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Mitra is the presiding deity of the activity of the Prana and the day. Adhyatmika (from our self), Adhidaivika (from the heavens) and Adhibhautika (from living beings).ġ1. The repetition of ‘Om-Santi' thrice is to remove the three kinds of obstacles, viz. Vayu is Hiranyagarbha or Cosmic Prana.ġ0. You will not forget what you have learnt. The spiritual path is rendered smooth through their grace.
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The utterance of the peace chant propitiates the Devatas. Anuvaka means a sub-division of the Vedas, a section or chapter.Ĩ. Prostrations to thee, O Vayu! Thou, indeed, art the visible Brahman. May Vishnu of great strides be good to us. In this section the description of the five Kosas or sheaths is clearly given.Ħ. The third section deals with the story of Bhrigu, son of Varuna, who, under instructions from his father, understood Bliss or Brahman, after undergoing the required penance. The order of creation is described in this Valli.ĥ. The second section deals with bliss of Brahman. He imparts to them rules of right conduct or right living in order to prepare themselves for the attainment of Brahma-Jnana or the knowledge of the Self.Ĥ. In the first section the preceptor gives clear instructions to the aspirants on character building. (3) Bhrigu-valli or the section on Bhrigu.ģ. (2) Brahmananda-valli or the section on Brahma-bliss. This Upanishad is divided into sections called vallis, viz., (1) Siksha-valli or the section on instruction. Therefore it came to be known as Taittiriya-Samhita.Ģ. The other Rishis, the pupils of Vaishampayana, assumed the forms of Tittiris (birds, partridges) and swallowed the Veda thus thrown out or vomited. Yajnavalkya vomited the Yajurveda he had learnt. He was asked by Vaishampayana, his Guru, to return the Veda which he had studied under him. The great sage Yajnavalkya quarrelled with his preceptor. Pandey, Rajbali (1969), Hindu Saṁskāras: Socio-Religious Study of the Hindu Sacraments (Second Revised ed.This Upanishad Belongs to The Krishna-Yajurveda.ġ.^ a b Taittiriya Upanishad Thirteen Principle Upanishads, Robert Hume (Translator), pages 281-282.^ a b c d Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 229-231.^ a b c d Taittiriya Upanishad SS Sastri (Translator), The Aitereya and Taittiriya Upanishad, pages 89-92.^ PV Kane, Samskara, Chapter VII, History of Dharmasastras, Vol II, Part I, Bhandarkar Oriental Research Institute, pages 412-417 (note: link has missing pages).^ PV Kane, Snana or Samavartana, Chapter VII, History of Dharmasastras, Vol II, Part I, Bhandarkar Oriental Research Institute, pages 406-409.^ Kathy Jackson (2005), Rituals and Patterns in Children's Lives, University of Wisconsin Press, ISBN 978-0299208301, page 52.^ PV Kane, Samskara, Chapter VII, History of Dharmasastras, Vol II, Part I, Bhandarkar Oriental Research Institute, page 408.^ PV Kane, Samskara, Chapter VII, History of Dharmasastras, Vol II, Part I, Bhandarkar Oriental Research Institute, pages 405-408.^ For definition of Samāvartana, and alternate term Snāna, see: Pandey 1969, p. 146.Parts of the verses in section 1.11.1, for example, state The verses ask the graduate to take care of themselves and pursue Dharma, Artha and Kama to the best of their abilities. Taittiriya Upanishad describes, in the eleventh anuvaka of Shiksha Valli, the snataka-dharma recitation emphasized by the teacher to a graduate at this rite of passage.
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The ceremony occurred after completion of at least 12 years of school, that is either about age 21 or later. Then, after a recitation by the teacher of a graduate's dharma (snataka-dharma) and a fire ritual, the graduate took a ceremonial bath. The student asked the teacher for any gift ( guru-dakshina) he desired, which if specified was the student's responsibility to deliver over his lifetime. The ceremony was a gathering of students, teacher and guests. Īnyone who had completed this rite of passage was considered a Vidya-snataka (literally, bathed in knowledge, or showered with learning), and symbolized as one who had crossed the ocean of learning. Typically, significant time elapsed between exiting the Brahmacharya stage of life and the entering of Grihastha stage of life. This ceremony marked the end of school, but did not imply immediate start of married life. This rite of passage includes a ceremonial bath. Samavartana or Snana, is the ceremony associated with the end of formal education and the Brahmacharya asrama of life.