Taittiriya Upanishad
श्री तैत्तिरीयोपनिषद् • Krishna Yajurveda
Taittiriya Upanishad
Famous for its convocation address (Satyannapramaditavyam) and the detailed mapping of the five sheaths (Koshas) of existence.
ॐ शं नो मित्रः शं वरुणः। शं नो भवत्वर्यमा। शं नो इन्द्रो बृहस्पतिः। शं नो विष्णुरुरुक्रमः। नमो ब्रह्मणे। नमस्ते वायो। त्वमेव प्रत्यक्षं ब्रह्मासि। त्वामेव प्रत्यक्षं ब्रह्म वदिष्यामि। ऋतं वदिष्यामि। सत्यं वदिष्यामि। तन्मामवतु तद्वक्तारमवतु॥ ॐ शान्तिः शान्तिः शान्तिः॥
oṃ śaṃ no mitraḥ śaṃ varuṇaḥ| śaṃ no bhavatvaryamā| śaṃ no indro bṛhaspatiḥ| śaṃ no viṣṇururukramaḥ| namo brahmaṇe| namaste vāyo| tvameva pratyakṣaṃ brahmāsi| tvāmeva pratyakṣaṃ brahma vadiṣyāmi| ṛtaṃ vadiṣyāmi| satyaṃ vadiṣyāmi| tanmāmavatu tadvaktāramavatu|| oṃ śāntiḥ śāntiḥ śāntiḥ||
May Mitra be propitious to us, may Varuna be propitious. May Aryaman, Indra, Brihaspati, and Vishnu of wide strides be propitious to us. Salutations to Brahman! Salutations to you, O Vayu! You indeed are the visible Brahman. I shall declare you as the right, I shall declare you as the truth. May that protect me, may that protect the teacher. Om Peace! Peace! Peace!
ॐ शीक्षां व्याख्यास्यामः। वर्णः स्वरः। मात्रा बलम्। साम सन्तानः। इत्युक्तः शीक्षाध्यायः ॥ १ ॥
oṃ śīkṣāṃ vyākhyāsyāmaḥ| varṇaḥ svaraḥ| mātrā balam| sāma santānaḥ| ityuktaḥ śīkṣādhyāyaḥ || 1 ||
We shall explain the science of pronunciation: phonetics, accent, quantity, force, articulation, and combination. Thus is declared the chapter on pronunciation.
सह नौ यशः। सह नौ ब्रह्मवर्चसम्। अथातः संहिताया उपनिषदं व्याख्यास्यामः। पञ्चस्वधिकरणेषु। अधिलोक मधिज्यौतिष मधिविद्य मधिप्रज मध्यात्मम्। ता महासंहिता इत्याचक्षते। अथाधिलोकम्। पृथिवी पूर्वरूपम्। द्यौरुत्तररूपम्। आकाशः सन्धिः ॥ २ ॥
saha nau yaśaḥ| saha nau brahmavarcasam| athātaḥ saṃhitāyā upaniṣadaṃ vyākhyāsyāmaḥ| pañcasvadhikaraṇeṣu| adhiloka madhijyautiṣa madhividya madhipraja madhyātmam| tā mahāsaṃhitā ityācakṣate| athādhilokam| pṛthivī pūrvarūpam| dyauruttararūpam| ākāśaḥ sandhiḥ || 2 ||
May fame come to us both together! May the light of Brahman shine in us both together! Now, therefore, we shall explain the sacred interpretation of combination (Samhita) under five headings: relating to the worlds, the shining objects, knowledge, progeny, and the self. These are called the Great Combinations. First, as to the worlds: the earth is the first form, heaven is the second form, and space is the junction.
वायुः सन्धानम्। इत्यधिलोकम्। अथाधिज्यौतिषम्। अग्निः पूर्वरूपम्। आदित्य उत्तररूपम्। आपः सन्धिः। वैद्युतः सन्धानम्। इत्यधिज्यौतिषम्। अथाधिविद्यम्। आचार्यः पूर्वरूपम् ॥ ३ ॥
vāyuḥ sandhānam| ityadhilokam| athādhijyautiṣam| agniḥ pūrvarūpam| āditya uttararūpam| āpaḥ sandhiḥ| vaidyutaḥ sandhānam| ityadhijyautiṣam| athādhividyam| ācāryaḥ pūrvarūpam || 3 ||
Air is the link. Thus far as to the worlds. Next, as to the shining objects: fire is the first form, the sun is the second form, water is the junction, and lightning is the link. Thus far as to the shining objects. Next, as to knowledge: the teacher is the first form.
अन्तेवास्युत्तररूपम्। विद्या सन्धिः। प्रवचनं सन्धानम्। इत्यधिविद्यम्। अथाधिप्रजम्। माता पूर्वरूपम्। पितोत्तररूपम्। प्रजा सन्धिः। प्रजननं सन्धानम्। इत्यधिप्रजम् ॥ ४ ॥
antevāsyuttararūpam| vidyā sandhiḥ| pravacanaṃ sandhānam| ityadhividyam| athādhiprajam| mātā pūrvarūpam| pitottararūpam| prajā sandhiḥ| prajananaṃ sandhānam| ityadhiprajam || 4 ||
The disciple is the second form, knowledge is the junction, and instruction is the link. Thus far as to knowledge. Next, as to progeny: the mother is the first form, the father is the second form, progeny is the junction, and procreation is the link. Thus far as to progeny.
अथाध्यात्मम्। अधराहनुः पूर्वरूपम्। उत्तराहनुरुत्तररूपम्। वाक्सन्धिः। जिह्वा सन्धानम्। इत्यध्यात्मम्। इतीमा महासंहिताः। य एवमेता महासंहिता व्याख्याता वेद। सन्धीयते प्रजया पशुभिः। ब्रह्मवर्चसेनान्नाद्येन सुवर्गेण लोकेन ॥ ५ ॥
athādhyātmam| adharāhanuḥ pūrvarūpam| uttarāhanuruttararūpam| vāksandhiḥ| jihvā sandhānam| ityadhyātmam| itīmā mahāsaṃhitāḥ| ya evametā mahāsaṃhitā vyākhyātā veda| sandhīyate prajayā paśubhiḥ| brahmavarcasenānnādyena suvargeṇa lokena || 5 ||
Next, as to the self: the lower jaw is the first form, the upper jaw is the second form, speech is the junction, and the tongue is the link. Thus far as to the self. These are the Great Combinations. He who meditates on these Great Combinations as here explained, becomes united with progeny, cattle, the light of Brahman, food, and the heavenly world.
यश्छन्दसामृषभो विश्वरूपः। छन्दोभ्योऽध्यमृतात्सम्बभूव। स मेन्द्रो मेधया स्पृणोतु। अमृतस्य देव धारणो भूयासम्। शरीरं मे विचर्षणम्। जिह्वा मे मधुमत्तमा। कर्णाभ्यां भूरि विश्रुवम्। ब्रह्मणः कोशोऽसि मेधया पिहितः। श्रुतं मे गोपाय। आवहन्ती वितन्वाना ॥ ६ ॥
yaśchandasāmṛṣabho viśvarūpaḥ| chandobhyo'dhyamṛtātsambabhūva| sa mendro medhayā spṛṇotu| amṛtasya deva dhāraṇo bhūyāsam| śarīraṃ me vicarṣaṇam| jihvā me madhumattamā| karṇābhyāṃ bhūri viśruvam| brahmaṇaḥ kośo'si medhayā pihitaḥ| śrutaṃ me gopāya| āvahantī vitanvānā || 6 ||
May He who is the bull among the Vedic hymns, who assumes all forms, and who emerged from the immortal hymns as their essence—may that Supreme Lord (Om) gratify me with intelligence! O Lord, may I be the receptacle of immortality! May my body be active; may my tongue be sweet; may I hear much with my ears! You are the sheath of Brahman, covered by worldly intellect. Protect what I have heard.
