TAITTIRIYA UPANISHAD – 34. Rishi Yajnavalkya.

Chinmaya Mission

The spiritual camp "18 दिन 18 अध्याय," conducted by Swami Abhedananda (in-charge of CM South Africa), unfolded at the serene Chinmaya Vibhooti premises in Kolwan. From June 14th to July 1st, 2023, over 150 participants embraced this 18-day retreat, absorbing Swamiji's profound discourses. The event provided a unique chance to decipher the timeless guide for life, The Bhagavad Gita, by merging individual hearts with the Divine essence.

Swamiji inaugurated the camp on the sacred Ekadashi of June 14th, 2023, following blessings from Pranav Ganesh Bhagavan and Chinmaya Maruti Bhagavan. The camp featured four daily classes led by Swami Abhedananda, meticulously expounding one chapter of the Bhagavad Gita per day. Swamiji challenged, clarified, and redirected participants' core convictions towards the Divine, unveiling each chapter's concealed wisdom.

Post-lecture, Swamiji engaged campers in informal interactions, addressing their queries. Attendees relished the tranquil Ashram Life, enjoying comfortable accommodations and sattvic meals, all attentively arranged by the Chinmaya Vibhooti team. The attendees cherished both Swamiji's enlightening discourses and the Paduka Puja of Pujya Gurudev, accompanied by evening Aartis at Pranav Ganesh and Chinmaya Maruti temples, and contemplative walks around the picturesque Chinmaya Vibhooti estate.

The camp culminated grandly on July 1st with the completion of the 18th Chapter. Devotees expressed heartfelt gratitude to Swami Abhedananda and sought more such immersive experiences in God's love and self-knowledge. The attendees praised Chinmaya Vibhooti for organizing this awe-inspiring camp that indelibly uplifted their spirits.

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Saturday, 12 Aug 2023. 06:30.

“PANKTI” UPASANAS

Part-1.

Chapter-1.10

BRAHMA-JNANA PRAKASHAKA

The Realistion of Trishanku

The Culmination of Knowledge

Post-34.

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The Culmination of Knowledge

THIS SECTION IS THE culmination of all the Upasanas taught in the earlier Anuvakas. 

The development of knowledge in a seeker brings him ultimately to the state of Perfection, 

a Siddha like Sage Trishanku. This state of Perfection is glorified in this Anuvaka (Chapter).

The Anuvaka may also be seen as a glorification of Knowledge of the Self. Such 

knowledge only arises in one who has purified himself. The recitation of this Mantra as a 

spiritual practice for purification in its own right, is suggested by the Bhashya. Hence, it is 

part of the daily chanting programme in many Ashrams.

By mere Upasana one cannot get Brahma Praapti, attainment of Brahman. It is thus 

implied that the Upasana of reciting this Mantra will bring about the needed purity for 

knowledge to then arise spontaneously. 

The Aham or “I” could be interpreted in two ways in this mantram. The first meaning is 

that it is Brahma Jnana, the knowledge of Brahman which is the “I” here. In other words, it is 

a soliloquy by Self-knowledge personified. The second meaning would be to take as the Self, 

the inner Ruler. In class we took the former case, as it is more relevant in the context of Part 

1, which glorifies Knowledge. The latter meaning is more appropriate to Part 2 of this 

Upanishad. The difference is due to Knowledge being taken either as Apara or Para Vidya.

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Mantram - 1.10.1: The Sacred Chant of Trishanku

1 

aham vrikshasya rerivaa;  =  I am the stimulator of the tree (of the world);

2 

keertih prishtham gireh iva  =  My fame is high as the peaks of the mountains;

3

oordhva pavitrah vaajini iva = High and pure like the sun

swamritam asmi; = am I, excellent and immortal; 

4 

dravinam savarchasam;  = I am power and wealth, effulgent with intuition;

5 

sumedhaah amritah akshitah;  = Intelligent, imperishable and undecaying am I;

6 

iti trishankoh vedaanuvachanam.  = This is the sacred recitation of the seer, Trishanku.

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We go through the verse line by line:

1 

Vriksha: “tree”. Whenever the tree symbol comes up in Vedanta, it is to be 

understood that Samsara or worldly existence is meant. The Apara Vidya takes full 

responsibility for the state of Samsara. Everything that happens in Samsara is governed by 

Apara Vidya. Hence it is said to be the invigorator of Samsara.

As Apara Vidya, this line represents the Adhyaropa by which the Jiva is trapped on 

the world-stage. It has the choice to get vigourously engrossed in Samsara and remain there 

forever, or take to Para Vidya and just as ‘vigorously’ retrace its steps back to its Source, the 

Self or Brahman.

2 

Keertih Prishtham: The purpose of this Mantra is seen immediately in this second 

line which visually gives an upward thrust to our vision by raising its horizons to the 

mountain top. No one can escape the sight of a mountain, even in the landscape of 

knowledge where Para Vidya stands out like a mountain on the horizon. It raises the call of 

fame from the mountain top, as if to draw everyone’s attention to the “Higher” knowledge.

The mountain top is something that is beyond our immediate reach; we have to 

make an effort to get to it. Para Vidya beckons us to make that self-effort, promising us 

lasting fame if we respond to it. From the plains of Apara Vidya, the Vedic students are 

urged to raise their sights to the mountain top of Para Vidya.

3 

Oordhva Pavitrah: High and pure; the comparison with the secular knowledge is 

distinctly made in this line. The plains and the heights are distinct from each other even as 

Apara is distinct from the higher Para Vidya. The common simile of the Sun as used in the 

Vedas, stands for purity, brilliance and immortality. This is aptly brought into the line to 

heighten the distinction of this superior knowledge from its secular counterpart. 

4 

Dravinam Savarchasam: The practical value of this divine knowledge is now 

brought out. The knowledge leads one to the very source of all “power and spiritual 

wealth”, the Self. The knowledge also makes one effulgent or radiant with intuition. 

Intuition is a very subtle faculty developed by the pure intellect to grasp the subtle truths of 

the Self, which are not available to an impure intellect. 

5 

Sumedhaah: This is the superlative quality of the “power of understanding” which 

is required to grasp Para Vidya. Medha Shakti is what every student prays for to give him the 

ability to grasp the subtle knowledge. Here again, implied in this prayer is the prayer for 

purity which alone enables one to have access to Medha Shakti.

Amritah Akshitah: “imperishable and undecaying” are fitting terms that describe this 

divine Knowledge. Not only because it takes one to the Self which is imperishable and 

decay-less, but also because the knowledge is quite unlike the Apara Vidya which is 

characterized by change, fluctuation and decay.

The same word could also be split from its Sandhee form into Amritah Ukshitah. In 

this case it means “soaked in the necar of immortality”. This concurs with another Vedic text 

which says, “I am soaked in nectar.” 

6 

Trishanko: In this final line, the seer Trisanku, after he had attained realization, 

expresses the fulfillment he gained in life. It is his hope that every student of this higher 

wisdom should attain the same goal.

By repeating this Mantra, the sage Trisanku hopes that the goal will always be held 

before the eyes of the seeker, so that he never flags in his enthusiastic efforts to reach it 

with success as he himself did.

In the context of the rest of the Upanishad, this realization is available to all those 

who fulfill these three conditions, according to the Bhashya:

i) to one who engages in his obligatory duties enjoined in the Vedas;

ii) to one who is devoid of selfish motives; and

iii) to one who yearns intensely for realization of the Supreme Brahman. 

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Next

SHISHYA-ANUSHAASANAM

Anuvaka 1.11

The Convocation Address

To be continued

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