They are:Īdi lokam - knowledge concerning the universeĪdi jyotisham - knowledge concerning light - luminosityĪdi Vidyam - knowledge concerning vidya or flow of Upanishad knowledgeĪdi Prajam - knowledge concerning progeny (maintaining family line) andĪdi Atmam - knowledge concerning oneself as a human being They represent the five different fields of independent thinking superimposed upon the limbs of the compound words. The superimposition upon the combination of words as advised here fall under five headings. With the help of the principle underlying the combination of words and letters, some greater relations that exist between objects of universal importance are mentioned to assist the student in subtle thinking on a large scale. As the students had a very clear idea about the construction of a compound word, the teacher had chosen ‘compound word and its structure’ as substratum for his students to superimpose certain prescribed ideas so that they could meditate upon them. Samhita in grammar is closely related to the science of phonetics which we have seen in the earlier section.
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The philosophical observations presented in this section are based on this linguistic phenomenon Thus the term ‘Samhita’ means conjunction or union, especially the combination of letters according to pleasantness of sounds. The sound ‘A’ in the Purva Rupam and the sound ‘I’ in the Uttara Rupam when joined becomes the sound ‘E’ in the compound which is called Sandhi or Samhita and the act of joining is Sandhanam. The word ‘Isvara’ that follows is Uttara Rupam or the latter form. The first word ‘Maha’ is called Purva Rupam or earlier form. In the compound word ‘Mahesvara’ the two limbs are an adjective and a noun viz. Sandhanam - that by which such connection is brought about.Īn example will make this clear. Sandhih - the combination between the above two forms, and Uttara rupam - the latter form (posterior) There are four parts or elements or limbs in such compound words as under: If two components are joined they become a compound. Now the question is what is that tangible and known substratum or symbol?Īs the students are proficient in Sanskrit language, they are familiar with the conjunction of syllables and joining of words or combination which is called Sandhi or Samhita as also their disjoining. Once this technique is understood, all the Upasanas mentioned in this section become sufficiently clear and self-evident. So too, the Vedic Rishi had to supply a substratum, tangible and known to the students, before he could make them superimpose upon that symbol the ideas of larger and vaster Truth enunciated in the Upanishad. Here the devotee recognizes Mahesvara in the stone and not a stone in Mahesvara. Thus in all Upasanas the modus operandi is to tie down the mind with a central idea and allowing it to roam about within that limited mainstay just like allowing the freedom to a cow on the grazing ground when fixed to a peg with a long rope.įor example, after installing a stone, the devotee superimposes the siva-tattva upon it and meditates on Mahesvara through that planted stone.
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As an elementary training, the mind needs some idea or ideas or pedestal to fix its attention on and after wading through those ideas to come to the central theme of the Upanishad. In the early stages no student can be expected to concentrate upon a nameless, formless and attributeless Truth (Nirguna Brahman) which is at once omniscient, omnipotent and omnipresent. Vedas and Upanishads- A Structural Profile.
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