Upanishads

Taittiriya Upanishad

INSTRUCTION SECTION

Chapter One

1. Hari, Om! May Mitra be kind to us, may Varuna be kind to us, may Aryaman be kind to us, may Indra be kind to us, may Brihaspati be kind to us, may the broad-striding Vishnu be kind to us! Homage to Brahman! Homage to you, Vayu, you who are the visible Brahman! I will speak of you, the visible Brahman. I will speak what is right. I will speak the truth.

May this protect me, may this protect the speaker, may this protect me, may this protect the speaker. Om! Peace, peace, peace!

Chapter Two

1. We will expound the science of pronunciation: about sound, stress, duration, effort, "alignment", connection. This is the teaching of pronunciation.

Chapter Three

1. [May there be] glory to us both, [may there be] the light of divine knowledge to us both! Now we will expound the Upanishad on union in five parts – with respect to the worlds, with respect to the lights, with respect to knowledge, with respect to progeny, with respect to the body. These are called the great unions.

Now – with respect to the worlds: earth is the preceding element, sky is the subsequent element, air is the union, wind is the means of union. This is with respect to the worlds.

2. Now – with respect to the lights. Fire is the preceding element, the sun is the subsequent element, water is the union, lightning is the means of union. This is with respect to the lights.

3. Now – with respect to knowledge. The teacher is the preceding element, the disciple is the subsequent element, knowledge is the union, instruction is the means of union. This is concerning knowledge.

4. Now concerning progeny. The mother is the antecedent element. The father is the subsequent element, the progeny is the conjunction, conception is the means of conjunction. This is concerning progeny.

5. Now concerning the body. The lower jaw is the antecedent element, the upper jaw is the subsequent element, speech is the conjunction, tongue is the means of conjunction. This is concerning the body.

6. These are the great conjunctions. He who knows these great conjunctions, thus set forth, is endowed with progeny, cattle, the light of divine knowledge, food for nourishment, the heavenly world.

Chapter Four

1. That bull of chants, who assumes all forms, who arose from chants, from immortality, – Indra – may he bestow wisdom upon me. May I, God, become the possessor of immortality.

May my body be strong, my tongue – the sweetest. May I be able to hear many things with my ears.

You are the storehouse of Brahman, covered with wisdom. Protect what I have heard.

2. Approaching, spreading, she always quickly brings me clothes, cows, food and drink. Bring Sri – rich in wool, with cattle, closer to me. Blessing!
May the disciples approach me! Blessing!
May the disciples come to me from different directions! Blessing!
May the disciples come to me forward! Blessing!
May the disciples restrain themselves! Blessing!
May the disciples enjoy peace! Blessing!

3. May I become famous among people! Blessing!
May I become better than the richest! Blessing!
May I enter into you, lord! Blessing!
May you enter into me, lord! Blessing!
In you, lord, endowed with a thousand branches, I am purified. – Blessing!
Just as waters flow down a slope, as months [flow] in the change of days, so, O Almighty, may the disciples flow to me from all sides. – Blessing!

You are the refuge. Shine upon me! Enter into me!

Chapter Five

1. Bhus, bhuvas, suvar – these are verily the three proclamations. Mahachamasya has taught the fourth among them: maha. This is Brahman, this is Atman, the other deities are [its] limbs. Verily, bhus is this world, bhuvas is the air, suvar is that world, maha is the sun. Verily, by means of the sun, all worlds become great.

2. Verily, bhus is fire, bhuvas is the wind, suvar is the sun, maha is the moon. Verily, by the moon, all the lights become great.

3. Verily, bhus are richi, bhuvas are samanas, suvar are yajus, maha is Brahman. Verily, by Brahman, all vedas become great.

4. Verily, bhus is the breath [in the lungs]; bhuvas is the breath that goes down; suvar is the breath that is diffused throughout the body; maha is food. Verily, through food, all breaths become great.

5. Verily, they are [all] four times four – in each of the four proclamations. Whoever knows them, knows Brahman, to him all the gods make offerings.

