Taittireya Upanishad

Social norms of behaviour have drowned in the Ganga. 
Contentment has disappeared from the minds of people. 
Morality, character, and human values are shattered. 
Men have lost their humanness.

Students!

Everyone needs food to survive. Food is the prime necessity of life. However, man cannot rest contented by merely filling his stomach. Why? Food satisfies the body, not the mind. It does not make the heart blossom. To eat and laze around is not human nature. We must eat, then work. While working, we must ask ourselves three questions – “What am I doing? Why am I doing it? How am I doing it?” When man enquires into “what”, “where” and “how”, he can achieve victory in his efforts and derive self-satisfaction.

As man observes the world, he assimilates the good around him and tries to put it into practice. He experiences the joy and bliss emanating from good actions. He conveys his bliss to others. This is the main teaching of Taittireya Upanishad. This Upanishad asserts that the journey of life is to progress from food (annam) to bliss (anandam).

Sayings of Taittireya Upanishad: Taittireya Upanishad belongs to the Taittireya branch of the Krishna Yajurveda. It is extremely ancient. Every couplet of this Upanishad is a mantra. What is meant by the word mantra? We think that only invocations like the five-syllable “Om Namah-Shivaya” or the eight-syllable “Om Namo Narayanaya” are mantras. No, no. Manana Trana Sammilitam Iti Mantrah – Whatever is recalled again and again and made steady in one’s mind is a mantra. Every verse, every word of this Upanishad is a potent mantra, because it has reverberated in human minds since time immemorial.

Satyam Vada, Dharma Chara

Speak the truth, follow righteousness.

Satyam Jnanam Anantam Brahma

God is Truth, Wisdom and Infinite.

Ekam Sat Viprah Bahudha Vadanti

Truth is One. Sages describe it in various ways.

Ekovasi Sarva Bhutantaratma

The One is the Indweller in all beings.

Ekoham Bahusyama

The One manifests as many.

These truths in the form of brief aphorisms are mantras known the world over, granting wisdom and delight to mankind. There is a secret in Upanishads – They can be interpreted in more than one way, based on the state of the interpreter. Taittireya Upanishad propagates lessons which are indispensable to all – brahmachari, grihastha, vanaprastha, and sanyasi. The teachings of this Upanishad are absolutely necessary for everyone, irrespective of age, status, and other conditions.

The Five Fires

This text talks about the “five fires” (panchagnis) – udaragni, mandagni, kamagni, shokagni, badabagni. First, udaragni – fire of the stomach. Yes, this word is long, but its meaning is simple! The longing due to hunger is udaragni. Mandagni is the suffering of indigestion arising from overeating. Kamagni is the craving for desires which assaults the mind endlessly.

Next, shokagni – the fire of sorrow. What is this sorrow? It is not sorrow born out of unsatisfied worldly desires. The yearning for the Divine Vision, permanent bliss and merger with God gradually becomes a fire within, known as shokagni.

Bhagavad Gita is the scripture acknowledged and accepted by peoples of all countries and faith. Open it, and you find the first chapter called “Arjuna Vishada Yoga”. What was Arjuna’s Vishada (dejection)? Was he gloomy about some worldly issue, about relatives and friends? If so, why was his despair given the noble title of Yoga? No, no. His grief was not related to worldly joys, friends and relatives, money, power or fame. His dilemma was about his duty to God.

“Countless men will die in this war. With widespread destruction of males, dharma will diminish, castes will inter-marry and immorality will reign”, lamented Arjuna. His grief was a result of his adherence to God and duty and hence, qualified as Yoga. Thus, shokagni is not to pine for wealth, fame or power, but to yearn for God and dharma.

Finally, badabagni. The suffering of terrible diseases, worries and death is badabagni. These five fires affect the body alone, not the Atma, which is a witness to the suffering caused by the fires. Taittireya Upanishad teaches how to act as a witness to the five fires.

