Shvetashvatara Upanishad (Upanishad 9)

Shvetashvatara Upanishad (श्वेताश्वतरोपनिषद्)(Upanishad 9)

 

 

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श्वेताश्वतरोपनिषद्

ॐ सहनाववतु । सह नौ भुनक्तु ।
सह वीर्यं करवावहै ।
तेजस्वि नावधीतमस्तु । मा विद्विषावहै ॥

ॐ शान्तिः शान्तिः शान्तिः ॥

Essence of the Svetasvatara Upanishad

by Swami Sivananda1. This Upanishad belongs to the Krishna-Yajurveda. It gets its name from Rishi Svetasvatara who taught the truth contained in it to his disciples. It presents a mixture of Vedanta, Sankhya and Yoga tenets.

2. In this Upanishad Siva or Rudra is declared to be the creator, preserver and destroyer of the world. He is the material and efficient cause of this world. He is identified with the Supreme Brahman.

Om. May That protect us both (teacher and pupil). May That cause us both to enjoy the bliss (of Mukti). May we both exert to find out the true meaning of the scriptures. May our learning be brilliant. May we never quarrel with each other!

Om Peace, Peace, Peace!

प्रथमोऽध्यायः । हरिः ॐ ॥ ब्रह्मवादिनो वदन्ति । किं कारणं ब्रह्म कुतः स्म जाता जीवाम केन क्व च सम्प्रतिष्ठा । अधिष्ठिताः केन सुखेतरेषु वर्तामहे ब्रह्मविदो व्यवस्थाम् ॥ १॥ कालः स्वभावो नियतिर्यदृच्छा भूतानि योनिः पुरुष इति चिन्त्या । संयोग एषां न त्वात्मभावा- दात्माप्यनीशः सुखदुःखहेतोः ॥ २॥ ते ध्यानयोगानुगता अपश्यन् देवात्मशक्तिं स्वगुणैर्निगूढाम् । यः कारणानि निखिलानि तानि कालात्मयुक्तान्यधितिष्ठत्येकः ॥ ३॥ तमेकनेमिं त्रिवृतं षोडशान्तं शतार्धारं विंशतिप्रत्यराभिः । अष्टकैः षड्भिर्विश्वरूपैकपाशं त्रिमार्गभेदं द्विनिमित्तैकमोहम् ॥ ४॥ पञ्चस्रोतोम्बुं पञ्चयोन्युग्रवक्रां पञ्चप्राणोर्मिं पञ्चबुद्ध्यादिमूलाम् । पञ्चावर्तां पञ्चदुःखौघवेगां पञ्चाशद्भेदां पञ्चपर्वामधीमः ॥ ५॥ सर्वाजीवे सर्वसंस्थे बृहन्ते अस्मिन् हंसो भ्राम्यते ब्रह्मचक्रे । पृथगात्मानं प्रेरितारं च मत्वा जुष्टस्ततस्तेनामृतत्वमेति ॥ ६॥ उद्गीतमेतत्परमं तु ब्रह्म तस्मिंस्त्रयं सुप्रतिष्ठाऽक्षरं च । अत्रान्तरं ब्रह्मविदो विदित्वा लीना ब्रह्मणि तत्परा योनिमुक्ताः ॥ ७॥ संयुक्तमेतत् क्षरमक्षरं च व्यक्ताव्यक्तं भरते विश्वमीशः । अनीशश्चात्मा बध्यते भोक्तृ- भावाज् ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ ८॥ ज्ञाज्ञौ द्वावजावीशनीशावजा ह्येका भोक्तृभोग्यार्थयुक्ता । अनन्तश्चात्मा विश्वरूपो ह्यकर्ता त्रयं यदा विन्दते ब्रह्ममेतत् ॥ ९॥ क्षरं प्रधानममृताक्षरं हरः क्षरात्मानावीशते देव एकः । तस्याभिध्यानाद्योजनात्तत्त्व- भावात् भूयश्चान्ते विश्वमायानिवृत्तिः ॥ १०॥ ज्ञात्वा देवं सर्वपाशापहानिः क्षीणैः क्लेशैर्जन्ममृत्युप्रहाणिः । तस्याभिध्यानात्तृतीयं देहभेदे विश्वैश्वर्यं केवल आप्तकामः ॥ ११॥ एतज्ज्ञेयं नित्यमेवात्मसंस्थं नातः परं वेदितव्यं हि किञ्चित् । भोक्ता भोग्यं प्रेरितारं च मत्वा सर्वं प्रोक्तं त्रिविधं ब्रह्ममेतत् ॥ १२॥ वह्नेर्यथा योनिगतस्य मूर्तिर्न दृश्यते नैव च लिङ्गनाशः । स भूय एवेन्धनयोनिगृह्य- स्तद्वोभयं वै प्रणवेन देहे ॥ १३॥ स्वदेहमरणिं कृत्वा प्रणवं चोत्तरारणिम् । ध्याननिर्मथनाभ्यासादेवं पश्येन्निगूढवत् ॥ १४॥ तिलेषु तैलं दधिनीव सर्पि- रापः स्रोतःस्वरणीषु चाग्निः । एवमात्माऽत्मनि गृह्यतेऽसौ सत्येनैनं तपसायोऽनुपश्यति ॥ १५॥ सर्वव्यापिनमात्मानं क्षीरे सर्पिरिवार्पितम् । आत्मविद्यातपोमूलं तद्ब्रह्मोपनिषत् परम् ॥ १६॥  Adhyaya one  The Ultimate Cause 3. The enquirers of Brahman converse with one another, What is the cause? Is it Brahman? Whence are we born? By whom do we live? Where do we ultimately abide? By whom governed, in pains and pleasures, do we live over various conditions, O ye, knowers of Brahman! 4. Time, inherent nature, law or necessity or chance or the elements or matter or a womb or a male are to be considered as a cause. It is not a combination of these, because of the existence of the soul (Atman). The soul (the individual soul) also is not free, as it is under the sway of pleasure and pain. 5. They who practised meditation realised or saw as the cause of creation the power of God (Devatma-Sakti), hidden in His own qualities (Gunas), which alone rules over all these causes enumerated above, beginning with time and ending with the individual soul. The Divine Wheel 6. We understood Him as a wheel which has one felly with a triple tyre with sixteen end-parts, fifty spokes, twenty counter-spokes, with six sets of eights, which has one rope of various forms, which has three different roads or paths and which has one revolution for two causes. 7. God is meditated upon as the wheel of this universe, and circumference of this wheel is Maya. 8. The three tyres are the three qualities of Sattva, Rajas and Tamas or time, space and causation. 9. The sixteen end-parts are sixteen modifications or Vikritis, viz. the five organs of knowledge, the five organs of action and mind and the five gross elements. 10. The fifty spokes are (a) the five classes of ignorance viz., Tamas, Moha, Maha-Moha, Timira (darkness) and Andha-Timira (utter darkness); (b) The 28 disabilities; (c) the nine Tushtis or satisfactions; (d) the eight Siddhis or perfections viz., Tara, Sutara, Tarayanti, Pramoda, Pramodita, Pramodamana, Ramyaka and Satpramodita. 11. The twenty counter-spokes are the ten senses and their ten objects. 12. Six sets of eight: (1) the eight producers of the Sankhya eightfold Prakriti viz. the five elements, mind, intellect and egoism. (2) the eight constituent parts of the body or Dhatus viz. external skin, internal skin, blood, flesh, fat, bone, marrow and semen. (3) Ashtasiddhis or eight superhuman powers viz., Anima, Mahima etc. (4) Eight mental states (Bhava) viz., virtue, unrighteousness, knowledge, ignorance, dispassion, attachment, super- human power and want of superhuman power. (5) The eight deities viz., Brahma, Prajapati, Devas, Gandharvas, Yakshas, Rakshasas, Pitris and Pisachas. (6) The eight virtues of the soul, viz. compassion, forbearance, absence of jealousy, purity, freedom from fatigue, auspiciousness, freedom from poverty, and desirelessness. (7) Three different roads are virtue, vice and knowledge. (8) The rope is desire. 13. We understand Him as a river of five sources, impetuous and crooked, whose waves are the five Pranas or vital breaths, whose original source is the fivefold perception, which has five whirlpools, which is impelled by the velocity of the fivefold misery or pain, which is divided by the five kinds of misery, and which has five turnings or branches. The five senses represent the five streams. The five Pranas represent the waves. The five objects of the senses viz., sound, touch etc. are called whirlpools, because the individual souls get drowned in them. The five kinds of pain are the pain arising from existence in the womb, from birth, old age, disease and death. 14. In the infinite wheel of Brahman in which everything lives and rests, the pilgrim-soul, or the reincarnating self is whirled about when it thinks that it and the supreme Ruler are different or separate. It attains immortality when it is blessed or favoured by Him. 15. This is verily declared as the supreme Brahman. In that is the triad. It is the firm support. It is the indestructible. By knowing what is therein, the knowers of Brahman become devoted to Brahman, merge themselves in it and are liberated from birth. 16. The triad are the world, the individual soul and the supreme Soul. The triad are the enjoyer, the objects of enjoyment and the supreme Soul. It may mean also the waking state, dream and deep sleep. God, World, Man 17. The Lord supports this universe which consists of a combination of the perishable and the imperishable, the manifest and the unmanifest. As long as the individual soul does not know the Lord, it is attached to sensual pleasures. It becomes the enjoyer and is bound. When it knows the Lord, it is released from all fetters. 18. The knowing Lord and the unknowing individual soul, the Omnipotent and the impotent, are both unborn. She (Prakriti), too, who is connected with the enjoyed and objects of enjoyment, who causes the realisation of the enjoyer and enjoyed, is unborn. When all these three are realised as Brahman, the Self becomes infinite, universal and inactive (free from the sense of agency and actor). 19. Matter is perishable, but God is immortal and imperishable. He, the only God, rules over the perishable matter and the individual souls. By meditating upon Him, by union with Him, finally there is cessation of all illusion. 20. By knowledge of God all the bonds of ignorance are destroyed; there is a cessation of birth and death with distress destroyed. By meditating on Him one attains the third state, viz., universal Lordship at the dissolution of the body. All his desires are gratified and he becomes one without a second. 21. This is to be known as eternally existing in one's own Self. Truly there is nothing higher than that to be known. When one recognises the enjoyed, the object of enjoyment and the dispenser or the supreme Ruler, all has been said. This is threefold Brahman. 22. Realisation is not achieving something. It is only knowing one's own infinite nature by tearing the veils, by annihilating the ignorance, by cutting asunder the three knots, viz., ignorance, desire and action. 