THE TAITTIRIYA UPANISHAD

b#'anÓd vÚl£   BRAHMANANDA   VALLI ¢¹t£yaE{ÒYay:   CHAPTER   TWO p#Tm: An¤vak:   LESSON   ONE
h¢r: ` . S| naE ¢mæO: S| vâN: . S| naE BvÏvyIma .         S| naE ind#b#hÞp¢t: S|   naE   ¢vÝN¤ââ@m: . nmaE b#'NE .     nmÞtE   vayaE . ÏvmEv   p#ÏyX|   b#'a¢s   .   ÏvamEv   p#ÏyX|   b#'   v¢dÝya¢m   . §t|   v¢dÝya¢m . sÏy|   v¢dÝya¢m . tÓmamvt¤ .t¹³armvt¤   . Avt¤   mam¯ . Avt¤ v³arm¯ .
shnavvt¤ . sh   naW   B¤n³   . sh   v£yI|   krvavhW   . tEj¢ÞvnavD£tmÞt¤   . ma   ¢v¢¹xavhW   .
`   Sa¢Ót:   Sa¢Ót:   Sa¢Ót:   ..

S\|	propitious

to us

¢mæO:

friend

Bvt¤

( may be)

S\|	auspicious

vâN:

Varuna (God of Rain)

to us

S\|	auspicious

to us

Bvt¤

may be

AyIma

Aryaman

S\|	propitious

to us

iÓd#:

Lord Indra

b¦hÞp¢t

Brihaspati

S\|	propitious

to us

¢vÝN¤:

Vishnu

uâ@m:

widestretching, all pervading

nm:

I bow

b#'NE

to Brahman

nm:

I bow

to thee

vayaE

O Vayu ( God of wind)

Ïvm¯

thou

verily

p#ÏyX|

visible

b#'

Brahman

A¢s

art

Ïvam¯

thee

verily

p#ÏyX|

ever present

b#'

Brahman

v¢dÝya¢m

I shall declare

§t|

the right

v¢dÝya¢m

I shall declare

sÏy|

the true

v¢dÝya¢m

I shall declare

tt¯

that (Brahman)

mam¯

Avt¤

may protect

tt¯

that (Brahman)

v³arm¯

teacher

Avt¤

may protect

Avt¤

may protect

mam¯

Avt¤

may protect

v³arm¯

teacher

together

naE

us both

Avt¤

may (He) protect

together

naW

us both

B¤n³

may (He) nourish

together

Aavam¯

( we two)

v£yI|

with energy

krvavhW

may work

tEj¢Þv

vigorous and effective

naW

the two of us

AD£tm¯

study

AÞt¤

let be

not

¢v¢¹xavhW

enter into dispute (lit. hate)

Sa¢Ót:

Peace

May He (Brahman) protect and nourish us. May our joint work and   study be   vigorous   and   effective;   may   we   not   enter   into   dispute.
Om,   May   there   be   peace,   peace,   peace.
` b#'¢vdap"aE¢t prm¯ . tdExa×y¤³a . sÏy| åOanmnÓt| b#' .
yaE   vEd   ¢n¢ht|   g¤haya|   prmE   ÛyaEmn¯   .   saE{Æ¤tE   svaIn¯   kaman¯   sh   . b#'Na   ¢vp¢àtE¢t   .

b#'¢vt¯

one who realizes Brahman

Aap"aE¢t

attains

prm¯

the supreme

tt¯ exa

regarding which

A×y¤³a

it has been declared

sÏy|

Existence

åOanm¯

Intelligence, consciousness

AnÓt|

Infinitude

b#'

The absolute divine reality

who

vEd

realizes

¢n¢ht|

laid,

g¤haya|

in the intellect (lit. a cave, a secret place)

prmE

and in the highest

ÛyaEmn¯

heaven

AÆ¤tE

fulfils

svaIn¯

all

kaman¯

desires

together

b#'Na

as Brahman

¢vp¢àta

omniscient wise

i¢t

thus

One who realises Brahman attains the Supreme. For it is declared that Brahman is existence, knowledge and Infinite. He who finds Brahman within the secret recesses of his own heart will have no further want as he will have attained everything.