कुर्वाणाऽचीरमात्मनः। वासांसि मम गावश्च। अन्नपाने च सर्वदा। ततो मे श्रियमावह। लोमशां पशुभिः सह स्वाहा। आमायन्तु ब्रह्मचारिणः स्वाहा। विमाऽऽयन्तु ब्रह्मचारिणः स्वाहा। प्रमाऽऽयन्तु ब्रह्मचारिणः स्वाहा। दमायन्तु ब्रह्मचारिणः स्वाहा। शमायन्तु ब्रह्मचारिणः स्वाहा ॥ ७ ॥
kurvāṇā'cīramātmanaḥ| vāsāṃsi mama gāvaśca| annapāne ca sarvadā| tato me śriyamāvaha| lomaśāṃ paśubhiḥ saha svāhā| āmāyantu brahmacāriṇaḥ svāhā| vimā''yantu brahmacāriṇaḥ svāhā| pramā''yantu brahmacāriṇaḥ svāhā| damāyantu brahmacāriṇaḥ svāhā| śamāyantu brahmacāriṇaḥ svāhā || 7 ||
Vouchsafe to me that prosperity which brings, increases, and accomplishes quickly for me clothes, cattle, food, and drink for ever, and which is associated with furry animals. Svaha! May the students of Brahman come to me from all sides! Svaha! May they come in various ways! Svaha! May they come in the proper way! Svaha! May they have physical self-control! Svaha! May they have mental peace! Svaha!
यशो जनेऽसानि स्वाहा। श्रेयान् वस्यसोऽसानि स्वाहा। तं त्वा भग प्रविशानि स्वाहा। सा मा भग प्रविश स्वाहा। तस्मिन् सहस्रशाखे। निभगाऽहं त्वयि मृजे स्वाहा। यथाऽऽपः प्रवताऽऽयन्ति। यथा मासा अहर्जरम्। एवं मां ब्रह्मचारिणः। धातरायन्तु सर्वतः स्वाहा। प्रतिवेशोऽसि प्रमाही प्रपद्यस्व ॥ ८ ॥
yaśo jane'sāni svāhā| śreyān vasyaso'sāni svāhā| taṃ tvā bhaga praviśāni svāhā| sā mā bhaga praviśa svāhā| tasmin sahasraśākhe| nibhagā'haṃ tvayi mṛje svāhā| yathā''paḥ pravatā''yanti| yathā māsā aharjaram| evaṃ māṃ brahmacāriṇaḥ| dhātarāyantu sarvataḥ svāhā| prativeśo'si pramāhī prapadyasva || 8 ||
May I become famous among men! Svaha! May I become praiseworthy among the wealthy! Svaha! O Adorable One, may I enter into You! Svaha! O Lord, enter into me! Svaha! In You, who are of a thousand branches, may I cleanse myself of sins! Svaha! As water flows down a slope, as months roll into a year, similarly, O Lord, may the students come to me from all quarters! Svaha! You are a shelter; reveal Yourself to me and reach me through and through.
भूर्भुवः सुवरिति वा एतास्तिस्रो व्याहृतयः। तासामुहस्मैतां चतुर्थीम्। माहाचमस्यः प्रवेदयते। मह इति। तद्ब्रह्म। सा आत्मा। अङ्गान्यन्या देवताः। भूरिति वा अयं लोकः। भुव इत्यन्तरिक्षम्। सुवरित्यसौ लोकः ॥ ९ ॥
bhūrbhuvaḥ suvariti vā etāstisro vyāhṛtayaḥ| tāsāmuhasmaitāṃ caturthīm| māhācamasyaḥ pravedayate| maha iti| tadbrahma| sā ātmā| aṅgānyanyā devatāḥ| bhūriti vā ayaṃ lokaḥ| bhuva ityantarikṣam| suvarityasau lokaḥ || 9 ||
Bhuh, Bhuvah, Suvah—these three are the Vyahritis. Of them, Mahachamasya knew a fourth one named Maha. That is Brahman; that is the Self. The other gods are the limbs. Bhuh is this world; Bhuvah is the intermediate space; Suvah is the other world.
मह इत्यादित्यः। आदित्येन वाव सर्वे लोका महीयन्ते। भूरिति वा अग्निः। भुव इति वायुः। सुवरित्यादित्यः। मह इति चन्द्रमाः। चन्द्रमसा वाव सर्वाणि ज्योतींषि महीयन्ते। भूरिति वा ऋचः। भुव इति सामानि। सुवरिति यजूंषि ॥ १० ॥
maha ityādityaḥ| ādityena vāva sarve lokā mahīyante| bhūriti vā agniḥ| bhuva iti vāyuḥ| suvarityādityaḥ| maha iti candramāḥ| candramasā vāva sarvāṇi jyotīṃṣi mahīyante| bhūriti vā ṛcaḥ| bhuva iti sāmāni| suvariti yajūṃṣi || 10 ||
Maha is the sun; through the sun, indeed, do all the worlds flourish. Bhuh is the fire; Bhuvah is the air; Suvah is the sun. Maha is the moon; through the moon, indeed, do all the luminaries flourish. Bhuh is the Rig-Veda; Bhuvah is the Sama-Veda; Suvah is the Yajur-Veda.
मह इति ब्रह्म। ब्रह्मणा वाव सर्वे वेदा महीयन्ते। भूरिति वै प्राणः। भुव इत्यपानः। सुवरिति व्यानः। मह इत्यन्नम्। अन्नेन वाव सर्वे प्राणा महीयन्ते। ता वा एताश्चतस्रश्चतुर्धा। चतस्रश्चतस्रो व्याहृतयः। ता yo वेद। सा वेद ब्रह्म। सर्वेऽस्मै देवा बलिमावहन्ति ॥ ११ ॥
maha iti brahma| brahmaṇā vāva sarve vedā mahīyante| bhūriti vai prāṇaḥ| bhuva ityapānaḥ| suvariti vyānaḥ| maha ityannam| annena vāva sarve prāṇā mahīyante| tā vā etāścatasraścaturdhā| catasraścatasro vyāhṛtayaḥ| tā yo veda| sā veda brahma| sarve'smai devā balimāvahanti || 11 ||
Maha is Brahman (OM), for by Brahman, indeed, are all the Vedas nourished. Bhuh is Prana; Bhuvah is Apana; Suvah is Vyana. Maha is food; for by food, indeed, are all the vital forces nourished. These four Vyahritis are each fourfold. He who knows these knows Brahman. All the gods carry offerings to him.
स य एषोऽन्तर्हृदय आकाशः। तस्मिन्नयं पुरुषो मनोमयः। अमृतो हिरण्मयः। अन्तरेण तालुके। य एष स्तन इवावलम्बते। सेन्द्रयोनिः। यत्रासौ केशान्तो विवर्तते। व्यपोह्य शीर्षकपाले। भूरित्यग्नौ प्रतितिष्ठति। भुव इति वायौ ॥ १२ ॥
sa ya eṣo'ntarhṛdaya ākāśaḥ| tasminnayaṃ puruṣo manomayaḥ| amṛto hiraṇmayaḥ| antareṇa tāluke| ya eṣa stana ivāvalambate| sendrayoniḥ| yatrāsau keśānto vivartate| vyapohya śīrṣakapāle| bhūrityagnau pratitiṣṭhati| bhuva iti vāyau || 12 ||
In the space that is within the heart resides this Person who is realisable through knowledge, and who is immortal and effulgent. Path of Brahman runs through the space between the palates, where hangs down like a teat. Emerging where the hairs part, it passes out by separating the skulls. A knower becomes established in Fire as the Vyahriti Bhuh, and in Air as Bhuvah.
सुवरित्यादित्ये। मह इति ब्रह्मणि। आप्नोति स्वाराज्यम्। आप्नोति मनसस्पतिम्। वाक्पतिश्चक्षुष्पतिः। श्रोत्रपतिर्विज्ञानपतिः। एतत्ततो भवति। आकाशशरीरं ब्रह्म। सत्यात्म प्राणारामं मन आनन्दम्। शान्तिसमृद्धममृतम्। इति प्राचीनयोग्योपास्व ॥ १३ ॥
suvarityāditye| maha iti brahmaṇi| āpnoti svārājyam| āpnoti manasaspatim| vākpatiścakṣuṣpatiḥ| śrotrapatirvijñānapatiḥ| etattato bhavati| ākāśaśarīraṃ brahma| satyātma prāṇārāmaṃ mana ānandam| śāntisamṛddhamamṛtam| iti prācīnayogyopāsva || 13 ||
He becomes established in the sun as Suvah, and in Brahman as Mahah. He attains independent sovereignty; he attains the lord of the mind; he becomes the ruler of speech, of eyes, of ears, and of knowledge. Over and above all these he becomes Brahman which is embodied in space, which has truth as its real nature, which reveals in life, under whose possession the mind is a source of bliss, which is enriched with peace and is immortal. Thus, O Prachinayogya, you worship.