Chapter Six

1. In that space within the heart [abides] purusha, consisting of the mind, immortal, golden. That which hangs down like a nipple between the two sides of the palate is the birthplace of Indra. Where the roots of the hair are divided, there he parts the halves of the skull and, [uttering] "bhus", enters the fire; [uttering] "bhuvas", – into the wind;

2. [Uttering] "suvar" – into the sun; [uttering] "maha" – into Brahman. He attains mastery, lordship over the mind; [becomes] the lord of speech, the lord of sight, the lord of hearing, the lord of discrimination; then he becomes Brahman, whose body is space, whose essence is reality, whose pleasure is the life-breath, whose bliss is the mind, entirely immersed in peace, immortal. – So worship [it], O Prachinayogya!

Chapter Seven

1. Earth, air space, sky, cardinal directions, intermediate directions;
Fire, wind, sun, moon, stars;
Waters, grasses, trees, space, Atman. – This is in relation to beings.

Now – in relation to the body.

Breath [in the lungs], breath diffused throughout the body, breath going down, breath going up, general breath;
Sight, hearing, mind, speech, touch;
Skin, flesh, veins, bones, brain.

Having thus distributed it, the rishi said: "Verily, all this is fivefold. By means of the fivefold one attains the fivefold."

Chapter Eight

1. Om is Brahman. Om is all this. Om is verily agreement. When [they say], "O, listen," they listen. [Uttering] "Om", they sing samanas. [Uttering] "Om, Shom", they read shastras. (Uttering) "Om," the adhvaryu utters the answering chant. [Uttering] "Om," the Brahmin [priest] conducts [the ceremony]. [Uttering] "Om," the [donor] gives consent at the agnihotra. [Uttering] "Om," the Brahmin who is about to recite [the hymns] says, "May I attain Brahman," and thus he attains Brahman.

Chapter Nine

1. Proper and Study with Study.
Truthfulness and Study with Study.
Austerities and Study with Study.
Self-restraint and Study with Study.
Tranquility and study with training.
[Tending] the sacrificial] fires and study with training.
Agnihotra and study with training.
[Receiving] guests and study with training.
Humanity and study with training.
Birth of children and study with training.
Fertilization and study with training.
Procreation and study with training.

"[Only] truthfulness is needed," [says] Satyavachas Rathitara. "[Only] penance is needed," [says] Taponitya Paurushisti. "[Only] study and training are needed," [says] Naka Maudgalya, for that is penance, for that is penance.

Chapter Ten

1. I am the mover of the tree.
My fame is like the top of a mountain.
High, pure, like the sun, I am truly immortal.
[I am] a shining jewel, wise, immortal, indestructible.

Such is the teaching of the Vedas, [belonging to] Trishanku.

Chapter Eleven

1. Having taught the Veda, the teacher instructs the disciple: "Speak the truth. Follow virtue. Do not neglect study. Having brought a gift pleasing [to the teacher], do not cut the thread [of your] progeny. Do not neglect truth. Do not neglect virtue. Do not neglect well-being. Do not neglect greatness. Do not neglect study and learning. Do not neglect duties to the gods and ancestors.

2. Honor your mother as a god. Honor your father as a god. Honor your teacher as a god. Honor your guest as a god. Perform those actions that are blameless, and no others. Adhere to those good deeds that are [accepted] by us, and no others.

3. To those Brahmins who are above us, you must provide rest, [offering] a seat. One should give with faith, one should not give without faith. One should give with joy. One should give with modesty. One should give with fear. One should give with understanding.

4. And if you have a doubt about a matter or a doubt about conduct, then act in those circumstances as Brahmins, capable of sound judgment, skillful, unbound, gentle, lovers of virtue, act in those circumstances.

5. And those who are blamed, act as Brahmins, capable of sound judgment, skillful, unbound, gentle, lovers of virtue, act towards them.

6. This is the indication. This is the instruction. This is the Upanishad of the Vedas. This is the injunction. Thus should it be worshipped, thus should it be worshipped."

Chapter Twelve

1. May Mitra be kind to us, may Varuna be kind to us, may Aryaman be kind to us, may Indra be kind to us, may Brihaspati be kind to us, may the broad-striding Vishnu be kind to us! Homage to Brahman! Homage to you, Vayu, you who are the visible Brahman! Of you, the visible Brahman, have I spoken. I have spoken what is right, I have spoken the truth.

This has protected me. This has protected the speaker, it has protected me, it has protected the speaker. Om! Peace, peace, peace!

BRAHMAN BLISS SECTION

Chapter One

1. May he protect us both! May he be pleased with us! May we work with strength! May the teaching make us brilliant! May we not quarrel [with each other]! Om! Peace, peace, peace!