23. As fire is not perceived when it is latent in its cause, the firewood, and yet there is no destruction of its subtle form, because it is again perceived in its cause, the firewood, by rubbing, so also the Atman is perceived in the body by meditating on the sacred syllable Om. 24. By making one's own body the lower piece of wood or friction-stick, and the syllable Om the upper friction-stick, and by practising the friction or churning of meditation, one will realise God who is hidden, as it were. 25. As oil in sesamum seeds, as butter in curd, as water in river-beds and as fire in wood, even so is Atman perceived within his own self by a person who beholds Him by truth, austerity (by controlling his senses and the mind). 26. The Atman which pervades all things like butter in milk, is rooted in Self-knowledge and austerity. This is the mystic doctrine concerning Brahman. This is the mystic doctrine concerning Brahman.  द्वितीयोऽध्यायः । युञ्जानः प्रथमं मनस्तत्त्वाय सविता धियः । अग्नेर्ज्योतिर्निचाय्य पृथिव्या अध्याभरत् ॥ १॥ युक्तेन मनसा वयं देवस्य सवितुः सवे । सुवर्गेयाय शक्त्या ॥ २॥ युक्त्वाय मनसा देवान् सुवर्यतो धिया दिवम् । बृहज्ज्योतिः करिष्यतः सविता प्रसुवाति तान् ॥ ३॥ युञ्जते मन उत युञ्जते धियो विप्रा विप्रस्य बृहतो विपश्चितः । वि होत्रा दधे वयुनाविदेक इन्मही देवस्य सवितुः परिष्टुतिः ॥ ४॥ युजे वां ब्रह्म पूर्व्यं नमोभिर्विश्लोक एतु पथ्येव सूरेः । शृण्वन्तु विश्वे अमृतस्य पुत्रा आ ये धामानि दिव्यानि तस्थुः ॥ ५॥ अग्निर्यत्राभिमथ्यते वायुर्यत्राधिरुध्यते । सोमो यत्रातिरिच्यते तत्र सञ्जायते मनः ॥ ६॥ सवित्रा प्रसवेन जुषेत ब्रह्म पूर्व्यम् । यत्र योनिं कृणवसे न हि ते पूर्तमक्षिपत् ॥ ७॥ त्रिरुन्नतं स्थाप्य समं शरीरं हृदीन्द्रियाणि मनसा सन्निवेश्य । ब्रह्मोडुपेन प्रतरेत विद्वान् स्रोतांसि सर्वाणि भयानकानि ॥ ८॥ प्राणान् प्रपीड्येह संयुक्तचेष्टः क्षीणे प्राणे नासिकयोच्छ्वसीत । दुष्टाश्वयुक्तमिव वाहमेनं विद्वान् मनो धारयेताप्रमत्तः ॥ ९॥ समे शुचौ शर्करावह्निवालिका- विवर्जिते शब्दजलाश्रयादिभिः । मनोनुकूले न तु चक्षुपीडने गुहानिवाताश्रयणे प्रयोजयेत् ॥ १०॥ नीहारधूमार्कानिलानलानां खद्योतविद्युत्स्फटिकशशीनाम् । एतानि रूपाणि पुरःसराणि ब्रह्मण्यभिव्यक्तिकराणि योगे ॥ ११॥ पृथिव्यप्तेजोऽनिलखे समुत्थिते पञ्चात्मके योगगुणे प्रवृत्ते । न तस्य रोगो न जरा न मृत्युः प्राप्तस्य योगाग्निमयं शरीरम् ॥ १२॥ लघुत्वमारोग्यमलोलुपत्वं वर्णप्रसादः स्वरसौष्ठवं च । गन्धः शुभो मूत्रपुरीषमल्पं योगप्रवृत्तिं प्रथमां वदन्ति ॥ १३॥ यथैव बिम्बं मृदयोपलिप्तं तेजोमयं भ्राजते तत् सुधान्तम् । तद्वाऽऽत्मतत्त्वं प्रसमीक्ष्य देही एकः कृतार्थो भवते वीतशोकः ॥ १४॥ यदात्मतत्त्वेन तु ब्रह्मतत्त्वं दीपोपमेनेह युक्तः प्रपश्येत् । अजं ध्रुवं सर्वतत्त्वैर्विशुद्धं ज्ञात्वा देवं मुच्यते सर्वपापैः ॥ १५॥ एषो ह देवः प्रदिशोऽनु सर्वाः । पूर्वो ह जातः स उ गर्भे अन्तः । स एव जातः स जनिष्यमाणः प्रत्यङ् जनास्तिष्ठति सर्वतोमुखः ॥ १६॥ यो देवो अग्नौ योऽप्सु यो विश्वं भुवनमाविवेश । य ओषधीषु यो वनस्पतिषु तस्मै देवाय नमो नमः ॥ १७॥   Adhyaya Two The Process of Meditation 27. Concentrating first the mind and the senses upon Brahman for realising the Truth, may Savitri, having seen the illuminating fire (of wisdom), bring it out of the earth (matter in general). 28. By the grace of the divine Savitri, let us, with concentrated mind, strive vigorously for the attainment of supreme bliss. 29. Having controlled the senses, through which the heaven is attained, with the mind and the intellect let Savitri cause them to manifest the divine infinite Light. 30. Great is the glory of Savitri who is all-pervading, infinite, all-knowing, the one alone who knows the Ruler, has arranged the sacrificial rites by the Brahmana. He will control their mind and intellect and practise meditation. 31. I worship your ancient Brahman with reverence. My verses go forth like the sun on their course. May the sons of the Immortal listen, even those who inhabit celestial regions. 32. Where fire is kindled or churned out, where air is controlled, where the Soma juice overflows, there the mind is born. 33. Fire stands for the knowledge of the Self. 34. One experiences joy during meditation. This is drinking Soma juice. 35. Let us live the ancient Brahman by the grace of Savitri. If there thou attainest thy source (Brahman), thy former work will no longer bind thee. 36. Without Bhakti you cannot attain the grace which is essential for attaining the knowledge of Brahman. 37. Keeping his body in a straight posture, holding the chest, neck and the head erect, and drawing the senses and the mind into the heart, the wise should cross over the fearful currents of the world by means of the raft (or boat) of Brahman. 38. The fearful currents are the currents of Raga, Dvesha (likes and dislikes), Vasanas or subtle desires and Trishna (craving) which hurl down man into the ocean of births and deaths. 39. The raft of Brahman is Om. Silent Japa of Om with meditation on its meaning will help one to cross the ocean of Samsara, i.e., to free oneself from the rounds of births and deaths. 40. Controlling the senses, repressing and regulating the breathing, checking the movements of the body, gently breathing through the nostrils, the wise should undistractedly restrain his mind, that chariot yoked with vicious horses. 41. One should perform his exercises in concentration on a level plane, free from pebbles, fire, wind, dust, dampness and disturbing noises, where the scenery is charming and pleasing to the eyes and where there are bowers, caves, water places which help the concentration. 42. When Yoga is being performed, forms like snow or frost, smoke, the sun, fire, wind, fire-fly, lightning, crystal and the moon appear. They precede the manifestation of Brahman. 43. When the fivefold quality of Yoga arising from earth, water, fire, air and ether has been produced, then the Yogi is endowed with body made strong by the fire of Yoga, and so he will not be affected by disease, old age or death. 44. When the body is light and healthy, when his mind is free from desire, when he has a shining complexion, sweet voice and pleasant odour, when the excretions become scanty, they say that he has attained the first degree of concentration. 45. Just as a metal disc or mirror which was stained by dust before, shines brilliantly when it has been cleansed, so also the embodied being realises oneness, attains the end or goal, and is freed from sorrow, when he realises the true nature of the Atman. 46. When by the means of the real nature of his Self the Yogi sees as a lamp, the real nature of Brahman, then having known the unborn, Eternal God, who is free from all the modifications of Prakriti, he is freed from all fetters or sins. 47. He indeed is the God who pervades all regions. He is the first born (Hiranyagarbha). He has entered into the womb. He is inside all persons as the indwelling Self, looking everywhere (having His face in all directions). 48. Salutations, salutations to the God who is in the fire, who is in water, who is in plants, who is in trees, and who has pervaded the whole universe    तृतीयोऽध्यायः । य एको जालवानीशत ईशनीभिः सर्वाँल्लोकानीशत ईशनीभिः । य एवैक उद्भवे सम्भवे च य एतद् विदुरमृतास्ते भवन्ति ॥ १॥ एको हि रुद्रो न द्वितीयाय तस्थु- र्य इमाँल्लोकानीशत ईशनीभिः । प्रत्यङ् जनास्तिष्ठति सञ्चुकोचान्तकाले संसृज्य विश्वा भुवनानि गोपाः ॥ २॥ विश्वतश्चक्षुरुत विश्वतोमुखो विश्वतोबाहुरुत विश्वतस्पात् । सं बाहुभ्यां धमति सम्पतत्रै- र्द्यावाभूमी जनयन् देव एकः ॥ ३॥ यो देवानां प्रभवश्चोद्भवश्च विश्वाधिपो रुद्रो महर्षिः । हिरण्यगर्भं जनयामास पूर्वं स नो बुद्ध्या शुभया संयुनक्तु ॥ ४॥ या ते रुद्र शिवा तनूरघोराऽपापकाशिनी । तया नस्तनुवा शन्तमया गिरिशन्ताभिचाकशीहि ॥ ५॥ याभिषुं गिरिशन्त हस्ते बिभर्ष्यस्तवे । शिवां गिरित्र तां कुरु मा हिंसीः पुरुषं जगत् ॥ ६॥ ततः परं ब्रह्म परं बृहन्तं यथानिकायं सर्वभूतेषु गूढम् । विश्वस्यैकं परिवेष्टितार- मीशं तं ज्ञात्वाऽमृता भवन्ति ॥ ७॥ वेदाहमेतं पुरुषं महान्त- मादित्यवर्णं तमसः परस्तात् । तमेव विदित्वातिमृत्युमेति नान्यः पन्था विद्यतेऽयनाय ॥ ८॥ यस्मात् परं नापरमस्ति किञ्चिद्य- स्मान्नणीयो न ज्यायोऽस्ति कश्चित् । वृक्ष इव स्तब्धो दिवि तिष्ठत्येक- स्तेनेदं पूर्णं पुरुषेण सर्वम् ॥ ९॥ ततो यदुत्तरततं तदरूपमनामयम् । य एतद्विदुरमृतास्ते भवन्ति अथेतरे दुःखमेवापियन्ति ॥ १०॥ सर्वानन शिरोग्रीवः सर्वभूतगुहाशयः । सर्वव्यापी स भगवांस्तस्मात् सर्वगतः शिवः ॥ ११॥ महान् प्रभुर्वै पुरुषः सत्वस्यैष प्रवर्तकः । सुनिर्मलामिमां प्राप्तिमीशानो ज्योतिरव्ययः ॥ १२॥ अङ्गुष्ठमात्रः पुरुषोऽन्तरात्मा सदा जनानां हृदये सन्निविष्टः । हृदा मनीषा मनसाभिक्लृप्तो य एतद् विदुरमृतास्ते भवन्ति ॥ १३॥ सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् । स भूमिं विश्वतो वृत्वा अत्यतिष्ठद्दशाङ्गुलम् ॥ १४॥ पुरुष एवेदꣳ सर्वं यद् भूतं यच्च भव्यम् । उतामृतत्वस्येशानो यदन्नेनातिरोहति ॥ १५॥ सर्वतः पाणिपादं तत् सर्वतोऽक्षिशिरोमुखम् । सर्वतः श्रुतिमल्लोके सर्वमावृत्य तिष्ठति ॥ १६॥ सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् । सर्वस्य प्रभुमीशानं सर्वस्य शरणं सुहृत् ॥ १७॥ नवद्वारे पुरे देही हंसो लेलायते बहिः । वशी सर्वस्य लोकस्य स्थावरस्य चरस्य च ॥ १८॥ अपाणिपादो जवनो ग्रहीता पश्यत्यचक्षुः स शृणोत्यकर्णः । स वेत्ति वेद्यं न च तस्यास्ति वेत्ता तमाहुरग्र्यं पुरुषं महान्तम् ॥ १९॥ अणोरणीयान् महतो महीया- नात्मा गुहायां निहितोऽस्य जन्तोः । तमक्रतुः पश्यति वीतशोको धातुः प्रसादान्महिमानमीशम् ॥ २०॥ वेदाहमेतमजरं पुराणं सर्वात्मानं सर्वगतं विभुत्वात् । जन्मनिरोधं प्रवदन्ति यस्य ब्रह्मवादिनो हि प्रवदन्ति नित्यम् ॥ २१॥     Adhyaya Three The Realisation 49. He who rules alone by His powers, who rules all the worlds by His powers, who is one and the same at the time of creation and dissolution of the world they who know Him become immortal. 