Four Types of Human Beings

There is another deep secret ingrained in this text. There are four categories of men: divine, human, demonic and animal. The first type is Divine-Man. Daivam manusha rupena – God appears in human form. God is present in the heart. Therefore, filling the heart with Divine feelings, performing all actions with the motive to please Him, believing that one’s reality is the same Atma present in others, being affectionate to all with love and compassion, offering one’s life to God – These are the characteristics of a Divine-Man.

The second type is Human-man. Satya dharma bhavo martyah – Man is a combination of Satya and dharma. Keeping Satya and dharma in view, propagating Satya and dharma, loving all with kindness and compassion, understanding the importance of human values, performing charity and good deeds, uniting thought-word-deed, executing one’s duty and responsibilities even as a householder and seeking to demonstrate the Divine potential of human life – These are the qualities of a Human-Man.

Next, the Demon-Man. Surapanam bhavo Danavah – Intoxicants identify a demon. Indulging in liquor, hurting others, acting out of selfishness, looking out for one’s own convenience and progress, devoid of kindness and love – Such a man is classified as a demon-man by the Upanishads.

Finally, the Animal-Man. Jnanena shunyah pashubhih samana – The one without discrimination is equal to an animal. What is animal nature? Considering sensual gratification as the aim of life, submerged in sensual pleasures from birth to death, spending time in eating and sleeping and forgetting one’s human aspect is animal nature. Food, sleep and shelter are needs common to men and animals. Then what distinguishes men from animals? A man lacking in discrimination between the temporary and the permanent is no better than a beast. When does discrimination seem unpalatable? When the heart is full of selfishness and self-interest.

Having acquired a human birth, the noblest path is to attain Divinity. If Divinity remains beyond one’s reach, acquiring human values and maintaining one’s stature as a human being is a matter of blessedness also. But it is a gross violation of dharma to stoop down to demonic or animal levels. The world has no human values today because demon-men and animal-men have grown in population. Morality is absent. Even social etiquette is destroyed. Man does not understand what is meant by society.

What is society (sangham)? Society is not just a collection of heads. That which promotes the awareness of unity in diversity is society. The dharma of society is to act with a unified motive and to collectively experience the fruits of actions. The significance of society is to teach man that true happiness is available to individuals only through the collective welfare. Without society, individuals cannot exist. Your joys are dependent on those of society. One who is blind to this truth pursues his selfish aims heedlessly.

Taittireya Upanishad elaborates beautifully on the five fires and the four kinds of men. When students completed their education in gurukulams, before entering the householder stage of life, they sat around the Guru to listen to his final instructions on how to lead fulfilling lives. These instructions are collected in this Upanishad.

Shreyas and Preyas

We can make life proceed in one of two directions – Preyas or Shreyas. Preyas is that which grants happiness immediately, meaning, pleasures of the senses. Such joys are not only just temporary, but utterly unreal. The majority of mankind pursues the allure of preyas. Only a small fraction trusts in the permanent and true path of shreyas. Why? The fruits of shreyas take time to germinate. Man does not relish the waiting period. He demands quick results.

Even his desires are chosen based on convenience. Position, power, fame and a comfortable life top his list of wants. Good wisdom, good character and good virtues are not wished. Those on the shreyo path aspire for good character, good qualities, good knowledge and good behaviour. To hanker after short-lived and immediate gains like fame, power and money is a Preyo quality.

True Education Teaches Virtue

The Gurus told their pupils, “Students! What is the aim of education? The aim of education is humility. Humility is the jewel of students. Character is your life.” Such instructions were grouped under the title - Shikshavalli. Students were instructed to keep Shikshavalli in view throughout their lives and adhere to it. “Matr devo bhava, Pitr devo bhava – Honour your mother and father as God. Under any circumstances, do not give up Satya or violate dharma.” With such divine instructions and education, the Gurus filled the minds of students with total satisfaction and dharma and transformed them into Divine personalities.

