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·TAITTIRIYA UPANISHAD. INTRODUCTION. The Upanishad has been so named becausc it fornis a part vf thc Taittiriya Amnyaka of the Krishna Yayur Veda. raittiriya Aranyaka itself forms the latter part of the Taittiriya Brahmana and this Upanishad constitutes the seventh, eighth and ninth prapalhakas of the said Aranyaka. The Taittiriya rccension of the Krishna Yayur Veda got ils nomenclature from the tradition that when the 'grent sage Yajoavalkya was asked by his offended Guru to return back the Veda which the former had studiсd under him, Yajnavalkya threw it out, and other Rishis taking the forms of Tilliris (partridges) swallowcd the Veda thus thrown out. This Upanishad is the most popular of all other smaller Upanishads, chiefly owing to the fact that is is still chanled with proper swarams and intonations by Brahmins in all parts of India, which forms one of :he main features of Hindu rcligious ceremonies. Moreover it speaks of thc rules of conduct beginning from the student life up to the fourth Ashrama i.c., Sannyasa life, in well-ordercd, graduated manner revealing the depth of significance of each stage and its ·2 INTRODUCTION final culmination into the next, till man reaches the SILIIZUII borritin of life, the Brahmanandalih, It is divided into three parts, named according to Sankara, as (1) Shiksha-Valli, (2, Ananda-Valli, and (3) Bhrigu-Valli. But Sayana in his commentary on the Taittiriya Aranyaka styles them as (1) Samhiti, (2) Varuni and (3) Yagniki, according to the subject matters dealt therein. The special feature of the Shiksha-Valli is that it gives a most beautiful pithy address to young novitiates of the Brahmacharya Ashrama, analogous to the convocation addresses of modern universities, where the teacher tells the students about the virtues they should try to possess and cultivate, the ideals of life they should foster and such other rules of conduct for the up-building of a noble character. The special feature of the next chapter, the Brahmananda-Valli is in the grand proclamation that Brahman is Anandamaya or Supreme Bliss. Wherever is the expression of bliss or joy, know, it asserts, there is the light of Brahman. But its fullest expression is in the unfettered joy of the consciousness of the Universal Life. It further shows by beautiful similes the place of human joys and pleasures in relation to the Sup:eme Bliss of the Universal. This chapter is the most important of the three inasmuch as it deals directly with Brahmajnanam which is the sole purpose of all Upanishads. The special feature of the third chapter, i.e., Bhrigu- Valli is the mention of the five sheaths, Koshas, of the

·TAITTIRIYA UPANISHAD.
3
Atman, It is a conception though hinted in other
Upanishads like Brihadaranyaka and Chhandogya, yet
it is nowhere so explicitly dealt with as in this
'Upanishad. Thc Vedantic doctone of three bodies
viz, causal, subtle and gross, and five shcaths or
koshas, vix, the gross physical body, the vital energy
that
energises the
gross,
the mind with the senses, the
intellect and the primal nescience, is directly based
upon the utterances of this Upanishad. It gives the
most bcautiful idca of leading the mind from the gross
to the subtle and to the subtler till to the subtlest of
all, the Alman which is cncased within these Upadhis
or super-imposed adjuncts of Lifc.

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·TAITTIRIYA UPANISHA
I
Shiksha-Valli or Samhiti Upanishad.
FIRST ANUVAK.
ओं शं नो मित्रः शं वरुणः । शं नो भवत्वर्यमा
शं न इन्द्रो वृहस्पतिः । शं नो विष्णुरुरुक्रमः ।।
fr: Vitra 9: 10 us si propitious aru: Varuna *
propitious (भवतु be ) अर्यमाः Aryaman न: to us शं
propitious way be : Indra Tregta: Brihaspati 7:
to us i propitious (Hap bc) JEA: all-pervasive
Person: Vishnu 9: to us vi propitious (Had be.)
May Mitra bo propitious to us and so also
Varuna. May Aryaman be propitious to us,
may Brihaspati and Indra be propitious to
us and so also thc all-pervasive Vishnu.
[Nitra-thic presiding dcity of the d.y as well as of
Prana.
Varunathc presiding dcity of the night, water and
the Apana.
Aryamani~the presiding deity of the sun as well as
of the cyes.

·6 . FIRST ANUVAK Indra- the presiding deity of strength, of the. hands, as well as of the lightning and rain. Brihaspati-the presiding deity of speech as well as of intellect. Vishnu—the presiding deity of the legs as well as of the highest heaven.] नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्ष ब्रह्मासि । त्वामेव प्रत्यक्ष ब्रह्म वदिष्यामि । ऋतं वदिष्यामि । सत्यं वदिप्यामि । तन्मामवतु । तद्वक्तार- मवतु । अवतु माम् । अवतु वक्तारम् । ओं' शान्तिः शान्तिः शान्तिः । ब्रह्मणे to Brahman नमः adoration वायो o vayu, ते नमः adoration to Thee. ' त्वम् Thyself एव verily प्रत्य the visible ब्रह्म Brahman असि art स्वाम् to Thee एव verily प्रत्यक्षं the visible ब्रह्म Brahman वदिष्यामि (1) shall declare. ऋतं the right वदिष्यामि shall de-- clare सत्यं the true वदिष्यामि shall declare. तत् That (Brahman) Ai me ta protect are That (Brahman) amer the speaker (teacher) ay may protect. 'Om शान्तिः peace, शान्तिः peace. Adoration to Brahman, adoration to Thee, •O Vayu; Thou art verily the visible Brahman, and verily will I declare Thee as visible. Brahman. The right will I speak, and I will speak the true. May That (Brahman) protect. aufra: peace, ·TAITTIRIYA-UPANISHAD to me; may That protect the teacher. Om ! peace ! peace ! peace ! [Thou art.....Brahman~Here by Vayu is meant the all-pervasive universal life or Sutratman. In His macrocosmic aspect, He is the cosmic energy and universal mind, and in His microcosmic aspect, He is the vitalising force of body and mind. The Sutrafman is the first subtic manifestation of the Saguna Brahman. The other name for Sutratman is Hiranyagarbha. He is endowed with twofold energy viz., Jnana Shakli and Kriya Shaklı, i. e., power of knowledge and power of action. He is called here as the 'visible Brahman' because, He is perceptible both by the mind and the senses. Cf. Bri. Up. III 7th, 2. NOTE. In the previous and this peace-invocations the blessings of the different gods and Hiranyagarbha have been invoked because it is believed that even gods thwart the path of an aspirant striving for God-realisation. So, if they are propitiated in the beginning, the course is expected to be smoother. Moreover, when through the grace of these gods who preside over the different bodily functions, the physical health is atlained, then only it becomes possible to make the strenuous effort for the achievement of the highest wisdom. The thrice utterance of peace is meant to remove the three-fold obstacles of life, viz., Adhyatmika, Adhidaivika and Adhiblantıka. Along with peace-chant, the supreme Brahman also has been invoked by His sound symbol Om.]

·HITT: SECOND ANUVAK. 27 TINI 2016 TET19: 190: Fat!" | HTIT **HI Txara: Y: YTT: 11 ? || om xi the principles of phonetics sereyta स्यामः (ve) shall explain. वर्ण: letters स्वरः accent HTAT quantity or measure an effort or strength modulation संतान: conjunction. इति thus aftermara: the chapter on the study of phonetics.fi is told, Om ! We shall (now) explain the principles of phonetics, (which comprise) letters, accents, quantity, strength, modulation and conjunctión. Thus has been spoken of the chapter on phonetics. [Quantity 1.c., short, long or treble length of tone known as Hraswa, Dcergha and Pluta. Strength i.e., intensity of effort with which the particular letter is pronounced. Modulation“.6., pronunciation of a sound in the middle tone. Conjunctions-ie, conjunction of two letters or sounds known as Sandhır. NOTE.--According to the orthodox traditional belief the whole efficacy of a mantra lies in its proper chanting. The mantrashakti or the power of the ·TAITTIRIYA UPANISHAD. mantram is in the sound of the mantram. It is further believed that there is an inseperable connection between the shabda or a particular sound and its artha, the object for which the sound stands. So any mis-pronunciation of a mantra would rob away all its efficacy inasmuch as it would fail to denote the desired object. According to the Taittiriya Samhita, Twasla, a Vedic sage wan'ed to destroy Indra who had killed his son, and with this intention the sage performed a Yajua and poured oblations into the sacrificial fire with the words "Oh Agni, grow up into an Indraslialıu." But owing to the wrong accentuation on the first word of the compound, Indra-shatrı, the wholc mantram imported just the opposite mcaning and the demon who was produced from that sacrificial fire instead of klling Indra, was himself killed by the god. Hence Patanjalı, the great pliilologist and commentator of Panini tells us that by wrong pronunciation of a mantram not only we would fail to attain the desired cffect but the mis-pronunciation will cause us a positive harın. So, the Shruti bugins with the principles of phonetics that the students may properly utler the manirams that are 10 come hereinafter.] THIRD ANUVAK. सह नौ यशः । सह नौ ब्रह्मवर्चसम् । अथातः संहिताया उपनिपदं व्याख्यास्यामः । पञ्चस्वधि- करणेषु । अधिलोकमधिज्यौतिपमधिविद्यमधिप्रजम-

·10
' THIRD ANUVAK
ध्यात्मम् । ता महासंहिता इत्याचक्षते । अथाधिलोकम् ।
gferat qereque in CATETE I Ser: sifat: ().
नौ to us सह both यशः fame (भवतु be); नौ to us.
6 both sain the brightness of appearance born
of spiritual life and sacred knowledge; the holiness
of spirituality (Hay be); 4 now sa: hereafter
digarar: of the sacred teachings about conjunction
ayfare sacred teachings jag in five frog chapters.
व्याख्यास्यामः (we) shall explain. अघिलोकम् with regard.
to the worlds follash with regard to the light
अधिविधम् with regard to knowledge अधिप्रजम् with.
regard to progeny great with regard to the soul
ताः they महासंहिताः the great conjunctions इति thus
पाचक्षते (they) call. अथ the following
अथ the following अधिलोकम
with regard to the worlds yferat the earth gates the
prior form of the heaven TTTTT7 the posterior form
आकाशः the sky सन्धिः the union.
May there be glory to us both, to us there
be the effulgence of the sacred knowledge.
Now we shall explain the sacred teachings of
Samhita in five parts, (namely), with regard
to the worlds, with regard to lights, with
regard to knowledge, with regard to progeny
and with regard to self. They call these the
great conjunctions. Now with regard to the

·TAITTIRIYA UPANISHAD 11 world,the earth is the prior form, the heaven the posterior form and the sky is the union. [May there sacred knowledge-This invocation is chanted by the disciple for the glory that accrues from the study and meditation of the truths. of the Vedas, Eljulgence of sacred knowledge–The meaning of Bralma of the word Bralmazurchasani of the test may be cither Brilumalta or the Vedas. Accordingly, thc whole word way mcan either the effulgence of the appearancc of a Brahmana leading a holy life' or " the radiance that heams out from the face of one possessed of the sacred lore of the Vedas." Vavili tre in five parts-Here le Sruti lies to draw the attention of the young pupils towards the inner significance of the Upanishadic texts, rules as regards to whose pronunciation have been taught just bcfore. Sruti says that yc shall nok tcach the contemplation of Samhita i.c., how Samhita should be regarded and meditated upon, with reference to the fire objccis of knowledge, ric., the contemplation of worlds, of lights, ni knowledge, of progeny and of the scil. By Samhita thc conjunction of tivo words or lellers of Vedic tcxt is meant here, as it is in the Yajur-'cda chant regalocal. 7'hus method of of directing the mind of the student, first towards the symbolic significance of the letters of a Samhita has. been adopted becausc the student who is fully imbued with the idca of l'edic recitation through long .

·12 THIRD ANUVAK practice, is sure to find at first very difficult to direct his mind towards the meaning of the text he recites, just as a songster whose whole attention is fixed upon the music of the song, finds hard to follow the meaning of it. So the easiest psychological method of drawing the mind from the sound to the sense of the text is to make the mind ponder over some symbolic signification of the letters. Samhita-Samhita means a close combination of two sounds. i Sacred teachings- The word used in the text is Upanishad which literally means the knowledge that completely destroys (all ignorance), loosens (all fetters), and which is acquired by sitting very near (the teacher); it may also mean 'what lies very near'; but here, it has been taken in the sense of sacred teachings and the meditation upon them,' because by such contemplation a man finds, ils if lying very near' him, all the good things, e.g, wealth of progeny, cattle, and the Bralınavarchas. The Earth is the first for siz union. i.C., the first sound of a conjunction or Samhila should be contemplated upon as the symbol of the earth, and the last as the heaven ana the middle space between the two should be regarded as the sky. For instance, in the scriptural text Ishem-(t) twa idara)'c'and it'--the final sound of the word Ishe and the initial sound of the word twa respectively are the two sounds joined together in the conjunction (la). So, e should be

·TAITTIRIYAUPANISHAD.
13:
॥
segarded as the earth and t, the heaven and the
middle space between the two is the sky).
वायुः संधानम् । इत्यधिलोकम् । अथाधिज्यौतिपम् ।
अग्निः पूर्वरूपम् । आदित्य उत्तररूपम् । आपः संधिः
वैद्युतः संधानम् । इत्यधिज्यौतिषम् । अथाधिविद्यम् ।
आचार्यः पूर्वरूपम् । (२) अन्तेवास्युत्तररूपम् । विद्या
संधिः । प्रवचनं संधानम् । इत्यधिविद्यम्। अथाधिप्रजम् ।
माता पूर्वरूपम् । पितोचररूप । मजा संधिः । प्रजननं
संधानम् । इत्यधिमज । (३) अथाध्यात्मम् । अधरा
हनुः पूर्वरूपम् । उत्तरा इनुरुत्तररूपम् । वासंधिः
जिज्ञा संधावम् । इत्यध्यात्मम् । इतीमा महासंहिताः । य
एवमेता महासंहिता व्याख्याता वेद । संघीयते प्रजया
पशुभिः । ब्रह्मवर्चसेनानायन सुवग्र्येण लोकेन । (४)।
वायुः the air संघानम् the medium. इति so far
अधिलोकम् with regard to the worlds अथ the folloring
afrzulfaqe with regard to the light. afra: the fire
पूर्वरूपं the prior form अादित्यः the sun उत्तररूपम् the
posterior form 99: waler dife: the conjunction aya:
the lightning संधानं the medium of conjunction इति
so far अधिज्यौतिपम् as to the lights. अथ the following
अधिविधं regarding the knowledge. प्राचार्यः the teacher
पूर्वरूपं the first form अन्तवासी the disciple उत्तररूपम्

·14 THIRD NUVAK f } the posterior form faent knowledge eft: the conjunction प्रवचनं leaching संधानम् the medium of conjunction grat so far afurari as regards knowledge 7 now अधिप्रजं as regards progeny. माता mother पूर्वरूपं the prior form पिता father उत्तररूपम् the posterior form qat offspring till: the conjunction that the procreation संधानम् the medium of conjunction. इति so far अधिप्रजं as to progeny. अथ now अध्यात्म with regard to the self. ET the lower as: the lip gerai the prior form fit the upper : the lip #794 the posterior form are the speech ifa: the conjunction जिह्वा the tongue संधानम् the medium of conjunction. इति so much अध्यात्म with regard to the self इति so far इमाः these महासंहिताः the great conjunctions य: who get thus SAT: these breytat: described HETeilear: the great conjunctions are knows (meditates upon) (स: he) प्रजया with progeny पशुमि: with animals (catlie) aan with the effulgence of the sacred knouledge area with food, etc. garreta with the heavenly लोकेन the worlds संधीयते is conjoined (possesses). The air is the medium of that union. So much as regards the world. Now as to the light: fire is the prior form, the sun the posterior ; water is the conjunction, lightning the medium. Thus far with Tegard to lights, ·TAITTIRIYA-UPANISHAD 15 Now as to knowledge : teacher is the prior form, disciple the posterior, knowledge the conjunction, teaching the medium. So far as regards knowledge. Next as regards progeny : mother the prior form, father the posterior, progeny the conjunction, procreation the medium. So far with regard to progeny. Next as to the soul : lower lip the prior form, upper lip the posterior, speech the conjunction, tonguc the medium. · Thus far as Tegards the self. So these are the great conjunctions. Whoso should meditate upon these conjunctions, as explained, is dowered with progeny and cattle, with the effulgence of the sacred knowledge, with food, etc., and also with the hcavenly worlds. [Self-Here means the body, made of the aggregate of subtlc and gross Bhutas. Note :- The meditation as regards the other conjunctions described above is to be done exactly in the same way as described in the first conjunction, i.e. Adhilokas. The first meditation is with regard to the world, the gross surrouodings of the pupil ; the next is as regards the light, the subtier element that illumines the gross; the third meditation is about the

·16
FOURTH ANUVAK.
knowledge which is the light of all lights ; the
fourth is about the progeny, or, the living world ; and
the filth is about one's own self beginning from the
gross body, ending in the subtlest aspect of human
personality, the consciousness. Thus the pupil's mind
is trained to perceive. the subtler and subtler realities
of life and existence. Moreover he is trained in the
art of concentration with the help of the gross and the
subtle.]
FOURTH 'ANUVAK.
..
:: यश्छन्दसामृषभो विश्वरूपः । छन्दोंभ्योऽध्यमृतात्सं-
बभूव । स मेन्द्रो मेधया स्पृणोतु । अमृतस्य देव'
धारणों भूयासम् । शरीरं मे विचर्षणम् । जिह्वा में
मधुमत्तमा । कर्णाभ्यां भूरिविश्रुवम् । ब्रह्मणः कोशोटसि
मेधया पिहितः । श्रुतं मे गोपाय ।
यः which छन्दसाम् of the Vedas ऋषभः the chief
विश्वरूपः the all-pervasive अमृतात् from the immortal
Sretag: from the Vedas harte was born :
that इन्द्रः the Lord मा me मेधया with wisdom स्पृणोतु
may enliven. देव oh Lord (अहं I) अमृतस्य of the
immortal (knowledge of Brahman) धारण: possessor
भूयासम् may be मे शरीरं my body विचर्षणम् it (भूयात्
be) मे जिह्वा my tongue मधुमत्तमा sweet भूयात्) कर्णाभ्यां
by both thesears' मुरिः much. विभुवम् may hear (स्वं
Thou) मेधया with intelligence अपिहितः,covered ब्रह्मणः

·TAITTIRIYA-UPANISHAD 17 of the Brahman कोश: the sheath असि art a mine श्रुतम् what is heard (knowledge) Tigra may protect. May He the supreme among all Vedas, the One of universal form, born of the Im. mortal Vedas, the Lord,, enliven me with inteliigence. Of the Immortal, Oh God, may I be the possessor. May my body be fit; may my tongue be sweet ; with ears much may I hear ! The sheath of Brahman art Thou, enveloped by intelligence, may Thouprotect what I have heard. [Note: This is an invocation of the disciple, praying to Pranava the sound-symbol of the supreme Brahman for the bencdiction of knowledge and other worldly possessions. Supreme among Vedas-the reference here is to the Pranava or Om which is the soundsymbol of Brahman and the mother of all the Vedas, yet manifesting only through the Vedas in the form of mantras. It is called of universal form' inasmuch as it is immanent in all audible and inaudible sounds. The sheath of intelligenc:—e. Thou art the sound symbol of Brahman with whose help one can realise Him and which is perceived or cognised only in Consciousness.] आवहन्ती वितन्वाना । (१) कुर्वाणाचीरमात्मनः। वासांसि मम गांवश्च । अन्नपाने च सर्वदा । ततो में .

·18 FOURTH ANUVAK श्रियमावह । लोमशां पशुभिः सह स्वाहा । आ मा यन्तु ब्रह्मचारिणः स्वाहा । वि माटटयन्तु ब्रह्मचारिण: स्वाहा । प्र माश्यन्तु ब्रह्मचारिणः स्वाहा । दमायन्तु. ब्रह्मचारिणः स्वाहा | शमायन्तु ब्रह्मचारिणः स्वाहा।२। श्रावहन्ती She who brings वितन्वाना who increases आत्मनः mine वासांसि clothes गावरच cattle मम mine अन्नपाने food and drink च and सर्वदा always अचीरं soon galia: she who does aa: therefore À to me atat wooly पशुभिः सह with cattle श्रियम् the fortune श्रावह bring FarET Swähà (the mantram for puuring oblations into the fire). ब्रह्मचारिणः the Brahmachari students HT to memory may come FETET Swaba. ब्रह्मचारिणः the Brahmacharins मा to me वि प्रायन्तु may come soon. स्वाहा Swaha मा to me ब्रह्मचारिणः the Brahmacharins # warg may come from all sides · स्वाहा Swaha ब्रह्मचारिणः the Brahmacharins दमः self-controlled आयन्तु may comé. शमः peaceful श्रायन्तु may come. She brings and increases ever my clothes and cattle, food and drink, and does these quickly and for all time—therefore may Thou bring that Srce, the goddess of fortune, to me along with the wooly (sheep) and cattle. Swaha. May Brahmacharins come to me. Swahi. .