50. There is one Ruler only who rules all the worlds by His powers. There is no one besides Him who can make Him the second. He is present inside the hearts of all beings. He creates all the worlds and maintains and finally withdraws them into Himself. 51. Rudra represents here Para-Brahman or the Supreme Self, the infinite or the Absolute. 52. That one God, having His eyes, His face, His arms and His feet in every place, when producing heaven and earth, forges them together with His arms and His wings. 53. May Rudra, the creator and supporter of the gods, the great seer, the Lord of all, who created at first Hiranyagarbha, endow us with good thoughts (pure intellect). 54. O Rudra, with thy form which is auspicious, which is not dreadful, and which manifests what is holy, with that all-blessed form, appear to us, O dweller among the mountains! 55. O Lord of the mountains; make propitious the arrow which thou holdest in thy hands to shoot. Do not hurt man or the world, O mountain-protector! 56. Higher than the personal God is the supreme Brahman, who is infinite, who is concealed within all beings according to their bodies and who is the only pervader of the whole universe. By knowing Him as the Lord, one becomes immortal. 57. I know this mighty Being (Purusha) who shines effulgent like the sun beyond darkness. One passes beyond death, only by knowing Him. There is no other road for attaining liberation. 58. There is nothing higher than or different from Him, nothing greater or more minute than He. He alone stands in the heaven like a tree, one without a second, and immovable. The whole world is filled by that Being. 59. That which is beyond this world is without form and without suffering. Those who know It become Immortal; but others, instead, suffer pain only. 60. He (the Lord) has His face, head and neck everywhere (in everything). He dwells in the heart of all beings. He pervades all. Therefore, He is Omnipresent and propitious. 61. That person (Purusha) is indeed the great Lord. He controls everything. He is Light. He is everlasting. He guides the intellect of all beings in order to enable them to attain that extremely pure state (Moksha) . 62. The Purusha of the size of a thumb, who is concealed by the heart, intellect and mind, always dwells in the hearts of creatures as their inner Self. Those who know Him become immortal. 63. It is very difficult for a neophyte to fix the mind on the infinite. Therefore he is asked to meditate on a being of the size of a thumb, in his heart, to begin with. 64. The person (Purusha) has a thousand heads, a thousand eyes, and a thousand feet. He envelopes the whole world on all sides and extends beyond it by ten fingers' breadth. 65. 'Ten fingers' means endless. Brahman envelopes the whole world on all sides and extends beyond it to infinity. He transcends the world. 66. 1409.Thousand heads: This indicates that the Lord (Virat-Purusha) possesses countless heads. All heads, all eyes, all hands, all feet belong to the Lord. It is He who works through all hands, eats through all mouths, sees through all eyes, hears through all ears, walks through all feet and thinks through all minds. If you remember this verse constantly, egoism will vanish. You will have an expanded heart. You will experience cosmic consciousness. You will identify yourself with the Virat-Purusha. 67. That Person alone (Purusha) is all this,what has been and what is visible. He is also the Lord of Immortality. He is whatever grows by food. 68. With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, that exists encompassing everything in the world. 69. He shines forth with the qualities of all the senses, yet He is devoid of all senses. He is the Lord of all, the Ruler of all, the refuge of all, and the friend of all. 70. He dwells in the body, the city of nine gates. He is the soul (Hamsa) who sports in the outside world. He is the controller of the whole world, both stationary and moving. 71. Without hands and feet He goes fast and grasps; without eyes He sees; without ears He hears. He knows all that is to be known. Yet there is none who knows Him. They call Him the first, the great person. 72. Subtler than even the subtlest and greater than the greatest, the Atman, is hidden in the heart of all creatures. One becomes free from all grief and desire by the grace of desireless creator, and realises Him as the great. 73. Bhakti is not contradictory to knowledge. On the contrary, it is a help to knowledge. 74. The grace of the Lord is necessary for the realisation of Advaitic oneness. 75. The same soul is in the ant and the elephant also. The same soul pervades the whole universe also. It is infinite. Therefore the Atman is subtler than even the subtlest, and greater than the greatest. 76. I know this undecaying, the ancient, the soul of all, who is omnipresent on account of His all-pervading nature and whom the knowers of Brahman declare to be free from birth, whom the knowers of Brahman proclaim to be eternal.    चतुर्थोऽध्यायः । य एकोऽवर्णो बहुधा शक्तियोगाद् वरणाननेकान् निहितार्थो दधाति । विचैति चान्ते विश्वमादौ च देवः स नो बुद्ध्या शुभया संयुनक्तु ॥ १॥ तदेवाग्निस्तदादित्य- स्तद्वायुस्तदु चन्द्रमाः । तदेव शुक्रं तद् ब्रह्म तदापस्तत् प्रजापतिः ॥ २॥ त्वं स्त्री त्वं पुमानसि त्वं कुमार उत वा कुमारी । त्वं जीर्णो दण्डेन वञ्चसि त्वं जातो भवसि विश्वतोमुखः ॥ ३॥ नीलः पतङ्गो हरितो लोहिताक्ष- स्तडिद्गर्भ ऋतवः समुद्राः । अनादिमत् त्वं विभुत्वेन वर्तसे यतो जातानि भुवनानि विश्वा ॥ ४॥ अजामेकां लोहितशुक्लकृष्णां बह्वीः प्रजाः सृजमानां सरूपाः । अजो ह्येको जुषमाणोऽनुशेते जहात्येनां भुक्तभोगामजोऽन्यः ॥ ५॥ द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते । तयोरन्यः पिप्पलं स्वाद्वत्त्यन- श्नन्नन्यो अभिचाकशीति ॥ ६॥ समाने वृक्षे पुरुषो निमग्नोऽ- नीशया शोचति मुह्यमानः । जुष्टं यदा पश्यत्यन्यमीशमस्य महिमानमिति वीतशोकः ॥ ७॥ ऋचो अक्षरे परमे व्योमन् यस्मिन्देवा अधि विश्वे निषेदुः । यस्तं न वेद किमृचा करिष्यति य इत्तद्विदुस्त इमे समासते ॥ ८॥ छन्दांसि यज्ञाः क्रतवो व्रतानि भूतं भव्यं यच्च वेदा वदन्ति । अस्मान् मायी सृजते विश्वमेत- त्तस्मिंश्चान्यो मायया सन्निरुद्धः ॥ ९॥ मायां तु प्रकृतिं विद्यान्मायिनं च महेश्वरम् । तस्यवयवभूतैस्तु व्याप्तं सर्वमिदं जगत् ॥ १०॥ यो योनिं योनिमधितिष्ठत्येको यस्मिन्निदं सं च विचैति सर्वम् । तमीशानं वरदं देवमीड्यं निचाय्येमां शान्तिमत्यन्तमेति ॥ ११॥ यो देवानां प्रभवश्चोद्भवश्च विश्वाधिपो रुद्रो महर्षिः । हिरण्यगर्भं पश्यत जायमानं स नो बुद्ध्या शुभया संयुनक्तु ॥ १२॥ यो देवानामधिपो यस्मिन्ल्लोका अधिश्रिताः । य ईशे अस्य द्विपदश्चतुष्पदः कस्मै देवाय हविषा विधेम ॥ १३॥ सूक्ष्मातिसूक्ष्मं कलिलस्य मध्ये विश्वस्य स्रष्ठारमनेकरूपम् । विश्वस्यैकं परिवेष्टितारं ज्ञात्वा शिवं शान्तिमत्यन्तमेति ॥ १४॥ स एव काले भुवनस्य गोप्ता विश्वाधिपः सर्वभूतेषु गूढः । यस्मिन् युक्ता ब्रह्मर्षयो देवताश्च तमेवं ज्ञात्वा मृत्युपाशांश्छिनत्ति ॥ १५॥ घृतात् परं मण्डमिवातिसूक्ष्मं ज्ञात्वा शिवं सर्वभूतेषु गूढम् । विश्वस्यैकं परिवेष्टितारं ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ १६॥ एष देवो विश्वकर्मा महात्मा सदा जनानां हृदये सन्निविष्टः । हृदा मनीषा मनसाभिक्लृप्तो य एतद् विदुरमृतास्ते भवन्ति ॥ १७॥ यदाऽतमस्तान्न दिवा न रात्रिः न सन्नचासच्छिव एव केवलः । तदक्षरं तत् सवितुर्वरेण्यं प्रज्ञा च तस्मात् प्रसृता पुराणी ॥ १८॥ नैनमूर्ध्वं न तिर्यञ्चं न मध्ये न परिजग्रभत् । न तस्य प्रतिमा अस्ति यस्य नाम महद् यशः ॥ १९॥ न सन्दृशे तिष्ठति रूपमस्य न चक्षुषा पश्यति कश्चनैनम् । हृदा हृदिस्थं मनसा य एन- मेवं विदुरमृतास्ते भवन्ति ॥ २०॥ अजात इत्येवं कश्चिद्भीरुः प्रपद्यते । रुद्र यत्ते दक्षिणं मुखं तेन मां पाहि नित्यम् ॥ २१॥ मा नस्तोके तनये मा न आयुषि मा नो गोषु मा न अश्वेषु रीरिषः । वीरान् मा नो रुद्र भामितो वधीर्हविष्मन्तः सदामित् त्वा हवामहे ॥ २२॥     Adhyaya Four Prayer 77. May that divine being, the one who though Himself colourless, creates various colours in different ways by means of His own power, with a set purpose, and who dissolves the whole world in Himself in the endmay He endow us with a pure intellect. 78. Just as a ray of light which is itself colourless assumes different colours when it passes through a prism, so also the formless Brahman assumes various forms for His own Lila or sporting. 79. That itself is Agni (fire). That is Aditya (the sun). That is Vayu (air). That is Chandramas (the moon). That is also the starry firmament. That is the Brahman (Hiranyagarbha). That is water. That is Prajapati. 80. Thou art woman, Thou art man, Thou art the youth. Thou art the maiden, too. Thou art the old man who totters along, leaning on the staff. Thou art born with Thy face turned everywhere. 81. Thou art the dark blue fly. Thou art the green parrot with red eyes. Thou art the thunder-cloud, the seasons and the oceans. Thou art without beginning. Thou art the Infinite. Thou art He from whom all the worlds are born. 82. There is one unborn being, a female of red, white, and black colours, who produces many offsprings like herself. There is one unborn being, male who loves her and lies by her. There is another unborn male who leaves her after having enjoyed her. Parable of The Two Birds 83. Two birds of beautiful plumage, who are inseparable friends, dwell upon one and the same tree. Of these two the one eats the sweet fruit, while the other looks on without eating. 