An introduction to the Taittiriya Upaniṣad (Taittiriya Upaniṣad #1)

The Taittiriya Upaniṣad is one of the most beautiful of the Upanisads, but the text is extremely dificult to understand. In this course we will study it from the viewpoint of Prabhupada's teachings.

Verses of the Taittiriya Upanisad are often quoted by Srila Prabhupada. Srila Baladeva Vidyabhusana also quotes several verses in the Govinda Bhasya and explains their conclusions. It is considered one of the eleven principal Upaniṣads. Although a relatively small book, it brings very deep knowledge about the nature of the absolute truth and our relationship with Him.  The name "Taittiriya" comes from the Sanskrit word "tittiri", which means "partridge". This is connected with the story of the disciplic succession of the Yajurveda after Vyasa transmitted it to Vaisampayana.

Somehow, Vaisampayana became guilty of killing a Brahmana, which led his disciples to study the Atharva Veda and execute strict vows in order to free their guru from the sin. This led to the pastime of part of the mantras being vomited and collected by his disciples in the form of partridges

The Yajurveda is divided into two main sections, the shukla (white) Yajurveda and the krsna (dark) Yajurveda.  These names don't have to do with the topics discussed, but just with the organization. The white Yajurveda consists of sections of verses that are well-organized and categorized, while the dark Yajurveda is composed of verses that are not so well-organized and often appear to have little connection with each other. The Taittiriya-Samhita mentioned in the pastime is one of the four Samhitas that compose the dark Yajurveda.   

The Taittiriya Upanisad includes chapters 7, 8, and 9 of the Taittiriya Aranyaka, which is associated with the Taittiriya-Samhita. These three chapters are called the Śikṣā-vallī, the Ānanda-vallī, and the Bhṛgu-vallī.

The name Śikṣā-vallī comes from the word siksa, which means education. This chapter transmits spiritual knowledge in the context of the education of students in the Vedic gurukulas. At first, the verses appear to invoke mundane blessings and give moral instructions, but a closer look reveals that they carry deep spiritual instructions. 

The second chapter, the Ānanda-vallī, is centered around the description of the anna-maya, prāṇa-maya, mano-maya, vijnana-maya, and ananda-maya, discussing the evolution of consciousness of the conditioned soul, going from being absorbed into the basic needs of the body, all the way up to the platform of pure devotional service.  

The final chapter, the Bhṛgu-vallī, explains the contents of the second chapter in the context of a conversation between Varuna and his son Bhṛgu, giving additional clarification and the final conclusions of the text.

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An Introduction

- In his introduction to the Govinda Bhasya, Srila Baladeva Vidyabhusana mentions that during the past Dvapara Yuga, the Vedas were destroyed. At the time, many foolish philosophers propounded different incorrect interpretations of the Vedas, and the real spirit of the scriptures was almost lost. 

Some were teaching that the ultimate goal of life was to act piously to enjoy the results of good karma. Some sustained that the fruits of good karma, such as elevation to the high planets, are eternal, and some even had the audacity of saying Lord Viṣṇu Himself is bound by the laws of karma. 

Others were saying that there is no God and the jivas (the individual souls) and prakrti (the material energy) act independently, without any superior control. Some were propounding that in reality all souls are God, and we become free from the cycle of birth and death when we understand our real identity as part of the Supreme Brahman. Others were saying that the souls are reflections of God, or separated fragments of God, and so on. 

- Answering the prayers of Lord Brahma and other demigods to come as an incarnation and dispel all these speculations, restoring the actual meaning of the Vedas, the Lord appeared as Krsna Dvaipayana Vyasa. 