·TAITTIRIYA UPANISHAD. 19 May the Brahmacharins come to me quickly. Swahá. May the Brahmacharins come to me from all sides. Swalhd. May the self-controlled Brahmacharins •come to me. Swahi. May the peaceful Brahmacharins come to me. · Swán. . [Note: These are the mantrams to be uttered by the teacher who has attained knowledge and prosperity, while pouring oblations into the sacrificial fire.) यशो जनसानि स्वाहा । श्रेयान्वस्यसोसानि स्वाहा । तं त्वा भग प्रविशानि स्वाहा । स मा भग प्रविश स्वाहा । तस्मिन्सहस्रशाखे । नि भगाहं त्वयि मृजे स्वाहा । यथा22प: भवता यन्ति । यथा मासा अहर्नरम् । एवं मां ब्रह्मचारिणः । धातरायन्तु सर्वतः स्वाहा । प्रतिवेशोसिप मा भाहि प्रमा पद्यस्व ॥ ३ ॥ जने: among men यश: fame (famous) असानि may (1) "be स्वाहा Swaha वस्यसः among the wealthy श्रेयान •superior असानि may (1) become. स्वाहा Swaha. भग Oh Fortune (Lord of Fortune) that ca into Thee प्रविशानि may N enter स्वाहा' Swaha भगं Oh Lord, सः स्वम् Thou मा into me प्रविश enter स्वाहा Swaha भग Ob ·1 3 20 FOURTH ANUVAK. Lord, तसिन् In that' सहस्रशाखे of thousand branches स्वयि into Thee अहं । नि मृजे be purified (lit, be washed). Y as HTT: water gaat to lower level यन्ति यथा as मासाः months अहर्जरम into the years एवं so धाता,Oh Providence ब्रह्मचारिणः the Brahmacharins मां me सर्वतः from all sides आयन्तु may come. स्वाहा Swaha. प्रतिवेश: resort असि (Thou) art मा me- प्रभाहि illumine मा me प्रपद्यस्व ab.orb. Among men famous may I become ! Swaha: Superior to the wealthiest may I be ! Swähá.. Oh Lord, may I cnter into Thee ! Swahá. May Thou, Oh Lord, enter into me! Swahâr By Thee of thousand branches, Oh God, I. cleanse myself. Sædhá. .is -waters flow into the lower level, asmonths run towards the year, so to me, Oh Dispenser of all, may the Brahmacharins come from all sides ! Swahá. Thou art the place of rest ; mayest, Thou. illumine me, mayest•l hou absorb me in Thee: [Of thousand branches-all: the different mantras and sacred texts are considered as different branches, 1.1., expressions of the Divine'Om. Cleanse myself—i.c. purify my mind from all sins by the utterance of the sacred. Pranava, since no great merit can be acquired without self-purification.]

·TAITTIRIYA UPANISHAD.
21
FIFTH ANUVAK.
भूर्भुवः सुवरिति वा एतास्तिसो व्यातयः ।
तासाम ह स्मैतां चतुर्थ म् । माहाचमस्यः भवेदयते ।
मह इति । तदब्रह्म । स आत्मा । अङ्गान्यन्या देवताः ।
भूरिति वा अयं लोकः । भुव इत्यनारिक्षम्। सुवरित्यसी
लोकः । मह इत्यादित्यः । आदित्येन वाव सर्व लोका
महीयन्ते । भूरिनि वा अग्निः। भुव इति वायुः ।
सवरित्यादित्यः । मह इति चन्द्रमाः । चन्द्रमसा वाव
सर्वाणि ज्योतींषि महीयन्ते । भूरिति वा ऋचः । भुव
इनि सामानि । सुवरिति यपि । मह इति ब्रह्म ।
ब्रह्मणा वाव सर्वे वेदा महीयन्ते । भूरिति वै पागः ।
भुव इत्यपानः । सुवरिति व्यानः । मह इत्यनम् ।
अनंन वाव सर्व प्राणा महीयन्ते । ता वा
एताश्चतसूञ्चतुर्धा । चतसूश्चासो ब्याहुतयः । ना
यो वंद। स बंद ब्रह्म । सस्मै देवा वलिमावहन्ति ।
भू: Bhu (the earth) भुवः Bhuva (the sky) सुवः
Suyas (the hcaven) çfar thus gart: these तिनः
thc three WIFITT: sacred uticrances or short mantrans
मासा besides एतां these · माहाचमस्य: the son of
Mainchamas मा the malha इति thus चतू-म् the

·22 1 FIFAH ANUVAK fourth geçuè tâught an that ac Brahman : he , प्रात्मा the Atman अंगानि the limbs अन्याः other देवताः gods : the Bhu gia thus sp this a19: the world भुवः Bhuba अन्तरीक्षं the interspace सुवः the Suvas. असौ that लोक: the world मह the Maha श्रादित्यः the sun आदित्येन by the sun वाव verily सर्वे all लोका: worlds महीयन्ते are fostered y: the Bhu वा or अग्नि: the fire a: the Bhuva ary: the air ga: the Suva: श्रादित्यः the sun मह the Maha चन्द्रमा the moon. चन्द्रमसा by the moon वाव verily सर्वानि all ज्योतीषि thie luminaries Here are - augmented * Bhu a or : the Riks (the Rik mantras). a: Bhuva arhia the Sama mantras gai the 'Suvas quite the Yajus mantras HE the Maha an the Brahman (the Om) ब्रह्मनां by the Brahman वाव verily सर्वे all वेदाः the Vedas, heterà are glorified to the bhull verily FU: the prana भुवः the bhuva अपाणं: the apana सुव:- the suba ser: the vyana AT the maha ei the food what by food ara verily that all gro: the, prapas. heigd are nourished ar: they at agan gar:"these Tae: four agaf four-fold waga: four and four strana: the Vyahritis (sacred utterances) 4: who at: them aç knows : hë athë Brahman a knows 'सर्वे an देवाः the devas 'अस्मै to him चलीम् offerings 'श्रावहन्ति carry. Bhu, Bhuva and Suva are the three sacred utterances: "Besides these the fourth, 'the ·TAITTIRIYA UPANISHAD. 23 Maka has been taught by the son of Mahachamas. That is Brahman. That is the Atman. All other gods are the other limbs. Or, Bhu is this world; Bliuva is the sky, Sura, the other world and Mana the sun, because by the sun all the worlds are nourished. Or, Bhu is the fire, Bhuva the air, Suva the şun and laka the moon. Verily by the moon are all thc luminaries maintained. Or, Bhu is the Rik, Bluva the Samas, Suva the Yajus and Maha is Brahman, because by Brahman are all the Vedas glorified. Verily Bhu is the Prana, Bhuva the Apand, Suva the Vyana and Maha is the food. By food, verily, are all pranas fostered. These four are four-fold. Four and four are the Vyalritis. Hc who knows them knows Brahman. To him all gods carry'offerings. [Note:The Sruti first taught the contemplation of thic conjunction of the Vedic text. Then it spoke of the mantramas intended for those who seek wisdom and fortune. Thesc mantrams help to the attaining of wisdom in an indirect way. Now in this Chapter the Sruti tcaches the secret of meditation on the Vyahritis, 1.c., the short sacred utterances, by virtue ·24 SIXTH ANUVAK, .. of which one can attain the supreme realisation of Brahman, as well as heavenly felicities. The four Vyahritis-bhu, bhuva, suva and maha are enjoined to be contemplated upon in four different ways. So altogether there are four' times four, i.e., sixteen aspects of the Vyahritis in keeping with the sixteen kalås or parts,of the Parusha. (Vide Prasna Upanishad). This kind of symbolic meditation of the Pranava ielog the Shabdų Bralman is commonly known as Pratika Upasana. That is Bralinan ....... Atman-ie., The maha should be meditated upon as Brahman, the all-pervasive, and also as the Atman the principle of consciousness in all. Maha. is Brahman-By Brahman, the Shabda Omn is meant here, since'all mantrams begin and end with 019. So the Vedas are purified by the Pranava] SIXTH ANUVAK.. स य एषोदन्तहदय आकाशः। तस्मिन्बय पुरुषो मनोमयः । अमृतो. हिरण्मयः । अन्तरेण तालुके । य एष स्तन इवावलम्बते । सेन्द्रयोनिः । यत्रासौ केशान्तो विवर्तते । व्यपोह्य शीर्षकपाले । भूरित्यग्नौ प्रतितिष्ठति । सुव इति वायौं । सुवरियादिये। मह इति ब्रह्मणि । आमोति स्वाराज्यम | आमोति मनसस्पतिम् । वाक्पति --

·TAITTIRIYA UPANISHAD
25
.
श्वाप्पतिः । श्रोत्रपतिविज्ञानपतिः । एतत्ततो भवति ।
आकाशशरीरं ब्रह्म । सत्यात्मप्राणारामं मन आनन्दस् ।
शान्तिसमृद्धममृतम् । इति प्राचीनयोग्योपास्स्व ॥
सः he य: who एपः this अन्तईदयः within the heart
थाकाश: the space तसिन् in that अयं this मनोमयः
endued with mind aza: immortal format: of golden
effulgence पुरुषः the Purusha अखि is). अन्तरेन in the
imid-region arget the two palates to which gy: this
स्तन इव like nipple श्रवनम्बते hangs सः that इन्द्रयोनिः
the path to Indra, :.o., Brahman 7 where at that
केशान्तः the root of hair विवर्चते is divided शीर्षकपाले
the two sides of the skull of the head sql having
rent into twain aga the Bhuh gait into the fire
प्रतितिष्ठति (the snge who has realised this Purusha)
enters. भुवः इति the Bhuvah वायो into air प्रतितिष्ठति
enters सुवः इति the Subas प्रादित्ये into the sun (प्रतितिष्ठति)
मह इति the maha प्रानि in the Brahman (प्रतितिष्ठति)
(स: he) स्वाराज्यं the mastering (over all the gods)
'आप्नोति attains मनसस्पतिम् the lord of the mind
argia: thc lord of the speech c9rat: the lord of
the eyes sit afat: lord of the ears faragfa: lord of
the intellect realfa becomes aa: a more than
that पुतन् this भवति becomes आकाराशरीरं one whose
body is like the sky ETETRA: whose soul is the crath
प्राणारामं the solace of life मनवानन्दम् blissful to the
mind शान्ति समृन्डम् exuberant with the wealth of peace

·26
SIXTH ANUVAK
अमृतम् immortal यहा the Brahman (मवति becomes),
प्राचीनयोग्य O Prachinayogya इति thus अपास्स्व do thou
meditate,
Here in this space of the heart resides the
Purusha who is cndued with mind, immortal
and of golden effulgence.
Between the two palates what hangs like a
nipple and where the root of hairs is divided,
having rent lhe. skull into twain, is the path to
the (attainment of) Indra.
He resides in Agni as Bhuh, in air as
Bhuvah, in the sun as Suvah, in Brahman as
Maha. He himself becomes the Lord (of all
the gods). He becomes the lord of the
mind, the lord of specch, the lord of the
eyes, the lord of the cars, and the lord of
intellect. Nay, more than this, he becomes
the Brahman whose body is like ethier, whose
self is truth, who is the solace of life and bliss
of the mind, exuberant' with the wealth of
peace, and is immortal.
O Prachinayogya, do thou thus meditate
upon
Him.
[111 the space of the heart, etc. Though the
principle of consciousness, i.C., Chaitanya, exists
pervading the whole of the physical body, yet, the
heart is considered as the chief centre of animation,

·TAITTIRIYA UPANISHAD. 27 and hence it is considered as the fit place of meditation on tho soul. This meditation of the Atman is commonly known as dalaravidya and sandilyavidya. It is a kind of Pratika Upasana. (Vide Chhandogya Up. VIII, 1-6 and III-14.) of goldcu effulgence. The nature of the Atman is always described in our scriptures as of golden effulgence, of electric brilliance, etc, in order to import the idea that all perception becomes possible only through the light of the Atman, even as, the physical objects are perceived with the help of physical lights. Moreover, a kind of inner illumination always accompanies self-rcalisation. Besides, for a novitiate, in the path of spiritual practices, it becomes very helpful to contemplate upon the Atman as . a fiamc of light located in inner region of the heart. Ilhat nangs like a nipple-j.C., Uvula. Having rent thc skull, elc.The reference here is made to the process how a yogin leaves his body at the time of death. It is said that he with the help of the Udana Vayu cnters into the Sushona nari that passes upward from the heart through the mid-region of the pilate and the skull, and leaves this body having burst open the skull. One who can thus pass out of this body is considered to have attained the path of Devayana. There is a process of yogic practices known as Lambika yoga or Khechari mudra which helps theyogin to take to this path at will, at any time.

·SEVENTH ANUVAK, : "28 He resides iiz etc.-i.l., the yogin who thus leaves, This body becomes one with Hiranyagarbha. He becomes the Brahman.Here the Sruti refers to the Saguna Brahman. Indra. The Lord of all glory, i.e., the Brahman. Prachinayogya.One who has prepared himself for the course of contemplation, having washed away all his sins by the observance of all obligatory rites, iprescribed in the former section of the Brahmana, to which this upanishad belongs, ther, both the nitya and .naimittika karpas. SEVENTH ANUVAK, पृथिव्यन्तरिक्षं.यौर्दिशोवान्तरदिशाः । अग्निर्वायु- रादित्यश्चन्द्रमा नक्षत्राणि । आप ओषधयो वनस्पतय आकाश आत्मा । इत्यधिभूतम् । अथाध्यात्मम् । पाणी व्यानोपान उदानः समानः । चक्षुः श्रोत्रं मनो वाक्त्वक् । चर्म मांसं स्नावास्थि मज्जा । एतदधिविधाय ऋषिरवोचद । पारतं वा. इदं सर्वम् । पातेन पाक्तं स्पृणोतीति । पृथिवी the earth अन्तरिक्ष the sky चौ the heaven, fear: the quarters 7 and Farbeart: the inter- -mediate quarters ; à: the fire art: the air atert: the sun चन्द्रमा the moon नक्षत्राणि the stars 3; प्रापः the .

·TAITTIRIYA UPANISHAD 29. + ; water, ओषधयः the herbs वनस्पतयः the forest-trees आकाश: space आत्मा the Atman; इति this अधिभूतम् regarding the creatures (all living beings) Not अध्यात्मम् regarding the soul. प्रायः the Prana व्यान: the vyana अपानः the Apana उदान: the Cdana समान: the Samana ; : the eyes श्रोत्रं the ears मन: the mind वाक् speech त्वक् touch ; चर्म the skin मांसं the desh स्नाव the muscle. अस्थि the bone मना the marrow, gate this siaura having analysed f: the seer अवोचत् said पाक्कं Panktas (fire-fold) इदं this सर्वम् all. पाकेन by the Pankta एव serily पाक्कं the Pankta स्पृणोति sustains. The carth, the sky, the heaven, the quarters and the intermediate quarters ; the fire, the air, the sun, the moon and the stars; the water, the herbs, the forest-trees, space and the Atman-thus far regarding the creatures. Now as regards the soul : the Prána, the- Irána, the Apena, the Udana and the Samana ; the ryes, the ears, the mind, speech and the touch ; the skin, the flesh, the muscle,. the bone and the marrow, All this after having analysed, the seer declared : All this is Pankta (five-fold). Bya the Panikta He sustains the Pankia.

·?
.30
SEVENTH ANUVAK
[The earth...... intermediate quarters-these are the
collection of the five worlds or lokapankta.
The fire, etc.a collection of the five Devatas.
The water, etc.--a collection of the five Bluutas,
Thues far regarding the creaturesai.e., here is
described the collection of five objects that are
external and gross.
Beginning with Prána is the collection of the five
vital airs.
is the collection of
Beginning with "the eyes
athe five senses.
Beginning with “ the skin " is the collection of the
:five primary fluids of the body (Dhátu).
-
Now as regards the soul : i.e., here is the collection
· of five objects internal and subtle.
All this after, etc.-The Shruti here says that the
seer after having analysed the whole of the objective
world, classified it all as five-fold, under the two
divisions of Adhibhuta and Adhyatma.
By the Parkta. etc. i.l., the external collections of
five are strengthened or sustained by the internal
collections. of. five (those in relation to the soul),
thereby the two divisions are united under one
heading.

·TAITTIRIYA UPANISHAD 31 . Note: The main object of the Shruti is to .teach the highest truth that all this is Brahman, or in other words, to take the learner step by step to the goal of Unitary consciousness devoid of all modifications. But as that is not possible to attain all at once, because we have the consciousness of the manifold objective world, It teaches to contemplate on One in the manifold objects, till at last that One exists as consciousness and the many falls off. With that motive in view the Shruti has taught in the fifth anuvák contemplation with the help of Vyarhiti as the Pratika. Here first the whole of the objective world has been analysed and classified into Panktas or five-fold and then It teaches the meditation of the same Brahman in the form of the Pankta.] . EIGHTH ANUVAK. ओमिति ब्रह्म । ओमितीदं सर्व । ओमित्येतदनुकृति हस्म वा अप्यो श्रावयत्याश्रावयन्ति । ओपिति सामानि गायन्ति । ओंशोमिति शस्त्राणि शंसन्ति । ओमित्य. ध्वर्युः प्रतिगरं प्रतिगृणाति । ओमिति ब्रह्मा प्रसौति । ओमित्यग्निहोत्रमनुजानाति । ओमिति ब्राह्मणः प्रवक्ष्यन्नाह ब्रह्मोपामवानीति । वीवोपामोति । ओम् इति The Om .यह Brahman. ओम् the Om इदं this सर्व all. ओम् the Om एतद् this अनुकृतिः indicates

·EIGHTH ANUVAK
5
32
consent for and also an (it is) well-known #
#ract with the chant of Om wataalia (they) begin
chanting to gra with Omn Ethifa the Sama-songs
गायन्ति sing प्रोम् शोम् Om Shom इति शस्त्राणि the
Shastras शंसन्ति recite. श्रोम् om इति thus अध्वर्युः
the officiating priest प्रतिगरं answer प्रतिगृणाति says.
श्रोम् Om इति thus ब्रह्मा -the Brahma (the principal
priest in the sonia sacrifice) salia makes assent si
om इति thus अग्निहोत्रं the oblation to fire अनुजानाति
assents: प्रोम् Om इति thus प्राह्मणः the Brahmin
पवश्यन् about to teach. आह says ब्रह्म the Brahman
अपानवान् majir obtain इति thus ब्रह्म the Brahman
Atatta attains.
Omi.. is Brahman. All this is Omn. This
On is (uttered) to indicate consent. And also
it is well-known that by.', iûtlering:1"Oni
they begin chanțing. With Quiz they sing the
Sama-songs. On Shop, say they and recite
the Sliastras. Om-thus the officiating priest
says (his) answer. With On, the Bralıma
makes (his) assent. : With Om begins the
Brahmana to teach and says, “May I
obtain Braliman." And Brahmanhe
attains

·TAITTIRIYA UPANISHAD. 83 NINTH ANUVAK. ऋतञ्च स्वाध्यायप्रवचने च । सत्यञ्च स्वाध्याय- प्रवचनं च । तपश्च स्वाध्यायप्रवचने च । दमश्च स्वाध्यायप्रवचने च । शमश्च स्वाध्यायप्रवचने च । अमयश्च स्वाध्यायप्रवचने च । अग्निहोत्रञ्च स्वाध्याय- प्रवचने च । अतिथयश्च स्वाध्यायप्रवचने च । मानुपञ्च स्वाध्यायमवचने च । प्रजा च स्वाध्याय- प्रवचन च । प्रजनश्च स्वाध्यायप्रवचने च । प्रजातिश्च स्वाध्यायप्रवचने च । सत्यमिति सत्यवचा रायीतरः । तप इति तपोनित्यः पौरुशिष्टिः । स्वाध्यायमवचने एवेति नाको मौद्गल्यः । तद्धि तपस्तद्धि तपः ॥ १ ॥ ऋतं the right (action) च and स्वाध्यायप्रवचने (स्वाध्याय+प्रवचन) the learning of the Vedas and teaching of the same ; # also tri the truth ; 74: austerity, penance; दमः the control of the senses ; शमः the pacification of the mind; अग्नयः the (fivefold) fires; अमिहोत्रं. the Agnihotra Sacrifice ; अतिथयः the guests. (i.er, the entertaining of the guests); higi human (the duty of man); प्रजा children ; प्रजन: propagation (marriage) प्रजाति the grandichildren'; सत्यवचा The Satyavachas रायीतरः the son of Rathitara सय the truth (एव अनुष्टातव्यं इति मन्यते should only be practised, so"he 8 ·34 NINTH ANUVAK thinks); antar: Taponitya tarife: the son of Purusishta तपः penance (एव कर्तव्यं इति मन्यते should alone be done, so he holds); *: Naka 1: the son of Mudgalya Farera ngon the study and teachịng of the Vedas ya verily (taga ayat should be practised, so he maintains) fte because act that (icing the study and teaching of the Vedas) : Tapas. (They should observe the following) : right action, and the study and the teaching of the Vedas; truthfulness, and the study and the teaching of the Vedas ; penance, and the study and the teaching of the Vedas; control of the șenses, and the study and the teaching of the Vedas; pacification of mind, and the study and the teaching of the Vedas; the (consecration of) fires, and the study and the teaching, of the Vedas ; the (performance of), Agnihotra Sacrifice, and the study and the teaching of the Vedas ; (the entertaining of the guests, and the study and the teaching of the Vedas; (the performance of) human (duties), and the study and the teaching of the Vedas; children and the study and the teaching of the Vedas; procreation, and the study and the teaching of the Vedas ; grand-children, and the study and tfte teaching of the Vedas.