2. Om! He who knows Brahman attains the highest. It is said about this: "Whoever knows that Brahman is real, knowing, infinite, hidden in the secret place [of the heart], in the highest space, he, together with the wise Brahman, attains [the fulfillment] of all desires."

Verily, from this Atman space arose, from space – wind, from wind – fire, from fire – water, from water – earth, from earth – grass, from grass – food, from food – man.

Verily, this man consists of the juices of food. This is his head. This is the right side. This is the left side. This is the body. This is the lower part, the basis.

And about this there is such a verse:

(pa~nchakoshovivaraNam – explanation of "pancha-kosha", or five sheaths)

Chapter Two (description of the "annamaya-kosha" sheath)

1. Verily, from food (anna) creatures are produced –
Those who dwell on the earth;
Then by food they live,
And into it they enter in the end,
For food is the oldest of creatures;
Therefore it is called the all-healing herb.
Verily, all food is obtained by those
Who revere food as Brahman,
For food is the oldest of creatures;
Therefore it is called the all-healing herb.
From food creatures are born;
Born, they grow by food;
It nourishes and [itself] is nourished by beings
And therefore it is called food.

Verily distinct from this [Atman], consisting of the juices of food, is the inner Atman, consisting of breath (prana). This [Atman] is filled with it. Verily, it also has the appearance of a man. According to the appearance of a man, one has the appearance of a man [and another]. The breath [in the lungs] is his head, the breath spread over the body is the right side, the breath going down is the left side, space is the body, the earth is the lower part, the base.

And about this there is such a verse:

Chapter Three (description of the "pranamaya-kosha" sheath)

1. The gods breathe in accordance with the breath (prana),
[So do] men and animals,
For breath is the life of beings;
Therefore it is called the universal life.
They attain the full [term of] life,
Who revere the breath as Brahman,
For breath is the life of beings;
Therefore it is called the universal life.

His bodily Atman is the same as that of the former. From this [Atman], consisting of breath, verily distinct is the internal Atman, consisting of the mind (manas). This [Atman] is filled with it. Verily, it also has the appearance of a man. According to the appearance of a man, the appearance of a man is the appearance of one [and the other]. Yajus is his head, rich is his right side, saman is his left side, the instructions are his body, atharvangiras is his lower part, his base.

And this is the verse about it:

Chapter Four (description of the "manomaya-kosha" sheath)

1. From there the words
With the mind (manas), unable to comprehend [it], –
He who knows this bliss of Brahman
Never experiences fear.

His bodily Atman is the same as that of the previous one. From this [Atman], consisting of the mind, verily, the internal Atman, consisting of discrimination (vijnana, buddhi), is distinct. This [Atman] is filled with it. Verily, it also has the appearance of a man. According to the appearance of a man, one has the appearance of a man [and another]. Faith is his head, the proper is the right side, the actual is the left side, the union is the body, the great is the lower part, the base.

And about this there is such a verse:

Chapter Five (description of the "vijnanamaya-kosha" sheath)

1. Discernment (vijnana) directs the sacrifice
And also directs the actions;
All the gods
Revere Discernment as Brahman, as the oldest.
Who knows that recognition is Brahman,
And does not turn away from it,
He, having left [his] sins in the body,
Achieves [the fulfillment] of all desires.

His bodily Atman is the same as the previous one. From this [Atman], consisting of recognition (vijnana), verily, the internal Atman, consisting of bliss (ananda), is different. This [Atman] is filled with it. Verily, it also has the appearance of a man. According to the appearance of a man, one has the appearance of a man [and another]. Pleasure is his head, joy is the right side, great joy is the left side, bliss is the body, Brahman is the lower part, the basis.

And about this there is such a verse:

Chapter Six (description of the "anandamaya-kosha" sheath)

1. He becomes non-existent,
Who knows Brahman as non-existent.
Who knows: "Brahman is",
He is known as existing.

His bodily Atman is the same as that of the previous one. Now – the following questions: does any ignorant go to that world after death? Or: does any knower reach that world after death?

He wished: "May I become numerous! May I produce offspring!" He became inflamed with asceticism. Inflamed with asceticism, he created all this that exists. Having created this, he penetrated into it. Having penetrated into it, he became existing and true, explainable and inexplicable, founded and unfounded, recognizable and unrecognizable, real and false. [Everything] that is [here] became real, it is called real.