tÞma¹a etÞmadaÏmn AakaS: sØB¥t: . AakaSa¹ay¤:   .   vayaEr¢g": Ag"Erap: . AëY: p¦¢Tv£ . p¦¢TÛya   AaExDy:   .
AaExD£×yaE°m¯ . A°at¯p¤âx: . s va ex p¤âxaE{°rsmy:.
tÞyEdmEv   ¢Sr: . Ay| d¢XN: pX: . Aym¤äOr   pX:   .   AymaÏma . id|   p¤ÅC|   p#¢t¿   .   tdÔyEx   ÜlaEkaE   Bv¢t   .
i¢t   p#TmaE{n¤vak:   ..

tÞmat¯                  from that ( Brahman)

etÞmat¯              from this

AaÏmn:             from the Atman

vW                       verily

sØB¥ta:               sprang up

AakaS:                  ether

vay¤:                    air

vayaE                 from air

A¢g":               fire

Ag"E                 from fire

Aap:              water

AëY:         from water

p¦¢Tv£              earth

p¦¢TÛya             from earth

AaExDy:           herbs

AaExD£Øy:      from herbs

A°m¯                 food

A°at¯            from food

p¤âx:             man

s:                  he

vW                   indeed

ex:             this

p¤âx:                 man

A° rs   my:            consisting of the essence of the food

tÞy                      his

idm¯                   this

ev                    indeed

¢Sr:                head

Ay|                    this

d¢XN:                   right

pX:                    wing

Aym¯                 this

uäOr : left

pX:                  wing

Aym¯              this

AaÏma                    trunk

id|                      this

p¤ÅC|                 tail (the lower part)

p#¢t¿a            foundation

tt¯                  (about) that

A¢p                    also

ex:                      this

ÜlaEk:                  mantra

Bv¢t                  there is

From   that   very   Atman   (Brahman) ether   came   to   be;   from   ether   came air,   from   air came fire,   from   fire came water,   from   water came the   earth,   from   the   earth came herbs,   from   herbs came food,   and   from   food came man.   This   man,   his   head, his   body   and   every part   of him, all   come   from   that   ultimate   Brahman.   All   this   is   further   explained   here.

i¢t   p#TmaE{n¤vak:   .    Thus   ends   Lesson no.1
¢¹t£y: An¤vak:   LESSON   TWO
A°a¹W p#ja: p#jayÓtE .   ya:   kaà   p¦¢Tv£g¯   ¢½ta:   . ATaE   A°EnWv   j£v¢Ót . ATWnd¢pÓÏyÓtt:. A°g¯|   ¢h   B¥tana| ÇyE¿m¯ . tÞmaÏsvaIxDm¤ÅytE .    svI|   vW   tE{°map"¤v¢Ót   .    yE{°|   b#'aEpastE   .   A°g¯|   ¢h   B¥tana| ÇyE¿m¯ . tÞmaÏsvaIxDm¤ÅytE . A°adB¥ta¢n   jayÓtE .   jataÓy°En   vDIÓtE   . AïtE{¢äO   c   B¥ta¢n   .   tÞmad°|   tÑ¤Åyt   i¢t   .

A°at¯

from food

truly

p#ja:

creatures

p#jayÓtE

are born

ya ka c

whatsoever

p¦¢Tv£m¯

earth

¢½ta:

attached to

ATaE

likewise

A°En

by food

alone

j£v¢Ót

live

moreover

ent¯

to it

A¢py¢Ót

(they) return, dissolve into

AÓtt:

finally

A°m¯

food

¢h

surely

B¥tana|

among beings

ÇyE¿m¯

preeminent

tÞmat¯

therefore

svaIxDm¯

panacea

uÅytE

is regarded as

svI|

all

verily

they

A°m¯

food

Aap"¤v¢Ót

obtain

who

A°|

food

b#'