·TAITTIRIYA-UPANISHAD 85 Satyavachas, the son of Rathitara, (thinks that) truthfulness alone (is necessary). Pegance (is only necessary), so (holds) Taponitya, the son of Purusishta. Naka, the son of Mudgala (maintains that) the study and the teaching of the Vedas only (are necessary); that verily is penance, aye, that is penance. [Note. In this chapter the Sruti urges upon the necessity of certain practices for a devotee, binting thereby that mere theoretical knowledge is not of much avail unless it is coupled with the practice of the enjoined duties (Nitya and Naimittika Karmas). A great emphasis has been laid here upon the study and the teaching of the Vedas, enjoining thereby that the devotee should pay a special attention to them. A knowledge of the Vedic religion can truly be acqui- Ted only by the proper study of the Vedas, and on that knowledge the highest good depends. And no knowledge becomes thorougha and impressive in one's own mind unless it is taught to others ; moreover the gift of knowledge should be considered as the highest Dharma of man. Hence is the supreme necessity of the study and the teaching of the Vedas,--that is called here as the highest Tapasi The rights bus truthfulness in thought. Teaching of the Vedası- Propachaste of the text may also mean the load chanting of the Vedas, ·1 . 36 NINTH ANUVAK Penancemi. e., fasting and other kinds of bodily mortification, Pacification of the mindmi. C., the perfect calmness of the mind born of self-control. It imports also the restrainir g of the mir.d from forbidden thoughts. · Corisccration of fires. The reference is to the igniting and consecration of the five kinds of fires, such 'as, Abavanıya, 'Sarhapatya, Dakshina, Aharyapachaniya. Agļihotra Şacrificemi. е.. the offering of oblation to the consecrated fires both morning and evening. Human Dutics =-.e., Social duties such as marriages etc. and popular, usage's. Children-i.c., he should also observe the necessary sacramental rites antecedent to the child-bearing, such. as Garbhadhanar and other ceremonies. Grand-children--i e, the race should be propagated through children's children by getting the'sbinis married. Satyavachas, etc.--Hereby the sculi indicates that of all the performances.enumerated above, the mo.t important for a devotee ale Truthfulness, Tapas, and ibe study agd the teaching of the Vedas.] TÉNTH ANUVAK. अहं वृक्षस्य रेरिवा। कीर्तिः पृष्ठं गिररिख । ऊर्ध्वपवित्रो वाजिनीव स्मृतमस्मि । द्रविणं सवर्चसम् । सुमेधा अमृतोक्षितः । इति त्रिशङ्कोर्वेदानुवचनम् ॥ १ ॥ in ·TAITTIRIYA UPANISHAD. 37 अहं I वृक्षस्य of the Tree रेरिवा starter, mover (मम my) Ană: fame (glory) fa: of the mountain ye top (peak) इव like (उत्थिता: risen) ऊर्ध्वपवित्रः the Sacred Origin Supreme (961) affat in the sun (lit, in the possessor of light or food) pa like Free the true immortal अस्मि am. सवर्चसम् effulgent, luminous द्रविणं wealth (अहम् अस्मि I am); सुमेधाः endued with great wisdom, : immortal, rita: undecaying ( H I am), इति thus निशङ्कोः of the Rishi Trisanku वेदानुवचनम् the teaching of the supreme knowledge or self-realisation. I am the starter of the Tree. My fame (soars high) likc the mountain peak. I am the sacred Origin Supreme and am the true Immortal, as is one in the Sun. (I am) the effulgent wealth, (and also) of great wisdom, immortal and imperishablc (am 1)--thus runs Trisanku's teaching of the supreme knowledge. [Note-Thc Sruti speaks here of the realisation of a Rishi who has attained the universal consciousness of the Saguna Brahman, The Starter of the Tree.-1.c., this universe which has various ramifications and branches like a tree has started or procecded from me, the Supreme Atman. Morcover, the world is compared to a tree because st is perishablc like a tree and can be cut from its very root by the axe of knowledge. Or, it may mean that *I am the mover i.c., enlivener of the world; in the form of immanent soul."

·38 TENTH ANUVAK. Sacred Origin Supreme.-The text Urdhwa Pavitra (अर्वपवित्र:) has been interpreted variously by various commentators. But kecping this fact in view that the Rishi of this Sruti speaks from his exalted consciousness of self-realisation, the most apt interpretation would be to take it to mean either, "The sacred and high,” or “the sacred High," ie, the sacred First Cause, as also in the Katha Upanishad, Taittiriya Aranyaka, and the Bhagavat Gita—"The tree of this world" is described as having “its root in the High and the branches down below." My fame soars etc.—The Sruti 'means here to say that the glory of a Brahmajnani, the man of self-reali, sation, is of the bighest kind,inasmuch as it transcends the limitation of this mortal world and risės high above into the worlds of gods even, and makes itself felt there. It is declared elsewhere that even "gods bring offering to him," and " dare not disobey, his commands." 4 · The true inimortal as is 192., the said, 'the truly immortal Atman who is also in the, sun the giver of all life and light on earth. The reference here is to the Savitri, Purusha the manifestation of Brahman in the sun. Vide Ishayasya Upanished, 15, 16, note, The efulgent wealth.mi.c., the Alman'which is selflumjąpus, 'the possession of whose knowledge destroys all darkness of the heart and removes all miseries of life, even as the 'mundane wealth' removes, though temporarily, the worldly wants and sufferings. In the ·TAITTIRIYA-UPANISHAD 39 Vedas the Atman is always called 'luminous,' because as earthly light reveals the existence of an object, so the light of intelligence of the Atman reveals the whole universe to our field of knowledge. Moreover the very luminaries owe their luminous existences to this First Great Cause, the Atman, Immortal and imperishable The text qualiga: may also mean as “ soaked with anirita or immortality. [Note.-Sri Sureswaracharya in his Vartika on the above Sruti says, "the recitation (japa) of the Mantram given above conduces to purity and progress. He who seeks liberation should · devoutly repeat the Mantram, with equipoised mind, with a view to attain Brahmajnana. The seeker of Moksha, who devoutly performs the Karma enjoined in the Sruti and the Smriti, attains the spiritual vision (Arsha Darsana), an intuitive koowledge of the Truth, which leads to Mokslia." Anandagiri says on the above passage, « When the devotee performs the works enjoined in the Sruti and the Smriti, in the service of the Lord (Iswara), doing them devotedly for the sake of the Lord, and not for the sake of their immediate fruits, and when he has been thereby purified in Buddhi and aspires for liberation alone, then he attains the intuitive knowledge which leads to liberation, that knowledge which arises in him untaught, rerealing nothing but Truth.")

·40 . ELEYENTH ANUVAK. ELEVENTH ANUVAK. वेदमनूच्याटटचार्योदन्तेवासिनमनुशास्ति । सत्यं वद। धर्मञ्चर | स्वाध्यायान्मा प्रमदः । आचार्याय 'मिय धनमाहृत्य प्रजातन्तुं मा व्यवच्छेत्सीः । सत्यान 'प्रमदितव्यम् । धर्मान्न प्रमदितव्यम् । कुशलान प्रमदितव्यम् । भूत्यै न प्रमदितव्यम् । स्वाध्यायप्रवचना भ्यां न प्रमदितव्यम् ॥ १॥ वेदं the Vedas अनूच्य having taught प्राचार्यः the teacher state the disciple (lit. one who dwells near) अनुशास्ति exhorts सत्यं .the truth वद speak धर्म Dharma' er perform FATEYTUTE from the study of the Vedas मा never प्रमदः swerve, stray away; आचार्याय for the teacher fordi pleasant, the desired, a wealth STIERT having gathered startar the thread of progeny मा never ब्यवच्छेत्सी: cut सत्यात् from the truth न not प्रमदितव्यम् should stray away ; quia from the Dharma न not प्रमदितव्यम् should swerve,.कुशतात् efrom the beneficial न not ,प्रमदितव्यम, should be abandoned भूत्यै from prosperity न.-not प्रमदितव्यम् should be deviated स्वाध्यायप्रवचनाभ्यां (स्वाध्याय+प्रवचन) from the study and teaching of the Vedas a not प्रमदितव्यम् should be abandoned. Having taught the Vedas the teacher exhorts the disciple,-"Speak the truth. Perform

·TAITTIRIYA UPANISHAD,
41
Dharma. Swerve not from the study of the
Scriptures. Having gathered for the teacher
the wealth he desires, (thou) shouldst never
·cut the thread of progeny. Never swerve away
from truth. Swerve not from Dharma. From
the beneficial let thee not deviate; and deviate
not from prosperity. Let thee not stray away
also from the study and teaching of the Vedas.'
[Dharmami.e, the obligatory duties as enjoined in
the Sruti and Smriti.
Having gathered...desiresmi.b., having given the
Guru-Dakshina, the teacher's fee, in the shape of gifts
such as cows, gold, cloth, etc., and other objects
which the teacher desires in accordance with the Law,
at the cluse of the studentship.
Then should...progenyi.l., after returning from the
guru's house, or in other words, alter the performance
of the ceremony known as Samavarlanam, one should
take to a suitable bride for the procreation of children
and thereby pay the debt of the fathers (faqavi). This
is an injunction of the Sruti not to remain outside
any Ashrama. As soon as the student life is finished,
one should enter into the householder's life or become
a Sannyasin, but never remain in a state which is
neither the one nor the other, that is called
Antarashrama. There is a further hint in this passage
to the attitude one should have towards the married
life. One should look upon marriage not as an

·ELEVENTH ANUVAK - . opportunity given for sexual enjoyment, but as a sacred duty towards the forefathers and the society, inasmuch as by procreation of children the perpetuity of the family line is kept up and the departed · forefathers get their offering from the family without a break, and also the social strength is maintained. Never swerve, etc. The repetition here of the duties. enumerated above is meant to emphasise upon the fact that these are to be practised all through the life, and not for a certain period only. The beneficial i.e., the acts tending to self-preservation. Deviate not from prosperityi.c., should always try to increase the prosperity by 'adopting both the physical and super-physical means such as the performances of yajna etc.] देवपितृकार्याभ्यां न प्रमदितव्यम् । मातृदेवो भव । पितृदेवो भव । आचार्यदेवो भव । अतिथिदेवो • भव । यान्यनवानि कर्माणि तानि सेवितव्यानि । नो इंतसंणि । यान्यस्माकं सुचरितानि । तानि त्वयोपास्यानि ।नों इतराणि ॥२॥ देवपितृकार्याम्याम् from the duties to gods and manes. न not प्रमदितव्यम् swerve.-'मातृदेवः the mother as a god भव be. पितृदेव: the father as a god भव be%3; प्राचार्यदेवः. the teachief as a god; ufafar da: the guest as a god ·TAITTIRIYA UPANISHAD. 43: भव be; यानि whatever अनवद्यानि free blemishers कर्माणि works तानि those सेवितव्यानि should be done,. नो not इतराणि others; अस्माकं our यानि whatever सुचरितानि good deeds तानि those स्वया by thee उपास्यानि should be followed it not any others. Never swerve from the rites due to the gods. and to the manes. Let thy mother be to thee a god ; let thy father be a god to thee; a god let thy teacher be unto thee, and (so also) let thy guest be unto thee a god. Let only those works be done by thee that are free from blemishes, and not others. Only those deeds. of ours should be followed by thee, that aregood, and not others. [Rites due to the gods and inanesi.C., such obligatory sacrifical rites as Agnihotra etc. and the ceremonies such as Shraddha and Tarpana. Let thy mother be, ctc.--.e., let you look upon your father, mother, teacher and guests as veritable gods and worship them with due reverence and proper services.] ये के चास्मच्छेयांसो ब्राह्मणाः । तेषां त्वयास.. नेन प्रश्वसितव्यम् । श्रद्धया देयम । अश्रद्धया 'देयम् । निया देयम् । ड्रिया देयम् । भिया देयम् । संविदा देयम् ।

·ELEVENTH ANUVAK अथ यदि ते कर्मविचिकित्सा वा । वृत्तविचिकित्सा वा स्यात् ॥ ३ ॥ ये तत्रं ब्राह्मणाः समर्शिनः । युक्ता आयुक्ताः । अलक्षा. धर्मकामाः स्युः । यथा ते तत्र वर्तेरन् । तथा तंत्र वतैथाः । अथाभ्याख्यातेषु । ये तत्र ब्राह्मणाः सम्मर्शिनः । युक्ता आयुक्ताः । अलक्षा धर्मकामाः 'स्युः । यथा ते तेषु वर्तेरन् । तथा तेषु वर्तेथाः । एष आदेशः । एप उपदेशः । एषा वेदोपनिषत् ।। एतदनुशासनम् । एवमुपासितव्यम् । एवमु चैतदुपास्यम् 4॥ ४.॥ . ये के whoever अस्मच्छेयांसः (अस्मत् + श्रेयांस:) superior tº ourselves allergi: Brahmanas. (afar there are) et by thee meter by (presentation of iscats,., etc: dat their प्रश्वसितव्यम् fatigue should be removed. श्रद्धया -with faith and reverence should be given, 'अश्रद्धया without reverence and faith अदेयम् should not be given, ferest in plenty 247 should be given द्रिया with modesty देयम् should be given, मिया with fear देयम् 'should be given, संविदा with compassion देयम् should be given. अथ next यदि if. ते कविचिकित्सा doubt as regards any work वा or वृत्तविचिकित्सा doubt as regards conduct वा or स्यात् ·TAITTIRIYA UPANISHAD 45 . re aa there, in that place or time Tia: of gcód judgment TET: guileless, erotit: devuted to Dharmı : engaged in sacrificial rites), AYOT: not set on by others EHTUT: Brahmanas : are À they तत्र in those matters यथा as वर्तेरन् do तत्र there. (i.e., in those matters) नथा so वर्तेयाः shal act. अथ now gozaregiày as to the dealing with persons of ill-fame à aa......aur ag adlar: (repctition of the previous passage) 99: this mear: the injunction 37: this उपदेश: advice एप: this घेदोपनिषत् the secret of the Vedas एतद् this अनुशासनम् the commandment; एवं thus उपासितव्यम् should be observed एवम् thus 3 verily and gaç this 397TH should be observi d. \Vhichever Brahmanas there are superior to us, thou shouldst remove their fatigue by serving them with seats (etc). Gift should be given with shraddha ; it should never be given without shraddha ; it should be given in plenty, with modesty, with fear, with com-- passion. . 8 . as. Noir, if there should arise in thee any doubt as regards any sacred work,, or regards conduct, thou shouldst act in those matters as do those Brahmanas there, who are: guileless, of good judgment, devoted to-

·46
ELEVENTH ANUVAK
Dharma, engaged in the prescribed.duties)
•{or) unengaged
Now as regards dealing with persons of
- ill-fame, do thou deal with them as do the
* Brahmanas there, who are guileless, of good
judgment, devoted to Dharma, engaged (or)
i unengaged.
This is the injunction. This is the advice.
-This is the secret of the Vedas. This is the
commandment. This should be observed,
And verily this should be observed (by thee).
(Whichever........with seats i.e., wherever you find
-any Brahmana greater in learning and wisdom than
- all of us you should always serve him by offerin
Asana, Padya, Arghya and such other tokens of
. respect and articles of comfort.
Or, the text' Aledra za Rais can be read as
are a safe and : the whole of the latter,
part of the sentence would then mean," as they sit,
· thou shouldst not. breathe," selon whenever such
persons sit in an assembly, you should not talk
before them as if, you have to withhold your very
breath in reverence to them, much less prattle to
show your knowledge.
Shraddha. It is that strong dynamic faith in the
twuth of the Scriptures and sayings of the Gurra, which
17

·TAITTIRIYA-UPANISHAD 47 becomes the motive power of one's actions. Any action or duty performed with this shraddha tends to deepen the religious consciousness and hastens its spiritual efflorescence. The opposite only deepens the egotism and increases the bondage of ignorance. Here the word shraddha conveys both the ideas of faith and reverence. cf. Bhagawat Gita XVII. 28. Should be given in plenty. Different commentators thave explained the word, farat, differently. Some have taken it to mean, " with discrimination," it., gifts should be made with proper discrimination. Sureswaracharya explains it also to mean that "a gilt should be made fully according to one's means, because that is the Sattvic gift, IVith fear-1.0., the fear of Dharma, whose nonperformance would entail sin. Of good judgment.i.l., who are able to discern the subtle points and judge their merits in accordance with the injunctions of the Scriptures. Engaged (or) unengaged—i.l., engaged by others in the performances of sacrificial rites, or an independent man not employed in any one's sacrificial work, Or, the former may mean, "ever engaged in the study of the Vedas”, and unengaged, i.e., "not urged or set upon by others to the work or conduct." Secret of the Vedasike, the essence of the Vedic injuctions, ·48 ELEVENTH ANUVAK [Note." Deeds are of two classes, those which are enjoined in the Sruti, such as the Agnihotra, and those which are enjoined in the 'Smriti such as the Sandhya-validana or'. worship of the Divine Being at the main points of time in the day. To take an example from the works enjoined in the Sruti : In one place thc Sruti says, " the offering of oblation should be made when the sun has risen"; and elsewhere it says " the offering of oblation should be made when the sun' has not yet risen." This may give room to a doubt. to a doubt. Again, to take an example of the works enjoined in the Smriti : A doubt may arise as to whether the Sandhya Devata the forin in 'which the Divine Being should be worshipped at the main points of time in the day-is of the male or female sex, the scriptures speaking of the Devata in either way. To take another example of a custom in worldly affairs handed down in the family; a doubt arises as to the propriety of marrying a maternal uncle's daughter, or of eating animal food, inasmuch as contradictory views obtain in these matters. In such matters of doubt.tyguishould act, in the way those grcat Bralımạnas would act who live in the same country, age, and, tribe in which you live at the time, these Brahmanas being free of attachment, aversion, anxiety and other evil tendencies are competerit to decide as to the real meaning of the scriptures; these are themselves engaged in the observances of the obligatory works, and intent upon their 'due performances; and they are. free from ·TAITTIRIYA-UPANISHAD. 49 passion and bigotry, and work only for Dharma and not for any other gain."-Sureswara's comment. The whole of this eleventh Aunvak is an exhorlation of the teacher upon the pupil who has just finished his course of study and is about to depart from his Guru. It is analogous to the convocational addresses of modern universities, and full of most cnnobling sentiments which the modern graduates would do well to emulate.]

