Taittiriya Upanishad

Translated by A. Mahadeva Sastri

Page 4

Book 2

Lesson 1

Om. May Mitra be propitious to us, and Varuna Propitious be; may Aryaman propitious be to us; propitious be Indra and Brihaspati to us; to us propitious may Vishnu of vast extent be. Bow to Brahman! Bow to Thee, Vayu! Thou are indeed Brahman perceptible. Thee indeed have I declared Brahman perceptible. The right have I declared; and I have declared the true. That has protected me, That has protected the teacher; aye, That has protected me, That has protected the teacher. Om! Peace! Peace! Peace!

May Brahman protect us both! May He give us both to enjoy! Efficiency may we both attain! Effective may our study prove! Hate may we not (each other) at all! Om! Peace! Peace! Peace!

1. The knower of Brahman reaches the Supreme.

2. On that, this has been chanted: “Real, Consciousness, Infinite is Brahman; whoso knoweth the one hid in the cave in the highest heaven attains all desires together, as Brahman, as the Wise.”

3. From That, verily, — from This Self — is akasa (ether) born; from akasa, air; from the air, fire; from fire, water; from water, earth; from earth, plants; from plants, food: from food, man.

4. He, verily, is this man, formed of food-essence.

5. This itself is his head; this is the right wing, this is the left wing, this is the self, this is the tail, the support.

6. On that, too, there is this verse:

Lesson 2

1. From food indeed are (all) creatures born, whatever (creatures) dwell on earth; by food,again, surely they live; then again to the food they go at the end. Food, surely, is of beings the eldest; thence it is called the medicament of all. All food, verily, they obtain, who food as Brahman regard; for, food is the eldest of all begings, and thence it is called the medicament of all. From food are beings born; when born, by food they grow. It is fed upon, and it feeds on beings; thence food it is called.

2. Than that, verily, — than this one formed of food essence, — there is another self within, formed of Prana; by him this one is filled.

3. He, verily, — this one, — is quite of man’s shape. After his human shape, this one is of man’s shape. Of him prana itself is the head, vyana is the right wing, apana is the left wing, akasa is the self, the earth is the tail, the support.

4. On that, too, there is this verse:

Lesson 3

1. After Prana do Devas live, as also men and beasts. Prana, verily, is the life-duration of beings; thence it is called the life-duration of all. The whole life-duration do they reach, who Prana as Brahman regard. Prana, verily, is of beings the life duration; thence it is called the life-duration of all. Thus (ends the verse).

2. Thereof, — of the former, — this one, verily, is the self embodied.

3. Than that, verily, — than this one formed of Prana, — there is another self within formed of Manas (thought-stuff). By him this one is filled.

4. He, verily, this one, is quite of man’s shape. Of him, the Yajus itself is the head, the Rik is the right wing, the Saman is the left wing, the ordinance is the self, the Atharva-Angirases are the tail, the support.

5. On that as well there is this verse:

Lesson 4

1. When all words turn back as well as Manas, without reaching; he who knows Brahman’s bliss fears not at any time.

2. Thereof, — of the former, — this one, verily is the self embodied.

3. Than that, verily, — than this one formed of Manas, — there is another self within, formed of Vijnana. By him this one is filled.

4. He, verily, this one, is quite of man’s shape. After his human shape, this one is of man’s shape. Of him faith surely is the head, righteousness is the right wing, truth is the left wing, Yoga is the self, and Mahah is the tail, the support.

5. On that as well there is this verse:

Lesson 5

1. Intelligence accomplishes sacrifice, and deeds as well does it accomplish. Intelligence do all Gods worship as Brahman, the Eldest. If Intelligence as Brahman one knows, if from That he swerves not, in body sins forsaking, he all desires achieves.

2. Thereof, — of the former, — this one is the self embodied.

3. Than that, verily, — than this one formed of Vijnana, — there is another self within formed of bliss: by him this one is filled.

4. He, verily, this one, is quite of man’s shape. After his human shape, this one is of man’s shape. Of him, love itself is the head, joy is the right wing, delight is the left wing, bliss is the self, Brahman is the tail, the support.

5. On that, too, there is this verse:

Lesson 6

1. Non-being, verily, does one become if he as non-being knows Brahman. If one knows that Brahman is, then they regard him as being. Thus (reads the verse).