पृथिव्यन्तरिक्षं द्युरुत दिशोऽवान्तरदिशः। अग्निर्वायुरादित्यश्चन्द्रमा नक्षत्राणि। आप ओषधयो वनस्पतय आकाश आत्मा। इत्यधिभूतम्। अथाध्यात्मम्। प्राणो व्यानोऽपान उदानः समानः। चक्षुः श्रोत्रं मनो वाक् त्वक्। चर्म मासं स्नाव अस्थि मज्जा। एतदधिविधाय ऋषिरवोचत्। पाङ्क्तं वा इदं सर्वम्। पाङ्क्तेनैव पाङ्क्तं स्पृणोतीति ॥ १४ ॥
pṛthivyantarikṣaṃ dyuruta diśo'vāntaradiśaḥ| agnirvāyurādityaścandramā nakṣatrāṇi| āpa oṣadhayo vanaspataya ākāśa ātmā| ityadhibhūtam| athādhyātmam| prāṇo vyāno'pāna udānaḥ samānaḥ| cakṣuḥ śrotraṃ mano vāk tvak| carma māsaṃ snāva asthi majjā| etadadhividhāya ṛṣiravocat| pāṅktaṃ vā idaṃ sarvam| pāṅktenaiva pāṅktaṃ spṛṇotīti || 14 ||
The earth, intermediate space, heaven, the primary quarters, and the intermediate quarters; fire, air, the sun, the moon, and the stars; water, herbs, trees, space, and the physical universe—these relate to natural factors. Then follow the individual ones: Prana, Vyana, Apana, Udana, and Samana; the eye, the ear, the mind, speech, and touch; skin, flesh, muscle, bone, and marrow. Having imagined these thus, the seer said, 'All this is constituted by five factors (five-fold); one fills up the outer fivefold ones by the individual fivefold ones.'
ओमिति ब्रह्म। ओमितीदं सर्वम्। ओमित्येतदनुकृतिर्हस्म वा अप्योश्रावयेत्याश्रावयन्ति। ओमिति सामानि गायन्ति। ॐशोमिति शस्त्राणि शंसन्ति। ओमित्यध्वर्युः प्रतिगरं प्रतिगृणाति। ओमिति ब्रह्मा प्रसौति। ओमित्यग्निहोत्रमनुजानाति। ओमिति ब्राह्मणः प्रवक्ष्यन्नाह ब्रह्मोपाप्नवानीति। ब्रह्मैवोपाप्नोति ॥ १५ ॥
omiti brahma| omitīdaṃ sarvam| omityetadanukṛtirhasma vā apyośrāvayetyāśrāvayanti| omiti sāmāni gāyanti| oṃśomiti śastrāṇi śaṃsanti| omityadhvaryuḥ pratigaraṃ pratigṛṇāti| omiti brahmā prasauti| omityagnihotramanujānāti| omiti brāhmaṇaḥ pravakṣyannāha brahmopāpnavānīti| brahmaivopāpnoti || 15 ||
Om is Brahman. Om is all this. Om is well known as a word of compliance. They make them recite to the gods with the words 'Om, recite'. They commence singing Samas with Om. Uttering the words 'Om som', they recite the hymns of praise. The priest Brahma approves with the word Om. One permits the performance of the Agnihotra sacrifice with the word Om. A Brahmana, when about to recite the Vedas, utters Om wishing 'May I attain Brahman'; he does indeed attain Brahman.
ऋतं च स्वाध्यायप्रवचने च। सत्यं च स्वाध्यायप्रवचने च। तपश्च स्वाध्यायप्रवचने च। दमश्च स्वाध्यायप्रवचने च। शमश्च स्वाध्यायप्रवचने च। अग्नयश्च स्वाध्यायप्रवचने च। अग्निहोत्रं च स्वाध्यायप्रवचने च। अतिथयश्च स्वाध्यायप्रवचने च। मानुषं च स्वाध्यायप्रवचने च। प्रजा च स्वाध्यायप्रवचने च। प्रजनश्च स्वाध्यायप्रवचने च। प्रजातिश्च स्वाध्यायप्रवचने च। सत्यमिति सत्यवचा राथीतरः। तप इति तपोनित्यः पौरुशिष्टिः। स्वाध्यायप्रवचने एवैवेति नाको मौद्गल्यः। तद्धि तपस्तद्धि तपः ॥ १६ ॥
ṛtaṃ ca svādhyāyapravacane ca| satyaṃ ca svādhyāyapravacane ca| tapaśca svādhyāyapravacane ca| damaśca svādhyāyapravacane ca| śamaśca svādhyāyapravacane ca| agnayaśca svādhyāyapravacane ca| agnihotraṃ ca svādhyāyapravacane ca| atithayaśca svādhyāyapravacane ca| mānuṣaṃ ca svādhyāyapravacane ca| prajā ca svādhyāyapravacane ca| prajanaśca svādhyāyapravacane ca| prajātiśca svādhyāyapravacane ca| satyamiti satyavacā rāthītaraḥ| tapa iti taponityaḥ pauruśiṣṭiḥ| svādhyāyapravacane evaiveti nāko maudgalyaḥ| taddhi tapastaddhi tapaḥ || 16 ||
Righteousness and study and teaching are to be practiced. Truth and study and teaching are to be practiced. Austerity and study and teaching are to be resorted to. Control of outer senses and study and teaching are to be practiced. Control of inner organs and study and teaching are to be resorted to. The sacred fires and study and teaching are to be followed. The Agnihotra sacrifice and study and teaching are to be carried on. Guests are to be entertained and study and teaching are to be practiced. Social good conduct and study and teaching are to be practiced. Children are to be begotten and study and teaching are to be carried on. Procreation and study and teaching are to be carried on. A grandson is to be raised and study and teaching are to be practiced. 'Truth is the thing'—thinks Satyavachas, of the line of Rathitara. 'Austerity is the thing'—thinks Taponitya, son of Purusisti. 'Study and teaching alone are the things'—thinks Naka, son of Mudgala. For that indeed is the austerity, for that indeed is the austerity.
अहं वृक्षस्य रेरिवा। कीर्तिः पृष्ठं गिरेरिव। ऊर्ध्वपवित्रो वाजिनीव स्वमृतमस्मी। द्रविणं सवर्चसम्। सुमेधा अमृतोक्षितः। इति त्रिशङ्कोर्वेदानुवचनम् ॥ १७ ॥
ahaṃ vṛkṣasya rerivā| kīrtiḥ pṛṣṭhaṃ gireriva| ūrdhvapavitro vājinīva svamṛtamasmī| draviṇaṃ savarcasam| sumedhā amṛtokṣitaḥ| iti triśaṅkorvedānuvacanam || 17 ||
I am the invigorator of the tree of the world. My fame is high like the ridge of a mountain. My source is the pure Brahman. I am like that pure reality of the Self that is in the sun. I am the effulgent wealth. I am possessed of a fine intellect, and am immortal and undecaying. Thus was the statement of Trisanku after the attainment of realisation.
वेदमनूच्याचार्योऽन्तेवासिनमनुशास्ति। सत्यं वद। धर्मं चर। स्वाध्यायान्मा प्रमदः। आचार्याय प्रियं धनमाहृत्य प्रजातन्तुं मा व्यवच्छेत्सीः। सत्यान्न प्रमदितव्यम्। धर्मान्न प्रमदितव्यम्। कुशलान्न प्रमदितव्यम्। भूत्यै ना प्रमदितव्यम्। स्वाध्यायप्रवचनाभ्यां ना प्रमदितव्यम् ॥ १८ ॥
vedamanūcyācāryo'ntevāsinamanuśāsti| satyaṃ vada| dharmaṃ cara| svādhyāyānmā pramadaḥ| ācāryāya priyaṃ dhanamāhṛtya prajātantuṃ mā vyavacchetsīḥ| satyānna pramaditavyam| dharmānna pramaditavyam| kuśalānna pramaditavyam| bhūtyai nā pramaditavyam| svādhyāyapravacanābhyāṃ nā pramaditavyam || 18 ||
Having taught the Vedas, the preceptor imparts this post-instruction to the students: 'Speak the truth. Practice righteousness. Make no mistake about study. Having offered the desirable wealth to the teacher, do not cut off the line of progeny. There should be no deviation from truth. There should be no deviation from righteous activity. There should be no error about self-protection. Do not neglect propitious activities. Do not be careless about learning and teaching.'