·TAITTIRIYA-UPANISHAD.
IH
Brahmananda Yalli.
हरिः ओं.
नो मित्रः शं वरुणः। शं नो भवत्वर्यमा । वं न
इन्दो बृहस्पतिः। शं नो विष्णुरुरुक्रमः । नमो ब्रह्मणे।
नमस्ते वायो । त्वमेव प्रत्यक्ष ब्रह्मासि । त्वामेव प्रत्यक्ष
ब्रह्म वदिष्यामि । ऋतं वदिष्यामि । सत्यं वदिष्यामि ।
तन्मामवतु । तद्वक्तारमवतु । अवतु माम् । अवतु
वक्तारम् ।।
सह नाववतु । सह नौ भुनक्तु । सह वीर्य करवावहै।
तेज स्विनावधीतमस्तु मा विद्विषावहै । ओं शान्तिः
शान्तिः शान्तिः॥
May Mitra be propitious atid so also
Varuna. May Aryaman be propitious to us ;
may Brihaspati and Indra be propitious to us
and so also the all-pervasive Vishnu.
Adoration to Brahman, adoration to Thee,
o Vayu ;Thou art verily the visible Brahman
orm

·TAITTIRIYA-UPANISHAD, 51 and verily will I declare Thee as visible Brahman. The right will I speak, and I will speak the true. May that (Brahman) protect me%; may That protect the teacher. May Brahman protect us both together, May He nourish us both together. May we both work together with great energy. May our study be vigorous and effective. May we not hate each other ! Om Peace! Peace ! Peace! [Nole. In the beginning of the previous Talli, the peace, chant was made to invoke blessings of the gods for sale completion of the student life and here again the invocation is repeated seeking benediction for full realisation of the Bliss of Brahman. For comments vidc the beginning of the Siksha-Valli.] CHAPTER I. ओं। ब्रह्म विदामोति परम् । तदेषाऽभ्युक्ता। सत्प शानमनन्तं ब्रह्म । यो वेद निहितं गुहायां परमे व्योमन् । सोऽश्नुते सर्वान्कामान्सह । ब्रह्मणा विपश्चितति । तस्माद्वा एतस्मादात्मन आकाशः संभूतः। आकाशाद्वायुः। बायोरग्निः। अनेरापः। अद्भ्यः पृथिवी । पृथिव्या ओषधयः । ओषधीभ्योऽनम् । अन्नात्पुरुषः । स वा एप पुरुपोऽनरसमयः। तस्येदमेव शिरः। अयं दक्षिणा

·52
BRAHMANANDA VALLI
पक्षः। अयमुत्तरः पक्षः । अयमात्मा । इदं पुच्छं प्रतिण।
तदप्यष श्लोको भवति।
ओं Om नझविद् the Knower of Brahman परं the
Supreme aile attains.az (about) that get the
following page is said or the real at the conscious
Word the infinite, endless TH Brahman, who
Teri in Buddhi (lit. in a hidden recess) aree
residing परमे (परम) the supreme व्योमन् Akasha वेद
knows, 8: he lauaar the omniscient TEYTT Braliman
सह along सर्वान् all कामान् desires अश्नुते attains, realises.
là thus. NERIC SO, 9 again, QAERTG from this rhat:
Atman 377977: ether at: came out, was produced.
37/STUC from ether arg: the air ; arat: from air, th:
fire; À: from fire, 779: water ; 34777: from water,
पृथिवी Earth ; पृथिव्याः from earth ओषधयः vegetables%3
terme: from vegetables apt food; ATT from food,
पुरुषः man; वा so स: that एषः this पुरुषः man अन्नरसमय:
consisting of the essence of food. तस्य his इदं this एव
rerily शिर: the head ; अयं this दक्षिणः right पक्षः wing
अयं this उत्तर: left पक्षः wing; अयं.this आत्मा the trunk;
i this you the tail glagt the sæpport, the seat they
about that अपि also एषः this लोक: Verse भवति is.
Om! The knower of Brahman attains the
Supreme. In reference to that the following.is
said:

·TAITTIRIYA-UPANISHAD,
"The Real, the Conscious, the Infinite is
Brahman. He who knows that Supreme
Akasha as existing hidden in the heart realises
all his desires along with the Omniscient
Brahman.'
So, from this Atman has sprung Ether and
from Ether, Air ; from Air, Fire ; from Fire,
Water; from Water, Earth; from Earth
vegetables; from vegetables, food; from food .
man. Thus man is constituted of the essence of
food. This verily is his head, this is the right
wing, this the left wing, this the trunk, and
this is the tail and support. About this also
there is the following verse :
[The knower.....,Supreme--- The Sruti asserts here
the same fact spoken of in other Srutis, that the
knower of Brahman becomes Brahman. Brahman
is essentially the pure intelligence or principle of
consciousness which constitutes our very soul, So
it cannot be an object of knowledge in the ordinary
sense of the term, i..., It cannot be both the
subject and object of knowledge at the same time
Hence to know Brahman really means to realise or
better attain to that state of Absolute intelligence
or consciousness which is beyond Time, Space and
Causation. Such a transendent state of consciousness
is realised only in the highest Samadhi, known as
Asamprajuata.or Nirvikalpa Samadhi. And once that

·54 BRAHMANANDA VALLI state is realised, it becomes'a permanent factor of consciousness, the phenomenal relative would losing all its vital reality in reference to life. Therefore one who has known or realised the Absolute consciousness or Brahman by exalting his own consciousness to that state, has become one with Brahman to all intents and purposes. It should be always borne' in mind that the true knowledge or realisation of Brahman is not an intellectual affair but a state of pure consciousness. . cf. Katha-Upanishad No. 15 andi Mundaka-Upanishad III. ii. 9. The Real......Brahman--Here, the Sruti defines Brahman first as the substantive reality--the basis of all real and all phenomenal existenices; next, lest It might be taken for an inert substance ‘or matter of the materialist, it adds that Brahman is not only being or reality but also essentially, of the nature of intelligence, or consciousness or knowledge. Then again, lest It might be confounded with limited individual soul, the Sruti declares that Brahman is endless s.c., infinite. So, in other words, Brahman is. the Transcendental Intelligence, which is beyond the limitations of time, space and causation, and yet not an abstraction of thought, but a Substantive Reality, and which forms the common basis or back ground of all that appear as existing or real. It is also hinted here that Brahman is both efficient and material cause of the Universe, Supreme Akasha.--Brahman is called Akasha“ or empty space in several places of the Vedas for three ·TAITTIRIYA-UPANISHAD. 55 reasons-first, for Its transcendent subtlety like ether or spacc; secondly, for its negation, i.e., emptiness, of all relative qualities; and thirdly, because like space It is infinite and in it is conceived all that exists. IV ho knows...... heart-Here the Sruti plainly indicates that Brahman should not be so ight as an objective reality, but that it is to be realised in one's own self. It is called hidden because to ordinary mind this principle of consciousness appears as indistinguishably mixed up with the modifications of the mind, as if Its identity remains hidden under the folds of mentation. The contentless consciousness of our own being or self free from all superimposition of the body and the mind, is Brahman. This Principle of pure consciousness constitutes the very centre of our being from which emanates the various aspects of our personality as radii. So in reference to the individual being, this Pure Consciousness is called Pralygatman, the inner soul and Sakshin or the witness whose reflection in the primal Nescience, Avidya, makes the Jiva. And again in relerence to the Universe it is called Brahman or Paramatman. Or, the passage can be translated also as follows " He who knows (That Brahman) as existing in the glorious cavity of the heart." Realises all......Bralman.-Brahman being all and in all, enjoys so to speak all objects of desire, and so the kliower of Brahman by becoming Brahman does also the same. From this Alman has sprung.....man.-Here a gencral detail of the modus operandi of creation is ·56 BRAHMANANDA VALLI: giren. It is needless to point out here that Vedanta describes the process of creation not: from an emperical stand-point, but from a psycho-metaphysical one. The Atman is determined as the First Principle, for consciousness constituted the basis or backgronod of all that we conceire or perceive, s.c., of all existence, both mental and physical. From this pore Principle of consciousness first emanates the concept of space (and also time) which erolres later on the concept of relatire existences in more distinct forms. So this Akasha is at once Avakasha or space and ether or the primary matter those only quality is conceired to be sound. Creation means vibration or the dynamic aspect of energy, and the sound experience is associated, perhaps trongly, with the subtlest aspects of this vibration. Vext, from the subtle etheric state erolres the matter with a grosser morement, which is called Vayu.. Its special quality is attributed to be feeling of touch, ie, it is that manifestalion of energy which produces to our consciousness the sensation of touch. The next erolution or grosser manifestation of matter is Agni vhose special quality is light. The next product is Ap or liquid manifestation whose special quality. is sapidity. From Ap is evolved Prithivi or the solid perception of the energy. On the solid earth grow all sorts of vegetables which sustain the life of man. Our universe then analysed from a psychological stand-point is found to be a compound of fire kinds of experiences, piz., sound, touch, ·TAITTIRIYA-UPANISHAD. 57 sight, taste and smell, owing to our five kinds of senses of perceptions, so in all Indian philosophies these are called the five elements of the universe, giving them, of course wrongly, the credence of a posteriori reality. And this error has arisen owing to the confusion of the two stand-points, namely, the psychological and the empercial or sensuous. Hence Vedanta cosmology should be viewed entirely from the -psycho-metaphysical stand-point and then only we can grasp its inner significance and bearing upon the practical spiritual life for which Vedanta stands. Somelimes these five elements are described to be analogous to the five states or aspects of Matter recognised by the modern science, viz., etheric, ultragasious, gasious, liquid and solid states, but a closer study of the descriptions of these elements as given in the different philosophical works of ancient India, does not bear this out. Man......food. The reference is made here to the grossest sheath of the Atman, i.e., the Annamaya Kosha or the sheath which is fostered by food. This is verily..support.-The Sruti describes here the five parts of the Annamaya Kosha in the form of a bird for contemplation as in the case of a sacrificial fire. "The sacrificial fire arranged in the form of a hawk, a heron, or some other bird, has a head; two wings, a trunk and a tail. So alsu, here every Kosha is“ represented to be made up of five parts. (Sureswaracharya.) The visible head of man is its head, the right hand the right wing, the left hand the left ·58 BRAHMANANDA VALLI wing, the trunk is the trunk of the bird, and the seat or lower part of the body is the tail and so on. Thus the Sruti tries to lead the mind of the student from the grossest aspect of the human personality, i.e., the body, to the subtler and subtler aspects, until it comes to grasp the subtlest,—the Atman. CHAPTER II. अन्ना प्रजाः प्रजायन्ते । याः काश्च पृथिवीं श्रिताः । अथो अन्नव जीवन्ति । अथैनदपि यन्त्यन्ततः । अन्नं हि भूतानां ज्येष्ठम् । तस्मात्सर्वीप- धमुच्यते । सर्व वै तेनमाप्नुवन्ति । येनं ब्रह्मोपासते । अन्नं हि भूतानां ज्येष्ठम् । तस्मात्सर्वोषधमुच्यते । अन्नाद्भूतानि जायन्ते । जातान्यन्नेन वर्धन्त । अद्यतेत्ति च भूतानि । तस्मादनं तदुच्यत इति । तस्माद्वा एतस्मादन्नरसमयात् । अन्योन्तर आत्मा प्राणमयः । तेनैप पूर्णः । स वा एष पुरुषविध एव । तस्य पुरुषविधताम् । अन्वयं पुरुषविधः । तस्य प्राण एव शिरः । व्यानो दक्षिणः पक्षः । अपान उत्तरः पक्षः। आकाश आत्मा । पृथिवी पुच्छं प्रतिष्ठा । तदप्येप इंलोको भवति ।

·THITTIRIYA-UPANISHAD. 59 ** from food & assuredly star: creatures at: T: whatever and great with earth furat: connected stora are born. अथ again अन्जेन by food एव verily जीवन्ति live अथ next एनर into this अपि even gratar: at the end afra go back.: food हि verily भूतानां of all beings ज्येष्ठं the eldest. तस्मात् therefore (तत् that) सौंप medicament of all उच्यते is called. I those *** food and Brahman (eta : ) उपासते regard ते they सर्व all वै verily अनम् food भामुवन्ति attain. अमात् from food भूतानि creatures orapa are born on being born to by food mit grow. Wad is eaten trêt eats and senat beings JETE therefore and that food (lit. edible) इति thus उच्यते is spoken. तस्मात् therefore वा again एतस्मात् from this अन्नरसमयात् one constituted of the essence of food अन्य: other अन्तर: separate gruring: constituted of Prana TEHT self (after there is) star by that ga: this (physical body) gat: is pervaded 6:04: that goafera: of the form of man एव verily तस्य of the former पुरुपविधा human form at according i this gorias: human form creat his yra: Prana ga verily fare: 'head seta: Vyana efirg: right qe: hand (wing) 978: Apana Tart: left 99. hand (wing) 91*T&T: sky HRAT body great the earth पुच्छ the tail प्रतिष्ठा the seat तत् about that अपि also go this fortes: verse para there is.

·60 BRAHMANANDA VALLI All beings, whatever exist on earth, are born of food. And again, by food they are sustained and unto it again they go back at the end. So, verily food is the eldest of all .creatures; and therefore it is called the medicament of all. Those who regard food as Brahman verily attain all food. Food is indeed the eldest of all creatures. Therefore it is called the medicament of all. From food all beings are born; having born, by food they grow. It is called food because it is: fed upon, or it feeds upon, creatures. And so apart from this, constituted of the essence of food, there is another separate self made of Prana. By that this is filled. It is of the form of man. Its human form is according to the human form of the former.; Prana is its head ; Vyana is its right wingi Apana, is the left wing ; Sky is the body ; the earth is the tail, the seat. About it also there is the following verse. [All beings.................food. Here, the reference to the Annamaya kosha or the gross body is con-- tinued. Annam, which literally means food, is yariously used in the vedic literature with a significance of matter in contradistinction to energy or Prana. So, annani or food stands for the gross manifestation of matter. i ·TAITTIRIYA UPANISHAD UPAN 61 Unto it..........end.-1.6., after death the physical body disintegrates into its constituent elements, the gross matter. Food is the eldest etc.-i e, the gross elements or matter were first created, out of which the gross bodies of creatures are manufactured, Hence, is the priority of matter or annan to the living beings. The medicantent of all--food is called here as panacea or the medicament of all, inasmuch as it alleviates the pain of hunger of all creatures and succours their physical requirements. Those who.........attain all food.- those who look upon food as the beginning and end of physical life in its Virata aspect assuredly attain the physical prosperity by virtue of such contemplation. It is fed upon..........crcatures.-food in its limited aspect is caten by crcatures, so it is fed upon and in its universal inspect forms the final ground of dissolution of all physical life, so in that sense it feeds upon all creatures. And so apart etc. Subtler than the gross physical sheath is the Prananaya. koslia or the sheath constituted of the vital forces that manipulate the physical from within. The whole of the physical body is entirely pervaded by this Energy body, and the different members of the physical body have their corresponding parts in this Pranamaya kosha. Separate self made of Prana.Here the Pranamaya Kosha is called self because like the Annamaya or

·62
BRAHMANANDA VALLI
VALLI:
the physical body, it is also falsely identified with the
real Self or Atman.
Its human form etc,mi.c., the form of the Pranamaya
Kosha is exactly like that of the gross body or
Annamaya Kosha, as water takes the shape of the
vessel which holds it.
Note : The first mentioned sheath, the Annamaya
Kosha is permeated by four Koshas, i.c., the Pranamaja
and the rest. Similarly, the Pranamaya is permeated
by three Koshas, the Manomaya by two' Koshas and
the Vijnanamaya, by one Kosha. The Annamaya is
filled by the Pranamaya as the serpent is filled by
the rope, (where the latter is mistaken for the former).
The Annamaya is an effect of the Pranainaya ; and it
is a mere fancy, as the Sruti says "All effect is a mere
name, a creation of speech."-Sureswaracharya.]
म
CHAPTER III
पाणं देवा अनु माणन्ति । मनुष्याः पशवश्च ये।
पाणो हि भूतानामायुः । तस्मात्सर्वायुषमुच्यते । सर्वमेव
त आयुर्यन्ति । य पाणं ब्रह्मोपासते । प्राणो हि
भूतानामायुः। तस्मात्सर्वायुषमुच्यत इति । तस्यैष एव
शारीर आत्मा । यः पूर्वस्य ।
तस्माद्वा एतस्मात्माणमयाद । अन्योन्तर आत्मा
मनोमयः । तेनैष पूर्णः । स वा एष पुरुषविध एव ।

·TAITTIRIYA-UPANISAAD
63
तस्य पुरुषविधताम् । अन्वयं पुरुषविधः । तस्य यजुव
शिरः। ऋग्दक्षिणः पक्षः । सामोत्तरः पक्षः । आदेश
आत्मा । अथर्वाङ्गिरसः पुच्छं प्रतिष्ठा । तदप्येष श्लोको
भवति ।
देवाः gods or the senses प्राणं Prana अनु alter
प्राणन्ति live or hold their activities. ये those also
मनुष्याः men पशवः beasts प्राण: Prana हि verily भूतानां
of the beings मायुः life तस्मात् therefore तत् that)
सर्वायुपं universal lite उच्यते is called ये those प्राणं Prana
Brahman ya regard, contemplate upon a they
सर्व all, full आयुः life एव verily यन्ति attain य: that एषः
this (Prananaya) तस्य पूर्वस्य of the former एवं verily
शारीर: embodied प्रात्मा Self तस्मात् therefore एतस्मात्
from this प्राणमयात् sheath constituted of Prana अन्यः
other अन्तरः separate मनोमयः constituted of the mind
आल्मा Sell (अस्ति there is) वेन by that एषः this (the
Pranamaya Kosha) gt: is permeated #: 39: this ar
एव indeed पुरुपविधः of the form of man वस its
पुरुषविधता human form अनु according to अयं this
पुरुपविध: human form. तस्य its यजुः Yajus एव indeed
for: head & the Rik metre great: right qe: wing.
FTA: the Sama hymn ut: left qy: wing qigar:
injunction THT body. gelişte: the Atharva
hymns पुच्छ tail प्रतिष्ठा the seat तत् about that अपि also
एप: this श्लोक: verse भवति there is.

·64 BRAHMANANDA VALLI Through Prana the gods live, and so also do men and beasts. Prana is verily the life of beings and hence it is called the Universal Life. Those who worship Prana as, Brahman assuredly attain the full span of life. Verily Prana is the life of beings, and so it is called the Universal Life. - It is the embodied self of what has been described before. And so apart from the Pranamaya there is another separate self consisting of the mind.. This is filled by that. This is also of the form of man. Its human form is according to that of the former. Yajus is its head, Rik--the right wing, Sama-the left wing. (Scriptural) injunction is the body and Atharva hymns, the tail and the seat. There is the following verse about it.' The gods in the macrocosmic sense it means the different' spiritual beings holding sway over the various functions of nature. In the microcosmic sense it means the senses. In both aspects all activities of life are derived from the prime pulsation of the cosmic energy called Prana, Prana is verily the life, etc. It is a matter of common knowledge tbat life becomes possible only so long as the vital energy keeps the different organs of the organism agoing. Its cessation means death.', ·TAITTIRIYA-UPANISHAD. 65 Full span of life according to the Vedas, the full span of life is hundred years. It is the embodied self, etc.--This passage has been interpreted by the commentators in two ways: the first takes it to mean that the Pranamaya Kosha is the soul 'embodied in the 'Alamaya, Ordinarily this physical body is taken for the self by 'false identification of the Atman with it. And so the Sruti is seeking here to loosen the hold of body-idea by decentralising the consciousness of the ego from the body to the next subtler aspect of the human personality, 1.c., the Pranamaya Kosha or the sheath of vital energy. The second interpretation explains as : “ The same Chitdhatu or the Principle of Consciousness, which is the real Self of the former (Annamaya) is the Self of the Pranamaya also."-Anandagiri. Self consisting of the mind.--The Sanskrit word Manas is not rendered accurately by mind,' inasmuch as it connotes only the volitional and perceptual faculties of the mind. The Manomaya Kosha consists of Manas and the Franendriyas or the rudimentary senses. This is filled by that.-The Pranamaya Kosha is called as filled by the Manomaya inasmuch as the former derives its functional capacity from volition, conscious or subconscious (Samskara) which is the principal feature of the latter.] 5 5

·66
IBRAHMANANDA VALLI:
CHAPTER IV.
यतो वाचो निवर्तन्ते । अप्राप्य मनसा सह । आनन्द
ब्रह्मणो विद्वान् । न विभेति कदाचनेति। तस्यैष एव
शारीर आत्मा । यो पूर्वस्य । तस्माद्वा एतस्मान्मनोमया।।
अन्योन्तर आत्मा विज्ञानमयः । तेनैष पूर्णः । स वा एष
पुरुषविध एव । तस्य पुरुषविधताम् । अन्वयं पुरुषविधः ।
तस्य श्रद्धव शिरः । ऋतं दक्षिणः पक्षः । सत्यमुत्तरः
पक्षः। योग आमा । महः पुच्छं प्रतिष्ठा । तदप्येष
श्लोको भवति ।
इयतः whence वाचः all speech निवर्तन्ते turn back
अप्राप्य not having reached मनसा सह with the manas
(mind) aero: of the Brahman stare bliss fagtat one
Who knows न not विभेति fears कदाचन इति. at any
time. तस्य of that (of the Pranamaya) एप: ' this.
(manomaya) एव verly शारीर ' embodied 'आत्मा' Self.
य: what पुर्वस्य of the former तात् from that वा
assuredly एतसात् from this मनोमयात् 'one formed of
manas अन्यः the other अन्तर ininer आत्मा Self विज्ञानमयः
formed of Vijnana (understanding) तेन by him एपः
this पूर्ण: is filled. स. एप: this पुरुषविधः. of the form
of man एव verily. ' तस्य of that पुंरुपविधताम् human
form. अनु. according श्रयं this पुरुषविधः human 'form
तस्स of itअद्धा faith एव 'verily शिर head तं right
-

·TAITTIRIYA UPANISHAD. 1 दक्षिण: right पं: wing सत्यं truth उत्सरः left पर: wing योगः yoga पाल्मा Self,' मह: maha (great) पुच्छ tail प्रतिष्ठा seat (support) तत् about that अपि also एप. this stas: verse pela there is. 1 . Whence all speech turn back with the Manas without reaching ; he who knows the bliss of Brahman fears not at any time. OE that--of the former, this one, verily, is the embodied 'self. Than that and different from this (which is) formed of Manas, is the other, the inner Self, formed of Vijoana. By that this is filled. It also has the shape of man. of man. According, to the human shape of that, is the human form of this. Faith is its head, Right is the right wing; truth is its left wing; yoga is the self and Maha is the tail, the seal. On this there is also the following verse. [IV hence all speech... at anv tre.--The Sruti here means to say that Brahman is beyond all speech and thought, and even Manas, whose function is to know, has no access to Him. But yet, at the same breath, the Sruti declares the truth that all fear ceases only' when i Brahman's bliss is known. Swami Vivekananda used to say that He is unknown , and unknowable but He is more than known and .