2. Thereof, — of the former, — i.e. of the Vijnanamaya, this one, surely, — namely, the Anadamaya, — is the embodied Self, i.e., the Self dwelling in the Vijnanamaya body.

3. Hence, then, the questions that follow: whether does any one who knows not, departing, goes [sic] to that region? Or, does anyone who knows, departing, attain that region?

4. He desired: many may I be, may I be born!

5. He made tapas.

6. Having made tapas, He sent forth all this, and what of this more.

7. This having sent forth, into that very thing He then entered.

8. That having entered, both the being and the beyond He became, the definite and the indefinite, the abode and the non-abode, the conscious and the unconscious; both the real and the false did the Real become, and whatever else is there. That, they say, is the Real.

9. On that, too, is this verse.

Lesson 7

1. Non-being, verily, this in the beginning was. Thence, indeed, was the being born. That created itself by itself; thence is That the self-cause called.

2. That one, verily, called the self-cause, He is the flavour. Flavour, indeed, this one having got, blest becomes he.

3. Who indeed could live, who breathe, should not this Bliss be in akasa? This verily it is that bestows bliss.

4. When in truth this (soul) gains fearless support in him, who is invisible, selfless, undefined, non-abode, then has he the Fearless reached.

5. When indeed this (soul) makes in this One even the smallest break, then for him there is fear.

6. That, verily, is fear to the knower who does not reflect.

7. There, too, is this verse.

Lesson 8

1. From fear of Him does Wind blow, from fear of Him does Sun rise, from fear of Him Agni and Indra (act) and Death the fifth does run.

2. This is the enquiry concerning bliss.

3. Suppose a youth, a good youth, learned in the sacred lore, promptest in action, steadiest in heart, strongest in body, — suppose his is all this earth of wealth. This is one human bliss.

4. What is a hundred times the human bliss, that is one bliss of human fairies, as also of the man versed in the Vedas, not smitten by passion.

5. What is a hundred times the bliss of human fairies, that is one bliss of celestial fairies, as also of the man versed in the Vedas, not smitten by passion.

6. What is a hundred times the bliss of the celestial fairies, that is one bliss of the Pitris who dwell in the long-enduring world, as also of the man versed in the Vedas, not smitten by passion.

7. What is a hundred times the bliss of the Pitris who dwell in the long-enduring world, that is one bliss of the Devas born in the Ajana, as also of the man versed in the Vedas, not smitten by passion.

8. What is a hundred times the bliss of the Devas born in the Ajana, that is one bliss of the Devas (known as) Karma-Devas, those who have reached Devas by work, as also of the man versed in the Vedas, not smitten by passion.

9. What is a hundred times the bliss of the Devas (known as) Karma-Devas, that is one bliss of Devas, as also of the man versed in the Vedas, not smitten by passion.

10. What is a hundred times the bliss of Devas, that is one bliss of Indra, as also of the man versed in the Vedas, not smitten by passion.

11. What is a hundred times the bliss of Indra, that is one bliss of Brihaspati, as also of the man versed in the Vedas, notsmitten by passion.

12. What is a hundred times the bliss of Brihaspati, that is one bliss of the Prajapati, as also of the man versed in the Vedas, not smitten by passion.

13. What is a hundred times the bliss of Prajapati, that is one bliss of Brahma, as also of the man versed in the Vedas, not smitten by passion.

14. And this one who is in the man, and that one who is in the sun, He is one.

15. He who thus knows, departing from this world, attains this Annamaya self, this Pranamaya self does he attain, this Manomaya self he attains, this Vijnanamaya self he attains, he attains this Anandamaya self.

16. On that, too, there is this verse.

Lesson 9

1. He who knows the bliss of Brahman, whence (all) words recede, as well as mind, without reaching, he is not afraid of anyone whatsoever.

2. Him, verily, burns not the thought, “Why have I not done the right? Why have I done sin?”

3. Whoso knows thus, these two as the Self does he cherish.

4. Both these, verily, as the Self does he cherish who thus knows.

5. Such is the Sacred Wisdom.

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This page was published on May 13, 2000 and last revised on July 8, 2017.


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