मातृदेवो भव। पितृदेवो भव। आचार्यदेवो भव। अतिथिदेवो भव। यान्यनवद्यानी कर्माणि। तानि सेवितव्यानि। नो इतराणि। यान्यस्माक सुचरितानी। तानि त्वयोपास्यानि। नो इतराणि ॥ १९ ॥
mātṛdevo bhava| pitṛdevo bhava| ācāryadevo bhava| atithidevo bhava| yānyanavadyānī karmāṇi| tāni sevitavyāni| no itarāṇi| yānyasmāka sucaritānī| tāni tvayopāsyāni| no itarāṇi || 19 ||
Let your mother be a goddess unto you. Let your father be a god unto you. Let your teacher be a god unto you. Let your guest be a god unto you. The works that are not blameworthy are to be resorted to, but not the others. These actions of ours that are commendable are to be followed by you, but not the others.
ये केचास्मच्छ्रेयांसो ब्राह्मणाः। तेषां त्वयाऽऽसनेन प्रश्वसितव्यम्। श्रद्धया देयम्। अश्रद्धयाऽदेयम्। श्रिया देयम्। ह्रिया देयम्। भिया देयम्। संविदा देयम्। अथ यदि ते कर्मविचिकित्सा वा वृत्तविचिकित्सा वा स्यात्। ये तत्र ब्राह्मणाः सम्मर्शिनः। युक्ता आयुक्ताः। अलूक्षा धर्मकामाः स्युः। यथा ते तत्र वर्तेरन्। तथा तत्र वर्तेथाः। अथाभ्याख्यातेषु। ये तत्र ब्राह्मणाः सम्मर्शिनः। युक्ता आयुक्ताः। अलूक्षा धर्मकामाः स्युः। यथा ते तत्र वर्तेरन्। तथा तत्र वर्तेथाः। एष आदेशः। एष उपदेशः। एषा वेदोपनिषत्। एतदनुशासनम्। एवमुपासितव्यम्। एवमुचैतदुपास्यम् ॥ २० ॥
ye kecāsmacchreyāṃso brāhmaṇāḥ| teṣāṃ tvayā''sanena praśvasitavyam| śraddhayā deyam| aśraddhayā'deyam| śriyā deyam| hriyā deyam| bhiyā deyam| saṃvidā deyam| atha yadi te karmavicikitsā vā vṛttavicikitsā vā syāt| ye tatra brāhmaṇāḥ sammarśinaḥ| yuktā āyuktāḥ| alūkṣā dharmakāmāḥ syuḥ| yathā te tatra varteran| tathā tatra vartethāḥ| athābhyākhyāteṣu| ye tatra brāhmaṇāḥ sammarśinaḥ| yuktā āyuktāḥ| alūkṣā dharmakāmāḥ syuḥ| yathā te tatra varteran| tathā tatra vartethāḥ| eṣa ādeśaḥ| eṣa upadeśaḥ| eṣā vedopaniṣat| etadanuśāsanam| evamupāsitavyam| evamucaitadupāsyam || 20 ||
You should remove the fatigue of those Brahmanas who are more praiseworthy among us, by offering seats. The offering should be with honour; the offering should not be with dishonour. The offering should be in plenty. The offering should be with modesty. The offering should be with awe. The offering should be with sympathy. Then, should you have any doubt with regard to duties or customs, you should behave in those matters just as Brahmanas do, who may happen to be there and who are able deliberators, who are adepts in those duties and customs, who are not directed by others, who are not cruel, and who are desirous of merit. Then, as for the accused people, you should behave with regard to them just as those Brahmanas do who are able deliberators, adepts, independent, gentle, and desirous of merit. This is the command. This is the teaching. This is the secret of the Vedas. This is the divine behest. Thus is this to be meditated upon.
ॐ शं नो मित्रः शं वरुणः। शं नो भवत्वर्यमा। शं नो इन्द्रो बृहस्पतिः। शं नो विष्णुरुरुक्रमः। नमो ब्रह्मणे। नमस्ते वायो। त्वमेव प्रत्यक्षं ब्रह्मासि। त्वमेव प्रत्यक्षं ब्रह्म अवादिषम्। ऋतमवादिषम्। सत्यमवादिषम्। तन्मामावीत् तद्वक्तारमावीत्। आवीन्माम् आवीद्वक्तारम्॥ ॐ शान्तिः शान्तिः शान्तिः॥
oṃ śaṃ no mitraḥ śaṃ varuṇaḥ| śaṃ no bhavatvaryamā| śaṃ no indro bṛhaspatiḥ| śaṃ no viṣṇururukramaḥ| namo brahmaṇe| namaste vāyo| tvameva pratyakṣaṃ brahmāsi| tvameva pratyakṣaṃ brahma avādiṣam| ṛtamavādiṣam| satyamavādiṣam| tanmāmāvīt tadvaktāramāvīt| āvīnmām āvīdvaktāram|| oṃ śāntiḥ śāntiḥ śāntiḥ||
May Mitra be propitious to us, may Varuna be propitious. May Aryaman, Indra, Brihaspati, and Vishnu of wide strides be propitious to us. Salutations to Brahman! Salutations to you, O Vayu! You indeed are the visible Brahman. I declared you as the right, I declared you as the truth. That protected me, that protected the teacher. It protected me, it protected the teacher. Om Peace! Peace! Peace!
ॐ सह नाववतु। सह नौ भुनक्तु। सह वीर्यं करवावहै। तेजस्वि नावधीतमस्तु मा विद्विषावहै॥ ॐ शान्तिः शान्तिः शान्तिः॥
oṃ saha nāvavatu| saha nau bhunaktu| saha vīryaṃ karavāvahai| tejasvi nāvadhītamastu mā vidviṣāvahai|| oṃ śāntiḥ śāntiḥ śāntiḥ||
Om! May He protect us both together; may He nourish us both together; may we work conjointly with great energy; may our study be vigorous and effective; may we not mutually dispute. Om! Let there be Peace, Peace, Peace!
ॐ ब्रह्मविदाप्नोति परम्। तदेषाऽभ्युक्ता। सत्यं ज्ञानमनन्तं ब्रह्म। यो वेद निहितं गुहायां परमे व्योमन। सोऽश्नुते सर्वान् कामान् सह ब्रह्मणा विपश्चितेति ॥ २३ ॥
oṃ brahmavidāpnoti param| tadeṣā'bhyuktā| satyaṃ jñānamanantaṃ brahma| yo veda nihitaṃ guhāyāṃ parame vyomana| so'śnute sarvān kāmān saha brahmaṇā vipaściteti || 23 ||
The knower of Brahman attains the Supreme. Pertaining to this, there is this verse: 'Brahman is truth, knowledge, and infinite. He who knows that Brahman as existing in the intellect, lodged in the supreme space of the heart, enjoys, as identified with the all-knowing Brahman, all desirable things simultaneously.'
अन्नाद्वै प्रजाः प्रजायन्ते। याः काश्च पृथिवीं श्रिताः। अथो अन्नेनैव जीवन्ति। अथैनदपि यन्त्यन्ततः। अन्नं हि भूतानां ज्येष्ठम्। तस्मात्सर्वौषधमुच्यते। सर्वं वै तेऽन्नमाप्नुवन्ति। येऽन्नं ब्रह्मोपासते। अन्नं हि भूतानां ज्येष्ठम्। तस्मात्सर्वौषधमुच्यते। अन्नाद्भूतानि जायन्ते। जातान्यन्नेन वर्धन्ते। अद्यतेऽत्ति च भूतानि। तस्मादन्नं तदुच्यत इति ॥ २४ ॥
annādvai prajāḥ prajāyante| yāḥ kāśca pṛthivīṃ śritāḥ| atho annenaiva jīvanti| athainadapi yantyantataḥ| annaṃ hi bhūtānāṃ jyeṣṭham| tasmātsarvauṣadhamucyate| sarvaṃ vai te'nnamāpnuvanti| ye'nnaṃ brahmopāsate| annaṃ hi bhūtānāṃ jyeṣṭham| tasmātsarvauṣadhamucyate| annādbhūtāni jāyante| jātānyannena vardhante| adyate'tti ca bhūtāni| tasmādannaṃ taducyata iti || 24 ||
All beings that rest on the earth are born indeed from food. Besides, they live on food, and at the end, they get merged in food. Food was indeed born before all creatures; therefore it is called the medicine for all. Those who worship food as Brahman acquire all food. Creatures are born of food; being born, they grow by food. Since it is eaten and it eats the creatures, it is called food.