·68 BRAHMANANDA 'VALLI. knowable. One can be and become Brahman, Hehas to be realised in the super-conscious state. Anandagiri is of opinion that here the Supreme Brahman is not referred to as this chapter deals with the Manomaya Kosha only. Manas is said to liebeyond speech and also beyond manas, for it is impossible to think that manas can be reached by its own vritti. As the Sutratman is Great and Unlimited, and as the manas is one in essence with It, the word Brahman may be applied to Manas. Of that,--of the former, eta-The Pranamaya ishere referred to; and Manomaya is the self having. the Pranamaya for his body. Than that and different from this, etc. The Manoup of orittis or states such as Karria. (desires) and Samkalpa (formalive thoughts). It has been called the self, because it is subtler . than, the, former and its controller also inasmuch, as. Prana is the vital energy working through the senses, and mind controlling the latter. And again Vijnanamaya or the determinative faculty is the next Inner self as it is the prime-mover of the mental vrittis. Thus, really this Vijnana is the agent of all thoughts. and actions. Cf. Prasna Upanishad ch. IV-8,9. Faith is its head, etc.- Before the determinativeknowledge may arise, there must be faith (Shraddha). as to the things to be done, and hence has it been called the head as it were, of the Vijnanamaya, Thus head here means the prime factor of knowledge. maya is made +

·TAITTIRIYA UPANISHAD.
69
Right and truth are said to be the wings as without
these there cannot arise any settle conviction. Yoga
mcans here discrimination or decision. It is the self or
the trunk because without it no definite knowledge
·can arise. laha is the principle of Mabat or the
cosmic mind and it is said to be the tail or support
because it is the cause of its effects,—the individual
mind-stuff including Buddhi.)
CHAPTER V.
.
विज्ञानं यज्ञं तनुते । कर्माणि तनुतऽपि च ।
विज्ञानं देवाः सर्व । ब्रह्म ज्येष्ठमुपासते । विज्ञान
ब्रह्म चद्वेद । तस्माच्चन प्रमाचति । शरीरे पाप्यमो
हित्वा । सर्वान्कामान्समश्नुत इति ।
तस्यैप एव शारीर आत्मा ।
यः पर्वस्य ।
तस्माद्वा एतस्मद्विज्ञानमयात् । अन्योऽन्तर आत्मा22
नन्दमयः । तेनैप पूर्णः । स वा एप पुरुषविध एवं ।
तस्य पुरुपविधताम् । अन्वयं पुरुषविधः ।
तस्य प्रियमेव शिरः । मोदो दक्षिणः पक्षः ।
प्रमोद उत्तरः पक्षः । आनन्द आत्मा । ब्रह्म. पुच्छं
प्रतिष्ठा । तदप्येष श्लोको भवति ।
fasurat intelligence
na" sacrifice agd performs.
कर्माणि sacred acts अपि also तनुते performs
-
च and

·70 BRAAVANAXDA FALLI. para all dat: godsaari gods en intelligence of Brahaan eldest उपासते worship. worship. faarai intelligence ब्रह्म Brahman वेद if वेद Knoms तसार from it चेत् if नं not प्रमाद्यति sterres शरीरे in body पाप्मनो sins हित्वा haring left behind सर्वान् anकामान desires समरजुते attains इति thns. तत् of that एषः this एव verily शारीर embodied GT sel. य: what पूर्वस of the former- तसाद from that वा assuredly एतसात् from this विज्ञानमयार one formed of Vijnana (intelligence) SRT the other अन्तर inner मा self आनन्दमयः formed of bliss तेन By hinl एपः this पूर्ण: aled. सः एषः this पुरुषविधः of the form of man एवं ga rerils or of that पुरुषविधताम् human form अनु according अयं thisgrafa: human form. air of hima fiscere lore ga rarity fare: 'head to joy दक्षिण: right पक्ष: ring प्रमोद: delight उत्तरः left 46: wing STORE: bliss HT Self (trunk) HP Brahman ges tail sfast support aq about that of also pe: this is; rerse : raia there is. Intelligence performs the sacrifice and it also performs the sacred acts. · All Deras torship intelligence as Brahman, the Eldest. If a man koos intelligence as Brahman and if he does

·TAITTIRIYA UPANISHAD.
71
not swerve from it, he attains all desires,
having left behind all sins of the body.
Of that of the former, this one, verily,
is the embodied self. Than that and
different from this (which is) formed of
Vijnana (intelligence), is the other, the inner
self, formed of Ananda (bliss). By that this
is filled. It also has the shape of man.
According to the human shape of that is the
human form of this.
Love is its head; joy its right wing ;
delight is its left wing ; bliss is the trunk
(Self); Brahman is the tail, the support.
About that there is also the following verse.
[Intelligence performs...acis. Vijnana is said to be
the real agent of all actions inasmuch as it is only
when the determinative faculty or the buddhi gives
sanction that the mind and the senses can work
through the gross vehicle, the body. The Self
cannot be the doer of actions as all actions must
be preceded by motives and these very motives are
nothing but waves of the mind and it is the buddhi
that stirs up and directs these waves.
Karmani.Ordinarily in our sacred texts the
word Karma is used to denote sacred rites only.
But hele we may take the word in a liberal sense
to mean also any deed, sacred or worldly, inasmuch

·72 BRAHMANANDA VALLI. 1 as all actions are done through the sanction of the Buddhi, Brahinan, the eldest. Here it is referred to Hiranyagarbha, the cosmic mind. It is said to be the eldest because He is the first manifestation, or He is the source of all individual life-activities. a man knows......body.-Constantly meditating on the Hiranyagarbha one feels identified with it, and thus attains all the wonderful powers, It is endowed with. The Hiranyagarbha is the source of all fruits of action, and when one feels identified with it, one attains all objects of desire in the world of effects. Again, one becomes free from all sins too. Body is the cause of all sins and having identified ourselves with the body we suffer from sins and miseries. But when by worship and contemplation on the Hiranyagarbha we feel one wilh it, the body-consciousness leaves us and thereby we get free from the commission of sins too. Than that and different from this, ctc. Besides this Vijnanamaya Kosha there is another Kosha which is called the Anandamaya or that formed of bliss. This Anandamaya is the enjoyer of all fruits of action and hence has it been said to be formed of bliss. Thus, the Self is not also the real enjoyer as some philosophers hold the opinion. The Self becomes the enjoyer by Avidya as He identifies Himself with the Upadhi of 'antahkarana, 1.c., the adjunct of mind-stuff.

·TAITTIRIYA:UPANISHAD: 73 Brulmun is the tail, the support.-Brahman whose nature is the unconditional absolute bliss is called here the support of this Annamaya Kosha for two reasons : first because it forms the back ground of •the subtlest Kosha of Jiva; secondly because all feelings of happiness and joy are nothing but Beagre reflections of that Supreme joy of Brahman "passing through the mist of Maya. As it would be said later on in this Upanishad, that no joy, no life could be possible wi'hout the existence of this Absolute Blissful Brahman, Note. From the first to 6fth chapter of this Valli the Sriti gives a nice description of the five sheaths that are conceived to envelop the soul,--the grossest being the gross body, and then speaking of subtler and subtler sheaths, one within the other until is reached the last the subtlest, the Mayik sheath, the Anandamaya Kosha. The Vedanta conceives the expression of the gross universe as becoming possible by traversing through ali these stages of emanation : first the cloud of Maya covers the face of Brahman, next the subtle, that yet unmodified Maya or the primal matter begins to undergo the process of transmutation, as if it begins to thicken itself down to grosser and grosser states; the first priduct of transmutation .of Maya or Prakriti is the Mahat or the Cosmic Mind. From Mahat emanate the sukshina bhutas or the electrionic aspect of. matter and from them emerge the Sthala bhulas or the gross matter with all its multifarious aspect including gross er ergy, ·T4 BRAHMANANDA, VALLI. Now , what is true of. the macrocosm, is true also with microcnsm. The particular, asp ct of Parabrahman in Its process, of being individualised has. to suffer the superimposition of all those upadhis-or modifications of Maya mentioned above. And these are five sheaths or the Paricha Kosha, mentioned in this Valli. So, the last sheath or the Anandamaya Kosha which is technically called the Karana Sarira" or the causal body of the soul., is analogous to the upadhi or Masa of Iswara. Jiva renains in this body while in Sushupti or deep sleep. , It is called Anandamaya Kosha inasmuch as while in that deep sleep state the Jiva is not conscious of any change, mo:ti6-- cation or multiplicity which give rise to the sorrows of life; he enjoys a kind of serene peace, even the individualised consci usness is absent there, so with it'also the feeling of limitation. Morcover. in. the scale of subtlety it is bul'on step removed from the Supreme Brahman, as it there is only a thin veil' of inistthal shades it from the glorions effulgence of the Supreme Soul.] CHAPTER V. असनव स भवनि। असद्ब्रह्मति वेद चे । अस्ति ब्रह्मेति चंद । सन्तमेनं ततो विदुरिति । तस्यैष एक urte ar 1.7.gara अथातो ga: 1 ·TAITTIRIYA UPANISHAD. 75. . " उताविद्वानमुं लोकं प्रेत्य । कश्चन गच्छती । आहो विद्वानमु लोक प्रेत्य । कश्चित्समश्नुता उ । सोऽकामयत। बहु स्यां मजायेयेति । सतपोश्तप्यतं । स तपस्तत्वा । इदं सर्वमसृजत । यदिदं किंच । तवसृष्वा तदेवानुपाविशत। तदनप्रविश्य। सच्च त्यच्चाभवत् । निरूक्त चानिरूक्तं च । निलयन चानिलयनं च। विज्ञान चाविज्ञानं च। ससं चानृतं च । सत्यमभवत् । यदिदं किंच। तत्सत्यमित्याचक्षते तदप्येष श्लोको भवति। असत् Non-existent एवं verily चेत् if ब्रह्म Brahman असत् non-existing इति thus वेद knows. ब्रह्म Brahman'अस्ति existing' इति thus चेत् if वेदं knows एनं him सन्त existing ततो then विदुः kiow इति thus. तस्य of him एष: this एष verily शारीरimbodied आत्मा self. य: what पुर्वस्य of the former- अथ Next प्रतः thereupon अनुप्रभाः questions. स्त Does he? अविद्वान्, who knows not प्रेत्य having. departed अK that लोकं world 'कबन ever गच्छती goes. माहो or tell me विद्वान् one who kriows' प्रेत्य having departed k that लोकं world कंचित समश्नुताः ever get- ·- 76 'BRAHMANANDA VALLI, 1 oran: He 874TT desired E many fui may "I be Torta grow forth... He aq:.tapas saua performede: He 99: tapas gai having performed इदं this सर्व all असृजत brought forth यत् what इदं this Pancen whatever are that having brought.. furth तत् that एव verily 'अनुप्राविशत् entered. ag that wgulaget having entered ETT Bat (what is manifest) map tyat (what is not manifest), and a became farmat defined a and farmi undefined parent supported 'च and • अनिलयनं ' not supported विज्ञानं · Knowledge, and magnai without knowledge agai truth and a falsehood. Apie true became - what i this is whatever aq therefore gai trüe इति thus आचक्षते call. तत् about that अपि also एषः this लोक: verse भवति there is. Non-existent, verily, he becomes who knows Brahman as non-existing. He who knows Brahman as existing, him they regard, then, as existing. Of him, of the former this verily is the embodied self. Thereupon arise the following) questions of the pupil). Does he who knows not, after having, departed this world, · ever go there? And also does he who knows, after leaving thé world, ever obtain that 2.

·TAITTIRIYA UPANISHAD. .77 Hé- desired : May I be many, may I grow forth (through - propagation.) He' performed: tapas. Having performed tapas, he' brought forth all this, whatever there is. Having brought forth, he entered it. Having entered it he became sat (what is manifest) and tyat (what is not manifest), defined and undefined, supported and not supported, sensient and insensient, real and. unreal. The satya (true) became all thiswhatever there is, and therefore they call it Satya (existent). On this there is the following verse. [Non-existent...............as non-existing-He who does not believe in the existence of Brahman, who is beyond all sen-uous perception, loses al faith in the Sruti or revelations and as a consequence, he lives and. 'moves in the domain of the senses, which seem to be the only reality to bim. But in truth the senses delude us and lead us to evil. And from an Absolute standpoint these senses and all objects of sensuous perception are non-existent. He having identified his life with the life of the senses becomes non-existent in: that sense, 1.2., he fails to attain the Immortality of. life. From the depth of ignorance he leads himself tothe abyss of darkness, He who knows cic-On the other hand, he whobelieves in the existence of Brahman, cannot live the ·78 • BRAHNANANDA YALLI. life of scnses, the life of ignorance. He will struggle his utmost to realise that supcr- sensuous, Reality. And ultimately be snuish Hence it is that the wise mcn regard him as existing, for they know such a person to becomc one with the real cxisting Brahman. Morcover such souls become the salt of earth. Of him of the former, elc.-- Anandamaya is the . cmabodied self of the Vijnanamnya. Anandamaya i: a subtler sheath than the Vijnanamaya and hence is it called its embodied self. Vide note on chapter V. Does he who knows n10t, etc.--Thesc arc thc quostions put forth by the pupil. But why at all there arise the doubts whether the ignorant and the knowcr both obtain Brahman, or neither of them obtain Him? As Brahman is the couninon causc of all, be he ignorant or the knower, the effects when dissolved, or properly when departed, must, go back to the common cause which is Brahman. If the ignorant cannot obtain Him, the knower too cannot get, as both are the effects of the same cause Brahman, The succeeding portion of the text is begun in order to answer these questions. He desired "may I be inany, cic-The Vedanta has taken two views of cosmology ; the first, the prima facie' view of it, is cominonly known as Parinamavada or the process of transmutation of the priinal cause into the successive states of transformation and manifestation. According to this view originally there existed the transcendental Brahman, with all Its ·TAITTIRIYA-UPANISHAD. 79 perfection and fullness of existence and knowledge absolute. Then there arose a tremor within it in the form of desire, kama, which brought forth subsequently the transınulation of Its Being into the various forms of subtle and gross objects. This view has been adopted from the psychological fact that every action of ours proceeds from a certain will to act, a certain purpose. The purposiveness that we mark in the great activities of Nature is nothing but a reflec- · lion of that. grand purpose which stands at the head of the whole 'creation. Creation means a change, a motion, an expression of energy; and if the gross is the concretisation of the subtle, this movement of creation must have had its origin in the subtler movement of thought and the subtlest movement of thought is in the will to act, 1.C., kana, But this view contains a serious defect, although it satisfies the ordinary assuinptions of causality. Brahman who is transcendental and perfect in Itself cannot have any reason to change unless we suppose some cocval law of its being to change which is incompatible with its transcendental nature ; change is possible only in Tımc'and Space; but Transcendental Brahman is beyond both. Hence, no change can logically be imaginable in It? Yet, there is present before us this grand phenomena of creation, and how to account for it? To answer finally this question Vedanta assumes the second theory of cosmology known as Vivartavada, i.e., the theory of superimposition. According to this theory Brahman in ·80 BRAHMANANDA: VALLI. reality has not undegone any change to bring forth the creation, but., by some mysterious inherent power of Its own has developed this vision of creation before - It and subsequently: got itself, mixed, up, as. it were,':with the objects of the vision. That mysterious power which produced the phantasmagoria of creation is, popularly known as . Maya. And this Maya is. relerred here by the word Kama. " He porfornied tapas—The Sanskrit word tapas is derived from the root tap, i.e.; to beat, to agitate. So, 'tapas primarily means that which produces heat. But in the secondary sense it means .penance which produces the spiritual fire or spiritual knowledge. In this last sense the word is used here, i.C., Brahman made manifest within itself the knowledge of the previous creation in accordance with which It has tocreate the future. According to the Vedanta one of the causes of creation is the Prarabdha karma of the Jivas of the previous kalpa or creation. Brahman has brought forth the present creation that the Jivas. may suffer or enjoy the karmas, they did in the previous kalpa. So, the Sruti refers, here to that fact by saying that Brahman meditated over the nature of His, future creation. And this meditation concretised itself into the visible and invisible creation. Having brought forth He entered it.-In the previous sentence the Sruti denoted that Brahman is the efficient cause of the creation and in the present and the succeeding sentences. it relers to the fact that it is not only the efficient cause but also the material, ·TAITTIRIYA-UPANISHAD. 8L cause of the universe inasmuch as It is immanent in creation. This combination of the two different kinds of causes in one being has been most poetically described here that having created the universe He entered into it and has become one with it. More. over the Sruti here hints at the fact that Brahman is to be sought and realised within our own being, as the innermost reality of our life. The Satya becainc, cic. Here the Sruti reveals the wonderful truth about reality ; the crucial test of the real is our abiding consciousness of it, i.e., that which appears as existent in our consciousness for all time and is not negated by another experience is the Real, the True. The universe appears so real before us, how much more so must be its cause from whom it has derived its reality! Therefore the Sages, the scers call Brahman the Supreme Rcality. Note.—The disciple raises questions about the post mortein condition of both the knowing sage and the ignorant man. And what the preceptor says in licu of the answer in the successive sentences would apparently appear anything but relevant. But there is a decper significance in the mode of reply adopted hy thc teacher : in the first place the preceptor purports to signify that Brahman is the only reality of this real universe, and one who knows it as such as his own bcing, finally bccomcs one with it. But the other who denies Its reality, spiritually denies the reality of his own being, although he is conscious of his physical 6

·82
BRAHMANANDA VALLI
existence and when this physical existence ceuses to
be after death, he finds no permanent footing in his
spiritual being and thus he is dragged downs again
into another mortal sheath. So, he drags on from
birth to death and death to birth again and again,
finding no Immortality of life.]
CHAPTER VII,
असद् वा इदमग्रासीव । ततो वै सदजायत ।
तदात्मानं स्वयमकुरुत । तस्मात् तत् सुकृतमुच्यत इति ।
यद् वै तव सुकृतम् । रसो वै सः। रसं शेवायं लब्ध्वा
नन्दी भवति । को खेवान्या का प्राण्यात् । यदेष
आकाश आनन्दो न स्या। एष वाटनन्दयाति ।
यदा वैष एतस्मिन्नदृश्येनाल्येऽनिरुक्तेऽनिलयनेटभयं
मतिष्ठां विन्दते । अथ सोभयं गतो भवति । यदा ह्येष
एतस्मिन्नुदरमन्तरं कुरुते । अथ तस्य भयं भवति ।
तत्त्वेव भयं विदुषो? मन्वानस्य । तदप्येष श्लोको भवति।
असत् non-existent वै verily भने in the beginning
इदम् this पासीत् was. ततः thence A indeed सत् existence
"अजायत was born. तत् that स्वयं by itself प्रात्मानं Itself
अकुरुत made तसाद therefore तत् that सुक्तम् well-made
उच्यते is called यत्' which one a verily तत् that सुकृतम्