The work of Vyasadeva in compiling the Vedas is described by Srila Prabhupada in the Srimad Bhagavatam (1.4.20-25):

"The four divisions of the original sources of knowledge [the Vedas] were made separately. But the historical facts and authentic stories mentioned in the Purāṇas are called the fifth Veda. After the Vedas were divided into four divisions, Paila Ṛṣi became the professor of the Ṛg Veda, Jaimini the professor of the Sāma Veda, and Vaiśampāyana alone became glorified by the Yajur Veda. The Sumantu Muni Aṅgirā, who was very devotedly engaged, was entrusted with the Atharva Veda. And my father, Romaharṣaṇa, was entrusted with the Purāṇas and historical records. All these learned scholars, in their turn, rendered their entrusted Vedas unto their many disciples, granddisciples and great-granddisciples, and thus the respective branches of the followers of the Vedas came into being. Thus the great sage Vyāsadeva, who is very kind to the ignorant masses, edited the Vedas so they might be assimilated by less intellectual men. Out of compassion, the great sage thought it wise that this would enable men to achieve the ultimate goal of life. Thus he compiled the great historical narration called the Mahābhārata for women, laborers and friends of the twice-born."

In the Srimad Bhagavatam, it is described that even after all this work, Vyasadeva was still dissatisfied. His spiritual master, Narada Muni, then instructed him to directly glorify the Lord. 

- The Srimad Bhagavatam is considered the spotless Purana because it is practically the only book in the whole Vedic literature that describes only devotional service to the Lord and nothing more. 

- Most of the verses of the Vedas are dedicated to describing fruitive activities for gradual elevation (karma-kanda) while some confidential sections describe the nature of the soul and the absolute truth (jnana-kanda). Devotional service to the Lord is a jewel that is hidden and accessible only to those who know how to look for it. The process of devotional service is directly and openly described in the Srimad Bhagavatam, and that's what makes it so important. 

The Upaniṣads

- What about the Upaniṣads? Where do they fit in this description? The Upaniṣads are collections of passages from the original Vedas that discuss self-realization. The Taittirīya Upanisad, for example, is composed of three chapters that come originally from the Yajurveda.

- In his Sat-Sandarbhas Srila Jiva Goswami explains that while most of the verses of the original Vedas didn't survive the passage of time, we can still understand the meaning of the original Vedas by studying the Upaniṣads through the conclusions offered in the Vedanta Sutra, as well as the Puranas, of which the Srimad Bhagavatam is the chief. 

- Often we think that the Srimad Bhagavatam is a book of stories, but this couldn't be further from the truth. Before entering into the intimate pastimes of the Lord, the Srimad Bhagavatam deals with a lot of high philosophy, which Prabhupada describes in detail in his purports. However, often we fail to comprehend the deepness of the text. 

- Although the Upaniṣads don't describe the absolute truth so directly as in the Srimad Bhagavatam, they may serve as a stairway that may help one to better appreciate the deep knowledge contained in the Bhagavad-Gita and the Srimad Bhagavatam and especially better appreciate the great treasure Prabhupada left us in his purports. 

- As Prabhupada mentions, the Upaniṣads, culminating in the Vedanta-sutra are for graduates in spiritual knowledge. After we graduate, we may be able to enter into the deep philosophy about pure devotional service of the Lord, described in the Srimad Bhagavatam and the Caitanya Caritāmṛta. 

- Studying the Upaniṣads and the Vedanta-sutra can thus help us to better appreciate and better understand these books. 

"The Bhagavad-gītā is the essence of all Vedic knowledge. It is the first book of spiritual values, as the Upaniṣads are. The Vedānta philosophy is the subject matter for study by the spiritual graduates. Only the postgraduate spiritual student can enter into the spiritual or devotional service of the Lord. It is a great science, and the great professor is the Lord Himself in the form of Lord Śrī Caitanya Mahāprabhu. And persons who are empowered by Him can initiate others in the transcendental loving service of the Lord." (SB 1.4.25 purport)

- Often we have the idea that the Upaniṣads support the impersonal conception of the Absolute Truth, but this is actually due to the many Mayavadi interpretations of the texts. In reality, the Upaniṣads directly speak about the personal form of the Lord, just like the Bhagavad-Gita and the Srimad Bhagavatam. 