Brahman

upastE

worship

A°m¯

food

¢h

surely

B¥tana|

among beings

ÇyE¿m¯

preeminent

tÞmat¯

therefore

svaIxDm¯

panacea

uÅytE

is regarded as

A°at¯

from food

B¥ta¢n

living beings

jayÓtE

are born

jata¢n

those that are born

A°En

by food

vDIÓtE

increase

AïtE

are consumed

A¢äO

consumes

and

B¥ta¢n

living beings

tÞmat¯

hence

A°|

what is eaten

tt¯

that

uÅytE

is called

i¢t

thus

All   living   creatures   on   this   earth   are   created   from   and   sustained   by food   and   return   in   the   end   to   nature   from   where   it   is   created   and consumed   again.   Food,   then,   is   a   medicine   and   the   panacea   for everything,   to   be   regarded   as   Brahman   itself   which   gives   everything.
tÞma¹a etÞmad°rsmyat¯   . AÓyaEÓtr AÏma   p#aNmy:   .    tEnWx   p¥NI:   . s   va   ex   p¤âx¢vD   ev   .   tÞy   p¤âx¢vDtam¯   .   AÓvy   p¤âx¢vD:   . tÞy   p#aN   ev   ¢Sr:   .   ÛyanaE   d¢XN:   pX:   .Apan   uäOr:   pX:   .
AakaS   AaÏma   .   p#¢Tv£   p¤ÅC|   p#¢t¿a   .   tdÔyEx   ÜlaEkaE   Bv¢t   .. i¢t   ¢¹t£yaE{n¤vak:   .

tÞmat¯

than that

verily

etÞmat¯

than this

A°rsmyat¯

than what is formed from the essence of

AÓy:

other

AÓtr

: interior

AaÏma

Self

(A¢Þt

there is)

p#aNmy:

consisting of vital airs

tEn

by him

ex:

this i.e. Annamaya self

p¥NI:

is filled, pervaded

truly

ex:

this one

p¤âx¢vD:

of the form of a person

exactly

tÞy

his

p¤âx¢vDtam¯

being in the form of a person

An¤

according to, along

Aym¯

this one

p¤âx¢vD:

of the shape of a person

p#aN: ev

exhalingis

tÞy

his

¢Sr:

head

Ûyan:

vyana

d¢XN: pX:

ishisrightside

Apan:

inhaling

uäOr: pX:

istheleftside

AakaS:

middle space

AaÏma

Atman

p#¢Tv£

earth

p¤ÅCm¯

tail

p#¢t¿a

foundation

tt¯

(about) that

A¢p

also

ex:

this

ÜlaEk:

mantra

Bv¢t

there is

The   ultimate   essence   of   food   is as much   the   essence   of   the   self.
The same   vital   energy   of   this   Annamaya   self   are   the Pranas or vital   energies -   the   Prana,   Vyana,   Apana,   Samana   and   Udhana - that take   this   physical   form   of   the   body   and   sustains   its   different   parts and   functions.
i¢t   ¢¹t£yaE{n¤vak:   . Thus   ends   Lesson no.2
t¦t£y: An¤vak:   LESSON   THREE
p#aN|   dEva   An¤   p#aN¢Ót   .   mn¤Ýya:   pSvà   yE   .   p#aNaE   ¢h   B¥tanamay¤:   . tÞmaÏsvaIy¤xm¤ÅytE   .   svImEv   t   Aay¤yI¢Ót . yE p#aN| b#'aEpastE   . p#aNaE   ¢h   B¥tanamay¤:   .   tÞmaÏsvaIy¤xm¤ÅytE   .   tÞyWx   ev   Sar£r   AaÏma
y:   p¥vIÞy   .   tÞma¹a   etÞmat¯p#aNmyat¯   .   AÓyaE{Ótr   AaÏma   mnaEmy:   . tEnEx   p¥NI:   .s   va   ex   p¤âx¢vD   ev   .   tÞy   p¤âx¢vDtam¯ . AÓvy|   p¤âx¢vD:   . tÞy   yj¤rEv   ¢Sr:   .   §g¯   d¢XN: pX: . samaEäOr:   pX:   . AadES   AaÏma   . ATvaI¢Äñrs:   p¤ÅC|   p#¢t¿a   .   tdÔyEx   ÜlaEkaE   Bv¢t   . i¢t   t¦t£yaE{n¤vak:   ..

p#aN|

vital force

dEva:

gods

An¤

along

p#aN¢Ót

remain alive

mn¤Ýya:

men

pSv:

animals

and

whatever

p#aN:

life force

¢h

for

B¥tanam¯

of living beings

Aay¤:

lifeduration

tÞmat¯

therefore

svaIy¤xm¯

the life of all

uÅytE

is regarded as

svIm¯

entire

verily

they

Aay¤:

a full life

y¢Ót

attain

who

p#aN|

Prana

b#'

as God

upastE

contemplate

p#aN:

Prana

¢h

verily

B¥tanam¯

of creatures

Aay¤:

life

tÞmat¯

for that reason

svaIy¤xm¯

full life

uÅytE

is said

tÞy

of that (i.e. the Annamaya self)

ex:

this one

verily

Sar£r:

embodied

AaÏma

self

who

p¥vIÞy

of the former

tÞmat¯ vW etÞmat¯

from that very

p#aNmyat¯

consisting of life breath

AÓy:

other than

AÓtr

within

AaÏma

self

mnaEmy:

consisting of the mind

tEn

by that one

ex:

this one

p¥NI:

is filled

verily

ex:

this one

p¤âx¢vD:

of the form of a person

indeed

tÞy

his

p¤âx¢vDtam¯

being in the form of a person

An¤

depending on

Ay|

this one (i.e. the Manomaya Self)

p¤âx¢vD:

of the shape of a person

yj¤:

YajurVeda

tÞy ev

ishis

¢Sr:

head

§g¯

RigVeda

d¢XN: pX:

rightwing

sam

SamaVeda

uäOr: pX:

istheleftwing

AadES:

injunctions (the teachings)

AaÏma

trunk

ATvaI¢Äñrs:

The hymns of the Atharvaveda

p¤ÅCm¯

tail or lower part

p#¢t¿a

foundation

tt¯

(about) that

A¢p

also

ex:

this

ÜlaEk:

mantra

Bv¢t

there is

Prana   is   what   gives   life   to   all   gods,   men,   animals   and   all   living
things.   It   is   the   same   Prana   which   sustains   the   lifespan   of   all
living   things   and   of   the   universe   itself.   The   embodied   self   is
filled   by   Prana     as   the     Manas,   or   the   level   of   intellect,   and
takes   the   forms   and   functions   of   its   different   parts   like   the
different   parts   and   functions   of   the   Vedas -   The   Rig,   Yajur, Sama   and   Atarva,   as   further   explained   below.

i¢t   t¦t£yaE{n¤vak:   ..   Thus   ends   Lesson   no.3
ct¤TI:   An¤vak:     LESSON   FOUR
ytaE   vacaE   ¢nvtIÓtE   .   Ap#aÔy   mnsa   sh   .   AanÓd|   b#'NaE   ¢v¹an¯   . n   ¢bBE¢t   kdacnE¢t   .

yt:

whence

vac:

all speech

¢nvtIÓtE

return or rebound

Ap#aÔy

without reaching

mnsa sh

along with the mind

AanÓd|

bliss

b#'N:

of Brahman

¢v¹an¯

he who knows

¢bBE¢t

fears

n kdacn¯

never

i¢t

thus

He   who   knows   the   bliss   of   Brahman   which is beyond the reach of the word and the mind - he   does   not   fear   anything.
tÞyWx   ev   Sar£r   AaÏma   .y:   p¥vIÞy   . tÞma¹a   etÞmaÓmnaEmyat¯   .   AÓyaE{Ótr   AaÏma   ¢våOanmy:   .
tEnWx   p¥NI:   .   s   va   ex   p¤âx¢vD   ev   .   tÞy   p¤âx¢vDtam¯ . AÓvy|   p¤âx¢vD:   .   tÞy½ÑGWv   ¢Sr:   .   §t|   d¢XN:   pX: . sÏym¤äOr:   pX:   . yaEg   AaÏma   .   mh:   p¤ÅC|   p#¢t¿a.   tdÔyEx   ÜlaEkaE   Bv¢t   .
i¢t   ct¤TaI{n¤vak:   ..

tÞy

his

ex ev

thisoneisverily

Sar£r:

existinginthebody

AaÏma

theself

thatwhich

p¥vIÞy

precedingone

tÞmat¯ vW etÞmat¯

otherthanthiswhichconsists

mnaEmyat¯

of the mind

AÓy: AÓtr: AaÏma

thenit isanother selfof

¢våOanmy:

intellect

tEn ex p¥NI:

by whichthis(Manomaya) isfilled

s: vW ex:

thistooisof

p¤âx¢vD: ev

the shapeof man

tÞy p¤âx¢vDtam¯

like thehuman shape

An¤ Ay| p¤âx¢vD:

former is the human shapeof the latter

½ÑGa ev

faithonly

tÞy

isits

¢Sr:

head

§t|

righteousness

d¢XN: pX:

isrightwing

sÏym¯

truth

uäOr: pX:

isleftwing

yaEg:

yoga

AaÏma

istheself

mh:

thecosmic mind is

p¤ÅC|

tail

p#¢t¿a

hissupport

tt¯

(about) that

A¢p

also

ex:

this

ÜlaEk:

mantra

Bv¢t

there is

Within   the   Manas   level   of   the   embodied   self   is   the   Vignana or   intelligence or   the   Manomaya   level,   that   too   fills   and   takes   the   forms   and   functions of   the different   facets   of   the   moral   personality   like   Shraddha,   Righteousness, Truth,   Yoga   and   Maha and this is   explained   further.
i¢t   ct¤TaI{n¤vak:   ..     Thus   ends   Lesson   no.4
p·m:   An¤vak:     LESSON   FIVE
¢våOan|   yåO|   tn¤tE   .   kmaI¢N   tn¤tE{¢p   c   .   ¢våOan|   dEva: svI . b#'   ÇyE¿m¤pastE   . ¢våOan|   b#'   cE¹Ed .
tÞmaÅcE°   p#maï¢t   . Sr£rE   paÔmnaE   ¢hÏva   .   svaIn¯   kaman¯   smSn¤t   i¢t   .

¢våOan|

(the agent possessing) intelligence

yåO|

sacrifice

tn¤tE

performs

kmaI¢N

deeds

tn¤tE

performs

A¢p

also

and

¢våOan|

Intelligence (sense of I)

dEva:

gods

svI

all

b#'

Brahman

ÇyE¿m¯

first, preeminent

upastE

worship

¢våOan|

Intelligence

b#'

Brahman

cEt¯

vEd

contemplates

tÞmat¯

from that

cEt¯ n

ifnot

p#maï¢t

is heedless about

Sr£rE

in the body

paÔmn:

sins

¢hÏva

having laid aside

svaIn¯

all

kaman¯

desires

smÆ¤tE

attains

i¢t

thus

tÞyWx   ev   Sar£r   AaÏma   .   y:   p¥vIÞy   .   tÞma¹a   etÞma¢¹åOanmyat¯   . AÓyaE{Ótr   AaÏma{{nÓdmy: . tEnWx   p¥NI: . s va ex p¤âx¢vD ev . tÞy   p¤âx¢vDtam¯   .   AÓvy|   p¤âx¢vD:   . tÞy   ¢p#ymEv   ¢Sr:   . maEdaE   d¢XN:   pX:   .p#maEd   uäOr:   pX: . AanÓd   AaÏma   . b#'   p¤ÅC|   p#¢t¿a   . tdÔyEx   ÜlaEkaE   Bv¢t   .
i¢t   p·maE{n¤vak:   .

tÞy   his

ex   ev   thisoneisverily

Sar£r:   existinginthebody

AaÏma   theself

y:  p¥vIÞy   theformerlyembodied

tÞmat¯   vW   etÞmat¯    otherthanthiswhichconsists

¢våOanmyat¯ ofthemind

AÓy:  AÓtr:  AaÏma   thenitisanother self of

AanÓdmy:   madeofbliss

tEn   ex   p¥NI:    byblisswhichthisisfilled

s:   vW   ex:    thistooisof

p¤âx¢vD:   ev    the shapeofman

tÞy   p¤âx¢vDtam¯   likethehumanshape

An¤   Ay|   p¤âx¢vD:    former is the human shapeof the latter

¢p#ym¯   ev    Love isverily

tÞy   his

¢Sr:   head

maEd:   joyis

tÞy   his

d¢XN:  pX:   right wing

p#maEd:   Delight

tÞy   his

uäOr:   pX:   left wing

AanÓd:   blissis

tÞy   his

AaÏma   trunk

b#'    Brahma

tÞy   ishis

p¤ÅC|   support

tt¯   that

A¢p   also

ex:    this

ÜlaEk:   mantra

Bv¢t   there is

The Higher self consisting of Bliss at yet another level, takes the form and functions of the different facets of the emotional personality, but ever remaining the ultimate support and foundation. This is explained further.

i¢t p·maE{n¤vak: . Thus ends Lesson no.5 PROCEED TO THE NEXT SEQUENCE OF SLOKAS RETURN TO THE PREVIOUS SLOKAS RETURN TO THE INDEX OF THE UPANISHADS