Unfortunately, today’s education only serves to turn human beings into demons! It fosters guile and cleverness without instilling virtue. Instead of developing gratitude, education fills men with pride and makes them ingrates. No, no. This is contrary to the aims of true education. I told you the other day – What is the great “progress” achieved by modern-day education?

Harming those who help them, 
Destroying those who feed them, 
Making fun of those who teach them – 
This is the “progress” in today’s education.

Yes, all love to preach about morals and character. They only repeat the words “morality” and “values” without practising them. These words are relegated to books and scriptures alone.

Morality and discipline are relegated to books. 
Hearts stink of pollution. 
Hands engage only in selfish actions. 
This is the “progress” in today’s education.

Ancient tutelage was totally unlike current education. Satyam vada, Dharmam chara – Speak truth, follow righteousness. Honour your parents. This is your first duty. Why? Only because the “reflection, reaction and resound” of your actions will affect you later in life. Disrespect your father today and definitely, your son will deride you. If you cheat your friend, you will be betrayed tomorrow, without a doubt. You are bound to experience the “reactions” of your actions. The respect you show to your parents today will be reflected in your children’s demeanour tomorrow. Hence, the joys and sorrows of the future are bundled into your present actions. Taittireya Upanishad reveals that the future is concealed as seeds in your present actions.

Merge into Universal Consciousness

The Brahman principle is all-pervading. What is Brahman? It is the vast, expansive, all-encompassing awareness. This awareness is present in equal measure in every human being. The consciousness in the individual is narrow and limited, while the universal consciousness is boundless, infinite and all-inclusive. We must tap the infinite awareness through our limited awareness. How?

You have air all around you, and you can fill air in a balloon. As long as the balloon is intact, there is a distinction between air inside and outside. How can you merge the two bodies of air? Inflate the balloon and make it bloat – till it bursts!

The narrow feelings of “I” and “mine” are like the limited air in the body. Ekatma sarva bhutantaratma – The One soul is the Indweller in all beings. Develop this broad attitude to merge your awareness into the cosmic consciousness. Tell yourself repeatedly, “This and That is One, This and That is One”. Then you will find your heart expand to let your awareness become one with the Lord. Only then can the world will become a place of peace and happiness.

Acquire Practical Knowledge with Determination

We do not find education which fosters virtues. We are proficient only in “bookish knowledge”, which cannot do good to anyone. We need “practical knowledge”. Determination is essential for practical knowledge. The know-how of students is 99% “superficial knowledge”. Pustakam mastakam, pustakam mastakam – They spend all their time merging books with their head. What good can the nation possibly experience from such cramming? You must enquire, “What actions will help me as well as society?” When ancient students were ready to depart from the gurukulams and enter into family life, the sages filled their hearts with such expansive feelings.

“Sons, troubles and difficulties are an inseparable part of life. Remain steady without fear or agitation. Never give up Truth, even in the most strenuous conditions. Do not forget your dharma. Follow these instructions and you will feel your conscience exuding contentment, which is a treasure.” Satisfy your conscience. Today students do not even know what ‘conscience’ is! Satisfying it, therefore, is a remote possibility. The conscience is the witness. The four F’s are:

Follow the Master 
Face the Devil 
Fight to the End 
Finish the Game

“Follow the Master” means to follow your conscience. “Face the Devil, Fight to the End, Finish the Game”. This describes the journey of life. Such truths are not seen in modern education. Knowledge of the Atma (Atma-vidya) alone is true education. Every other branch of information is only cultivated to earn a living. Yes, such study is necessary. But we must cultivate Atma-vidya as well.

Yes, life can be enjoyed with the body, senses, food and sleep. But the mind, intellect and Atma go beyond physical existence. Satisfying them is more important. Man is content with food for the body, sleep for the eyes and a house full of children. This is shallow thinking. Mental satisfaction is important. Contentment to the mind is possible only through the shreyo path. Shreyas transcends human existence.

