example, the 1st Anuvaka lists pratika words in its index as brahmavid , idam , ayam , and states the number of sections to be twenty one. The 2nd Anuvaka asserts it has twenty six sections,

1364-594: The lord of the mind, the lord of speech, the lord of sight, the lord of hearing, and the lord of perception. And thereafter, this is what he becomes — the Brahman whose body is space, whose self is truth ( satya ), whose pleasure ground is the lifebreath ( prana ), and whose joy is the mind; the Brahman who is completely tranquil and immortal. O Pracinayogya, venerate it in this manner! The sixth anuvaka ends with exhortation to meditate on this Oneness principle, during Pracina yogya (प्राचीन योग्य, ancient yoga), making it one of

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1408-430: The medium of Vayu (air), and just like the fire and the sun are forms causally connected through lightning with the medium of clouds. It asserts that it is knowledge that connects the teacher and the student through the medium of exposition, while the child is the connecting link between the father and the mother through the medium of procreation. Speech (expression) is the joining link between upper and lower jaw, and it

1452-412: The methods of mass printing and book preservation were developed. Michael Witzel explains it as follows, The Vedic texts were orally composed and transmitted, without the use of script, in an unbroken line of transmission from teacher to student that was formalized early on. This ensured an impeccable textual transmission superior to the classical texts of other cultures; it is, in fact, something like

1496-410: The nature of Taittriya Upanishad which, like the rest of "dark or black Yajur Veda", is a motley, confusing collection of unrelated but individually meaningful verses. Each chapter of the Taittiriya Upanishad is called a Valli (वल्ली), which literally means a medicinal vine -like climbing plant that grows independently yet is attached to a main tree. Paul Deussen states that this symbolic terminology

1540-672: The number of tourists traveling to India, the Tourism Department of India started the Atithi Devo Bhava campaign with the theme Incredible India . "Atithi Devo Bhava" is a social awareness campaign that aims at providing the inbound tourist a greater sense of being welcomed to the country. The campaign targets the general public, while focusing mainly on the stakeholders of the tourism industry. The campaign provides training and orientation to taxi driver, guides, immigration officers, police, and other personnel who interact directly with

1584-416: The sixth or eighth lesson. It is the concluding words of the seventh anuvaka that makes it relevant to the Taittiriya Upanishad, by asserting the idea of fractal nature of existence where the same hidden principles of nature and reality are present in macro and micro forms, there is parallelism in all knowledge. Paul Deussen states that these concluding words of the seventh lesson of Shiksha Valli assert, "there

1628-415: The structure of linguistics, vowels, consonants, balancing, accentuation (stress, meter), speaking correctly, and the connection of sounds in a word from articulatory and auditory perspectives. Taittirĩya Upanishad emphasizes, in its later anuvakas, svādhyāya , a practice that served as the principal tool for the oral preservation of the Vedas in their original form for over two millennia. Svādhyāya as

1672-544: The tourist. Taittiriya Upanishad Divisions Sama vedic Yajur vedic Atharva vedic Vaishnava puranas Shaiva puranas Shakta puranas The Taittiriya Upanishad ( Sanskrit : तैत्तिरीयोपनिषद् , IAST : Taittīriyopaniṣad ) is a Vedic era Sanskrit text, embedded as three chapters ( adhyāya ) of the Yajurveda . It is a mukhya (primary, principal) Upanishad , and likely composed about 6th century BCE. The Taittirīya Upanishad

1716-542: The tree. I am glorious like the top of a mountain. I, whose pure light (of knowledge) has risen, am that which is truly immortal, as it resides in the sun. I (Self) am the treasure, wise, immortal, imperishable. This is the teaching of the Veda, by sage Trisanku." Shankara states that the tree is a metaphor for the empirical world, which is shaken by knowledge and realization of Atman-Brahman (Self, eternal reality and hidden invisible principles). The eleventh anuvaka of Shiksha Valli

1760-737: The year of his death), at the University of Kiel . Until 1919, Deussen continued to edit the Schopenhauer Yearbook, as well as working on an edition of Schopenhauer's works. It was when he attended a lecture at the University of Bonn by Professor Christian Lassen (1800-1876), expounding the Shakuntala , that Deussen was fired by Sanskrit and Hinduism. Deussen's first publication (1877) was published in English as The Elements of Metaphysics in 1894. It

1804-517: Was a German Indologist and professor of philosophy at University of Kiel . Strongly influenced by Arthur Schopenhauer , Deussen was a friend of Friedrich Nietzsche and Swami Vivekananda . In 1911, he founded the Schopenhauer Society ( Schopenhauer-Gesellschaft ). Professor Deussen was the first editor, in 1912, of the scholarly journal Schopenhauer Yearbook ( Schopenhauer-Jahrbuch ). Deussen, who Sanskritised his name to "Deva-Sena" as

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1848-487: Was followed by the translations of The Sutra of the Vedanta in 1906; The Philosophy of the Upanishads also in 1906; and The System of the Vedanta in 1912. His visit to India in 1904 was published in English as My Indian Reminiscences in 1912. However, his autobiographical papers, edited by his daughter Erika (1894-1956) and published in German in 1922, have so far not been translated into English. Deussen's System of

1892-522: Was included at the end of each section, along with the main text, as a structural layout of the book. At the end of each Vallĩ in Taittiriya Upanishad manuscripts, there is an index of the Anuvakas which it contains. The index includes the initial words and final words of each Anuvaka , as well as the number of sections in that Anuvaka . For example, the first and second Anuvakas of Shiksha Valli state in their indices that there are five sections each in them,

1936-454: Was likely one of the early Upanishads, composed in the 1st half of 1st millennium BCE, after Brihadaranyaka, Chandogya, and Isha, but before Aitareya, Kaushitaki, Kena, Katha, Manduka, Prasna, Svetasvatara and Maitri Upanishads, as well as before the earliest Buddhist Pali and Jaina canons. Ranade shares the view of Phillips in chronologically sequencing Taittiriya Upanishad with respect to other Upanishads. Paul Deussen and Winternitz, hold

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