And about this is this verse:

Chapter Seven

1. Verily, at first this was non-existent;
From it, ultimately, the existent came into being;
It made itself,
Therefore it is called well-made.

Verily, what is well-made is, by the way, the essence, the power, only having comprehended the essence, [a person] becomes blessed. For who could shine, who could breathe, if there were no bliss in this space. For it is this that brings bliss. For when [a person] finds fearlessness and support in this imperceptible, incorporeal, inexplicable, groundless, then he achieves fearlessness. For if he sees in it a small number of details, then he experiences fear. And indeed, this is the fear of the knower, not the warner.

And about this such a verse:

(brahmAnandamImAMsA – reflections on the bliss of Brahman)

Chapter Eight

1. From fear of the wind blows,
From fear of it – the sunrise,
From fear of it – fire flees, Indra
And death is the fifth.

Here is a discourse on bliss:

Let there be a youth, a good youth, learned, the swiftest, the most steadfast, the strongest. Let him have all the land, full wealth. This is the one-time bliss of man.

A hundredfold bliss of a person is a single bliss ofGandharva people, [and also] – of desire well-read in the Vedas: and not conquered.

A hundredfold bliss ofGandharva people is a single bliss ofGandharva gods, [and also] – of desire well-read in the Vedas and not conquered.

A hundredfold bliss ofGandharva gods is a single bliss of the ancestors, [who dwell] in the disappearing worlds, [and also] – of desire well-read in the Vedas and not conquered.

The hundredfold bliss of the ancestors [who dwell] in the former worlds is the one-time bliss of the gods by birth, [and] of desire well-read in the Vedas and not conquered.

The hundredfold bliss of the gods by birth is the one-time bliss of the gods, divine by deed, who became gods through deed, [and] of desire well-read in the Vedas and not conquered.

The hundredfold bliss of the gods, divine by deed, is the one-time bliss of the gods, [and] of desire well-read in the Vedas and not conquered.

The hundredfold bliss of the gods is the one-time bliss of Indra, [and] of desire well-read in the Vedas and not conquered.

The hundredfold bliss of Indra is the one-time bliss of Brihaspati, [and] of one who is well-read in the Vedas and not conquered by desire.

The hundredfold bliss of Brihaspati is the one-time bliss of Prajapati, [and] of one who is well-read in the Vedas and not conquered by desire.

The hundredfold bliss of Prajapati is the one-time bliss of Brahman, [and] of one who is well-read in the Vedas and not conquered by desire.

That which is here in man and that which is there in the sun are one. He who, as is known, departs from this world, attains that Atman consisting of food (annamaya, "having the nature of food"), attains that Atman consisting of existence (pranamaya), attains that Atman consisting of mind (manomaya), attains that Atman consisting of the base (vijnanamaya), attains that Atman consisting of bliss (anandamaya).

And about this there is this verse:

Chapter Nine

1. From there, from the word
With the mind, unable to comprehend [it], –
Knowing this bliss of Brahman
Never creates danger.

And, finally, he is not tormented by [thoughts]: "Why do I not do good?", "Why do I do evil?" He who knows this, saves himself from them. The cause from these [thoughts] saves himself, he who knows this. Such is the upanishad.

BHRIGU SECTION

Chapter One

1. Verily, Bhrigu, the son of Varuna, approached his father [Verendipity] Varuna [with the words]: "Venerable sir, teach me Brahman." [The father] told him about food, breath, sight, hearing, speech. And he said to him: "Verily, from what these beings are born, by what those born live, into what they enter when they die – that seek to recognize, that is Brahman."

He became inflamed with asceticism. Having become inflamed with asceticism,

Chapter Two

1. He knew that food (anna) is Brahman. For verily, from food are these beings born, by food do those born live, into food do they enter when they die. Having known this, he again approached [his father] Varuna [saying], "Venerable sir, teach me Brahman." [The father] said to him, "Strive to know Brahman by penance. Brahman is penance."

He became inflamed with penance. Having become inflamed with penance,

Chapter Three

1. He knew that breath (prana) is Brahman. For verily, from breath are these beings born, by breath do those born live, into breath do they enter when they die. Having recognized this, he again approached his father Varuna [saying], "Venerable sir, teach me Brahman." [The father] said to him, "Strive to recognize Brahman through penance. Brahman is penance."