- The difficulty is that the Upaniṣads are parts of the original Vedas, and thus the language is more metaphorical, and the concepts more abstract. Different from books like the Mahabharata or Ramayana, the Upaniṣads were written to be studied in the company of the spiritual master, receiving explanations, asking questions, and so on. Just being a Sanskrit scholar is not sufficient. 

An example (Taittiriya Upanisad 1.10.1)

aham vṛkṣasya rerivā kīrtiḥ pṛṣṭham girer iva 
ūrdhva-pavitro vājinīva svamṛtam asmi 
draviṇam savarcasam sumedhā amrṭokṣitaḥ iti 
triśankor vedānuvacanam 

aham (I), vṛkṣasya (of the tree), rerivā (rooted firmly), kīrtiḥ (fame), pṛṣṭham (like the back), girer (of the mountain), iva (like), ūrdhva-pavitro (raised, purified), vājinīva (like a powerful horse), svamṛtam (own nectar), asmi (I am), draviṇam (wealth), savarcasam (full of radiance), sumedhā (endowed with wisdom), amṛta-okṣitaḥ (sprinkled with immortality)

Scholarly translation:

“The Mover of the Tree I am; my fame like the mountain’s peak. The High One making (me) pure, I am the very Immortal One as He is in the sun; I am the Lustrous Wealth. Of High wisdom (I am), immortal, undecaying. So runs Trisanku’s teaching of wisdom.”

Deeper meaning:

“Like a deep-rooted tree, I'm firmly grounded and connected with the Lord, the source of knowledge that destroys the identification with the body. I am famous for having praiseworthy qualities, like the peak of a mountain. I'm completely pure. I'm the repository of the Lord's affection and the object of His enjoyment. I am the splendid property of the Lord. I am most intelligent since I have knowledge about the Lord. I'm above birth and death, indestructible and immutable. This is the mantra uttered by Triśanku.” 

Explanation: The mantra speaks about destroying one's material conditioning and become situated in his original identity as a servant of the Lord, identifying with his original spiritual qualities, instead of with the body and mind. 

It serves as a meditation that can help a devotee to reject material designations and situate himself in his real identity as a spirit soul, an eternal, pure, and blissful servant of Krsna. 

Although Triśanku is famous for being cursed to become a candala and for his failed attempts to reach the celestial planets without giving up his mortal body, he is also described in the Upaniṣads as a sage who showed great spiritual wisdom. In this passage, he is mentioned in this context.

The Govinda Bhasya

- Unfortunately, not many of us have the opportunity to hear directly from a self-realized soul, but we can learn the conclusions of the Upaniṣads by studying the Vedanta sutras, and to understand the Vedanta sutras we should study the Govinda Bhasya, the commentary written by Srila Baladeva Vidyabhusana, who explains everything in detail. 

- The Govinda Bhasya is not an easy book. To understand it we need to have a very good grasp of the philosophy, understanding the references and the correct conclusions of the scriptures. To get that we need to study the books of Srila Prabhupada very carefully. 

- When we understand the conclusions, examples, and references Prabhupada gives in his books, especially the Srimad Bhagavatam, we can understand well the Govinda Bhasya, and from there we may venture into trying to understand the Upaniṣads. The Upaniṣads in turn can help us to better understand and value the teachings of Srila Prabhupada, creating a virtuous cycle. 

- The first Vaishnava acarya to comment on the Upaniṣads was Srila Ramanujacarya, who mentioned and commented on many passages in his Sri Bhasya. These and other passages were also mentioned and further commented on by the other Vaishnava acaryas in their commentaries of the Vedanta-sutra, culminating with Srila Baladeva Vidyabhusana in his Govinda Bhasya. In the 17th century, Sri Ranga Ramanuja from the disciplic succession of Srila Ramanujacarya wrote short commentaries on most of the Upaniṣads.

- Often we fail to appreciate how much Srila Prabhupada gives the conclusions of the Upaniṣads, the Vedanta sutras, and the Sat Sandarbhas in his books.

The conclusions of the Upaniṣads 

- Srila Baladeva Vidyabhusana explains that the Vedanta-sutra offers the conclusions of the Upaniṣads. Armed with these conclusions we can understand the texts in the proper perspective. 

