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A number of commentaries were published on the Taittiriya Upanishad in Sanskrit and Indian languages through the years, including popular ones by Shankara, Sayanana and Ramanuja. Though, the first European translations of the work began to appear in 1805, up to the early 1900s some information on vedas were known to Europeans before. They began to appear in English, German and French, primarily by Max Muller, Griffith, Muir, and Wilson, all of whom were either western academics based in Europe or in colonial India.[65] The Taittiriya Upanishad was first translated in Non Indian languages Jacqueline Hirst, in her analysis of Adi Shankara's works, states that Taittiriya Upanishad Bhasya provides one of his key exegesis. Shankara presents Knowledge and Truth as different, non-superimposable but interrelated. Knowledge can be right or wrong, correct or incorrect, a distinction that principles of Truth and Truthfulness help distinguish. Truth cleanses knowledge, helping man understand the nature of empirical truths and hidden truths (invisible laws and principles, Self). Together states Shankara in his Taittiriya Upanishad Bhasya, Knowledge and Truth point to Oneness of all, Brahman as nothing other than Self in every human being.[66]
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