84. The two birds are the individual soul (Jiva) and the supreme Soul (Paramatman). The Jiva is only a reflection of the supreme Soul. Hence they are inseparable. 85. The tree is this body. The fruit of the tree are pleasure and pain, the result of one's past actions. 86. Dwelling on the same tree, the individual soul gets entangled and feels miserable. He is deluded and grieves for his impotence. When he sees the other, contented and knows His glory, he becomes free from sorrow. 87. Of what use are the Vedas to him who does not know that indestructible, highest ethereal Being in whom all the Vedas reside? Only those who know that rest contented. 88. The Lord of Maya protects or creates the Vedas, the sacrifices, the ceremonies, religious observances, what has been what has to be, all that the Vedas declare and this whole world, including ourselves. The other is bound by Maya in this. 89. Know then that Prakriti (nature) is Maya, and the great God is the Lord of Maya. This whole world is pervaded by beings who are His parts. The Avenue of Peace 90. One attains infinite peace when he realises the Lord, the adorable God, the bestower of blessings, who, though one, presides over the various aspects of Prakriti, and in whom this universal dissolves, and in whom it appears in various forms. 91. May Rudra the creator and supporter of the Gods, the great seer, the Lord of all, who saw Hiranyagarbha being born, endow us with pure or auspicious intellect. 92. Let us give reverence with oblations to that blissful God, who is the Lord of the Devas, who rules the bipeds and the quadrupeds, and in whom all the worlds rest. 93. He who realises Him, who is subtler than the subtlest, who creates the world in the midst of chaos, who assumes many forms, who is the only one that envelopes the world, the blissful one (Siva), attains infinite peace. 94. He alone is the protector of the world at the proper time. He is the Lord of the world hidden in all beings. In Him Brahma-Rishis and the deities merge themselves. He who knows Him thus, cuts asunder the fetters of death. 95. He who knows Siva, the blissful one, who is hidden in all beings in an extremely subtle form, finer than the essence of ghee, who alone envelops the universe, is freed from all fetters. 96. That God, the creator of the universe, the supreme soul, always dwells in the heart of all beings, being limited by the heart, intellect and mind. Those who know this become immortal. 97. When ignorance has disappeared, when there is neither day nor night, neither existence nor non-existence, then there is only Siva, the all-blessed one, who is imperishable, the adorable light of Savita (the deity of the sun). From Him the ancient wisdom has proceeded. 98. No one can grasp Him above or across, or in the middle. There is no likeness or equal of Him whose name is great glory. 99. His form cannot be seen. No one perceives Him with the eye. Those who know Him through intuition, thus abiding in the heart, become immortal. 100. Someone thinking that Thou art the unborn, approaches Thee in fear. Deign to protect me for ever with Thy benevolent face. 101. O Rudra, injure not our children, nor our grandchildren, nor our lives, cows or horses, nor slay in thy wrath our valiant men. We invoke Thee always with offering.  पञ्चमोऽध्यायः । द्वे अक्षरे ब्रह्मपरे त्वनन्ते विद्याविद्ये निहिते यत्र गूढे । क्षरं त्वविद्या ह्यमृतं तु विद्या विद्याविद्ये ईशते यस्तु सोऽन्यः ॥ १॥ यो योनिं योनिमधितिष्ठत्येको विश्वानि रूपाणि योनीश्च सर्वाः । ऋषिं प्रसूतं कपिलं यस्तमग्रे ज्ञानैर्बिभर्ति जायमानं च पश्येत् ॥ २॥ एकैक जालं बहुधा विकुर्व- न्नस्मिन् क्षेत्रे संहरत्येष देवः । भूयः सृष्ट्वा पतयस्तथेशः सर्वाधिपत्यं कुरुते महात्मा ॥ ३॥ सर्वा दिश ऊर्ध्वमधश्च तिर्यक् प्रकाशयन् भ्राजते यद्वनड्वान् । एवं स देवो भगवान् वरेण्यो योनिस्वभावानधितिष्ठत्येकः ॥ ४॥ यच्च स्वभावं पचति विश्वयोनिः पाच्यांश्च सर्वान् परिणामयेद् यः । सर्वमेतद् विश्वमधितिष्ठत्येको गुणांश्च सर्वान् विनियोजयेद् यः ॥ ५॥ तद् वेदगुह्योपनिषत्सु गूढं तद् ब्रह्मा वेदते ब्रह्मयोनिम् । ये पूर्वं देवा ऋषयश्च तद् विदु- स्ते तन्मया अमृता वै बभूवुः ॥६॥ गुणान्वयो यः फलकर्मकर्ता कृतस्य तस्यैव स चोपभोक्ता । स विश्वरूपस्त्रिगुणस्त्रिवर्त्मा प्राणाधिपः सञ्चरति स्वकर्मभिः ॥ ७॥ अङ्गुष्ठमात्रो रवितुल्यरूपः सङ्कल्पाहङ्कारसमन्वितो यः । बुद्धेर्गुणेनात्मगुणेन चैव आराग्रमात्रोऽप्यपरोऽपि दृष्टः ॥ ८॥ बालाग्रशतभागस्य शतधा कल्पितस्य च । भागो जीवः स विज्ञेयः स चानन्त्याय कल्पते ॥ ९॥ नैव स्त्री न पुमानेष न चैवायं नपुंसकः । यद्यच्छरीरमादत्ते तेने तेने स युज्यते ॥ १०॥ सङ्कल्पनस्पर्शनदृष्टिमोहै- र्ग्रासाम्बुवृष्ट्यात्मविवृद्धिजन्म । कर्मानुगान्यनुक्रमेण देही स्थानेषु रूपाण्यभिसम्प्रपद्यते ॥ ११॥ स्थूलानि सूक्ष्माणि बहूनि चैव रूपाणि देही स्वगुणैर्वृणोति । क्रियागुणैरात्मगुणैश्च तेषां संयोगहेतुरपरोऽपि दृष्टः ॥ १२॥ अनाद्यनन्तं कलिलस्य मध्ये विश्वस्य स्रष्ठारमनेकरूपम् । विश्वस्यैकं परिवेष्टितारं ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ १३॥ भावग्राह्यमनीडाख्यं भावाभावकरं शिवम् । कलासर्गकरं देवं ये विदुस्ते जहुस्तनुम् ॥ १४॥      Adhyaya Five The Hidden Truth 102. Ignorance verily is mortal, knowledge verily is immortal. In the imperishable and infinite highest Brahman, knowledge and ignorance are hidden. Entirely different from these is Brahman who controls both ignorance and knowledge. 103. It is He who, being one only, presides over every source of production and every form. He sees the birth of the first-born seer of golden colour and endows him with every kind of knowledge at the commencement of creation. 104. This God spreads out one net after another in various ways and withdraws it together in that field. Thus again having created the rulers, the great soul holds His Lordship over all. 105. Just as the sun shines lightening up all quarters above, below, and across, so also does that one adorable God, the blessed one, rule over whatever creatures are born from the womb. 106. He, who is the one source of the world, brings the maturity of the nature of all and leads creatures who can be brought to maturity, to perfection, and endows each being with its distinguishing qualities, and rules this whole universe. 107. He is concealed in the Upanishads that are concealed in the Vedas. Hiranyagarbha knows Him as the source of himself (or as the source of the Vedas). Those gods and seers who realised Him in days of yore, became identified with Him, and verily became immortal. 108. He (the individual soul) who is attached with the qualities, performs actions for the sake of fruits and enjoys the fruits of his own actions. Though He is really the Lord of life, He becomes bound by the three Gunas, assumes various forms, and wanders about through the three paths on account of his own actions. 109. Subtle as the point of a needle, brilliant like the sun, He alone is perceived even as another (different from the universal Soul) of the size of a thumb, endowed with egoism and will, on account of the limitation of the intellect and heart. 110. That individual soul is as subtle as the hundredth part of the point of a hair divided a hundred times. Yet He is in essence infinite. He has to be known. 111. He is neither female, nor male, nor neutral. Whatever body He takes, with that he becomes identified or joined or connected. 112. By means of thoughts, contact, sight and delusion, the embodied soul assumes successively various forms in various places, in accordance with its actions, just as the body grows by the use of food and drink. 113. The individual soul chooses or assumes many forms, gross and subtle, according to its own qualities, the qualities of its actions and the qualities of its mind. The cause of union with those forms is found to be still another. 114. The cause of one's union with the body is the Lord. 115. He who knows Him who has no beginning and no end, who creates the world in the midst of chaos, who assumes many forms and who envelopes the universe, is freed from all fetters. 116. Those who know the God who is to be realised by direct intuitive perception, who is incorporeal or immortal, who is the cause of existence and non-existence, who is all-blessed and the cause of the origin of the sixteen parts, are freed from further embodiment.  षष्ठोऽध्यायः । स्वभावमेके कवयो वदन्ति कालं तथान्ये परिमुह्यमानाः । देवस्यैष महिमा तु लोके येनेदं भ्राम्यते ब्रह्मचक्रम् ॥ १॥ येनावृतं नित्यमिदं हि सर्वं ज्ञः कालकारो गुणी सर्वविद् यः । तेनेशितं कर्म विवर्तते ह पृथिव्यप्तेजोनिलखानि चिन्त्यम् ॥ २॥ तत्कर्म कृत्वा विनिवर्त्य भूय- स्तत्त्वस्य तावेन समेत्य योगम् । एकेन द्वाभ्यां त्रिभिरष्टभिर्वा कालेन चैवात्मगुणैश्च सूक्ष्मैः ॥ ३॥ आरभ्य कर्माणि गुणान्वितानि भावांश्च सर्वान् विनियोजयेद्यः । तेषामभावे कृतकर्मनाशः कर्मक्षये याति स तत्त्वतोऽन्यः ॥ ४॥ आदिः स संयोगनिमित्तहेतुः परस्त्रिकालादकलोऽपि दृष्टः । तं विश्वरूपं भवभूतमीड्यं देवं स्वचित्तस्थमुपास्य पूर्वम् ॥ ५॥ स वृक्षकालाकृतिभिः परोऽन्यो यस्मात् प्रपञ्चः परिवर्ततेऽयम् । धर्मावहं पापनुदं भगेशं ज्ञात्वात्मस्थममृतं विश्वधाम ॥ ६॥ तमीश्वराणां परमं महेश्वरं तं देवतानां परमं च दैवतम् । पतिं पतीनां परमं परस्ताद्- विदाम देवं भुवनेशमीड्यम् ॥ ७॥ न तस्य कार्यं करणं च विद्यते न तत्समश्चाभ्यधिकश्च दृश्यते । परास्य शक्तिर्विविधैव श्रूयते स्वाभाविकी ज्ञानबलक्रिया च ॥ ८॥ न तस्य कश्चित् पतिरस्ति लोके न चेशिता नैव च तस्य लिङ्गम् । स कारणं करणाधिपाधिपो न चास्य कश्चिज्जनिता न चाधिपः ॥ ९॥ यस्तन्तुनाभ इव तन्तुभिः प्रधानजैः स्वभावतः । देव एकः स्वमावृणोति स नो दधातु ब्रह्माप्ययम् ॥ १०॥ एको देवः सर्वभूतेषु गूढः सर्वव्यापी सर्वभूतान्तरात्मा। कर्माध्यक्षः सर्वभूताधिवासः साक्षी चेता केवलो निर्गुणश्च ॥ ११॥ एको वशी निष्क्रियाणां बहूना- मेकं बीजं बहुधा यः करोति । तमात्मस्थं येऽनुपश्यन्ति धीरा- स्तेषां सुखं शाश्वतं नेतरेषाम् ॥ १२॥ नित्यो नित्यानां चेतनश्चेतनाना- मेको बहूनां यो विदधाति कामान् । तत्कारणं साङ्ख्ययोगाधिगम्यं ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ १३॥ न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः । तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ॥ १४॥ एको हंसः भुवनस्यास्य मध्ये स एवाग्निः सलिले संनिविष्टः । तमेव विदित्वा अतिमृत्युमेति नान्यः पन्था विद्यतेऽयनाय ॥ १५॥ स विश्वकृद् विश्वविदात्मयोनि- र्ज्ञः कालकालो गुणी सर्वविद् यः । प्रधानक्षेत्रज्ञपतिर्गुणेशः संसारमोक्षस्थितिबन्धहेतुः ॥ १६॥ स तन्मयो ह्यमृत ईशसंस्थो ज्ञः सर्वगो भुवनस्यास्य गोप्ता । य ईशेऽस्य जगतो नित्यमेव नान्यो हेतुर्विद्यत ईशनाय ॥ १७॥ यो ब्रह्माणं विदधाति पूर्वं यो वै वेदांश्च प्रहिणोति तस्मै । तं ह देवं आत्मबुद्धिप्रकाशं मुमुक्षुर्वै शरणमहं प्रपद्ये ॥ १८॥ निष्कलं निष्क्रियं शान्तं निरवद्यं निरञ्जनम् । अमृतस्य परं सेतुं दग्धेन्दनमिवानलम् ॥ १९॥ यदा चर्मवदाकाशं वेष्टयिष्यन्ति मानवाः । तदा देवमविज्ञाय दुःखस्यान्तो भविष्यति ॥ २०॥ तपःप्रभावाद् देवप्रसादाच्च ब्रह्म ह श्वेताश्वतरोऽथ विद्वान् । अत्याश्रमिभ्यः परमं पवित्रं प्रोवाच सम्यगृषिसङ्घजुष्टम् ॥ २१॥ वेदान्ते परमं गुह्यं पुराकल्पे प्रचोदितम् । नाप्रशान्ताय दातव्यं नापुत्रायाशिष्याय वा पुनः ॥ २२॥ यस्य देवे परा भक्तिः यथा देवे तथा गुरौ । तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥ २३॥ प्रकाशन्ते महात्मन इति । ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्वि नावधीतमस्तु । मा विद्विषावहै ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ Adhyaya Six The Path to Liberation 117. Some deluded thinkers speak of Nature, and others speak of time, as the cause of the universe. But it is the glory of God by which the Brahma-wheel revolves. 118. It is at the command of Him, who always envelopes the world, who is all-knowing, the Lord of time, possessor of qualities, Omniscient, that this work (creation) unfolds itself, which is called or thought as earth, water, fire, air and ether. 119. He creates his work and rests again, having entered into union with principle after principle, with one, with two, with three, or with eight, with time, too, and with the subtle qualities of the mind. 120. The eight principles are the eight producers of the Samkhyas, viz., Avyakta which is the root of all, intellect, egoism and the five subtle elements of matter (Tanmatras), or the five elements, mind, intellect and egoism. The one principle to which the soul is joined is Avyakta or Prakriti. The two are Avyakta and intellect; and the three are Avyakta, intellect and egoism. 121. There is another interpretation. The one principle is Avidya or ignorance; two are Dharma and Adharma (right and wrong), or Raga-Dvesha (likes and dislikes); the three are the three bodies, physical, subtle and causal, or the three Gunas, Sattva, Rajas and Tamas; or the three Avasthas, the waking, dreaming and deep sleep states; or time, space and causation. 122. He gives the start to creation associated with the three Gunas, and orders all things. He causes destruction of the work in the absence of the Gunas, and remains apart in His essence after destruction. 123. He is the beginning, the origin of the causes by which (the body) is united (with the soul). He is beyond the three divisions of time (past, present and future). He is without parts, also. The adorable Lord, who appears as the world, who is the true source of all creatures abides in His own heart, is perceived by him who meditates or worships in his heart previously. 124. Higher and other than the world-tree, time and forms is He, from whom this universe proceeds, the source of all virtues, the destroyer of all sins, the Lord of all good qualities, know Him as in one's self, as the immortal abode of all the universe. 125. May we know Him, the transcendent and adorable Master of the world, who is the great supreme Lord of all lords, the supreme Deity of all deities, and the supreme Ruler of all rulers. 126. No action (or effort) or organ (Karanam) of His is found. There is not seen His equal, nor a superior. His great power is declared in the Vedas to be of various kinds. His knowledge, strength and action are described as inherent in Him. 127. There is no master of His in this world, no ruler of His, not even a sign of Him (by which He can be inferred). He is the cause, the Lord of the lords of the organs. He has no progenitor, nor is there anyone who is His lord. 128. May that only God, who spontaneously covers Himself with the products of Prakriti or Nature, just as a spider does with the threads (drawn from its own navel), grant us identity with Brahman. 129. The one God is hidden in all beings. He pervades all and He is the Inner Soul of all beings. He presides over all actions, and all beings dwell in Him. He is the witness, and He is the pure consciousness. He is alone, or single, and is devoid of all qualities. 130. He is the one controller of the inactive many. He makes the one seed manifold. The wise, who perceive Him within their self, to them belongs eternal happiness; not to others. 131. He is the eternal among the eternals, and the intelligent among all that are intelligent. Though one, He grants the desires of many. He who has known Him, the cause of all, who is to be comprehended by Sankhya (philosophy) and Yoga (religious discipline), is freed from all fetters. 132. The sun does not shine there, neither the moon, nor the stars. There these lightnings do not shine, how then this fire? When He shines, everything shines after Him. By His light all this shines. 133. He who is the one soul (Hamsa) destroyer of ignorance in the midst of the world, He alone is the fire which is seated in water. Knowing Him truly one overcomes death. There is no other path for liberation. 134. He creates the universe and knows the universe. He is His own source. He is all-knowing, and He is the Time of time (destroyer of time). He is endowed with all qualities of perfection. He knows everything in detail. He is the master of nature and men and the Lord of the Gunas. He is the cause of the bondage, the existence and the liberation of the world. 135. He is like Himself, immortal and abides in the form of the Ruler. He is the all-knowing, all-pervading, Protector of the world, the eternal Ruler. No one is able to rule over it. 136. I, desirous of liberation, resort to the God for refuge, whose light turns the intellect towards the Atman, who at the commencement of creation created Brahma and gave the Vedas to Him. 137. Who is without parts, without action, who is tranquil, blameless, spotless, the supreme bridge of immortality and who is like the fire that has consumed its fuel (to Him I go for refuge). 138. Only when man shall roll up sky like a skin, will there be an end of misery, unless God has first been known. 139. Only when the impossible becomes possible, such as the sky being rolled up by men, will misery cease, unless God has been realised in the heart. Miseries and sorrows will come to an end only when one realises God. If anybody strives to free himself from miseries, without realising God, all his efforts shall be as useless as the attempt to roll up the sky. This is the drift of this verse. 140. Having realised Brahman through the power of his penance and through the grace of God, the wise Svetasvatara expounded well to the highest order of Sannyasins the truth of that supremely holy Brahman resorted to by all the seers. 141. This highest secret or mystery in the Vedanta, expounded in a former age, should not be given to one whose passions have not been subdued, nor to anyone who is not a worthy son, nor to an unworthy disciple. 142. If these truths have been told to a high-souled one, who has supreme devotion to God, and as much devotion to his Guru or preceptor as to God, then alone they will shine forth, then alone they will shine forth, indeed. Svetasvatara Upanishad https://youtu.be/dbXyIXCmdYc   = Svetasvatara Upanishad https://youtu.be/5a2yN4csUVk = Svetasvatara Upanishad by Unknown #audiobook https://youtu.be/VbUmTWjDabs Svetasavatara Upanishad in simple Hindi Part One Introduction and Chapters 1 and 2  https://youtu.be/T9YKlUD4-HM   Svetasavatara Upanishad in simple Hindi Part two Chapters 3 and 4  https://youtu.be/paeg4W3F2VE   Svetasavatara Upanishad in simple Hindi Part three Conclusion Chapters 5 and 6  https://youtu.be/fsnZMCJrtRc   Svetasavatara Upanishad in simple english Part one Chapters 1 and 2  https://youtu.be/dXXwwertdn4   Svetasavatara Upanishad in simple english Part two Chapters 3 and 4  https://youtu.be/SmABF0BPWr4   Svetasavatara Upanishad in simple english Part three Conclusion Chapters 5 and 6  https://youtu.be/Wf9xFHpkyrA