Students! Recognise the path which will foster your human values. If a man cannot love his own mother, wife and fellow-men, how can he hope to love God? It is impossible! First, expand your love to your family and fellow-men. Love is not something which emerges and subsides in short bursts. The love which decreases at any time is not love at all. True love grows and grows. “Love is God, Live in Love”.

Taittireya Upanishad explains the essence of living through succinct and pertinent instructions. There are some parts of this Upanishad which are absolutely essential to students. Since we have a program following this discourse, we shall talk about these matters later.

Atma-vidya is the Basis

Students! Worldly education is not your goal. Any number of sciences devoid of human qualities are rubbish. There is no education greater than the knowledge of human qualities and true humanness.

What is the use of all your education? 
Who can change the destiny written on your forehead? 
As soon as wrong ideas enter your mind, 
Your intelligence becomes dead like a rock.

Yes, worldly education and research are necessary. However, the basis of all knowledge must be pursued – This is the Atma principle. That is the basis (moolam) while all this is gross (sthulam). Can the gross, physical manifestation exist without the basis? Here is a table and a tumbler on it. The table stands on the Earth. The Earth is moolam, the table and tumbler are sthulam. We neglect the basis (aadaram) and hold on to the based (aadheyam). This is why we suffer.

Cultivate the aadaram. All can be known when one is armed with Atma-vidya. This is unity in diversity. This is the teaching of Upanishads. In modern education, there is no chance given to the propagation of Upanishads, Brahma-sutras, Vedas, epics and Puranas. The complete potential and value of human beings is contained in these scriptures. Leaving such valuable “diamonds” aside, we run after pieces of charcoal!

We must acquire “diamonds”. How? When we destroy the mind which pursues worldly matters, that state of “die mind” is “diamond”. Therefore, we must restrict the movement of the mind into mundane matters. There are highly educated people in the world, equipped with complex degrees and elevated positions. To what end? They dedicate their lives to the acquisition of facts. They feed the same stomach day after day, wash the same face! If they are asked the chief aim of life, they are confused. “We can earn a lot of money, deposit it in the bank, even send it overseas.” When their time arrives, they close their eyes and all these possessions disappear forever. What can you buy with money? Earn the wealth of Jnana. Earn the lofty state of Divinity.

The wealth of Jnana can never diminish or be destroyed. Worldly education depletes. We study day and night to master secular knowledge. We collect useless facts in our head. First you transfer everything from the book into your head. In the examination, you transfer everything back from your head to the paper – and come home with an empty head! What is the use? If you are asked to answer the same question one week after the exam, you cannot! No, no. This is not education, but only memorisation for the immediate purpose of earning a degree. The world can never benefit from such study. It will help you fill your stomach and earn for your family. But to the world, such studies are totally useless.

Students must desire the welfare of the world. Today selfishness rules their minds, making them agitate society. They have no trust or respect for the Guru, no love for parents, no concern for society. How can they call themselves humans? First, pursue education which instills human qualities. Even animals observe limits but man has “no reason, no season”. What universities do animals attend? What degrees do they possess? What positions of authority do they command? None. Still, they acquire morality to the extent possible.

Students must develop human values. Science is soaring in progress, beyond the skies. But senses are descending downward. Is this progress? No, no, no, no! The senses must be controlled. Man has travelled millions of miles into space, but not even half an inch into his heart! Introspect, dive deep into your heart. Realise that your soul is an eternal witness. Then human qualities will emanate within you.

Students! Devotion is not limited to bhajans and worship. The heart must be expanded. Peace and forbearance must be strengthened. Treat love as your life-breath and nurture it with equal care. Life without love is a “living death”. Love is all-important.

(Swami concluded with “Prema Mudita Mana Se Kaho, Rama Rama Ram”)

May 30, 1991