He became inflamed with penance. Having become inflamed with penance,

Chapter Four

1. He recognized that the mind (manas) is Brahman. For verily, from the mind these beings are born, by the mind they live, and into the mind they enter when they die. Having recognized this, he again approached his father Varuna [saying], "Venerable sir, teach me Brahman." [The father] said to him: "Strive to recognize Brahman by penance. Brahman is penance."

He became inflamed with penance. Having become inflamed with penance,

Chapter Five

1. He recognized that recognition (vijnana, also buddhi) is Brahman. For, verily, from recognition these beings are born, by recognition they live, and into recognition they enter when they die. Having recognized this, he again approached [his father] Varuna [saying]: "Venerable sir, teach me Brahman." [The father] said to him: "Strive to recognize Brahman by penance. Brahman is penance."

He became inflamed with penance. Inflamed with austerities,

Chapter Six

1. He has recognized that bliss (ananda) is Brahman. For verily, from bliss these beings are born, born of bliss live, they enter into bliss when they die. This is the knowledge of Bhrigu and Varuna, based on the highest heaven. He who knows this, obtains a foundation, is rich in food, becomes an eater of food, great in progeny, cattle, the light of divine knowledge, great in fame.

Chapter Seven

1. Let him not reproach food – such is the commandment. Verily, the breath is food, the body is the eater of food. The body is based on the breath, the breath is based on the body. Thus this food is based on food. Whoever knows that this food is based on food, acquires a foundation, is rich in food, becomes an eater of food, great in offspring, cattle, the light of divine knowledge, great in fame.

Chapter Eight

1. Let him not despise food – such is the commandment. Verily, water is food, light is the eater of food. Light is based on water, water is based on light. Thus this food is based on food. Whoever knows that this food is based on food, acquires a basis, is rich in food, becomes an eater of food, is great in offspring, cattle, the light of divine knowledge, and is great in fame.

Chapter Nine

1. Let him prepare much food – this is the commandment. Verily, the earth is food, space is an eater of food. Space is based on the earth, the earth is based on space. So this food is based on food. Whoever knows that this food is based on food, acquires a basis, is rich in food, becomes an eater of food, is great in offspring, cattle, the light of divine knowledge, and is great in fame.

Chapter Ten

1. Let him not refuse shelter to anyone – such is the commandment. Therefore [about the one] whoever by any means has acquired much food, it is said: "He has acquired food." Indeed, [when] this food is brought at the beginning, [then] food is brought to him at the beginning. Indeed, [when] this food is brought in the middle, [then] food is brought to him in the middle. Indeed, [when] this food is brought at the end, [then] food is brought to him at the end.

2. Whoever knows this, [for him] preservation is in speech, acquisition and preservation are in inhalation and exhalation, action is in the hands, walking is in the feet, and emission is in the anus – [such are] human identifications. Now – the divine: [for him it is] pleasure – in rain, strength – in lightning,

3. Glory – in cattle, light – in the stars, immortality and bliss – in the genital member, everything – in space. Let him worship this as the basis – he obtains the basis. Let him worship this as the great – he becomes great. Let him worship this as the mind – he becomes worshiped.

4. Let him worship this as worship – desires will bow before him. Let him worship this as Brahman – he obtains Brahman. Let him worship this as dying around Brahman – around him die the enemies who hate [him], around him [die] the rivals [he dislikes].

That which is here in man and that which is there in the sun are one.

5. He who, knowing thus, departs from this world, attains that Atman consisting of food (annamaya); attains that Atman consisting of breath (pranamaya); attains that Atman consisting of mind (manomaya); attains that Atman consisting of discrimination (vijnanamaya); attains that Atman consisting of bliss (anandamaya); passes through these worlds; eating whatever food he desires, and assuming whatever form he desires, he sits singing this chant:

"Ha vu, ha vu, ha vu!

6. I am food, I am food, I am food. I am the eater of food, I am the eater of food, I am the eater of food. I am the composer of verse, I am the composer of verse, I am the first-born in the [world] order, before the gods, in the center of the immortal. He who gives to me, verily, sustains me. I, the food, eat the eater of food. I have conquered the whole world. He who knows this is endowed with a golden glow."

Such is the Upanishad.