Taittiriya upanishad(Upanisad.8)

 

 

5:37 / 44:28

Taittiriya upanishad | Chanting | Peacefull Meditation

 https://youtu.be/oThMa0CQ0QA

 

॥ तैत्तिरीयोपनिषत् ॥

ॐ श्री गुरुभ्यो नमः । हरिः ॐ ।

Essence of the Taittiriya Upanishad

by Swami Sivananda
Introduction
 This Upanishad Belongs to The Krishna-Yajurveda.
1. The great sage Yajnavalkya quarrelled with his preceptor. He was asked by Vaishampayana, his Guru, to return the Veda which he had studied under him. Yajnavalkya vomited the Yajurveda he had learnt. The other Rishis, the pupils of Vaishampayana, assumed the forms of Tittiris (birds, partridges) and swallowed the Veda thus thrown out or vomited. Therefore it came to be known as Taittiriya-Samhita.

2. This Upanishad is divided into sections called vallis, viz., (1) Siksha-valli or the section on instruction. (2) Brahmananda-valli or the section on Brahma-bliss. (3) Bhrigu-valli or the section on Bhrigu.

3. In the first section the preceptor gives clear instructions to the aspirants on character building. He imparts to them rules of right conduct or right living in order to prepare themselves for the attainment of Brahma-Jnana or the knowledge of the Self.

4. The second section deals with bliss of Brahman. The order of creation is described in this Valli.

5. The third section deals with the story of Bhrigu, son of Varuna, who, under instructions from his father, understood Bliss or Brahman, after undergoing the required penance. In this section the description of the five Kosas or sheaths is clearly given.

 प्रथमा शीक्षावल्ली 
ॐ शं नो मित्रः शं वरुणः । शं नो भवत्वर्यमा ।
शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः ।
नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि ।
त्वामेव प्रत्यक्षं ब्रह्म वदिष्यामि । ऋतं वदिष्यामि ।
सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु ।
अवतु माम् । अवतु वक्तारम् ।
ॐ शान्तिः शान्तिः शान्तिः ॥ १॥ इति प्रथमोऽनुवाकः ॥

     शिक्षाशास्त्रार्थसङ्ग्रहः 
ॐ शीक्षां व्याख्यास्यामः । वर्णः स्वरः । मात्रा बलम् ।
साम सन्तानः । इत्युक्तः शीक्षाध्यायः ॥ १॥

 इति द्वितीयोऽनुवाकः ॥

 
     संहितोपासनम्
सह नौ यशः । सह नौ ब्रह्मवर्चसम् ।
अथातः सꣳहिताया उपनिषदम् व्याख्यास्यामः ।
पञ्चस्वधिकरणेषु ।
अधिलोकमधिज्यौतिषमधिविद्यमधिप्रजमध्यात्मम् ।
ता महासꣳहिता इत्याचक्षते । अथाधिलोकम् ।
पृथिवी पूर्वरूपम् । द्यौरुत्तररूपम् ।
आकाशः सन्धिः ॥ १॥

वायुः सन्धानम् । इत्यधिलोकम् । अथाधिजौतिषम् ।
अग्निः पूर्वरूपम् । आदित्य उत्तररूपम् । आपः सन्धिः ।
वैद्युतः सन्धानम् । इत्यधिज्यौतिषम् । अथाधिविद्यम् ।
आचार्यः पूर्वरूपम् ॥ २॥

अन्तेवास्युत्तररूपम् । विद्या सन्धिः ।
प्रवचनꣳसन्धानम् ।
इत्यधिविद्यम् । अथाधिप्रजम् । माता पूर्वरूपम् ।
पितोत्तररूपम् । प्रजा सन्धिः । प्रजननꣳसन्धानम् ।
इत्यधिप्रजम् ॥ ३॥

अथाध्यात्मम् । अधराहनुः पूर्वरूपम् ।
उत्तराहनूत्तररूपम् । वाक्सन्धिः । जिह्वासन्धानम् ।
इत्यध्यात्मम् । इतीमामहासꣳहिताः ।
य एवमेता महासꣳहिता व्याख्याता वे`द ।
सन्धीयते प्रजया पशुभिः ।
ब्रह्मवर्चसेनान्नाद्येन सुवर्ग्येण लोकेन ॥ ४॥

इति तृतीयोऽनुवाकः ॥

     मेधादिसिद्ध्यर्था आवहन्तीहोममन्त्राः
यश्छन्दसामृषभो विश्वरूपः ।
छन्दोभ्योऽध्यमृतात्सम्बभूव ।
स मेन्द्रो मेधया स्पृणोतु ।
अमृतस्य देव धारणो भूयासम् ।
शरीरं मे विचर्षणम् । जिह्वा मे मधुमत्तमा ।
कर्णाभ्यां भूरिविश्रुवम् ।
ब्रह्मणः कोशोऽसि मेधया पिहितः ।
श्रुतं मे गोपाय । आवहन्ती वितन्वाना ॥ १॥

कुर्वाणाऽचीरमात्मनः । वासाꣳसि मम गावश्च ।
अन्नपाने च सर्वदा । ततो मे श्रियमावह ।
लोमशां पशुभिः सह स्वाहा ।
आमायन्तु ब्रह्मचारिणः स्वाहा ।
विमाऽऽयन्तु ब्रह्मचारिणः स्वाहा ।
प्रमाऽऽयन्तु ब्रह्मचारिणः स्वाहा ।
दमायन्तु ब्रह्मचारिणः स्वाहा ।
शमायन्तु ब्रह्मचारिणः स्वाहा ॥ २॥

यशो जनेऽसानि स्वाहा । श्रेयान् वस्यसोऽसानि स्वाहा ।
तं त्वा भग प्रविशानि स्वाहा ।
स मा भग प्रविश स्वाहा ।
तस्मिन् सहस्रशाखे । निभगाऽहं त्वयि मृजे स्वाहा ।
यथाऽऽपः प्रवताऽऽयन्ति । यथा मासा अहर्जरम् ।
एवं मां ब्रह्मचारिणः । धातरायन्तु सर्वतः स्वाहा ।
प्रतिवेशोऽसि प्रमाभाहि प्रमापद्यस्व ॥ ३॥

इति चतुर्थोऽनुवाकः ॥

     व्याहृत्युपासनम्
भूर्भुवः सुवरिति वा एतास्तिस्रो व्याहृतयः ।
तासामुहस्मै तां चतुर्थीम् । माहाचमस्यः प्रवेदयते ।
मह इति । तद्ब्रह्म । स आत्मा । अङ्गान्यन्या देवताः ।
भूरिति वा अयं लोकः । भुव इत्यन्तरिक्षम् ।
सुवरित्यसौ लोकः ॥ १॥

मह इत्यादित्यः । आदित्येन वाव सर्वेलोक महीयन्ते ।
भूरिति वा अग्निः । भुव इति वायुः । सुवरित्यादित्यः ।
मह इति चन्द्रमाः । चन्द्रमसा वाव
सर्वाणि ज्योतीꣳषि महीयन्ते । भूरिति वा ऋचः ।
भुव इति सामानि ।
सुवरिति यजूꣳषि ॥ २॥

मह इति ब्रह्म । ब्रह्मणा वाव सर्वेवेदा महीयन्ते ।
भूरिति वै प्राणः । भुव इत्यपानः । सुवरिति व्यानः ।
मह इत्यन्नम् । अन्नेन वाव सर्वे प्राण महीयन्ते ।
ता वा एताश्चतस्रश्चतुर्ध । चतस्रश्चतस्रो व्याहृतयः ।
ता यो वेद ।
स वेद ब्रह्म । सर्वेऽस्मैदेवा बलिमावहन्ति ॥ ३॥