प्राणं देवा अनु प्राणन्ति। मनुष्याः पशवश्च ये। प्राणो हि भूतानामायुः। तस्मात्सर्वायुषमुच्यते। सर्वमेव त आयुर्यन्ति। ye प्राणं ब्रह्मोपासते। प्राणो हि भूतानामायुः। तस्मात्सर्वायुषमुच्यत इति। तस्यैष एव शारीर आत्मा। यः पूर्वस्य ॥ २५ ॥
prāṇaṃ devā anu prāṇanti| manuṣyāḥ paśavaśca ye| prāṇo hi bhūtānāmāyuḥ| tasmātsarvāyuṣamucyate| sarvameva ta āyuryanti| ye prāṇaṃ brahmopāsate| prāṇo hi bhūtānāmāyuḥ| tasmātsarvāyuṣamucyata iti| tasyaiṣa eva śārīra ātmā| yaḥ pūrvasya || 25 ||
The senses act following the vital force; all human beings and animals do the same. Since on the vital force depends the life of all creatures, therefore it is called the life of all. Those who worship the vital force as Brahman attain the full span of life. Of the preceding physical body, this vital body is indeed the embodied self.
यतो वाचो निवर्तन्ते। अप्राप्य मनसा सह। आनन्दं ब्रह्मणो विद्वान्। न बिभेति कदाचनेति। तस्यैष एव शारीर आत्मा। यः पूर्वस्य ॥ २६ ॥
yato vāco nivartante| aprāpya manasā saha| ānandaṃ brahmaṇo vidvān| na bibheti kadācaneti| tasyaiṣa eva śārīra ātmā| yaḥ pūrvasya || 26 ||
One is not subjected to fear at any time if one knows the Bliss that is Brahman, failing to reach which words, along with the mind, turn back. Of the preceding vital body, this mental body is indeed the embodied self.
विज्ञानं यज्ञं तनुते। कर्माणि तनुतेऽपि च। विज्ञानं देवाः सर्वे। ब्रह्म ज्येष्ठमुपासते। विज्ञानं ब्रह्म चेद्वेद। तस्माच्चेन्न प्रमाद्यति। शरीरे पाप्मनो हित्वा। सर्वान्कामान्समश्नुत इति। तस्यैष एव शारीर आत्मा। यः पूर्वस्य ॥ २७ ॥
vijñānaṃ yajñaṃ tanute| karmāṇi tanute'pi ca| vijñānaṃ devāḥ sarve| brahma jyeṣṭhamupāsate| vijñānaṃ brahma cedveda| tasmāccenna pramādyati| śarīre pāpmano hitvā| sarvānkāmānsamaśnuta iti| tasyaiṣa eva śārīra ātmā| yaḥ pūrvasya || 27 ||
Knowledge performs a sacrifice, and it executes the duties as well. All the gods meditate on the first-born Brahman, conditioned by knowledge. If one knows the knowledge-Brahman, and if one does not err about it, one abandons all sins in the body and fully enjoys all enjoyable things. Of the preceding mental body, this cognitive body is indeed the embodied self.
असन्नेव स भवति। असद्ब्रह्मेति वेद चेत्। अस्ति ब्रह्मेति चेद्वेद। सन्तमेनं ततो विदुरिति। तस्यैष एव शारीर आत्मा। यः पूर्वस्य ॥ २८ ॥
asanneva sa bhavati| asadbrahmeti veda cet| asti brahmeti cedveda| santamenaṃ tato viduriti| tasyaiṣa eva śārīra ātmā| yaḥ pūrvasya || 28 ||
If anyone knows Brahman as non-existing, he himself becomes non-existent. If anyone knows that Brahman does exist, then they consider him as existing by virtue of that knowledge. Of the preceding cognitive body, this blissful body is indeed the embodied self.
असद्वा इदमग्र आसीत्। ततो वै सदजायत। तदात्मानं स्वयमकुरुत। तस्मात्तत्सुकृतमुच्यत इति। यद्वै तत् सुकृतम्। रसो वै सः। रसं ह्येवायं लब्ध्वाऽऽनन्दी भवति। को ह्येवान्यात्कः प्राण्यात्। यदेष आकाश आनन्दो न स्यात्। एष ह्येवानन्दयाति ॥ २९ ॥
asadvā idamagra āsīt| tato vai sadajāyata| tadātmānaṃ svayamakuruta| tasmāttatsukṛtamucyata iti| yadvai tat sukṛtam| raso vai saḥ| rasaṃ hyevāyaṃ labdhvā''nandī bhavati| ko hyevānyātkaḥ prāṇyāt| yadeṣa ākāśa ānando na syāt| eṣa hyevānandayāti || 29 ||
In the beginning all this was but the unmanifested. From that emerged the manifested. That Brahman created Itself by Itself. Therefore It is called the self-creator. That which is known as the self-creator is indeed the source of joy; for one becomes happy by coming in contact with that source of joy. Who indeed will breathe in, and who will breathe out, if this Bliss be not there in the space within the heart? He alone enlivens and brings bliss.
भीषास्माद्वातः पवते। भीषोदेति सूर्यः। भीषास्मादग्निश्चेन्द्रश्च। मृत्युर्धावति पञ्चम इति ॥ ३० ॥
bhīṣāsmādvātaḥ pavate| bhīṣodeti sūryaḥ| bhīṣāsmādagniścendraśca| mṛtyurdhāvati pañcama iti || 30 ||
Out of His fear the wind blows. Out of fear the sun rises. Out of His fear runs Fire, as also Indra, and Death, the fifth.
सैशानन्दस्य मीमांसा भवति। युवा स्यात्साधुयुवाऽध्यायकः। आशिष्ठो द्रढिष्ठो बलिष्ठः। तस्येयं पृथिवी सर्वा वित्तस्य पूर्णा स्यात्। स एको मानुष आनन्दः। ते ये शतम् मानुषा आनन्दाः। स एको मनुष्यगन्धर्वाणामानन्दः। श्रोत्रियस्य चाकामहतस्य। ते ये शतं मनुष्यगन्धर्वाणामानन्दाः। स एको देवगन्धर्वाणामानन्दः। श्रोत्रियस्य चाकामहतस्य। ते ये शतं देवगन्धर्वाणामानन्दाः। स एको पितॄणां चिरलोकलोकानामानन्दः। श्रोत्रियस्य चाकामहतस्य ॥ ३१ ॥
saiśānandasya mīmāṃsā bhavati| yuvā syātsādhuyuvā'dhyāyakaḥ| āśiṣṭho draḍhiṣṭho baliṣṭhaḥ| tasyeyaṃ pṛthivī sarvā vittasya pūrṇā syāt| sa eko mānuṣa ānandaḥ| te ye śatam mānuṣā ānandāḥ| sa eko manuṣyagandharvāṇāmānandaḥ| śrotriyasya cākāmahatasya| te ye śataṃ manuṣyagandharvāṇāmānandāḥ| sa eko devagandharvāṇāmānandaḥ| śrotriyasya cākāmahatasya| te ye śataṃ devagandharvāṇāmānandāḥ| sa eko pitṝṇāṃ ciralokalokānāmānandaḥ| śrotriyasya cākāmahatasya || 31 ||
This is the evaluation of Bliss: Suppose there is a young man in the prime of life—good, learned, swift, strong, and energetic. Suppose the whole earth is filled with wealth for him. This is one unit of human joy. A hundred times this human joy is one joy of the human-Gandharvas, and also of a follower of the Vedas unaffected by desires. A hundred times the joy of the human-Gandharvas is one joy of the divine-Gandharvas, and also of a follower of the Vedas unaffected by desires. A hundred times the joy of the divine-Gandharvas is one joy of the manes whose world is everlasting, and also of a follower of the Vedas unaffected by desires.
