TAITTAREYA UPANISHAD: Post-6. - Rishi Yajnavalkya.

 

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Sunday 28, December 2025, 17:25.
TAITTAREYA UPANISHAD 
1: Sheeksha Valli:  
Science of Vedic Chanting” - 
MAHA-SAMHITAA UPASANAS Anuvaka 1.5 
The “Great Word-Junctions
Rishi Yajnavalkya 

on the Series of 14 Lectures by Swami Advayananda.

 Reflections:  SWAMI GURUBHAKTANANDA.

Post-6.

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Introduction to Upasanas: 
MANTRAM -1.3:7: The Fruits of these Upasanas: 
The Components of an Upasana:

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Each of the five Upasanas above is an exercise to be practised by the student. In an Upasana a symbol is used upon which the mind is focussed in order to be exercised. The symbol could be an object or an event. Through the present Upasanas, parrot-style repetition gives way naturally to a recitation with full awareness of meaning there develops an understanding of the sequence In addition, in which actions have to occur in order to obtain the desired results. Meaning and sequence are the objectives of the upasanas.

As the student recites the words for each Upasana, he is forced to think of their meaning. He visualizes the first letter, last lonnect their meanings and grasp what is being meant by these “Sandhees” in Nature.

 Upasana 4 is particularly significant: ========================================================

The students addressed are the Brahmacharis living in the Guru’s hermitage. They have not yet entered the householder’s stage. In spite of that, we see that the Upasana for progeny is taught to them with no reservations. Pujya Gurudev sees in this a wholesome attitude towards sex education, which prepared the Brahmacharis for the next stage of their life. He writes: “Instructions on sex, the most vital urge in man, were given out freely. Under a healthy social environment, this cannot bring about any deterioration in the moral life of the student.” The love, trust and openness prevailing in the Gurukula system is worth noting. We know that the student would be ‘meditating’ on this topic with intense visualization. The teacher had the faith that his students will not be disturbed by sensual thoughts while doing such an Upasana. 

By engaging in these Upasanas, the student’s mind becomes very agile, imaginative, focused on meaning and naturally he gains the fruit of the exercises.

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Mantram -1.3:7: The Fruits of these Upasanas:

21. iti imaa mahaa-samhitaah = These are the “Great Word Junctions”. 

22. ya evam etaa mahaa-samhitaa = Upon these, anyone who  

23. vyaakhyaataa veda; = meditates as explained; (or bestowed with):  

sandheeyate = Becomes enjoined with

prajayaa = i) progeny,  

pashubhih, = ii)   animals,  

brahma-varchasena, = iii) the splendour of Holiness,  

annaadyena, = iv) edible Food,  

suvargyena lokena; = v)   and the Heavens. 

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As a general introduction to Phala, the broad picture of an Upasana is to be understood first. Any Karma or Upasana described in the Vedas, is seen to have the following four components: 

i) Utapatti Vidhi: describes the Presiding Deity which indicates the nature of action. 

ii) Viniyoga Vidhi: details the acts to be performed, and their sequence. 

iii) Adhikara Vidhi: gives the qualifications of the person who does the action. 

iv) Phala Vidhi: gives the fruits or results of the actions when done correctly. 

This mantram constitutes the last item, the Phala Vidhi:

21.Just as in 1.3.1a, the teacher and student were viewed as a form of “Sandhee”, so also now the Upasaka 

22, one who performs an Upasana) and the fruit of the Upasana are seen as a type of “Sandhee”. When the Upasana is done, the student is automatically connected or linked to certain fruits or Phala. The “Sandhee” and its Phala cannot be separated. One follows the other as smoke follows from fire. 

23.The Phala gained by performing the Upasanas can be of five different categories, and these are listed here. There are innumerable items that are desired as Phala. All of them will fall into one of these categories. 

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Next
MEGHA & SHREE UPASANA: 
Anuvaka 1.4: Retentive Memory & Wealth:
Continues  

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