इति पञ्चमोऽनुवाकः ॥

   मनोमयत्वादिगुणकब्रह्मोपासनया स्वाराज्यसिद्धिः
स य एषोऽन्तहृदय आकाशः ।
तस्मिन्नयं पुरुषो मनोमयः । अमृतो हिरण्मयः ।
अन्तरेण तालुके । य एषस्तन इवावलम्बते । सेन्द्रयोनिः ।
यत्रासौ केशान्तो विवर्तते । व्यपोह्य शीर्षकपाले ।
भूरित्यग्नौ प्रतितिष्ठति । भुव इति वायौ ॥ १॥

सुवरित्यादित्ये । मह इति ब्रह्मणि । आप्नोति स्वाराज्यम् ।
आप्नोति मनसस्पतिम् । वाक्पतिश्चक्षुष्पतिः ।
श्रोत्रपतिर्विज्ञानपतिः । एतत्ततो भवति ।
आकाशशरीरं ब्रह्म ।
सत्यात्म प्राणारामं मन आनन्दम् ।
शान्तिसमृद्धममृतम् ।
इति प्राचीन योग्योपास्व ॥ २॥ इति षष्ठोऽनुवाकः ॥

   पृथिव्याद्युपाधिकपञ्चब्रह्मोपासनम्
पृथिव्यन्तरिक्षं द्यौर्दिशोऽवान्तरदिशाः ।
अग्निर्वायुरादित्यश्चन्द्रमा नक्षत्राणि ।
आप ओषधयो वनस्पतय आकाश आत्मा । इत्यधिभूतम् ।
अथाध्यात्मम् । प्राणो व्यानोऽपान उदानः समानः ।
चक्षुः श्रोत्रं मनो वाक् त्वक् ।
चर्ममाꣳस स्नावास्थि मज्जा ।
एतदधिविधाय ऋषिरवोचत् ।
पाङ्क्तं वा इदꣳसर्वम् ।
पाङ्क्तेनैव पाङ्क्तग् स्पृणोतीति ॥ १॥ इति सप्तमोऽनुवाकः ॥

   प्रणवोपासनम्
ओमिति ब्रह्म । ओमितीदꣳसर्वम् ।
ओमित्येतदनुकृतिर्हस्म वा अप्योश्रावयेत्याश्रावयन्ति ।
ओमिति सामानि गायन्ति । ॐꣳशोमिति शस्त्राणि शꣳसन्ति ।
ओमित्यध्वर्युः प्रतिगरं प्रतिगृणाति ।
ओमिति ब्रह्मा प्रसौति । ओमित्यग्निहोत्रमनुजानाति ।
ओमिति ब्राह्मणः प्रवक्ष्यन्नाह ब्रह्मोपाप्नवानीति ।
ब्रह्मैवोपाप्नोति ॥ १॥ इत्यष्टमोऽनुवाकः ॥

   स्वाध्यायप्रशंसा
ऋतं च स्वाध्यायप्रवचने च ।
सत्यं च स्वाध्यायप्रवचने च ।
तपश्च स्वाध्यायप्रवचने च ।
दमश्च स्वाध्यायप्रवचने च ।
शमश्च स्वाध्यायप्रवचने च ।
अग्नयश्च स्वाध्यायप्रवचने च ।
अग्निहोत्रं च स्वाध्यायप्रवचने च ।
अतिथयश्च स्वाध्यायप्रवचने च ।
मानुषं च स्वाध्यायप्रवचने च ।
प्रजा च स्वाध्यायप्रवचने च ।
प्रजनश्च स्वाध्यायप्रवचने च ।
प्रजातिश्च स्वाध्यायप्रवचने च ।
सत्यमिति सत्यवचा राथी तरः ।
तप इति तपोनित्यः पौरुशिष्टिः ।
स्वाध्यायप्रवचने एवेति नाको मौद्गल्यः ।
तद्धि तपस्तद्धि तपः ॥ १॥ इति नवमोऽनुवाकः ॥

 
   ब्रह्मज्ञ्यानप्रकाशकमन्त्रः
अहं वृक्षस्य रेरिवा । कीर्तिः पृष्ठं गिरेरिव ।
ऊर्ध्वपवित्रो वाजिनीव स्वमृतमस्मि ।
द्रविणꣳसवर्चसम् । सुमेध अमृतोक्षितः ।
इति त्रिशङ्कोर्वेदानुवचनम् ॥ १॥ इति दशमोऽनुवाकः ॥

   शिष्यानुशासनम्
वेदमनूच्याचार्योन्तेवासिनमनुशास्ति ।
सत्यं वद । धर्मं चर । स्वाध्यायान्मा प्रमदः ।
आचार्याय प्रियं धनमाहृत्य प्रजातन्तुं मा व्यवच्छेत्सीः ।
सत्यान्न प्रमदितव्यम् । धर्मान्न प्रमदितव्यम् ।
कुशलान्न प्रमदितव्यम् । भूत्यै न प्रमदितव्यम् ।
स्वाध्यायप्रवचनाभ्यां न प्रमदितव्यम् ॥ १॥

देवपितृकार्याभ्यां न प्रमदितव्यम् । मातृदेवो भव ।
पितृदेवो भव । आचार्यदेवो भव । अतिथिदेवो भव ।
यान्यनवद्यानि कर्माणि । तानि सेवितव्यानि । नो इतराणि ।
यान्यस्माकꣳसुचरितानि । तानि त्वयोपास्यानि ॥ २॥

नो इतराणि । ये के चारुमच्छ्रेयाꣳसो ब्राह्मणाः ।
तेषां त्वयाऽऽसनेन प्रश्वसितव्यम् । श्रद्धया देयम् ।
अश्रद्धयाऽदेयम् । श्रिया देयम् । ह्रिया देयम् ।
भिया देयम् । संविदा देयम् ।
अथ यदि ते कर्मविचिकित्सा वा वृत्तविचिकित्सा वा स्यात् ॥ ३॥

ये तत्र ब्राह्मणाः संमर्शिनः । युक्ता आयुक्ताः ।
अलूक्षा धर्मकामाः स्युः । यथा ते तत्र वर्तेरन् ।
तथा तत्र वर्तेथाः । अथाभ्याख्यातेषु ।
ये तत्र ब्राह्मणाः संमर्शिनः । युक्ता आयुक्ताः ।
अलूक्षा धर्मकामाः स्युः । यथा ते तेषु वर्तेरन् ।
तथा तेषु वर्तेथाः । एष आदेशः । एष उपदेशः ।
एषा वेदोपनिषत् । एतदनुशासनम् । एवमुपासितव्यम् ।
एवमु चैतदुपास्यम् ॥ ४॥ इत्येकादशऽनुवाकः ॥

    उत्तरशान्तिपाठः
शं नो मित्रः शं वरुणः । शं नो भवत्वर्यमा ।
शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः ।
नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि ।
त्वामेव प्रत्यक्षं ब्रह्मावादिषम् । ऋतमवादिषम् ।
सत्यमवादिषम् । तन्मामावीत् । तद्वक्तारमावीत् ।
आवीन्माम् । आवीद्वक्तारम् ।
ॐ शान्तिः शान्तिः शान्तिः ॥ १॥ इति द्वादशोऽनुवाकः ॥

॥ इति शीक्षावल्ली समाप्ता ॥



Siksha-Valli
6. May the sun (Mitra) be good to us.
 May Varuna be good to us. May the sun (Aryama) be good to us. May Indra
 and Brihaspati be good to us. May Vishnu of great strides be good to 
us. Prostrations to Brahman. Prostrations to thee, O Vayu! Thou, indeed,
 art the visible Brahman. I shall proclaim Thee visible Brahman. I shall
 call Thee just. I shall call Thee true. May That protect me. May That 
protect the teacher. May That protect me. May That protect the teacher.

Om Peace, Peace, Peace!
7. Anuvaka means a sub-division of the Vedas, a section or chapter.

8.
 The utterance of the peace chant propitiates the Devatas. The spiritual
 path is rendered smooth through their grace. All obstacles are removed.
 You will not forget what you have learnt. You will possess good health.
 You will have good meditation.

9. Vayu is Hiranyagarbha or Cosmic Prana.

10.
 The repetition of ‘Om-Santi' thrice is to remove the three kinds of 
obstacles, viz. Adhyatmika (from our self), Adhidaivika (from the 
heavens) and Adhibhautika (from living beings).

11. Mitra is the 
presiding deity of the activity of the Prana and the day. Varuna is the 
presiding deity of the activity of Apana and of the night. Aryama (the 
sun) is the presiding deity of the eye and of the sun. Indra is the 
presiding deity of strength and of the hands. Brihaspati is the 
presiding deity of speech and intellect. Vishnu is the presiding deity 
of the feet.

The Exhortation
12. Now comes the 
final instruction which the students in those days received when they 
completed their studies under the preceptor. Having taught the Vedas the
 preceptor exhorts the disciple.

13. Speak the truth. Do your 
duty (righteousness). Never swerve from the study of the Vedas. Do not 
cut off the thread of the offspring after giving the preceptor the fee 
he desires. Never swerve away from truth. Never swerve from duty 
(righteousness). Never neglect your welfare. Never neglect your 
prosperity. Never neglect the study and the teachings of the Vedas.

14.
 Never swerve from your duties to the gods and to men. May the mother be
 thy god (Matrudevo bhava). May the father be thy god (Pitrudevo bhava).
 May the preceptor be thy god (Acharyadevo bhava). May the guest be thy 
god (Atithidevo bhava). Let only those actions that are free from 
blemish be done, and not others. Only those that are good acts to us 
should be performed by thee, and not others.

15. You should remove the fatigue of Brahmins who are superior, by serving them with seats, etc.

16.
 Gift should be given with faith; it should never be given without 
faith. It should be given in plenty, with modesty, with reverence, with 
sympathy.

17. Now, if there should arise in thee any doubt as 
regards any action or conduct, thou shouldst act in those matters as do 
those Brahmins there, who are thoughtful, religious, not cruel, and 
devoted to Dharma.

18. Now as regards persons accused of sin, do 
thou deal with them as do the Brahmins there, who are thoughtful, 
religious, not cruel, and devoted to Dharma.