The Upaniṣads describe Lord Viṣṇu as the Supreme Personality of Godhead, being:  

a) Supremely independent.

b) The original creator.

c) The cause of all causes.

d) Omniscient.

e) The ultimate goal of life for all living entities.

f) The Supreme religious principle.

g) The supreme goal of all transcendental knowledge. 

To establish the proper understanding of the scriptures, the Vedanta Sutra describes five tattvas, or truths:

1. Isvara (The Supreme Personality of Godhead, who is the Supreme Controller). 

2. Jiva (the individual souls, who are controlled by Him).

3. Prakrti (the material nature).

4. Kala (time, which governs the duration of the existence of the whole material manifestation).

5. Karma (material activity).

These five points and the interactions between them are very important, because when they are not properly understood, all kinds of philosophical misconceptions may appear. 

Srila Prabhupada explains these five truths in his introduction to the Bhagavad-Gita as it is, but we may often not go deep enough to grasp the true depth of this presentation. Here are some of the main points he makes: 

a) The Supreme Controller.

The Lord is the controller, and the jīvas are controlled by Him. If a living entity says that he is not controlled but completely free, he is insane.

b) Simultaneously equal and different.

The living beings are like the supreme controller in quality, but they are much less powerful, just like a particle of gold compared with a gold mine, or a drop of water compared with the whole ocean.

c) Subordinate controller.

Due to this simultaneous oneness and difference, the soul has the qualities of the Supreme Lord in minute quantity, being a minute īśvara, subordinate to the Lord. One may control a small family, trying to be supreme in his small apartment, but the Lord controls the whole cosmic manifestation. Our tendency to control exists because it is originally present in Krsna, but we must accept we are subordinate to Him. 

d) Dependent material nature.

Material nature is not independent. She acts under the direction of the Supreme Lord.

e) Inferior and superior energies.

Both the material nature and the living entities are described as Prakṛti, the energy of the Lord. The material nature is the inferior prakṛti, the external energy of the Lord, while the jivas are part of the superior prakṛti or spiritual energy. However, both are under the control of the Lord. 

f) The three modes, time, and activities.

Material nature has three qualities: the modes of goodness, passion, and ignorance. Above these three modes, there is eternal time, and under this combination of the three modes acting under the control of time, there are activities (karma). 

g) Who is eternal? 

The Lord, the living entities, material nature, and material time are eternal. Both material nature and time are manifestations of eternal potencies of the Lord. 

h) What is temporary?

Different from the other four items, karma is not eternal. It has been going on for such a long time that it's not possible to trace its beginning. However, it can be changed when one comes in contact with the mode of goodness, and it ends when the soul is freed from all material contamination.

i) The cosmic manifestation is not false.

Both the material nature and time are described as eternal, being energies of the Lord. However, the cosmic manifestation created from the molding of the material energy is temporary, with the material universes being repeatedly created and destroyed, in an unlimited sequence of universal cycles. We can say that the energy is eternal, but the cosmic manifestation is temporary, passing through cycles of creation and destruction.  

However, although the cosmic manifestation is temporary, it is not false, as propagated by the Mayavadis. It exists and we are here. 

j) How it can be real if it is temporary? 

The reality and temporariness of the cosmic manifestation are compared to a cloud moving in the sky. It appears, stays for some time, and then disappears. Later, another cloud comes, and so on. These cycles go on eternally. The cloud is thus not false, it exists, but it exists for just a short period, while the sky is permanent.  

In the same way, the material energy (being one of the potencies of the Lord) is eternal, but the cosmic manifestation is temporary, going eternally through cycles of creation and destruction.

k) Who is conscious?

Both the Lord and the jivas are conscious. The Lord is supremely conscious, and the jivas, being parts and parcels of the Supreme Lord, are also conscious.

l) Spirit and matter.