·TAITTIRIYA-UPANISHAD, 83 well-made) (self-caused) : he & indeed Tel: joy (lit. taste), अयं this रसं joy हि एवं verily लण्वा having attained Artri blessed wara becomes. $: who ff indeed I would have lived *: who grear would ·baye breathed ut if ga: this 91TT : sky (effulgent) आनन्द: bliss न सात् would not have existed. एष: this हि verily एव alone आनन्दयाति bestows bliss. यदी when हि एव indeed एप: this एतसिन् in this अश्ये invisible अनाम्ये unembodied अनिरुक्त unpredicated अनिनयने abodeless I fearless sitast extisence (lit. basis or support) faced attain then : he gre fearlessness गतः भवति obtains. यदा when हि एव verily एषः this एतस्मिन् in this उदरं in the smallest degree अन्तरं difference कुरुते makes. अय then वस्य his भयं lear भवति gets. तत् that तु and again एव verily अमन्वानस्य •unthinking (unwise) विदुष : of the knower भयं fear तत् about that अपि again एप: this श्लोक: verse भवति is In the beginning was verily this non-existent. From that was generated the existent. That made Its self by Itself. Therefore It is called Self-made. That one who is the self-made is verily the joy.' Having attained this joy, (man) becomes blessed. Who would have lived and breathed, had not this sky of bliss existed I This verily It is that bestows bliss. When It finds in that invisible, unembodied, unpre- ·84 BRAHMANANDA VALLI. dicated, abodeless (Atman), the basis (of life), free from fear, then verily It transcends (all) fear. But when It makes (any) differentiation. in It in the least degree, then for It, there is. fear. For the unwise knower indeed, it is. fear. There is the following verse about. it. [Non exislent-il, the undifferentiated and unmanifested state of existence, not defined by any Name or Form. Here, non-existent does not refer to the absolute negation of existence or nihil, as existence could not be possible from the absolute non-existent. The existent-il., the manifest or the created world: differentiated by Name and Form, That made Its self, etc.--..e. Brahman, the first principle transmuted Itself into the visible form of creation by its own inherent power without any extrancous aid. In other words, It constitutes by itself both the material and efficient cause, of the universe. Self-made the text is Sukrita which may mean: either self-made ir self-created, or it may mean the 'cause which is par excellence. Who is the joy blessed.The Sruti here indicates that all the joys of life that man feels either through their senses or in the domain of thought, are but reflections of that bne supreme . joy of the Atmán- ·TAITTIRIYA UPANISHAD. 85 Otherwise, the abstemious saint denying all the enjoy- Wents of the sense-pleasure could not have found this perennial source of eternal bliss of life in Self-contemplation alone. - Whoicould have lived and breathed, etc.--The Sruti asserts here that this principle of joy which forms the very core of our being is the main source of our life and the activities of our senses. The prime motive of dife is the attainment of this eternal joy of the Atman. In the state of ignorance, man seeks it in the ephemeral senses and the sense-objects, but when wisdom dawns through experience and bitter failures, he turns bis eyes inward and finds it in his own self only. So, whether in the state of ignorance or in that of wisdom, life means nothing but a prolonged search and enjoyment of this joy or bliss of the Atman. Unembodied-j.C., one that has no name or form. Unpredicated by devoid of all attributes. Abodeless.i.C., self-existent, devoid of any other 'basis or support. Then verily it transcends, etc.-Fear is the feeling of the apprehension for the possible extinction of life or for its limitation. So when the jivatman or the individual soul realises the truth that its being is not seperate from that Universal yet Transcendental Reality, the Supreme Atman, then it finds no cause ·86 BRAHMANANDA VALLI. of lear, inasmuch as, there exists no chance of its extinction or limitations, it attains then that transcendental state of eternal bliss known as Brahmi Sthiti. But when it makes, etc ..., when the Jivatman feels a differentiated existence of his own being as apart from the universal, lben by the very fact of his selfimposed limitations and assumed separateness, he creates wants and miseries for himself; and by his. false identification with the mind and the, body, he raises the specties of fear around him. For (the nisiwise kilou'cr, etc.—Though the Supreme Aiman constitutes the soulſof both the wise and the ignorant, yet the ignorant, not knowing theiruth of this blessed unity feels his littleness and looks upon the universal soul, God, asian object of great terror, asone who would punish him for his faults and shortcomings; but the wise knowing it to be his own soul, enjoys the calm repose of the eternal bliss in Him. Unwise knower the passage may also mean, that the person who unwisely considers Atman as}[an object of knowledge, also falls into the same pit of fear and misery, owing to his ignorance of the fact that the transcendental Atman which is beyond the three aspects of knower, kouwledge and the object of knowledge (Fnata, Frana, Freya) can never come within the scope of intellect.]

·TAITTIRIYA-UPANISHAD.
87
CHAPTER VIll.
2
भीषा-स्माद्वातः पवते। भीषोदेति सूर्यः। भीषा-
स्मादग्निश्चन्द्रश्च मृत्युर्धावति पञ्चम इति । सैपा
निन्दस्य ममांसा भवति। युवा स्यात्साधुयुवाध्या-
यकः । आशिष्टो द्रष्ठिो वलिष्टः । तस्ययं पृथिवी सर्वा
विस्यपूर्णास्यात् । स एको मानुप आनन्दः । ते ये शतं
मानुपा आनन्दाः । स एको मनुष्यगन्धर्वाणामानन्दः।
श्रोत्रियस्य चाकामहतस्य । ते ये शतं मनुष्यगन्धर्वाणा-
मानन्दाः । स एको देवगन्धर्वाणामानन्दः । श्रात्रियस्य
चाकामहतस्य । ते ये शतं देवगन्धर्वाणामानन्दा ।
स एकः पितॄणां चिरलोकलोकानामानन्दः । श्रोश्रियस्य
चाकामहतस्य । ते ये शतं पितृणां चिरलोकलोकाना-
मानन्दाः । स एक आजानजानां देवानामानन्द ।
श्रोत्रियस्य चाकामहतस्य । ते ये शतमाजानजाना
देवानामानन्दाः । स एकः कर्मदेवानां देवानामानन्दः । ये
कर्मणा देवानपियन्तिाश्रोत्रियस्य चाकामहतस्य । ते ये शतं
कर्मदेवानां देवानामानन्दाः । स एको देवानामानन्दः ।
श्रोत्रियस्य चाकामहतस्य । ते ये शतं देवानामानन्दाः ।
स एक इन्द्रस्यानन्दः । श्रोत्रियस्य चाकामहतस्य ।

·88 BRAHMANANDA VALLI ते ये शतमिन्द्रस्याट नन्दाः । स एको बृहस्पतरानन्दः । श्रोत्रियस्य चाकामहतस्य । ते येशतं बृहस्पतेरानन्दाः। स एकः प्रजापतेरानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं प्रजापतेरानन्दाः । स एको ब्रह्मण आनन्दः । श्रोत्रियस्य चाकामहतस्य । स यश्चायं पुरुषे । यश्चासा- वादित्ये । स एकः । स य एवंवित । अस्माल्लोकात्मेत्य । एतमन्नमयमात्मानमुपसंक्राति । एतं प्राणमयमात्मानमु- पसंक्रामति । एतं मनोमयमात्मानमुपसंक्रामति । एतं विज्ञानमयमात्मानमुपसंकामति । एतमानन्दमयमात्मानमु- पसंक्रामति । तदप्येष श्लोको भवति । प्रमात् from its भीषा fear वात: the wind पवते blows. मीषा from fear सूर्यः the sun उदेति rises. अस्मात् from its #T9T fear wê: the fire and are: Indra quen the fifth मृत्युः death धावति runs (to their respective duties). सा that एषा this प्रानन्दस्य of the Ananda मीमांसा examination, reasoned conclusion मवति is. युवा youthful स्यात् if be साधुयुवा pious youth अध्यायक : well-versed (in scriptures). आशिष्ठ: fall of hope, of sanguine temperament afte: resolute afare: strong ae his (for him) इयं this सो all पृथिवी the earth वित्तस with wealth. पूर्ण full स्यात् if be. सः that एक: unit मानुषः human आनन्द: joy, bliss. ते of that ये what शतं hundred मानुष मानन्दः human bliss स: that एक: one मनुष्य- .

·TAITTIRIYA-UPANISHAD. 89 गन्धर्वाणां of human gandharvas प्रानन्दाः bliss. (तथाच so also) श्रोलियस्य one versed in the Vedas भकामहतस्य not smitten by desires. ते ये what शतं hundred मनुष्यगन्धर्वाणाम् of the human gandharvas मानन्दः bliss. सः that एक: one देवगन्धर्वाणाम् of the celestial gandharvas आनन्दः bliss. ते ये what शतं hundred देवगन्धर्वाणाम् of the celestial gandharvas आनन्दाः bliss. स: that एक: one चिरनोकलोकानाम् of those whose Tegion of abode is the eternal loka forqui the manes आनन्द: bliss ते ये what शतं hundred चिरलोकतोकानाम् foregi of the pilris whose abode is the eternal heaven भानन्दा: bliss स: that एक: one प्राजानजानां those born of celestial heaven देवानाम् devas आनन्द: bliss. ते ये what शतं hundred प्राजानजानां देवानाम् of the devas born of the celestial heaven मानन्दाः bliss. स: that एक: one fearai those exalted by their sacrificial deeds देवानां of the devas प्रानन्दः bliss. ये who कर्मणा by sacrificial work dart godhood aftrafe have attained. ते ये what I hundred कर्मदेवानां देवानां of the devas exalted by work Tret: bliss. e: that 5$: one देवानाम् of the gods आनन्दः bliss ते ये what शतं hundred carry of the gods #147gT: bliss that एक: one इन्द्रख of India भानन्दः bliss. ते ये what शतं hundred इन्द्रस्य of Indra प्रानन्दाः bliss स: that एक: one वृहस्पतेः of Brihaspati आनन्द: bliss. ते ये what शतं hundred वृहस्पते: of Brihaspati आनन्दाः bliss. सः एकः ·90 BRAHMANANDALYALLI: that one starica: of the lord of" creatures, Brahma, प्रानन्द: bliss ते ये what शतं hundred प्रजापतेः of Prajapati श्रानन्दाः bliss. A: 5: that one : of Brahman आनन्द: bliss. सः he यः who च again प्रय his पुरुपे in man य: who च and असौ in that आदित्ये in the sun:a: he g#: one ?: he 7: wlio galaa konws thus अस्मात from this लोकात world प्रेत्य having departed एतत् this अनमयम् consisting of food अात्मानम् self उपसंक्रामति attains. एतं this प्राणमयम consisting of Prana प्रात्मानम् self उपसंक्रामति reaches, एतं this मनोमयं consisting of manas श्रात्मानम् self उपसंक्रामति goes to एतं this विज्ञानमयं consisting of Buddhi श्रात्मानं self Sala attains, gai this MACHTE consisting of ananda or joy प्रात्मानम् self उपसंक्रामति reaches. तदपि about that also 94: the following pala: verse waiat there is, From Its fear, the wind blows ; from fear. rises the sun, from the fear of It again Indra,. Fire and the fifth, Death, proceed (to their respective duties). The following is the conclusive examination. of bliss : (Suppose) there be a youth, noble, wellversed in the scriptures, full of hupe, resolute and strong and if the whole world be full of wealth for him,--that is the unit measure of human bliss.

·TAITTIRIYA-UPANISHAD. 91 A hundred-fold of that human bliss is. the unit measure of the bliss of human Gandharvas. And so also is the bliss) of one verscd in the Vedas and unafflicted by desires. A hundred-fold of the bliss of human Gandharvas is the unit measure of the bliss of celestial Gandharvas. And so also (is the bliss) of one versed in the Vedas and unafflicted by desires. A hundred-fold of the bliss of celestial Gandharvas is the unit measure of the bliss of thc manes whose abode is the eternal heaven. And so also (is the bliss) of one yersed in the Vedas and unafflicted by desires. A hundred-fold of the bliss of the manes, whose abode is the eternal heaven, is the unit measure of the bliss of the Devas born in heaven. And so also is the bliss) of one versed in the Vedas and unafflicted by desires. A hundred-fold of the bliss of the Devas born in heaven is the unit measure of the bliss. of gods known as Karmadevas who have been cxalted to the heaven by their sacrificial deeds. And so also (is the bliss) of one versed in the Vedas and unafflicted by desires.

·92 BRAHMANANDA YALLI. 1 A hundred-fold of the bliss of the gods known as Karmadevas is the unit measure of the bliss of the Devas. And so also (is the bliss) of one versed in the Vedas and unafflict- .ed by desires. A hundred-fold of the bliss of the Devas is the unit measure of the bliss of Indra. And .so also (is the bliss) of one versed in the Vedas and unafflicted by desires. A hundred-fold of the bliss of Indra is the unit measure of the bliss of Brihaspati. And so also (is the bliss) of one versed in the Vedas and unafflicted by desires. A hundred-fold of the bliss of Brihaspati is the unit measure of the bliss of Prajapati. And so also (is the bliss) of one versed in the Vedas and unafflicted by desires. A hundred-fold of the bliss of Prajapati is the unit measure of the bliss of Brahman. And so also (is the bliss) of one versed io the Vedas and unafflicted by desires. He who is in man, and He who is in the Sun-both are the same. He who knows this, having departed from this world (first) attains the self consisting of food, (next) attains ·TAITTIRIYA UPANISHAD. 93. the self consisting of the Pranas, (again) attains the self consisting of the manas, (again) attains the self consisting of Buddhi (and lastly) attains the self consisting of bliss. There is the following verse on this : [From Ils fear, etc.According to the Vedic Co iception of the cosmic activity, it is held that all the different functions of the universe are presided. over by different intelligent beings who are known as Devas These Devas are, according to the Mimamsakas, different individualities eternally existing with the cosmic process and functioning their respective duties for the upkeep of the universe. But according. to the Vedanta, they are but different manifestationsof one Universal Intelligence, even as are also the Jivas, with this difference that the Jivas have evolution within a cycle (Kalpa), but these Devas have no evolution in the same cycle. Witn the beginning of creation, or better, projection of the present cycle from the womb of the Uncreated, they have got their being and respective spheres of activity. So, their very existence like the existence of everything else in this universe is wholly dependent upon the Supreme Being, Brahman. By the special mention of the names of the gods like Vayu, Surya, Agni, Mrityu etc., here, the Sruti means to point out that even such mighty celestial potentates run to their respective works like menial servants through the fear of that almighty ·94 BRAHMANANDA VALLL Iswara,Such is the omnipotence and infinite grandeur of Brahman. The fifth, Deathmi.l., the god of Death. Yama'whose name has been enumerated here as the fifth in order. Human Gandharvasm.l., those who were previously men, but by virtue of some special knowledge (Fnana) and action (Karma), have attained the quasi-celestial forms of the Gandharvas. They being of subtle form and having a wider range of perception and activity 'than man, have naturally a greater scope and intensity of the enjoyment of bliss, Celestial Gandharvasmi.l., those Gandharvas who have been born as such even at the beginning of the present cycle. And so they are of still higher capaci- .ties and subtler nature than the human Gandharvas. Manes whose abode is in the eternal heaven-1,6., the pitris or the inhabitants of the third world known .as pitri loka, who remain in their high heaven for the full long period of one cycle. Devas born in heavenj.e., those who have been translated from the human world into the celestial sphere by the sacrificial deeds as enjoined in the Smritis, Karınadevas-ie., those who have attained divinity, by virtue of their performances of the great sacrifices like Agnihotra, etc., as enjoined in the Vedas. They are of superior potency and subtler nature than the Devas spoken of previously, $ ·TAITTIRIYA-UPANISHAD. 955 The Devas,-.c., the thirty-three gods who have been created as such even from the beginning of creation and to whom we have relerred in the first note. The thirty-three gods are, viz., the cight Vasus, the eleven Rudras, the twelve Adityas, Indra and Prajapati. Indra-C., the king of gods, who is the supreme authority of the heaven known as Swarloka. Brihaspali-is the divine preceptor of the gods. So, he is superior even to Indra by the virtue of his knowledge and is considered as Brahmana among the gods owing to his Sattvik nature, whereas Indra and other gods are said to belong to the lower castes of Kshatriya, Vaisya and Sudra, Prajapali-i. c., the Virat, the macrocosmic being who forms the aggregate (Samashti) of all individual lives (Vyashti). He is called Prajapati or the lord of creatures as in him exist all individualised beings in both Sihula or gross body and Sukshına or subtle body. Braluman.--According to Sankara, "Brahmanah" of thc text refers to the bliss of Brahma, 1.c., the Hiranyagarbha or the cosmic mind whose plane of existence is the world known as Satyaloka. That is the climax of heavenly attainment. But we may as well take it to mean the Supreme Brahman whose first manifestation in the conditioned form within Maya is Hiranyagarbha. As the Sruti wants to point out the different measures of bliss that a soul may experience in various planes' of existence and by gradual exaltation ·96 BRAHMANANDA VALLI, of it in higher and higher planes of life, it points out conclusively that its climax or sumum bonum is reached only when the soul attains unity with Brahman, so it would be better to take the word in its impersonalsense also. So also is the bliss of one, cic.By constant repetition of the assertion that the man who is well-establshed in the knowledge or nana embodied in the Vedas and thereby who has got the highest illumination about the Atman and also who has the virtue of Vairagya, i.c., whose mind is not smitten by any desire of worldly and heavenly enjoyments, enjoys all the different kinds of bliss enumerated here including. the supreme bliss of the highest heaven of Brahma, the Sruti indicates the great superiority of such a sageto all other beings of the universe. He who is in man, elc.i.c., the Being which enli.. vens man as his self is the same as the One which. energises the great sun which is the source of all: energy (Savitri purusha). cf. Ishopanishad 16, Note. The self consisling of food, etc. Here the self means the different Koshas or sheaths of the soul referred to. here bclore. CHAPTER IX. यतो वाचों निवर्तन्ते । अप्राप्य मनसा सह । आनन्दं ब्रह्मणो विद्वान् । न बिभेति कुतश्चनेति । gagara Fagfa. Fee Fig 1929H !

·TAITTIRIYA-UPANISHAD.
97
किमहं पापमकरवमिति । स य एवं विद्वानेते आत्मानं
स्पृणुते । उभे येवैप एते आत्मानम स्पृणुते । य एवं
aq i gryfaqa
यत: Iror Which मनसा with mind सह with वाच:
speech and without reaching fait turns away
(d that) ब्रह्मणः of Brahman आनन्दं bliss विद्वान् the
knower कुतक्षन from any one न not विभेति fears ह वाव
Verily go this (å him) 7 not autê distress. fon why
अहं साधु good न not प्रकरवम् have done. किम् why अहं
I पापं sin प्रकरवर have done. इति thus. सः he य:
who gà these two gai thus fart knows ACHETE his
own self fryd fosters. यः who एते these उभे two
(or both) thus a knows verily एव only एषः
this धारमानं the Atman स्पृणुते fosters. इति this उपनिपत्
the Upanishad.
Whence speech returns along with mind
without reaching it, the knower of that bliss
of Brahınan fears naught.
Such (thoughts) certainly never distress him
that why he did not do the right, and why he
did what is sinful.
He who thus knows them fosters his self ;
verily he fosters the self who knows these two
in this way.
Here ends the Upanishad.
7

·98 BRAHMANANDA VALLI: [Whence speech returns, etc. The .speech has the power of describing and the mind is capable of comprehending-all objects of the universe that are conditioned by Name and Form. But Brahman being unconditioned, without Name 'and, Form, 'it is both indescribable by the speech and incomprehensible for the mind. This incapacity of the senses of cognising and expressing Brahman is figuratively described here as their ineffectual return from It without being able to reach It. The knower..... fears naught.-One who realises the supreme bliss of Brahman as described in the previous chapter, comes to know the unity of the all-pervasive Atman interlooming like warp and woof, 'the entire existence of all objects of this universe. And by such knowledge of unity all feeling of differences in existence drop away from his consciousness for all time, and so he feels no fear from anything, as everything that exists is naught but his own Atman itself. 'Suich thoughts, etc. The knower of Brahman comes to realise the fact that what the world esteems as the good and what it puts down as bad are but different manifestations of the same Atman ; and he feels then that this vision of superiority and inferiority--this notion of dual existence--arises from the misconception of one's own self, taking it to be individualised and identified with the little body and the mind, Therefore a man of such realisation never mourns over his past actions and inactions, be they good or bad : both appearing to him, then, alike, in colour

·TAITTIRIYA-UPANISHAD.
99
and potency, both fetters of the Atman forged by
ignorance. Further he realises lhe perfect non-agency,
d.l., nishkriyata of the Alman and that it is the mind
which is the doer of all actions. Neither such a
saint aspires after the fruits of the actions done by the
mind, as having attained the supreme bliss of the
Atman, all feeling of want disappears from his heart
and so do also all desires.
He who thus knows, etc. e., he who thus realises
that both good and bad, dharma and adharma, are
but different aspects of the same Atman, strengthens
his knowledge of Atman by such visions of unity :
if one trics to see this unity in everything around him
he gains an abiding consciousness of Brahman,
This is called Brahina-Sthiti in the Vedanta.]
सह नाववतु । सह नौ भुनक्तु । सह वीर्य
करवावहै। तेजस्विनावधीतमस्तु मा विद्विषावहै ।
47 stra: fa: safa: 11 eft: at !
May Brahman protect us buth together! May He
nourish us both together I May we both work together
tvith great energy! May our study be vigorous and.
cffective ! May we not hate each other!
Om Peace I Peace ! Peace!
HERE ENDS THE BRAHMANANDA VALLI.