ते ये शतं पितॄणां चिरलोकलोकानामानन्दाः। स एको आजानजानां देवानामानन्दः। श्रोत्रियस्य चाकामहतस्य। ते ये शतं आजानजानां देवानामानन्दाः। स एको कर्मदेवानामद्वैयानां देवानामानन्दः। ये कर्मणा देवानपियन्ति। श्रोत्रियस्य चाकामहतस्य। ते ये शतं कर्मदेवानामद्वैयानां देवानामानन्दाः। स एको देवानामानन्दः। श्रोत्रियस्य चाकामहतस्य। ते ये शतं देवानामानन्दाः। स एको इन्द्रस्यानन्दः। श्रोत्रियस्य चाकामहतस्य। ते ये शतं इन्द्रस्यानन्दाः। स एको बृहस्पतेरानन्दः। श्रोत्रियस्य चाकामहतस्य। ते ये शतं बृहस्पतेरानन्दाः। स एको प्रजापतेरानन्दः। श्रोत्रियस्य चाकामहतस्य। ते ये शतं प्रजापतेरानन्दाः। स एको ब्रह्मण आनन्दः। श्रोत्रियस्य चाकामहतस्य ॥ ३२ ॥
te ye śataṃ pitṝṇāṃ ciralokalokānāmānandāḥ| sa eko ājānajānāṃ devānāmānandaḥ| śrotriyasya cākāmahatasya| te ye śataṃ ājānajānāṃ devānāmānandāḥ| sa eko karmadevānāmadvaiyānāṃ devānāmānandaḥ| ye karmaṇā devānapiyanti| śrotriyasya cākāmahatasya| te ye śataṃ karmadevānāmadvaiyānāṃ devānāmānandāḥ| sa eko devānāmānandaḥ| śrotriyasya cākāmahatasya| te ye śataṃ devānāmānandāḥ| sa eko indrasyānandaḥ| śrotriyasya cākāmahatasya| te ye śataṃ indrasyānandāḥ| sa eko bṛhaspaterānandaḥ| śrotriyasya cākāmahatasya| te ye śataṃ bṛhaspaterānandāḥ| sa eko prajāpaterānandaḥ| śrotriyasya cākāmahatasya| te ye śataṃ prajāpaterānandāḥ| sa eko brahmaṇa ānandaḥ| śrotriyasya cākāmahatasya || 32 ||
A hundred times the joy of the manes is one joy of the gods born in heaven, and also of a seeker untouched by desires. A hundred times the joy of the gods born in heaven is one joy of the Karma-Devas who reach the gods through rites, and also of a seeker unaffected by desires. A hundred times the joy of the Karma-Devas is one joy of the gods, and also of a seeker unaffected by desires. A hundred times the joy of the gods is one joy of Indra, and also of a seeker unaffected by desires. A hundred times the joy of Indra is one joy of Brihaspati, and also of a seeker unaffected by desires. A hundred times the joy of Brihaspati is one joy of Prajapati (Virat), and also of a seeker unaffected by desires. A hundred times the joy of Prajapati is one joy of Brahman (Hiranyagarbha), and also of a follower of the Vedas unaffected by desires.
स यश्चायं पुरुषे। यश्चासावादित्ये। स एकः। स य एवंवित्। अस्माल्लोकात्प्रेत्य। एतमन्नमयमात्मानमुपसङ्क्रामति। एतं प्राणमयमात्मानमुपसङ्क्रामति। एतं मनोमयमात्मानमुपसङ्क्रामति। एतं विज्ञानमयमात्मानमुपसङ्क्रामति। एतमानन्दमयमात्मानमुपसङ्क्रामति ॥ ३३ ॥
sa yaścāyaṃ puruṣe| yaścāsāvāditye| sa ekaḥ| sa ya evaṃvit| asmāllokātpretya| etamannamayamātmānamupasaṅkrāmati| etaṃ prāṇamayamātmānamupasaṅkrāmati| etaṃ manomayamātmānamupasaṅkrāmati| etaṃ vijñānamayamātmānamupasaṅkrāmati| etamānandamayamātmānamupasaṅkrāmati || 33 ||
He that is here in the human person, and He that is there in the sun, are one. He who knows thus, departing from this world, transcends this self made of food, transcends this self made of vital force, transcends this self made of mind, transcends this self made of intelligence, and transcends this self made of bliss.
यतो वाचो निवर्तन्ते। अप्राप्य मनसा सह। आनन्दं ब्रह्मणो विद्वान्। न बिभेति कुतश्चनेति। एतंह वाव न तपति। किमहम्स साधु नाकरवम्। किमहं पापमकरवमिति। सा य एवं विद्वानेते आत्मानं स्पृणुते। उभे ह्येवैष एते आत्मानं स्पृणुते। य एवं वेद। इत्युपनिषत् ॥ ३४ ॥
yato vāco nivartante| aprāpya manasā saha| ānandaṃ brahmaṇo vidvān| na bibheti kutaścaneti| etaṃha vāva na tapati| kimahamsa sādhu nākaravam| kimahaṃ pāpamakaravamiti| sā ya evaṃ vidvānete ātmānaṃ spṛṇute| ubhe hyevaiṣa ete ātmānaṃ spṛṇute| ya evaṃ veda| ityupaniṣat || 34 ||
The enlightened man is not afraid of anything after realising that Bliss of Brahman, failing to reach which words turn back along with the mind. Him indeed, this remorse does not afflict: 'Why did I not perform good deeds? Why did I perform bad deeds?' He who is thus enlightened strengthens the Self with which these two are identical; for it is he indeed who knows thus, that can strengthen the Self. This is the secret teaching.
ॐ सह नाववतु। सह नौ भुनक्तु। सह वीर्यं करवावहै। तेजस्वि नावधीतमस्तु मा विद्विषावहै॥ ॐ शान्तिः शान्तिः शान्तिः॥
oṃ saha nāvavatu| saha nau bhunaktu| saha vīryaṃ karavāvahai| tejasvi nāvadhītamastu mā vidviṣāvahai|| oṃ śāntiḥ śāntiḥ śāntiḥ||
Om! May He protect us both together; may He nourish us both together; may we work conjointly with great energy; may our study be vigorous and effective; may we not mutually dispute. Om! Let there be Peace, Peace, Peace!
भृगुर्वै वारुणिः। वरुणं पितरमुपससार। अधीहि भगवो ब्रह्मेति। तस्मा एतत्प्रोवाच। अन्नं प्राणं चक्षुः श्रोत्रं मनो वाचमिति। तं होवाचा। यतो वा इमानि भूतानि जायन्ते। येन जातानि जीवन्ति। यत्प्रयन्त्यभिसंविशन्ति। तद्विजिज्ञासस्व। तद् ब्रह्मेति। स तपोऽतप्यत। स तपस्तप्त्वा ॥ ३६ ॥
bhṛgurvai vāruṇiḥ| varuṇaṃ pitaramupasasāra| adhīhi bhagavo brahmeti| tasmā etatprovāca| annaṃ prāṇaṃ cakṣuḥ śrotraṃ mano vācamiti| taṃ hovācā| yato vā imāni bhūtāni jāyante| yena jātāni jīvanti| yatprayantyabhisaṃviśanti| tadvijijñāsasva| tad brahmeti| sa tapo'tapyata| sa tapastaptvā || 36 ||
Bhrigu, the well-known son of Varuna, approached his father Varuna with the request, 'O revered sir, teach me Brahman.' To him he said: 'Food, vital force, eye, ear, mind, speech—these are the aids.' To him he said: 'Crave to know that from which all these beings take birth, that by which they live after being born, that towards which they move and into which they merge. That is Brahman.' He practiced concentration. Having practiced concentration...
अन्नं ब्रह्मेति व्यजानात। अन्नाद्ध्येव खल्विमानि भूतानि जायन्ते। अन्नेन जातानि जीवन्ति। अन्नं प्रयन्त्यभिसंविशन्तीति। तद्विज्ञाय। पुनरेव वरुणं पितरमुपससार। अधीहि भगवो ब्रह्मेति। तं होवाचा। तपसा ब्रह्म विजिज्ञासस्व। तपो ब्रह्मेति। स तपोऽतप्यत। स तपस्तप्त्वा ॥ ३७ ॥
annaṃ brahmeti vyajānāta| annāddhyeva khalvimāni bhūtāni jāyante| annena jātāni jīvanti| annaṃ prayantyabhisaṃviśantīti| tadvijñāya| punareva varuṇaṃ pitaramupasasāra| adhīhi bhagavo brahmeti| taṃ hovācā| tapasā brahma vijijñāsasva| tapo brahmeti| sa tapo'tapyata| sa tapastaptvā || 37 ||
He realised food as Brahman. For it is indeed from food that all these beings take birth, on food they subsist after being born, and they move towards and merge into food. Having realised that, he again approached his father Varuna with the request, 'O revered sir, teach me Brahman.' To him he said: 'Crave to know Brahman through concentration; concentration is Brahman.' He practiced concentration. Having practiced concentration...