Both the living entity and material nature are explained as prakṛti, the energy of the Supreme Lord. However, the material nature is not conscious. Amongst the two, only the jīva, is conscious. 

m) Superior nature

Because the jiva is conscious, the jīva-prakṛti (the energy of the Lord which includes all the souls) is called superior compared to material nature. The jiva is similar to the Lord, although minute. 

n) Eternally different

The living being can't be supremely conscious like the Lord at any stage of perfection. There is always an intrinsic difference between the two at every stage. The Lord and the jivas are eternally different individuals. The jiva is conscious of his own body, while the Lord, being present everywhere, is conscious of all bodies. 

o) Eternally conscious

The theory that consciousness develops under certain circumstances of material combination is not accepted. Both the Lord and the jiva are eternally conscious.

p) Perverted by material association

Although the consciousness of the jiva is originally transcendental, it becomes perverted when reflected in matter, just as light reflected through colored glass may appear to be a certain color. The consciousness of the Lord, however, is never materially affected. That's why He is qualified to speak the Bhagavad-Gita and other transcendental texts. 

q) Ultimate happiness

At the present moment, our consciousness is materially contaminated and the goal is to purify it. When our consciousness is finally purified, our activities can be dovetailed, or connected, with the will of the Lord. This will bring us ultimate happiness. Purified consciousness means acting in accordance with the instructions of the Lord. The Supreme Lord is the enjoyer and the creator, and we, as subordinate living beings, are meant to cooperate to satisfy Him. 

r) The cooperator

The living entity is neither the creator nor the enjoyer, but a cooperator. We don't have to cease all activities. Rather, our activities are to be purified, and purified activities are called bhakti. Activities in bhakti appear to be like ordinary activities, but they are not contaminated.

s) Supreme Absolute Truth

The complete whole is comprised of the Lord (the supreme controller), the jivas (controlled living entities), the cosmic manifestation, eternal time, and karma (or activities). All of these taken together form the complete whole, and the complete whole is called the Supreme Absolute Truth. The complete whole and the complete Absolute Truth are the complete Personality of Godhead, Śrī Kṛṣṇa. All manifestations are due to His different energies. He is the complete whole.

Srila Baladeva Vidyabhusana then gives another description of the qualities of the Lord, Isvara, and adds a few more points to the description of the five truths: 

a) Isvara, the Lord, is supremely independent. 

b) He is the master of all potencies (including the internal potency, the external potency, and the marginal potency, the jivas). 

c) He enters the universe and controls it. 

d) He awards both material enjoyment and ultimate liberation to the individual spirit souls (jivas) residing in material bodies.

e) Although He is one, He manifests in many forms. They who understand the transcendental science maintain that He is not different from His transcendental form and qualities. 

f) Although He can't be perceived by the material senses, He can be perceived by bhakti (devotional service).

g) He is changeless. Although unlimited manifestations come from Him, He remains as He is. 

h) He reveals His own spiritual, blissful form to His devotees.

i) Some jivas are averse to the Lord and are thus bound by material illusion. Other jivas are friendly to the Lord, and thus free from the material illusion, which hides the Lord's form and qualities. 

j) Prakrti (material nature) is known by many names, such as Tamah and Maya. When the Lord glances at Prakrti, she is put into motion, generating all the different material manifestations. 

k) Kala (time) is divided into many different units, going from the extremely brief ksana (a fraction of a second) to the extremely long parardha (155.520 trillion years). Turning like a wheel, time is the cause of repeated creation and annihilation of the universes. Time is unconscious. It is not a person.

He sustains these points by quoting a number of passages from the Upaniṣads and Puranas.

108 Upaniṣads 

 The total number of Upaniṣads is a point of contention even amongst scholars. The Upaniṣads are counted and classified in different ways, which can make the question quite confusing for a newcomer. Prabhupada however is clear in his conclusion that there are 108 Upaniṣads, of which 11 are considered especially important: 

Prabhupada: 

"Regarding the Upaniṣads, the following eleven Upaniṣads are considered to be the topmost: Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Taittiriya, Aitareya, Chandogya, Brhad-aranyaka and Svetasvatara."