·,
Taittiriya-Upanishad.
BHRIGU VALLI.
सह नाववतु । सह नौ भुनक्तु । सहवीर्यं करवावहै ।
तेजस्विनावधीतमस्तु मा विद्विषावहै ।
• ओं' शान्तिः शान्तिः शान्तिः ॥ हरिः ओं।
CHAPTER I.
भृगु. वारणिः । वरणं पितरमुपससार । अधीहि
भमवों ब्रह्मति । तस्मा एतत्प्रोवाच । अन्नं पाणं चक्षुः
श्रोत्रं मनो वाचमिति । तं होवाच । यतो वा इमानि
। येन जातानि
जीवन्ति ।
यत्मयन्त्यभिसंविशन्ति । तद्विजिज्ञासस्व । तद्ब्रह्मेति ।
स तपोश्तप्यत । स तपस्तप्त्वा ।
.
भूतानि
जायन्ते
.
app: : Bhugu the son of Varuna so the
story goes पितरं father वरुणं Varuna उपससार approached.
भगव: sir ब्रह्म Brahman अधाहि' teach.' तस्मै to him.
(सः he) एतत् thefollowing प्रोवाच said अनं food प्राणं
Prana ay: the eyes श्रोत्रं the ears मनः the mind वाचम्
the speech (स: he) m again तं to him वाच said. यतः

·TAITTIRIYA-UPANISHAD, 10L from which इमानि these भूतानि beings जायन्ते are born जातानि being born येन by which जीवन्ति live प्रयन्ति having gone यत् which अभिसंविशन्ति they enter तत् that विजिज्ञासस्व seek to know, question तत् that, ब्रह्म Brahman इति thus. सः he तपः penance अतप्यत performed : he aq: penance acqt having performed, Bhrigu, the son of Varuna, approached his father Varuna, (and said), Sir, teach me about Brahman. To him he replied, Food, prana, the eyes, the ears, the mind and the speech.' To him he further said, "That out of which all these creatures are born, being born by which they live, (and again) having departed into which they enter, seek to know That. That is Brahman.' He performed penance ; and having per- 'formed the penance. [Food, Prana, elc.There are the objects constituting so many gates, as it were, of the great mansion of Brahman-(Brahmapuram). Without passing through these, i.c., without knowing them, it is not possible to enter into the Brāhnapuran. By which they live-i.c., which is the sustenance and life of their being.

·. 102 'BHRIGU. VALLI Into which they enteri..., when they cease to exist in the timie of Mahapralaya, they get dissolved into their primal cause, the Brahman. Note : In the answer Varuna enjoins "his son: to know that First Cause from which all things of this universe have come out in manifestation, in the beginning of the creation, in which they remain even: while being manifest in the middle, and into which they go back in dissolution in the time of Pralaya.. This Sruti speaks of the Parinama Vada of creation.]. CHAPTER II. अचं ब्रह्मेति व्यजानात् । अन्नाद्धयेव खल्विमानि मुताचि जायन्ते । . अन्नन जातानि जीवन्ति । अन्न प्रयन्त्यभिसंविशन्तीति । तद्विज्ञाय । पुनरेव वरुणं वितरमुपससार । अधीहि भगवो ब्रह्मेति । तम् होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो तपो ब्रह्मति । स तपोदतप्यत । स तपस्तप्त्वा । . . . (सः he) अनं food ब्रह्म Brahman इति thus व्यजानाद understood (यतः for) अशात् from food हि एंव verily इमानि all these भूतानि beings जायन्ते are born. अनेन by food Balo being born siapa live. wat into food प्रयन्ति having departed, अभिसंविशन्ति enter. तत् that विज्ञाय to know पुन: again एवं indeed पितरम् - ·TAITTIRIYA-OPANISHAD. 103 father वरुणं Varuna उपससार approached. भगवः Sir A Brahman I teach. a to him so it is reported उवाच said. तपसा with tapas (penance) ब्रह्म of Brahman विजिज्ञासस्व should ask. तप: tapas ब्रह्म Brahman ta thus. T: he 9: tapas wanita performed. : 29: tapas away having performed. (He) learnt that food is Brahman (because) from food these creatures are born ; having been born, by food they live ; and having departed, into food again they enter. To know It, he approached his father Varuna again (and said), Sir, teach me Brahman.' To him he replied, With penance thou shouldst ask of Brahman. Tapas is Brahman.' He performed tapas and having performed tapas. [He learnt that food, etc.-Food being the gross material out of which the gross aspect of existence of creatures, il., the physical body, is manufactured, it struck Bhrigu first that food is Brahman. It is indeed true in one sense inasmuch as food is the real cause and sustainer of the physical life. But evidently he was not satisfied with his finding, as he perceived that food has its own beginning and so it cannot be Brahroan, the uncaused. Hence he questions of Brahmagathi.

·104 BHRIGU VALLI, Having departed into food, etc., e., after death the physical body dissolves into its constituent elements wbich give rise to food or gross matter, With penance thou, etc. In the previous Sruti as well as in the subsequent ones much stress has been laid on tapas, i.e., self-mortification and penance. From that the 'Sruti means to import that without this tapas, knowledge of Brahman is absolutely impossible. When Bhrigu took the gross matter of food for Brahman, it was evident to his father that his vision requires clarification which could be accomplished only by tapas, so he tells his son that. he should question of Brahman only when accompanied with the requisite virtue of tapas. Next he asserts that tapas itself is Brahman inasmuch as it is the great means to its realisation. The whole method adopled by Varuna in taking his son, step by step, from the gross to the subtle and subtler aspects of existence by implication and association, is really .very admirable, and it is called in the Vedanta Arundhati darshana nyaya.] CHAPTER III. प्राणो ब्रह्मेति व्यजानात् । प्राणायेव सल्विमानि भूतानि जायन्ते । प्राणेन जातानि जीवन्ति । प्राण प्रयन्त्यभिसंविशन्तीति । तदिज्ञाय । पुनरव वरुणं पित रमुपससार । अघोहि भगवो 'ब्रह्मति । तं ftare ·TAITTIRIYA UPANISHAD. 10b तपसां ब्रह्म विजिज्ञासस्व । तपो ब्रह्मति' । स तपोटतप्यत । स तपस्तप्त्वा । प्राणः the Prana ब्रह्म Brahmar: इति thus यजानात् understood (यतः for) प्राणात् from the Prana हि एवं verily खलु (indeclinable) इमानि these भूतानि beings जायन्ते are born प्राणेन by Prana जातानि being born जीवन्ति live. प्राणं to the Prana safat having departed अभिसंविशन्ति enter इति thus. तत् that विज्ञाय to know पुनः एव again चरुणं to Varuna पितरम् the father उपससार -approached. भगवः Sir ब्रह्म Brahman अधीहि teach (me) तं to him उवाच said तपसा with tapas ब्रह्म Brahman विजिज्ञासस्व should enquire of तपः tapas ब्रह्म Brahman स: he तप: tapas अतप्यत performed सः he तप: tapas सपवा having performed. He understoud that the Prana-is Brahman, .(because) from the Prana these creatures are born ; having been born, by the 'Pratia 'they live ; and having departed, into the Praną again they enter. To know it (further) he approached his father Varuna again (and said) 'Sir, teach me Brahman.' To him he said, With tapas thou shouldst enquire of Brahman. - Tapas is Brahman! .

·106 BHRIGU VALLI. 3 He performed tapas and having performed: tapas. [He understood thal, etc.—The next sheath of subtlety that envelops the soul, after the gross body, is the Pranamaya Kosha or the vital energy that energises the physical being and keeps all the senses agoing. When Bhrigu wanted to know if there were anything subtler, and therefore more lasting, than the gross body and pursued in his analysis of the aspects of human personality, he perceived this Pranamaya Kusha. Prana in its. microcosmic aspect is the real cause of re-production, sustenance and death of beings, inasmuch as birth takes place, according to the Upanishads, through the functioning of the Apana, the sustenance is maintained by the functions of all the five Pranas and, death takes place with the help. of Vyana. (Vide Garbhopanishad and Prasnopanishad). In the macrocosmic aspect, it is the Viraj or Hiran-- yagarbha, the aggregate of all physical and mental existence. But evidently, this finding of his did not satisfy Bhrigu. He perceived also that this Prana could not be Brahman, owing to its changeable and unintelligent nature. So he again questions his father about Brahman.] CHAPTER IV. मनो ब्रह्मेति व्यजानात् । मनसो छव खल्विमानि भूतानि जायन्ते । मनसा जातानि जीवन्ति । मनः ·TAITTIRIYA-UPANISHAD. 107- प्रयन्त्यभिसंविशन्तीति । तदिज्ञाय । पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तं होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति । स तपोटतप्यत । स तपस्तप्त्वा । मन: manas ब्रह्म Brahman इति thus पजानात् understood. मनस: from mind हि एव खलु verily इमानि these भूतानि etc. He understood that the Manas is Brahman, (because) from the Manas these creatures are born; having been born, by Manas they live; having departed, into the Manas again they enter. To know it further, he approached his father Varuna again and said), "Sir, teach me Brahman.' To him he replied, · With tapas thou shouldst ask of Brahman. Tapas is Brahman.' He performed tapas' and having performed tapas. [Note :-The sheath subtler than the Prana is the Manas, i.e., the volitional and perceptual aspect of the mind. Since thought is the father of action and sustainer of life, it was but natural for Bhrigu to - mistake it for Brahman, It is also said in some of ·. *108 BHRIGU, VALLI. : the Upanishads that Iswara willed to create, and so the creation-proceeded • from His wili, etc. Further, the re-incarnation of the Jivas takes place, according • to the Manas ; so Manas both in its microcosmic as well as macrocosmic aspects is'in a way the cause, the sustainer and the element of dissolution of the .. existence. Hence Bhrigu thought it first to be the Brahman, but . perceiving ' afterwards that Manas is but an Antahkarana, i.c., a sense or an instrument of cognition and not the, cognition or intelligence itself, he found out, it could not be Brahman. Sruti declares that Brahman is intelligence. So he approaches again his father to be taught about Brahman.] CHAPTER V. . . - विज्ञानं ब्रह्मेति व्यजानात | विज्ञानाद्धयेव खल्वि मानि भूतानि जायन्ते । विज्ञानेन जातानि जीवन्ति । "विज्ञान प्रयन्त्यभिसंविशन्तीति । तद्विज्ञाय । पुनरेव वरुणं पितरमुपससार । अघोहि भगवो ब्रह्मेति । तं "होवाच । तपसा ब्रह्म विजिन्नासस्व । तपो ब्रह्मेति । स तपोटतप्यत । स तपस्तप्त्वा । विज्ञानं Intelligence. ब्रह्म Brahman.इति thus:व्यजानात् -understood fara from the intelligence, etc. He understood that intelligence is Brahaman, {because) from intelligence these creatures are .

·TAITTIRIYA-UPANISHAD. 109. born; having been born, by intelligence they live ; and having departed, into intelligence again they enter. To know it (further), he approached his · father Varuna again (and said), 'Sir, teach me Brahman.' To him he replied, With tapas, thou. shouldst ask of Brahman. Tapas is Brahman,' He performed tapas and having performed tapas. [Note :-The sheath subtler than the Manas is the Vijnana or intelligence which defines the object of cognisance to our consciousness. In many places Sruti has spoken of Brahman in the terms of intelligence. Further it is the intelligence that controls - the mind, the senses and the body and propels them into activity, and as such it can fairly be taken as the cause of birth, sustenance and dissolution of all creatures, -even after death it is the intelligence which takes the subtle body, the Alivahika Sarira ,to hcavens or hell and brings it back again to this. earth for re-incarnation. Hence Bhrigu found it first.. to answer to the definition of Brahman, but subse-- quently perceived that this intelligence is the agent of all actions of a Jiva and also the enjoyer of the fruits thereof, and as such it is not absolutely pure and free from sufferings 'and conditions of life. Moreover, objects like Akasa and other primary elements' can-- ·BHRIGU, VALLI. . 110 not be produced from this intelligence. Hence it could not be the first principle Brahman. So, he again went to his father and asked of this Brahman.] CHAPTER V.I. आनन्दो ब्रह्मेति व्यजानात् । आनन्दादयेव खरिखमानि भूतानि जायन्ते । आमन्देन जातानि जीवन्ति । आनन्द प्रयन्त्यभिसंविशन्तीति । मानन्दः bliss'ब्रह्म Brahman इति thus पजानात् understood श्रानन्दात् from bliss etc. He understood that bliss is , Bralıman, (because) from bliss these creatures are verily born ; having been born, by bliss they live and having departed, into bliss again they .enter: [Note : –Now through continued tapas and steady concentration of mind, Bhrigu came to know at last the reality,--the basic principle of all existence. The scale • fell from his eyes and before his inner searching gaze, revealed the Pratyagatman—the Inner Intelligence · that stands behind all personality of man in the microcosmic aspect, in the form of eternal unconditioned 'Bliss. Brahman getting itself reflected in the Maya forms an image in it. This image in its microcosmic aspect is called fiva.and in its macrocosraic. or col-. - ·TAITTIRIYA UPANISHAD, 111 "lective aspect is called Iswara. This Fiva is the basis of ignorance or nescience, which by its Avarani Sakli hides the nature of Brahman from the Jiva and by ils Vikshepa Sakti begins to produce the different modifications in the form of mind, senses and so forth. The Jiva in its essence is the same as Brahman inasmuch as it is an image, a reflection of the latter ; but it is conditioned which Brahman is not. This primai nescience enshrouding the Jiva that is holding the image of Brahman in her bosom, is called the Karana sarira (causal body) or Anandamayakosha of the Jiva. That aspect of Brahman which stands in relation of witness (Sakshin) to the Jiva or his personality is called Pratyagatman or Fivasakshis. In the causal state of the Jiva there exists no modification of the nescience, and the bliss which is the nature of the Pralyagatman gets also reflected along with its nature of intelligence in the nescience, and sn in that causal body, the Jiva feels a kind of undefinable, vague, yet certain in its feeling, bliss of the Pratyagaiman, as it is the case in the deep sleep state. Hence this causal body is called Anandamaya- .kosha. Bhrigu in his attempt to know what exists even beyond the intellect or Vijnanamayakosha came to perceive the Anandamaya or the causal state of the conditioned existence; and having reached it” he perceived also the Pratyagalman, his inner self of reality whose reflection. had been hitherto appearing to him as his ego. So, thus by the process of self- ·112 ....BHRIGU VALLI. analysis and self-elimination, he reached at last the Prityagaiman or Brahman which constitutes the basic principle of life and existence. This Pratyagatman is realised in the form of bliss., From bliss' These creatures, etc.:-There are two views in Vedanta about the causal relationship of Brahman with creation, viz., (1) the Parinamava da or the *Pantheistic view, (2) the Vidartavada or the theory of Superimposition. According to the first view--the Parinamavada, Maya is the Sakli or energy of Brah-. 'man, which undergoes actual modification in bringing forth the creation. So, Brahman is really related with the creation in causal 'relationship, 'His intelligenceaspect' constituting its efficient cause and Maya or energy aspect, furnishing the material. But Parinamavada has all the logical fallacies of Pantheism. So another school of philosophers headed by Sankaracharya postulated the second theory that is Vivartadada, the theory of superimposition. According to this. school, Maya is not an inherent energy of Brahman nor has an absolute reality of existance like that of Brahman. 'It is an entity which is undefinable in terms of either Existence or Non-existence, And''so they call it. Anii vachaniya, 19.6.,. has no absolute existence nor is absolutely non-existing. In philosophy,- absolute, existence is understood. to mean theexistence,,of an object whose, consciousness is never negated or stultified in any' period of time-pasts. present or future. And similarly absolute non-exis tence is taken to .mean; an:object, which is never ·TAITTIRIYA-UPANISHAD. 118 cognised in any period of time like the classical example of "the barren woman's child." But the Mayê with all its products,--the Jiva and Fagat is in the midway between the two,-Existence and Non-existence: hence it is undefinable. According to this view, there exists no actual relationship of a material cause between the creation and Brahman, since this Fagat aspect is only a superimposed phenomenon upon the noumenon, Brahman, even as the snake phenomenon is superimposed upon a rope. According to this view, Brahman is the material cause of the creation so far as it furnishes the real basis for the superimposition and as such, in a sense, it can be called the origin and the basic principle of the creation, even as the rope by furnishing the basis of the snake delusion, causes to arise the snake phenomenon. Further this world delusion is maintained by that inscrutable Maya, having Brahman as its basis. And finally when the delusion breaks, the Jiva comes to realise the Pralyagalınan as the inner core of his being and the whole phenomena of creation fade away into nothingness in the glory of the Atman. Then the realisation is that Brahman whose nature is Unconditioned, Absolute Intelligence and Bliss, is eternally existing, untrammelled and unchanged and unaffected, by any such visions of the bound Jiva as time, space and causation and their resultants. Hence when Bhrigu realised this Pratyagatman or Brahman, all ignorance of his' soul was dispelled and there 8 ·+ ; 114 ;BHRIGU:YALLI, ili was nothing, left, for him to know more : he, became Aptakana.) .... सषी भार्गवीं वारुणी विद्या । परमे व्योमन्प्रतिष्ठितां। स य एवं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति । महान्भवति प्रजया. पशुभिर्ब्रह्मवर्चसन । महान्कील् । El' that gui this prireit area of Bhrigu and Varuna'ferent knowledge or Supreme salat sky" (space) afateat is established at: he who ga thus, वेद knows प्रतितिष्ठति is established अनवान् possessing food अनादः eater of fopd भवति becomes HETT great . Hala becomes .STITUT with progeny पशुभिः with cattle ब्रह्मवर्चसेन by spiritual lustre महान् great met by fame: This is that knowledge of Bhrigu and Varuna (which) is established in the Supreme Space. He who knows thus,, is also estar blished (in the Supreme Space). He becomes rich in food and is able to eat food. He becomes great by progeny, by 'cattle and Spiritual lustre (of his person). (He becomes) great by fame. Supreme space :4.6., which culininates or better, has for its basis the stipreme spate or Brahman. In Vedanta, mention has been made of three spaces,. viz.,' Maha kasha, Chittakasha, [Which is i....

·TAITTIRIYA-UPANISHAD.
115
and chidakasha, i.c., the gross space
which contains
all gross objects – thc mental space, which contains
the world of thought and lastly, the space of pure
intelligence which makes possible all cognition and
through it, all existence, both subtle and gross.
So here by Supreme space is meant Brahman or the
Chidakasha—the unconditioned intelligence. The
knowledge which was taught by Varuna and learnt by
Bhrigu and as embodied in this upanishad, is said
here to be established in Brahman, because one who
pursues thus Vidya step by step, ends in realising the
supreme Brahman. Here the supreme space may
also mean the cavity of the heart where Brahman
is meditated upon in the form of a smokeless flame
and its spiritual effulgence is realised.]
CHAPTER VII.
अन्नं न निन्द्यात् । तद्वतम् । प्राणो वा
अमम् । षरीरमन्नादम् । प्राणे शरीरं. प्रतिष्ठितम् ।
शरीर प्राणः प्रतिष्ठितः। तदेतदनमान्ने प्रतिष्ठितम् । स
य एतदभमने प्रतिष्ठितं वेद प्रतितिष्ठति । अन्नवाननादो
भवति । महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन ।
महान्का॥
म food न not निन्या speak ill of a that प्रतम्
vow प्राण: Prana वा verily भवम् food शरीरम् the body
अन्नादम् eater of food प्राणे' in Prana शरीरम् body

·116 'BHRIGU VALLI. प्रतिष्ठितम् is established शरीरे in the body प्राय: Prana staiga: is established at therefore gag this food अने in food प्रविहितम् is established यो who एतत् this अजम् food भो in food प्रतिष्ठितम् established वेद knows #: he safarfa is established wwert waret, wafa etc. Let him not speak ill of food: that is the vow. Prana is food ;, the body is the eater of. food : in Prana the body is established. And. again) in the body, Prana is maintained ; so. thus food is established in food. He who knows that food thus rests on food, is established. He becomes rich in food and becomes eater of food. He becomes great by children, by cattle and spiritual lustre. He becomes great by fame. [Let him not speak, etc.: . since the 'Annamayakosha which depends upon food for its sustenance, hasbeen the first gateway as it were, of the realisation of Brahman, so the aspirant of God-realisation should not condemn or speak ill of food. In other words, this body which is the main instrument in the hands of the aspirant with which he has to realisebrahman, should not be neglected and the food which sustains it, should not be belittled in the path of Spirituality. Moreover, the sannyasin aspirant should not condemn any kind of food, be it well

·TAITTIRIYA UPANISHAD.
117
cooked or ill, when it happens to reach him by
chance. This should be the vow of an aspirant of
Brahmajnana.
Prana is food.m-Prana in its microcosmic aspect
is the vital energy which sustains the body, but in
its macrocosmic aspect is the energy that manipulates
matter and produces manifold objects of the creation.
In this sense food is nothing but an expression of
Prana; and again, inasmuch as food gives strength
and energy to the body, food can be called as Prana.
So thus food is established in food. Here the Sruti
glorifies food by pointing out the fact that both
the body and the vital energy of the physical system
which are mutually dependent upon each other and
sustain each other, are but two different aspects of
the same food. And again, as no one can attain
the highest knowledge of Brahman without the aid of
body and Prana, so the glory of food should always
be remembered, and let none condemn it as the
grossest object of life. From the gross, one has to
proceed to the subtle and the subtler, till he reaches the
subllest, Atman, even as Bhrigu did.}
CHAPTER VIII.
अमं न परिचक्षीत । तद् व्रतम् । आपो वा अनम् ।
ज्योतिरभादम् । अप्सु ज्योतिः प्रतिष्ठितम् । ज्योतिष्यापः
प्रतिष्ठिताः। तदेतदनमान्ने प्रतिष्ठितम् । स य एतदभमन्ने

·118 'BARIGU VALLI. प्रतिष्ठितम् वेद प्रतितिष्ठति। अन्नवानभादो भवति । महान भवति प्रजया पशुभिर्ब्रह्मवर्चसेन । महान् कीर्त्या ।। भवं food न not परिचशीत should reject तत् that वतम् vow. प्रापः water वा again अवम् food ज्योवि: fire (heat) 4ATCH consumer of food, and in water ज्योति: light प्रतिष्ठितम् rests. ज्योतिपि in light भाप: water प्रतिष्ठिताः is based तत् so एतत् this प्रणम् food. अने in food प्रतिष्ठितम् is established स: he यः who एतत् this are food are in food sangat is established, etc. Let him not reject food: that is the vow. Water is food. The fire is the consumer of food. On water rests fire and in fire rests water. So food rests in food. He who knows that food thus rests on food is established. He becomesrich in food and becomes eater of food. He becomes great by children, by cattle and bý spiritual lustre. He becomes great by fame. [Water is food, etc. As water that is drunk is digest ed by the beat of the stomach, so water is called here food and fire, ie, the heat of the stomach, the consumer of it. Or as crops grow with the aid of water, so water is. the cause of food and so again' it may be called as food itself. And it is the Jyotih, 3.c., heat and light that help the growth of human body by the assimilation of food; so fyotih is described here as consumer of food.

