TAITTAREYA UPANISHAD – 1: Sheeksha Valli: Science of Vedic Chanting” - Rishi Yajnavalkya.

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Wednesday 24, Sep 2025, 20:00.
TAITTAREYA UPANISHAD – 1: Sheeksha Valli:  Science of Vedic Chanting” - Rishi Yajnavalkya 
on the Series of 14 Lectures  by  Swami Advayanandaji. 
Reflections:  SWAMI GURUBHAKTANANDA.

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SHEEKSHAA VALLI 
PART 1: 12 No. Anuvakas (Chapters) 
THE SCIENCE OF VEDIC CHANTING 

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INTRODUCTION:

Although the Upanishads are Artha Pradhaan, i.e. they have the predominant purpose of conveying a spiritual message, that does not make it less important to chant the mantram correctly with proper intonation. The Rishis do want us to chant in the right way, for the words themselves have their own impact on our mind. Indeed, if we are careless in the chanting, it is easily possible in a language like Samskrit that we change the meaning of the word, and sometimes even convey the very opposite of what is meant. 

Shiksha or Sheeksha, as it is used here under Vedic license, is the science of Vedic phonetics. It governs the correct pronunciation of the syllables which make up the text. 

Knowledge of all the rules of this science is necessary for the correct recitation and intonation of any Samskrit verses, particularly those found in the Vedas. 

At the very start of our Course at Sandeepany, we underwent a thorough training in the art of Vedic Chanting. The recitation of the most important Suktams in the early part of the Course, in accordance with all the rules mentioned in this Part, was an essential part of the Course. We studied the Ganesha Atharva Sheersha, Medha Suktam, Purusha Suktam, Narayana Suktam, Shree Suktam, Durga Suktam and Ayushya Suktam. 

This very Upanishad was chanted over a period of two full months, learning it line by line, by breaking up the words as well as chanting it in its final form with Sandhee. 

The Rudram and Chamakam were then learnt under expert guidance, following a few other rules specific to them. Strict Brahmacharya and application of ash on the forehead were among these rules.

The right pitch and speed of chanting was given special attention. 

Acharyaji also made sure that students did not break up the flow at the wrong points, especially at the Sandhees. Every rule of Anuvaka 1.2 was obeyed to the best of our ability. 

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MANGALAACHARAN: Anuvaka 1.1: Invocatory Chant 
Mantram - 1.1.1: The Yajur Veda Peace Invocation.

 1.

om shan nah mitrah = Om. May Mitra be propitious to us; 

sham varunah; = May Varuna bless us; 

shan nah bhavatu aryamaa; = May the blessings of Aryamaa be with us; 

2. 

shan nah indrah brihaspatih; =  May we have the Grace of Indra and Brihaspati;  

shan nah vishnuh urukramaha; =  May Vishnu the all-pervading, be propitious to us; 

3. 

namah brahmanah; =  Salutations to  Brahman! 

namah te vayuh; =  Salutation to Thee, O Vayu! (Pratyag Brahman) 

4.

twam eva pratyaksham brahma asi; = Thou art the visible Brahman; 

twaam eva pratyaksham = Thee alone as the visible.

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brahma vadishyaami; = Brahman shall I consider; 

5. 

ritam vadishyaami; = Thou art the (Vyavaharic) Dharma “Right”; 

satyam vadishyaami; = Thou art the (Paramarthic) Supreme “Good”; 

6.

tat maam avatu; = May That protect me! 

tat vaktaaram avatu; =  May that protect the teacher (speaker)! 

7.

avatu maam; =  Please protect me! 

avatu vaktaaram; = Please protect the teacher! 

8. 

om shaantih, shaantih, shaantih =  Om Shantih, Shantih, Shantih!

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The above is chanted by both the teacher and the student. It is chanted at the beginning of each day’s class. 

The Vedic Deities are expressions of cosmic forces. They symbolize the Divine Power. 

The Deities known to us today such as Sri Rama and Sri Krishna are a later development of the Pauranic age. They were not known in the Vedic times.

In this mantram, Vayu is used in a very special sense to signify the Supreme Brahman in His form as the indwelling Presence in all creatures. This is called Pratyak Brahman, the inner Self. 

Ritam and Satyam are very similar in meaning, referring to the Truth. 

However, the difference in their meanings here is that Ritam refers to the expression of Truth in the phenomenal world, whereas Satyam is absolute Truth in the realm of Infinite Reality. 

The protection sought at the end of the verse is primarily to be considered as spiritual protection – the strength and one-pointedness of the mind, the purity obtained through living the pure life of chastity – which needs to be carefully guarded especially during this learning phase of one’s spiritual growth. Naturally physical protection is also needed against harmful influences, unwholesome company, physical dangers, and so on.  

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Next
SHEEKSHAA SHAASTRA: Anuvaka 1.2  - 

Science of Vedic Phonetics 

Mantram: 1.2.1.
Continue.

Swami Advayanananda

Swami Gurubhaktananda.

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