प्राणो ब्रह्मेति vyजानात। प्राणाद्ध्येव खल्विमानि भूतानि जायन्ते। प्राणेन जातानि जीवन्ति। प्राणं प्रयन्त्यभिसंविशन्तीति। तद्विज्ञाय। पुनरेव वरुणं पितरमुपससार। अधीहि भगवो ब्रह्मेति। तं होवाचा। तपसा ब्रह्म विजिज्ञासस्व। तपो ब्रह्मेति। स तपोऽतप्यत। स तपस्तप्त्वा ॥ ३८ ॥
prāṇo brahmeti vyjānāta| prāṇāddhyeva khalvimāni bhūtāni jāyante| prāṇena jātāni jīvanti| prāṇaṃ prayantyabhisaṃviśantīti| tadvijñāya| punareva varuṇaṃ pitaramupasasāra| adhīhi bhagavo brahmeti| taṃ hovācā| tapasā brahma vijijñāsasva| tapo brahmeti| sa tapo'tapyata| sa tapastaptvā || 38 ||
He knew the vital force as Brahman; for from the vital force indeed spring all these beings; having come into being, they live through the vital force; they move towards and enter into the vital force. Having known thus, he again approached his father Varuna with the request, 'O revered sir, teach me Brahman.' To him he said: 'Crave to know Brahman through concentration; concentration is Brahman.' He practiced concentration. Having practiced concentration...
मनो ब्रह्मेति व्यजानात। मनसोद्ध्येव खल्विमानि भूतानि जायन्ते। मनसा जातानि जीवन्ति। मनः प्रयन्त्यभिसंविशन्तीति। तद्विज्ञाय। पुनरेव वरुणं पितरमुपससार। अधीहि भगवो ब्रह्मेति। तं होवाचा। तपसा ब्रह्म विजिज्ञासस्व। तपो ब्रह्मेति। स तपोऽतप्यत। स तपस्तप्त्वा ॥ ३९ ॥
mano brahmeti vyajānāta| manasoddhyeva khalvimāni bhūtāni jāyante| manasā jātāni jīvanti| manaḥ prayantyabhisaṃviśantīti| tadvijñāya| punareva varuṇaṃ pitaramupasasāra| adhīhi bhagavo brahmeti| taṃ hovācā| tapasā brahma vijijñāsasva| tapo brahmeti| sa tapo'tapyata| sa tapastaptvā || 39 ||
He knew mind as Brahman; for from mind indeed spring all these beings; having been born, they are sustained by mind; and they move towards and merge into mind. Having known that, he again approached his father Varuna with the request, 'O revered sir, teach me Brahman.' To him he said: 'Crave to know Brahman through concentration; concentration is Brahman.' He practiced concentration. Having practiced concentration...
विज्ञानं ब्रह्मेति व्यजानात। विज्ञानद्ध्येव खल्विमानि भूतानि जायन्ते। विज्ञानेन जातानि जीवन्ति। विज्ञानं प्रयन्त्यभिसंविशन्तीति। तद्विज्ञाय। पुनरेव वरुणं पितरमुपससार। अधीहि भगवो ब्रह्मेति। तं होवाचा। तपसा ब्रह्म विजिज्ञासस्व। तपो ब्रह्मेति। स तपोऽतप्यत। स तपस्तप्त्वा ॥ ४० ॥
vijñānaṃ brahmeti vyajānāta| vijñānaddhyeva khalvimāni bhūtāni jāyante| vijñānena jātāni jīvanti| vijñānaṃ prayantyabhisaṃviśantīti| tadvijñāya| punareva varuṇaṃ pitaramupasasāra| adhīhi bhagavo brahmeti| taṃ hovācā| tapasā brahma vijijñāsasva| tapo brahmeti| sa tapo'tapyata| sa tapastaptvā || 40 ||
He knew knowledge (intelligence) as Brahman; for from knowledge indeed spring all these beings; having been born, they are sustained by knowledge; they move towards and merge in knowledge. Having known that, he again approached his father Varuna with the request, 'O revered sir, teach me Brahman.' To him he said: 'Crave to know Brahman through concentration; concentration is Brahman.' He practiced concentration. Having practiced concentration...
आनन्दो ब्रह्मेति व्यजानात। आनन्दाद्ध्येव खल्विमानि भूतानि जायन्ते। आनन्देन जातानि जीवन्ति। आनन्दं प्रयन्त्यभिसंविशन्तीति। सैषा भार्गवी वारुणी विद्या। परमे व्योमन्प्रतिष्ठिता। स य एवं वेद प्रतितिष्ठति। अन्नवानन्नादो भवति। महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन। महान्कीर्त्या ॥ ४१ ॥
ānando brahmeti vyajānāta| ānandāddhyeva khalvimāni bhūtāni jāyante| ānandena jātāni jīvanti| ānandaṃ prayantyabhisaṃviśantīti| saiṣā bhārgavī vāruṇī vidyā| parame vyomanpratiṣṭhitā| sa ya evaṃ veda pratitiṣṭhati| annavānannādo bhavati| mahānbhavati prajayā paśubhirbrahmavarcasena| mahānkīrtyā || 41 ||
He knew Bliss as Brahman; for from Bliss indeed all these beings originate; having been born, they are sustained by Bliss; they move towards and merge in Bliss. This knowledge realised by Bhrigu and imparted by Varuna terminates in the supreme Bliss, established in the cavity of the heart. He who knows thus becomes firmly established; he becomes the possessor of food and the eater of food; and he becomes great in progeny, cattle, and the light of holiness, and great in glory.
अन्नं न निन्द्यात्। तद्व्रतम्। प्राणो वा अन्नम्। शरीरमन्नादम्। प्राणे शरीरं प्रतिष्ठितम्। शरीरे प्राणः प्रतिष्ठितः। तदेतदन्नमन्ने प्रतिष्ठितम्। स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति। अन्नवानन्नादो भवति। महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन। महान्कीर्त्या ॥ ४२ ॥
annaṃ na nindyāt| tadvratam| prāṇo vā annam| śarīramannādam| prāṇe śarīraṃ pratiṣṭhitam| śarīre prāṇaḥ pratiṣṭhitaḥ| tadetadannamanne pratiṣṭhitam| sa ya etadannamanne pratiṣṭhitaṃ veda pratitiṣṭhati| annavānannādo bhavati| mahānbhavati prajayā paśubhirbrahmavarcasena| mahānkīrtyā || 42 ||
His vow is that he should not deprecate food. The vital force is indeed the food, and the body is the eater; for the vital force is lodged in the body. Again, the body is the food and the vital force is the eater, for the body is fixed on the vital force. Thus one food is lodged in another. He who knows thus gets firmly established. He becomes a possessor and an eater of food. He becomes great in progeny, cattle, the luster of holiness, and great in glory.
अन्नं न परिचक्षीत। तद्व्रतम्। आपो वा अन्नम्। ज्योतिरन्नादम्। अप्सु ज्योतिः प्रतिष्ठितम्। ज्योतिष्यापः प्रतिष्ठिताः। तदेतदन्नमन्ने प्रतिष्ठितम्। स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति। अन्नवानन्नादो भवति। महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन। महान्कीर्त्या ॥ ४३ ॥
annaṃ na paricakṣīta| tadvratam| āpo vā annam| jyotirannādam| apsu jyotiḥ pratiṣṭhitam| jyotiṣyāpaḥ pratiṣṭhitāḥ| tadetadannamanne pratiṣṭhitam| sa ya etadannamanne pratiṣṭhitaṃ veda pratitiṣṭhati| annavānannādo bhavati| mahānbhavati prajayā paśubhirbrahmavarcasena| mahānkīrtyā || 43 ||
His vow is that he should not discard food. Water indeed is food; fire is the eater; for water is established on fire. Fire is food and water is the eater, for fire resides in water. Thus one food is lodged in another food. He who knows thus gets firmly established. He becomes a possessor and an eater of food. He becomes great in progeny, cattle, the luster of holiness, and great in glory.
अन्नं बहु कुर्वीत। तद्व्रतम्। पृथिवी वा अन्नम्। आकाशोऽन्नादः। पृथिव्यामाकाशः प्रतिष्ठितः। आकाशे पृथिवी प्रतिष्ठिता। तदेतदन्नमन्ने प्रतिष्ठितम्। स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति। अन्नवानन्नादो भवति। महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन। महान्कीर्त्या ॥ ४४ ॥
annaṃ bahu kurvīta| tadvratam| pṛthivī vā annam| ākāśo'nnādaḥ| pṛthivyāmākāśaḥ pratiṣṭhitaḥ| ākāśe pṛthivī pratiṣṭhitā| tadetadannamanne pratiṣṭhitam| sa ya etadannamanne pratiṣṭhitaṃ veda pratitiṣṭhati| annavānannādo bhavati| mahānbhavati prajayā paśubhirbrahmavarcasena| mahānkīrtyā || 44 ||
His vow is that he should make food plentiful. Earth is food; space is the eater; for earth is placed in space. Space is food, and earth is the eater, for space is placed on earth. Thus one food is lodged in another food. He who knows thus gets firmly established. He becomes a possessor and an eater of food. He becomes great in progeny, cattle, the lustre of holiness, and great in glory.