·TAITTIRIYA-UPANISHAD.
'On water rests fire, etc:-As the lightning is present
in the rain water and as perspiration occurs when the
body is heated, water and fire are regarded as each
other's support, and for the same reason they are
contemplated as each other's food.]
CHAPTER IX.
अनम् बहु कुवांत । तद्वतम् । पृथिवी वा अन्नम् ।
आकाशोनादः । पृथिव्यामाकाशः प्रतिष्ठितः । आकाशे
पृथिवी प्रतिष्ठिता। तदेतदन्त्रमन्ने प्रतिष्ठितम् । स य
एतदभमन्ने प्रतिष्ठितम् वेद प्रतितिष्ठति । अभवानभादो
भवति । महान् भवति । मजया 'पशुभि ब्रह्मवर्चसेन ।
महान
फील् ।
that प्रतम्
मनम
food बहु much कुर्वीत make. सद्
vow, great the earth quy food 97972: the sky of
the ether प्रसादः consumer of food पृथिव्याम् on earth
माकाशः ether प्रतिष्ठितः rests. आकाशे in the ether पृथिवी
the earth प्रतिडिता is established तत् so एतत् this अजम्
food, etc.
Let him acquire plenty of food : that is the
The earth is the food and the ether is
the consumer of food. On earth rests the ether
and in the ether, the earth is established. So
thus food is established in food. He who
:
VOW.

·120 BHRIGU VALLI. knows that food thus rests on food, is established. He becomes rich in food and becomes eater of food. He becomes great by children, by cattle and by spiritual lustre. He becomes great by fame. [The earth is the food, etc.:-As the earth is envelope ed by ether on all sides, it may be looked upon as the food and the ether as the consumer of the food. And for the same reason, both may be contemplated as resting upon each other by their close 'contact. And the devotee should meditate upon both as the food of each other. Note: In the last three chapters, glorified conceptions of food are enjoined' for contemplation; it begins with prana and culminates in the contemplation of the earth and the sky; thus the notion of food which is so vital for the earthly existence of man and on which all his interest is practically based, is sublimated to such an extent as to evoke a universal concept of the same, and thereby it means to render an expansion of his self and self-interest as well, without which it is not easy to pursue the spiritual life.] ? + CHAPTER X. न कंचन वसतौ प्रत्याचक्षीत । तदवतम् । तस्माधया कया च विधया वहनं प्रामुयात् । अराध्यस्मा अनमित्याचक्षते । एतद्वै मुखतोबाराद्धम् । मुखतोयस्मा ·TAITTIRIYA-UPANISHAD. 121 * Tregà i gael Heyat2a=t& I HERTSEIT अभश्राध्यते । एतद्वा अन्ततोटन राद्धम् । अन्ततोटस्मा अन्नम् राध्यते । य एवं वेद । कंचन any one घसती from the house न प्रत्यावीत should not be turned away. aq that say vow. तस्मात् therefore यया कया by whatever विधया means बहु much अक्षम् food प्रामुयात् gather अस्मै for him पराधि prepared, well-cooked अन्नम् food (अखि is) इति thus पाचश्ते (they) say एतत् this अन्नम् foud verily मुखतः in the best manner. रादम् given अस्मा to him अनम् food मुखतः in the best manner राज्यते given एतत् this अजम् food वै verily मध्यत: in the medium manner रादम् prepared अस्मै for him अन्नम् food मध्यतः in the medium way राध्यते given एतत् this अनम् food अन्ततः in the low manner रादम् is prepared अस्मै for him + food an: in the lowest way we is given. यः he who एवम् thus वेद knows. None seeking shelter should be turned away: that is the vow. Therefore by whatever means let him acquire much food. For him, food is ready,—they say. If food is prepared in the best manner, food is given him also in the best manner. If the food is prepared in the medium manner, to him food is given also in the medium way. But if the food is prepared in

·122
BHRIGU VALLI.
the lowest manner, food is also given to him
in the lowest manner. He who knows this,
(gets also the similar results).
[None seeking shielter, li.l., he who meditates
upon the earth and the sky in the aforesaid manner
should not turn away any guest seeking shelter in his
house: that should be the vow of the devotee.
Therefore by whatever means, etc.:-.c., when guests
come, not only they should be given shelter, but also.
food; hence much food sbould be acquired for the
purpose ; that is the Dharma of a house-holder, as the
Sruti enjoins that an inhospitable person is debarred
from all good, both here and hereafter (vide Katha
Up. 1,8.).
By whatever means of course, is referred here the
honest means of càrning livelihood in accordance withi
the mandate of Sruti and Smriti and shistachara (the
practices of the noble persons).
For him is ready, etc. :—The Sruti quotes here the
custom of the wise and the virtuous : whenever guests
come to a wise man's house, he never turns them
away, on the other hand, always offers them food, by
saying that it is ready for them. So this is another
reason why much food should be acquired.
If the food is prepared in the best manner, Blc. : - .,
if food is prepared in the best manner and offered to
the guests amply and with much courtesy and
humility, the giver is blessed in return with ample food:

·i. Bug
TAITTIRIYA-UP ANISHAD.
123
in the next life. The best manner means the Sativic
manner. (cf. Bhag. gita XVIII, 20-22.)
If the food is prepared in the medium manner, etc.;
if the preparation of food is neither ample nor
with much care or devotion and if it is offered with
vanity and reluctance, it is called gift of medium value
or Rajasic gift, and the giver gets only the merit of:
medium kind, and in his future birth, food accrues to
him in the medium way.
If the food is prepared in the lowest ranner, etc. :-
It refers to the Tamasic way of making a gift of food
when food is prepared meanly and offered with insult
and disregard. So the giver gets equally a mean
return of food in the future life.)
क्षेम इति वाचि । योगक्षेम इति प्राणापानयोः ।
कति इस्तयोः। गतिरिति पादयोः। विमुक्तिरिवि.
पायो । इति भानुषीः समाज्ञाः ।
प्रेम: Preservation इति thus वाचि in speech योगमा
(योगः+मः) acquisition and preservation इति thus
grarararat: in the Prana and the Apana activity
इdि thus हस्तयोः in the two hands. गतिः movement
out: in the two feet farge: evacuation prout in the
anus wat so far ATSTAT: human as: meditations.
(Brahman exists) as well-being in speech, as.
acquisition and preservation in the Prana and.

·124 BHRIGU VALLI. Apana, as activity in the hands and as move- ·ment in the feet, as evacuation in the anus, thus is the meditation (of Brahman) in reference to man. [As well-being in speech :-the word Kshema of the text means both the preservation or safety of a thing already in the possession and also the general wellbeing of life. It is enjoined here to contemplate upon Brahman as existing in the form of 'well-being' in speech, inasmuch as when one meets his friend, the first thing one enquires 'is about his well-being, and it is by speech that one wishes well-being of another, As acquisition and preservation etc. :-2.6., Brahman should be meditated upon as the power of acquisition and preservation of things, which exists in the vital energies of the Prana and the Apana. Without the Prana and the Apana, and for the matter of that all the other aspects of the vital energy, life is impossible, i. C., it is not possible to acquire and preserve anything in life ; and this power of acquisition and preservation of the Prana etc., is derived from Brahman ; hence is the injunction of the meditation. Similarly the power of activity which is possessed by the hands and of motion existing in the legs, are also due to Brahman, Even the power of the excretary organs which by their proper function maintain the health of the body, is also due to the Brahman. Hence He should be.meditated upon as ·TAITTIRIYA-UPANISHAD. 125 such. Thus is the meditation etc.:-ier, these meditations of Brahman are to be made in reference to the physical life of man.) अथ देवीः । तृप्तिरिति वृष्टौ । चलमिति विधुति ॥ यश .इति पशुषु । ज्योतिरिति नक्षत्रेषु ॥ प्रजातिर- मृतमानन्द इत्युपस्थे । सर्वमित्याकाशे ॥ तत्पतिष्ठत्युपासीत । प्रतिष्ठावान् भवति । तन्मह इत्युपासीत । महान् भवति । तन्मन इत्युपासीत । मानवान् भवति । तन्नम इत्युपासीत । नभ्यन्ते टस्मै कामाः । तद्ब्रह्मेत्युपासीत । ब्रह्मवान् भवति । तद्ब्रह्मणः परिमर इत्युपासीत । पर्येण नियन्ते द्विषन्तः सपना ॥परि येप्रिया भ्रातृव्याः ॥ अथ •next देवी: in reference to the celestial तृतिः satisfaction इति thus वृष्टौ in the rain. बलम् power इति thus विगुति in the lightning यश: fame इति thus पशुषुः in cattle ज्योतिः light इति thus नक्षत्रेषु in the stars प्रजाति: procreation अमृतम् immortality आनन्दः joy उपस्थे in the generative organ सर्वम् all इति thus श्राकाशे In thesky. तत् that प्रतिष्ठा support इति thus sपासीत meditate प्रतिडावान् endowed with support भवति becomes तत् that मह great इति thus उपासीत meditate महान् ·+ 1 126 BHRIGU VALLI greatness भवति becomes तत् that. मन ·mind इति thus 'उपासीत meditate मानवान् endowed with mental vigour भवति becomes. तत् that नमः obeisance इति thus उपासीत meditate Toepat will do obeisance est unto him #TAT: all objects of desire ag that's Supreme Lord इति thus-उपासीत meditate झवान.'endowed with supremacy Halla becomes. तत् . that ब्रह्मणः of Brahman परिमरः destructive aspect इति thus उपासीत meditate पर्येण around नियन्ते will die द्विषन्तः haters सपनाः enemies परि around ये those अप्रियाः not dear मातृन्याः foes. Now follows the contemplation)'in reference to the celestial ; as satisfaction in the fain'; as power in the lightning; as fame in cattle light in the stars ; as procreation, immortality and joy in the generative organ; as all in the sky. Let him meditate upon that as the support and he will be endowed with support; let him meditate upon that as the great, and he will be possessed with greatness ; let him meditate upon that as mind, and he will be endowed with mental vigour ; let him meditate upon that as obeisance and all objects of desire will do obeisance to him; let him meditate - upon that as the Supreme Lord and he will be ; as ·. TAITTIRIYA UPANISHAD 127 vendowed with supremacy: let 'him meditate upon that as the destructive aspect of Brahman and all those enemies who hate him will die around him, and around him will die also those foes whom he likes' not. [Contemplation ... celestial:—ie, the contemplation of Brahman as existing in the aspects of nature and the external world. As satisfaction in the rain:-as rain helps the production of crops and brings an appearance of freshness in nature by adorning it with green verdure, a feeling of satisfaction is always associated with rain in India, and that cheerfulness of these rains should be meditated upon as the expression of Brabman. As famc in cattle:-In former times, cattle used to be considered as great wealth, being of supreme value to the agricultural life and so much fame is to be attached to their possession. + As procreation organ..., the power of pro- Creation which causes relative immortality by perpetuating the race and multiplying the species, and whose expression gives pleasurable sensation to man; according to the Upanishadic lore, the Ananda of procreation is one of the expressions of Brahiman through the satisfaction of Its will to procreate, which is the rationale of Nature's evolution or creation.

·128 BARIGU VALLI, As all in the sky :-As the sky or the ether pervades all objects, so its all-pervasiveness should be contemplated upon as Brahman. All objects of desire ... to him : bebe, all desirableobjects will come to him at his will. As the destructive aspect of Brhaman; -t is said in the Chhandogya upanishad that in Vayu, all the other Devas such as Vidyut (lightning), Vristi (rain), Chan drama (the moon), Aditya (the sun) and Agni (fire) meet their final dissolution. So Vayu is the destructive aspect of Brahman ; as Vaga is the same as ether in its higher aspect, the ether or the Akasha is the great destructive aspect of Brahman i.e., in which all other objects merge in final dissolution. · Note :-Beginning from Prana is the food and body is the cosumer of food' etc. of the seventh chap ter of this valli up to here what has been spoken of, refers only to Karya Brahman or the Brahman in its aspect of creation; and all the merits that are ascribed here to accrue from different meditations, alsó refer to persons who are still in ignorance about the permanance of Brahman, But these relations of consumer and the consumed, the enjoyer and the enjoyed etc. do not exist in any way in. Brahman or atman itself, for they are mere superimpositive attributes of Brabman ; so a true seeker.of. final emancipation need not do such meditations. For him is the meditation of Brahman in supreme unity of life, as would be described hereafter.]

·TAITTIRIYA UPANISHAD. 129 . स यश्चायं पुरुषे । यश्चासावादित्ये । स एकः। स य एवंवित । अस्माल्लोकात्मेत्य । एतमन्नमय- मात्मानमुपसंक्रम्य । एतं प्राणमयमात्मानमुपसंक्रम्य । एतं मनोमयमात्मानमुपसंक्रम्य । एतं विज्ञानमय- मात्मानमुपसंक्रम्य । एतमानन्दमयमात्मानमुपसंक्रम्य । इमाल्लोकान्कामानी कामरूप्यनुसंचरन् । एतत्साम गायनास्ते । स: he य: who 'T again अयं this पुरुष in man य: who च and भसी in that प्रादित्ये in the sun. A: he एक: one सः he य: who एवंचित् knows thus अस्मात् from this लोकात् .world प्रेत्य baving departed एतम् this अनामयम् consisting of food आल्मानम् self उपसंक्रम्य having attained एतं this प्राणमयम् consisting of Prana आत्मानम् self उपसंक्रम्य having reached एतं this art consisting of manas प्रात्मानम् self उपसंक्रम्यjhaving attained एतं this विज्ञानमयम् consisting of Buddhi भात्मानम् self उपसंक्रम्य 'having attained पुतं this • भानन्दमयम् consisting of ananda or joy आत्मानम् self उपसंक्रम्य having reached इमान्. this a1917 these worlds Tarait enjoying food according to his desires tout assuming forms according to: his wishes अनुसंचरन् traversing एतत् this साम the Sama song गायन singing भास्ते exists. . 9

·.130
BHRIGU VALLI
He who is in man and he who is in the sun,
both are the same. He who knows this after
having departed from this world and attaining
the self consisted of food, (next) attaining the
self consisting of the Pranas, (again) attaining
the self consisted of the Manås, then attaining
the self consisted of Buddhi and lastly attaining
the self consisted of bliss, and enjoying food
according to his desires and assuming forms
-according to his wishes, travels through these
worlds, and sings thc íüllowing Sama song.
[He who......... the self consisted of bliss-Vide note
on Ananda Valli. Chapter VIII.
Enjoying food according to his desires-.e., enjoying
whatever objects he desires to enjoy, thereby the
-Sruti is again emphasising the same fact 'that the
knower of Brahman by becoming one with Brahman,
the Universal Being enjoys all objects of desire at
once. Nothing in the universe exists by itself
except in and through the Supreme Brahman who is
alone the one reality of life and existence, the pure
principle of consciousness, the Infinite Bliss.
Assuming forms according to his wishes.-It may
mean either that he assumes the various forms as he
pleases, or by becoming one with Brahman all the
multiple aspects of the Supreme Being as manifest
within the fourteen worlds are felt to be as his, yet
they bind him not.

·TAITTIRIYA-UPANISHAD
:IRI
.
Travels through these worlds.-2.c., by realising the
unity of all these worlds with his own self, he feels
himself like Brahman pervading through them all.
and as if he is travelling through them, although in
reality his inner consciousness reposes in the
transcendental region of the Absolute.
Sings the Sama song-Sama is a particular set of
Mantras peculiarly adapted to singing. But here the
word is used with a special force indicative of
sameness (Samattwal ; so, according to Sankara it
indirectly refers to Brahman also, inasmuch as He
pervades equally through all. And singing the sams
song means proclaiming to the world the unity of his
being with the whole universe and Brahman.]
हास्नु हावु हाश्चु । अहमन्नमहमनमहमवर ।
अहमन्नादो २८हमन्नादो २८हमन्नादः । अहं श्लोकाद:
इंश्लोककृदहश्लोकः । अहमस्मि प्रथमजा ऋता ३ स्व।
पूर्व देवेभ्यो ‘मृतस्य ना३ भायि । यो मा ददाति
इदव माश्चाः । अहमनमनमदन्तमा वि । अहं शिर्ष
भुवनमभ्यभवां ३ । सुवर्णज्योतीः । य एवं वेद ।
इत्युपनिषद।
हातु Oh. अहं । भमम् food. अहं भवाद: eater
of food हंसाकहद the combining agent. महंबधि
am that the first born as among the retail

·BHRIGU VALLI 1 32 objects. gara: to gods get prior, (senior) rare of the immortality athifor (af), the centre, the who मा me ददाति gives the इदेवं thus verily y: saves अहं I अवम् food अनम् food अदन्तम् eater a eat. अहं I विध all भुवनम् creation अन्यमवां destroy gerdd: the solar (Golden) pia: radiance 4: who gai thus a knows xa so far Iqrara Upanishad. Oh, I am the food, I am the food, I am the food! I the food-eater, I the food-eater, I the food-eater ! I am the combining agent, I the combining agent, I the combining agent ! I am the first born of all real objects, (I ara) senior to gods, the centre of all immortality. Whoever gives me does surely save thus. I the food eat him who eats food. I am all and destroy all beings. I am effulgent like the stan. He who knows thus (attains the aforesaid results). This is the Upanishad. fok-This is an expression of extreme wonder. '? am food etc.l., though I am the Absolute, beyond all taint of duality, yet the wonder of it is that I am myself both the food and the food-eater, the enjoyer and the object of enjoyment, the subject, and the object. The whole universe is divided into these two aspects and they both belong to the same Brah. man. The three-fold repetition of the assertions is want to express extreme wonderment, which implies $ ·TAITTIRIYA-UPANISHAD. 133 that I who was thinking once prior to the dawn of knowledge, that I was the enjoyer only now feel the unity of my being with Brahman and hence appearing in that dual aspect of the enjoyer and the enjoyed. I am the combining agent-i.l., the principle of consciousness which brings about the union between the enjoyer and the objects of enjoyment. First-born the Hiranyagarbha, IVhocvier gives... · thus-.c., whoerer gives this wonderful knowledge of the unity of the Atman to others seeking the truth, assurcdly saves them from the miseries of life. I the food.......cats food.l., I though am food in one aspect, do still punish him who cals himself food without giving it to others. By his selfishness he loses all prospects of getting Self-knowledge. Nole-It is needless to point out here that these are the utterances of the man who has realised the unity of his Aiman with the universal Being and lost all his little individuality in Brahman. His consciousness has become one with that of the Iswara or the Saguna Brahman.) शं नो मित्रः शं वरूणः । शं नो भवत्वर्यमा । शं न इन्द्रो वृहस्पतिः । शं ना विष्णुरूरूकमः । नमो ब्रह्मणे । नमस्ते वायो । स्वमेव प्रत्यक्षं ब्रह्मासि ।

·134
BHRIGII VALLI
स्वामव प्रत्यक्षं ब्रह्म वदिष्यामि । ऋतं वदिष्यामि । सत्यं
वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु । अवतु माम् ।
अवतु वक्तारम।
ओं शान्तिः शान्तिः शान्तिः ।
Om Peace! Prace! Pence !
THE END OF THE TAITTIRFYA UPANISHAD.
Thoupson & Co., Madras.

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