“However, in the Muktikopanisad, verses 30–39, there is a description of 108 Upaniṣads. They are as follows: (1) Isopanisad, (2) Kenopanisad, (3) Kathopanisad, (4) Prasnopanisad, (5) Mundakopanisad, (6) Mandukyopanisad, (7) Taittiriyopanisad, (8) Aitareyopanisad, (9) Chandogyopanisad, (10) Brhad-aranyakopanisad, (11) Brahmopanisad, (12) Kaivalyopanisad, (13) Jabalopanisad, (14) Svetasvataropanisad, (15) Hamsopanisad, (16) Aruneyopanisad, (17) Garbhopanisad, (18) Narayanopanisad, (19) Paramahamsopanisad, (20) Amrta-bindupanisad, (21) Nada-bindupanisad, (22) Siropanisad, (23) Atharva-sikhopanisad, (24) Maitrayany-upanisad, (25) Kausitaky-upanisad, (26) Brhaj-jabalopanisad, (27) Nrsimha-tapaniyopanisad, (28) Kalagni-rudropanisad, (29) Maitreyy-upanisad, (30) Subalopanisad, (31) Ksurikopanisad, (32) Mantrikopanisad, (33) Sarva-saropanisad, (34) Niralambopanisad, (35) Suka-rahasyopanisad, (36) Vajra-sucikopanisad, (37) Tejo-bindupanisad, (38) Nada-bindupanisad, (39) Dhyana-bindupanisad, (40) Brahma-vidyopanisad, (41) Yoga-tattvopanisad, (42), Atma-bodhopanisad, (43) Narada-parivrajakopanisad, (44) Trisikhy-upanisad, (45) Sitopanisad, (46) Yoga-cudamany-upanisad, (47) Nirvanopanisad, (48) Mandala-brahmanopanisad, (49) Daksina-murty-upanisad, (50) Sarabhopanisad, (51) Skandopanisad, (52) Mahanarayanopanisad, (53) Advaya-tarakopanisad, (54) Rama-rahasyopanisad, (55) Rama-tapany-upanisad, (56) Vasudevopanisad, (57) Mudgalopanisad, (58) Sandilyopanisad, (59) Paingalopanisad, (60) Bhiksupanisad, (61) Mahad-upanisad, (62) Sarirakopanisad, (63) Yoga-sikhopanisad, (64) Turiyatitopanisad, (65) Sannyasopanisad, (66) Paramahamsa-parivrajakopanisad, (67) Malikopanisad, (68) Avyaktopanisad, (69) Ekaksaropanisad, (70) Purnopanisad, (71) Suryopanisad, (72) Aksy-upanisad, (73) Adhyatmopanisad, (74) Kundikopanisad, (75) Savitry-upanisad, (76) Atmopanisad, (77) Pasupatopanisad, (78) Param-brahmopanisad, (79) Avadhutopanisad, (80) Tripuratapanopanisad, (81) Devy-upanisad, (82) Tripuropanisad, (83) Katha-rudropanisad, (84) Bhavanopanisad, (85) Hrdayopanisad, (86) Yoga-kundaliny-upanisad, (87) Bhasmopanisad, (88) Rudraksopanisad, (89) Ganopanisad, (90) Darsanopanisad, (91) Tara-saropanisad, (92) Maha-vakyopanisad, (93) Panca-brahmopanisad, (94) Pranagni-hotropanisad, (95) Gopala-tapany-upanisad, (96) Krsnopanisad, (97) Yajnavalkyopanisad, (98) Varahopanisad, (99) Satyayany-upanisad, (100) Hayagrivopanisad, (101) Dattatreyopanisad, (102) Garudopanisad, (103) Kaly-upanisad, (104) Jabaly-upanisad, (105) Saubhagyopanisad, (106) Sarasvati-rahasyopanisad, (107) Bahvrcopanisad and (108) Muktikopanisad. Thus there are 108 generally accepted Upaniṣads, of which eleven are the most important, as previously stated." (CC Adi 7.108, purport)

Where is the Gita?