न कञ्चन वसतौ प्रत्याचक्षीत। तद्व्रतम्। तस्माद्यया कया च विधया बह्वन्नं प्राप्नुयात्। आराध्यस्मा अन्नमित्याचक्षते ॥ ४५ ॥
na kañcana vasatau pratyācakṣīta| tadvratam| tasmādyayā kayā ca vidhayā bahvannaṃ prāpnuyāt| ārādhyasmā annamityācakṣate || 45 ||
His vow is that he should not refuse anyone come for shelter. Therefore, one should collect plenty of food by whatsoever means he may. They say, 'Food is ready for him.'
एतद्वै मुखतोऽन्नं राद्धम्। मुखतोऽस्मै अन्नं राध्यते। एतद्वै मध्यतोऽन्नं राद्धम्। मध्यतोऽस्मै अन्नं राध्यते। एतद्वै अन्ततोऽन्नं राद्धम्। अन्ततोऽस्मै अन्नं राध्यते। य एवं वेद ॥ ४६ ॥
etadvai mukhato'nnaṃ rāddham| mukhato'smai annaṃ rādhyate| etadvai madhyato'nnaṃ rāddham| madhyato'smai annaṃ rādhyate| etadvai antato'nnaṃ rāddham| antato'smai annaṃ rādhyate| ya evaṃ veda || 46 ||
Because he offers cooked food in his early age with honour, food falls to his share in the early age with honour. Because he offers food in his middle age with medium courtesy, food falls to his share in his middle age with medium honour. Because he offers food in his old age with scant esteem, food falls to his share in old age with scant consideration. To him who knows thus comes the result.
क्षेम इति वाचि। योगक्षेम इति प्राणापानयोः। कर्मेति हस्तयोः। विहार इति पादयोः। विसर्ग इति पायौ। इति मानुषीः समाधाः ॥ ४७ ॥
kṣema iti vāci| yogakṣema iti prāṇāpānayoḥ| karmeti hastayoḥ| vihāra iti pādayoḥ| visarga iti pāyau| iti mānuṣīḥ samādhāḥ || 47 ||
Brahman is to be meditated on as preservation in speech; as acquisition and preservation in exhaling and inhaling; as action in the hands; as movement in the feet; and discharge in the anus. These are meditations on the human plane.
अथ दैवीः। तृप्तिरिति वृष्टौ। तेज इति विद्युति। यश इति पशुषु। ज्योतिरिति नक्षत्रेषु। प्रजातिरमृतमानन्द इति उपस्थे। सर्वमित्याकाशे ॥ ४८ ॥
atha daivīḥ| tṛptiriti vṛṣṭau| teja iti vidyuti| yaśa iti paśuṣu| jyotiriti nakṣatreṣu| prajātiramṛtamānanda iti upasthe| sarvamityākāśe || 48 ||
Then follow the divine ones. Brahman is to be meditated on as contentment in rain; as energy in lightning; as fame in beasts; as light in the stars; as procreation, immortality, and joy in the generative organ; and as everything in space.
तत्प्रतिष्ठेत्युपासीत। प्रतिष्ठावान्भवति। तन्महदुत्युपासीत। महान्भवति। तन्मन इत्युपासीत। मानवान्भवति। तन्नम इत्युपासीत। नम्यन्तेऽस्मै कामाः। तद्ब्रह्मेत्युपासीत। ब्रह्मवान्भवति। तद्ब्रह्मणः परिमर इत्युपासीत। पर्येण म्रियन्ते द्विषन्तः सपत्नाः। परि येऽप्रिया भ्रातृव्याः ॥ ४९ ॥
tatpratiṣṭhetyupāsīta| pratiṣṭhāvānbhavati| tanmahadutyupāsīta| mahānbhavati| tanmana ityupāsīta| mānavānbhavati| tannama ityupāsīta| namyante'smai kāmāḥ| tadbrahmetyupāsīta| brahmavānbhavati| tadbrahmaṇaḥ parimara ityupāsīta| paryeṇa mriyante dviṣantaḥ sapatnāḥ| pari ye'priyā bhrātṛvyāḥ || 49 ||
One should meditate on that Brahman as the support; thereby one becomes supported. One should meditate on that Brahman as great; thereby one becomes great. One should meditate on It as mind; thereby one becomes able to think. One should meditate on It as bowing down; thereby the enjoyable things bow down to one. One should meditate on It as Brahman; thereby one becomes possessed of Brahman. One should meditate on It as Brahman's medium of destruction; thereby the adversaries that envy such a one die, and so do the enemies whom this one dislikes.
स यश्चायं पुरुषे। यश्चासावादित्ये। स एकः। स य एवंवित्। अस्माल्लोकात्प्रेत्य। एतमन्नमयमात्मानमुपसङ्क्रामति। एतं प्राणमयमात्मानमुपसङ्क्रामति। एतं मनोमयमात्मानमुपसङ्क्रामति। एतं विज्ञानमयमात्मानमुपसङ्क्रामति। एतमानन्दमयमात्मानमुपसङ्क्रामति। इमान्लोकान्कामानी कामरूप्यनुसञ्चरन्। एतत्साम गायन्नास्ते। हा ३ वु हा ३ वु हा ३ वु। अहमन्नमहमन्नमहमन्नम्। अहमन्नादोऽ ३ हमन्नादोऽ ३ हमन्नादः। अहंसश्लोककृदहंसश्लोककृदहंसश्लोककृत्। अहमस्मि प्रथमजा ऋता ३ स्य। पूर्वं देवेभ्यो अमृतस्य ना ३ भायि। यो मा ददाति स इदेव मा ३ वाः। अहमन्नमन्नमदन्तमा ३ द्मि। अहं विश्वं भुवनमभ्यभवा ३ म्। सुवर्न ज्योतीः। य एवं वेद। इत्युपनिषत् ॥ ५० ॥
sa yaścāyaṃ puruṣe| yaścāsāvāditye| sa ekaḥ| sa ya evaṃvit| asmāllokātpretya| etamannamayamātmānamupasaṅkrāmati| etaṃ prāṇamayamātmānamupasaṅkrāmati| etaṃ manomayamātmānamupasaṅkrāmati| etaṃ vijñānamayamātmānamupasaṅkrāmati| etamānandamayamātmānamupasaṅkrāmati| imānlokānkāmānī kāmarūpyanusañcaran| etatsāma gāyannāste| hā 3 vu hā 3 vu hā 3 vu| ahamannamahamannamahamannam| ahamannādo' 3 hamannādo' 3 hamannādaḥ| ahaṃsaślokakṛdahaṃsaślokakṛdahaṃsaślokakṛt| ahamasmi prathamajā ṛtā 3 sya| pūrvaṃ devebhyo amṛtasya nā 3 bhāyi| yo mā dadāti sa ideva mā 3 vāḥ| ahamannamannamadantamā 3 dmi| ahaṃ viśvaṃ bhuvanamabhyabhavā 3 m| suvarna jyotīḥ| ya evaṃ veda| ityupaniṣat || 50 ||
He that is here in the human person, and He that is there in the sun, are one. He who knows thus, departing from this world, transcends this self made of food, vital force, mind, intelligence, and bliss. Roaming over these worlds with command over food at will and command over all forms at will, he continues singing this Sama song: 'Halloo! Halloo! Halloo! I am the food, I am the food, I am the food; I am the eater, I am the eater, I am the eater; I am the unifier, I am the unifier, I am the unifier; I am the first-born of this world consisting of the formed and the formless, I am earlier than the gods. I am the navel of immortality. He who offers me, protects me. I, food as I am, eat him up who eats food without offering. I engulf the entire universe. Our effulgence is like that of the sun. This is the Upanishad.'
ॐ सह नाववतु। सह नौ भुनक्तु। सह वीर्यं करवावहै। तेजस्वि नावधीतमस्तु मा विद्विषावहै॥ ॐ शान्तिः शान्तिः शान्तिः॥
oṃ saha nāvavatu| saha nau bhunaktu| saha vīryaṃ karavāvahai| tejasvi nāvadhītamastu mā vidviṣāvahai|| oṃ śāntiḥ śāntiḥ śāntiḥ||
Om! May He protect us both together; may He nourish us both together; may we work conjointly with great energy; may our study be vigorous and effective; may we not mutually dispute. Om! Let there be Peace, Peace, Peace!
Contemplation Completed
You have completed reading the key verses of the Taittiriya Upanishad. May Vedic wisdom illuminate your intellect.