TAITTIRIYA UPANISHAD (ENDS)- 97. Rishi Yajnavalkya

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WEDNESDAY 20, AUG 2025, 06:30. 
TAITTIRIYA UPANISHAD   Pertaining to the SELF-CREATION of Brahman there is a Shruti Mantram… Upanishad Part-3. 
ABHAYA PRATISHTHAA  
ANANDAM BRAHMANAH VIDVAAN 
Anuvaka 2.9 
The Knower of Brahmic Bliss 
THE DISCUSSION CONCLUDES
Mantram 2.9.2: Beyond Paapa & Punya (Virtue & Sin) 
Post-97.

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THE DISCUSSION CONCLUDES

Mantram 2.9.2: Beyond Paapa & Punya (Virtue & Sin) 

3. 

etam ha vaava na tapati = These thoughts certainly do not distress the sage: 

4. 

kind aham saadhu na akaravam = “Why have I not done what is good ?” 

kim aham paapam akaravam iti = “Why have I committed a sin?” or 

5. 

sah yah evam vidvaan  =  He who is enlightened  

ete aatmaanam sprinute = regards both these as the Atman; 

ubhe hi eva eshah = verily, both these  

ete aatmaanam sprinute; = are regarded as only the Atman; 

6. 

yah evam veda = He knows thus.

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Sri Shankaracharyaji very creatively explains this verse in the form of a conversation between the Vedantin and the Poorvapakshi: 

Poorvapakshi: Surely, causes of fear such as in 4, “not doing good deeds” and “doing sinful deeds”, will still persist? 

Vedantin: No, in 3 we see that nothing disturbs the sage. They do not afflict or worry him who is a knower of Brahman. 

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Poorvapakshi: Why is that so? 

Vedantin: You are right in the normal experience of people. Most people are terribly afraid of these omissions and commissions. They are afraid of going to hell. That is why they are tormented by these thoughts.  

5

 But the enlightened one treats both of them the same. He has gone beyond sin and sinlessness. Merit and demerit do not affect him as they affect us on the relative or phenomenal plane of existence. His only concern is the Non-dual absolute level. To one who has “crossed” this worldly existence, merit and demerit are immaterial – both are treated the same. He identifies both with the Supreme Self. 

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Poorvapakshi: To whom does this apply? 

Vedantin: 6 To the one who knows Brahman in the way we have described in this entire Valli – i.e. as the non-Dual and Blissful Self. Virtue and vice are powerless to affect him anymore; they are harmless. They only affect the one who is going to take a rebirth to complete his Karmas. The enlightened one has burnt all his Karmas, and so he does not take rebirth ever again into this world of Samsara. 

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Mantram - 2.9.3: Conclusion of the Upanishad 

7 

iti upanishat =  Thus ends the Upanishad. 

7

On this note of enlightened freedom and total absence of fear, worry, anxiety of any cause whatsoever, the Upanishad closes the last Anuvaka, and brings an end to Part 2 of the Taittireeya Upanishad, the Brahmananda Valli. 

In concluding the text, Acharyaji mentioned to us the three meanings given to the word ‘Upanishad’ in the context of ending this particular Chapter: 

i) It means Brahma Vidya. This is purely as a result of the word’s etymological meaning. 

ii) It also means “the supreme Secret”, which is the Roodi or commonly accepted usage of the term when applied to the context of concluding a text. 

iii) It could also have the meaning of something which has our abiding welfare at heart. The Bhashya says, “In it is ingrained the highest consummation.” 

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SHAANTI PAATH: 

Concluding Peace Prayer 

We close this text with the same prayer with which we began it: The Peace Invocation from Krishna YajurVeda 

1 

om saha nau avatu; = May He protect us both 

saha nau bhunaktu; =  May He protect us both 

saha veeryam karau aavahai; = May we attain vigour together 

2 

tejaswi nau adheetam astu; = Let what we study be invigorating

maa vidvishaa aavahai = May we not cavil at each other 

3 

om shantih, shantih, shantih! = Om Peace, Peace, Peace! 

Thus Ends the Taittireeya Upanishad – Part 2 “Brahmananda Valli” 

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Om Tat Sat!

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