The Bhagavad-Gita is also considered an Upanisad, the Gitopanisad. However, it doesn't appear in this list, being considered a book that brings the essence of the Upaniṣads. 

In his purport to SB 1.4.25, Prabhupada comments: 

"The purpose of the Mahābhārata is to administer the purpose of the Vedas, and therefore within this Mahābhārata the summary Veda of Bhagavad-gītā is placed. The less intelligent are more interested in stories than in philosophy, and therefore the philosophy of the Vedas in the form of the Bhagavad-gītā, is spoken by the Lord Śrī Kṛṣṇa. Vyāsadeva and Lord Kṛṣṇa are both on the transcendental plane, and therefore they collaborated in doing good to the fallen souls of this age. The Bhagavad-gītā is the essence of all Vedic knowledge. It is the first book of spiritual values, as the Upaniṣads are." 

The Taittiriya Upanisad

- Verses of the Taittiriya Upanisad are often quoted by Srila Prabhupada. Srila Baladeva Vidyabhusana also quotes several verses in the Govinda Bhasya and explains their conclusions. 

- The Taittiriya Upanisad is composed of three chapters of the Yajurveda and is considered one of the eleven principal Upaniṣads. Although a relatively small book, it brings very deep knowledge about the nature of the absolute truth and our relationship with Him.  

- The name "Taittiriya" comes from the Sanskrit word "tittiri", which means "partridge". This is connected with the story of the disciplic succession of the Yajurveda after Vyasa transmitted it to Vaisampayana.

The history of the Taittiriya Upanisad 

- Somehow, Vaisampayana became guilty of killing a Brahmana, which led his disciples to study the Atharva Veda and execute strict vows in order to free their guru from the sin. This led to the pastime of part of the mantras being vomited and collected by his disciples in the form of partridges:

"Once Yajñavalkya, one of the disciples of Vaisampayana, said: O master, how much benefit will be derived from the feeble endeavours of these weak disciples of yours? I will personally perform some outstanding penance. 

Addressed thus, the spiritual master Vaisampayana became angry and said: Go away from here! Enough of you, O disciple who insults brahmanas! Furthermore, you must immediately give back everything I have taught you.

Yajñavalkya, the son of Devarata, then vomited the mantras of the Yajur Veda and went away from there. The assembled disciples, looking greedily upon these yajur hymns, assumed the form of partridges and picked them all up. These divisions of the Yajur Veda therefore became known as the most beautiful Taittiriya-samhita, the hymns collected by partridges [tittirah]." (SB 12.6.62-65)

 - The Yajurveda is divided into two main sections, the shukla (white) Yajurveda and the krsna (dark) Yajurveda. 

- These names don't have to do with the topics discussed, but just with the organization. The white Yajurveda consists of sections of verses that are well-organized and categorized, while the dark Yajurveda is composed of verses that are not so well-organized and often appear to have little connection with each other. The Taittiriya-Samhita mentioned in the pastime is one of the four Samhitas that compose the dark Yajurveda.   

- The Taittiriya Upanisad includes chapters 7, 8, and 9 of the Taittiriya Aranyaka, which is associated with the Taittiriya-Samhita. These three chapters are called the Śikṣā-vallī, the Ānanda-vallī, and the Bhṛgu-vallī.

- The name Śikṣā-vallī comes from the word siksa, which means education. This chapter transmits spiritual knowledge in the context of the education of students in the Vedic gurukulas. At first, the verses appear to invoke mundane blessings and give moral instructions, but a closer look reveals that they carry deep spiritual instructions. 

- The second chapter, the Ānanda-vallī, is centered around the description of the anna-maya, prāṇa-maya, mano-maya, vijnana-maya, and ananda-maya, discussing the evolution of consciousness of the conditioned soul, going from being absorbed into the basic needs of the body, all the way up to the platform of pure devotional service.  

- The final chapter, the Bhṛgu-vallī, explains the contents of the second chapter in the context of a conversation between Varuna and his son Bhṛgu, giving additional clarification and the final conclusions of the text.

End of the introduction