19. This is the 
injunction. This is the teaching. This is the secret of the Vedas. This 
is the word of command. This should be observed. Thus is this to be 
meditated upon

    द्वितीया ब्रह्मानन्दवल्ली
ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै ।
तेजस्विनावधीतमस्तु मा विद्विषावहै ।
ॐ शान्तिः शान्तिः शान्तिः ॥

  
    उपनिषत्सारसङ्ग्रहः
ॐ ब्रह्मविदाप्नोति परम् । तदेषाऽभुक्ता ।
सत्यं ज्ञानमनन्तं ब्रह्म ।
यो वेद निहितं गुहायां परमे व्योमन् ।
सोऽश्नुते सर्वान् कामान्सह । ब्रह्मणा विपश्चितेति ॥

तस्माद्वा एतस्मादात्मन आकाशः सम्भूतः । आकाशाद्वायुः ।
वायोरग्निः । अग्नेरापः । अद्भ्यः पृथिवी ।
पृथिव्या ओषधयः । ओषधीभ्योन्नम् । अन्नात्पुरुषः ।
स वा एष पुरुषोऽन्नरसमयः । तस्येदमेव शिरः ।
अयं दक्षिणः पक्षः । अयमुत्तरः पक्षः ।
अयमात्मा । इदं पुच्छं प्रतिष्ठा ।
तदप्येष श्लोको भवति ॥ १॥ इति प्रथमोऽनुवाकः ॥

    पञ्चकोशोविवरणम्
अन्नाद्वै प्रजाः प्रजायन्ते । याः काश्च पृथिवीꣳश्रिताः ।
अथो अन्नेनैव जीवन्ति । अथैनदपि यन्त्यन्ततः ।
अन्नꣳहि भूतानां ज्येष्ठम् । तस्मात् सर्वौषधमुच्यते ।
सर्वं वै तेऽन्नमाप्नुवन्ति । येऽन्नं ब्रह्मोपासते ।
अन्नꣳहि भूतानां ज्येष्ठम् । तस्मात् सर्वौषधमुच्यते ।
अन्नाद् भूतानि जायन्ते । जातान्यन्नेन वर्धन्ते ।
अद्यतेऽत्ति च भूतानि । तस्मादन्नं तदुच्यत इति ।
तस्माद्वा एतस्मादन्नरसमयात् । अन्योऽन्तर आत्मा प्राणमयः ।
तेनैष 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 । तदप्येष श्लोको भवति ॥ १॥

इति द्वितीयोऽनुवाकः ॥

प्राणं देवा अनु प्राणन्ति । मनुष्याः पशवश्च ये ।
प्राणो हि भूतानामायुः । तस्मात् सर्वायुषमुच्यते ।
सर्वमेव त आयुर्यन्ति । ये प्राणं ब्रह्मोपासते ।
प्राणो हि भूतानामायुः । तस्मात् सर्वायुषमुच्यत इति ।
तस्यैष एव शारीर आत्मा । यः पूर्वस्य ।
तस्माद्वा एतस्मात् प्राणमयात् । अन्योऽन्तर आत्मा मनोमयः ।
तेनैष पूर्णः । स वा एष पुरुषविध एव ।
तस्य पुरुषविधताम् । अन्वयं पुरुषविधः ।
तस्य यजुरेव शिरः । ऋग्दक्षिणः पक्षः । सामोत्तरः पक्षः ।
आदेश आत्मा । अथर्वाङ्गिरसः पुच्छं प्रतिष्ठा ।
तदप्येष श्लोको भवति ॥ १॥ इति तृतीयोऽनुवाकः ॥

यतो वाचो निवर्तन्ते । अप्राप्य मनसा सह ।
आनन्दं ब्रह्मणो विद्वान् । न बिभेति कदाचनेति ।
तस्यैष एव शारीर आत्मा । यः पूर्वस्य ।
तस्माद्वा एतस्मान्मनोमयात् । अन्योऽन्तर आत्मा विज्ञानमयः ।
तेनैष पूर्णः । स वा एष पुरुषविध एव ।
तस्य पुरुषविधताम् ।
अन्वयं पुरुषविधः । तस्य श्रद्धैव शिरः ।
ऋतं दक्षिणः पक्षः ।
सत्यमुत्तरः पक्षः । योग आत्मा । महः पुच्छं प्रतिष्ठा ।
तदप्येष श्लोको भवति ॥ १॥ इति चतुर्थोऽनुवाकः ॥

विज्ञानं यज्ञं तनुते । कर्माणि तनुतेऽपि च ।
विज्ञानं देवाः सर्वे ।
ब्रह्म ज्येष्ठमुपासते । विज्ञानं ब्रह्म चेद्वेद ।
तस्माच्चेन्न प्रमाद्यति । शरीरे पाप्मनो हित्वा ।
सर्वान्कामान् समश्नुत इति । तस्यैष एव शारीर आत्मा ।
यः पूर्वस्य । तस्माद्वा एतस्माद्विज्ञानमयात् ।
अन्योऽन्तर आत्माऽऽनन्दमयः । तेनैष पूर्णः ।
स वा एष पुरुषविध एव । तस्य पुरुषविधताम् ।
अन्वयं पुरुषविधः । तस्य प्रियमेव शिरः ।
मोदो दक्षिणः पक्षः ।
प्रमोद उत्तरः पक्षः । आनन्द आत्मा । ब्रह्म पुच्छं प्रतिष्ठा ।
तदप्येष श्लोको भवति ॥ १॥ इति पञ्चमोऽनुवाकः ॥

असन्नेव स भवति । असद्ब्रह्मेति वेद चेत् ।
अस्ति ब्रह्मेति चेद्वेद । सन्तमेनं ततो विदुरिति ।
तस्यैष एव शारीर आत्मा । यः पूर्वस्य ।
अथातोऽनुप्रश्नाः । उताविद्वानमुं लोकं प्रेत्य ।
कश्चन गच्छती३ 3 for prolonging the vowel in the form  । अऽऽ ।
आहो विद्वानमुं लोकं प्रेत्य । कश्चित्समश्नुता३ उ ।
सोऽकामयत । बहुस्यां प्रजायेयेति । स तपोऽतप्यत ।
स तपस्तप्त्वा । इदꣳसर्वमसृजत । यदिदं किञ्च ।
तत्सृष्ट्वा । तदेवानुप्राविशत् । तदनु प्रविश्य ।
सच्च त्यच्चाभवत् ।
निरुक्तं चानिरुक्तं च । निलयनं चानिलयनं च ।
विज्ञानं चाविज्ञानं च । सत्यं चानृतं च सत्यमभवत् ।
यदिदं किञ्च । तत्सत्यमित्याचक्षते ।
तदप्येष श्लोको भवति ॥ १॥ इति षष्ठोऽनुवाकः ॥

    अभयप्रतिष्ठा
असद्वा इदमग्र आसीत् । ततो वै सदजायत ।
तदात्मान स्वयमकुरुत । तस्मात्तत्सुकृतमुच्यत इति ।
यद्वै तत् सुकृतम् । रसो वै सः ।
रसꣳह्येवायं लब्ध्वाऽऽनन्दी भवति । को ह्येवान्यात्कः
प्राण्यात् । यदेष आकाश आनन्दो न स्यात् ।
एष ह्येवाऽऽनन्दयाति ।
यदा ह्येवैष एतस्मिन्नदृश्येऽनात्म्येऽनिरुक्तेऽनिलयनेऽभयं
प्रतिष्ठां विन्दते । अथ सोऽभयं गतो भवति ।
यदा ह्येवैष एतस्मिन्नुदरमन्तरं कुरुते ।
अथ तस्य भयं भवति । तत्वेव भयं विदुषोऽमन्वानस्य ।
तदप्येष श्लोको भवति ॥ १॥ इति सप्तमोऽनुवाकः ॥

    ब्रह्मानन्दमीमांसा
भीषाऽस्माद्वातः पवते । भीषोदेति सूर्यः ।
भीषाऽस्मादग्निश्चेन्द्रश्च । मृत्युर्धावति पञ्चम इति ।
सैषाऽऽनन्दस्य मीमाꣳसा भवति ।
युवा स्यात्साधुयुवाऽध्यायकः ।
आशिष्ठो दृढिष्ठो बलिष्ठः ।
तस्येयं पृथिवी सर्वा वित्तस्य पूर्णा स्यात् ।
स एको मानुष आनन्दः । ते ये शतं मानुषा आनन्दाः ॥ १॥

स एको मनुष्यगन्धर्वाणामानन्दः । श्रोत्रियस्य चाकामहतस्य ।
ते ये शतं मनुष्यगन्धर्वाणामानन्दाः ।
स एको देवगन्धर्वाणामानन्दः । श्रोत्रियस्य चाकामहतस्य ।
ते ये शतं देवगन्धर्वाणामानन्दाः ।
स एकः पितृणां चिरलोकलोकानामानन्दः ।
श्रोत्रियस्य चाकामहतस्य ।
ते ये शतं पितृणां चिरलोकलोकानामानन्दाः ।
स एक आजानजानां देवानामानन्दः ॥ २॥

श्रोत्रियस्य चाकामहतस्य ।
ते ये शतं आजानजानां देवानामानन्दाः ।
स एकः कर्मदेवानां देवानामानन्दः ।
ये कर्मणा देवानपियन्ति । श्रोत्रियस्य चाकामहतस्य ।
ते ये शतं कर्मदेवानां देवानामानन्दाः ।
स एको देवानामानन्दः । श्रोत्रियस्य चाकामहतस्य ।
ते ये शतं देवानामानन्दाः । स एक इन्द्रस्याऽऽनन्दः ॥ ३॥

श्रोत्रियस्य चाकामहतस्य । ते ये शतमिन्द्रस्याऽऽनन्दाः ।
स एको बृहस्पतेरानन्दः । श्रोत्रियस्य चाकामहतस्य ।
ते ये शतं बृहस्पतेरानन्दाः । स एकः प्रजापतेरानन्दः ।
श्रोत्रियस्य चाकामहतस्य ।
ते ये शतं प्रजापतेरानन्दाः ।
स एको ब्रह्मण आनन्दः । श्रोत्रियस्य चाकामहतस्य ॥ ४॥

स यश्चायं पुरुषे । यश्चासावादित्ये । स एकः ।
स य एवंवित् । अस्माल्लोकात्प्रेत्य ।
एतमन्नमयमात्मानमुपसङ्क्रामति ।
एतं प्राणमयमात्मानमुपसङ्क्रामति ।
एतं मनोमयमात्मानमुपसङ्क्रामति ।
एतं विज्ञानमयमात्मानमुपसङ्क्रामति ।
एतमानन्दमयमात्मानमुपसङ्क्रामति ।
तदप्येष श्लोको भवति ॥ ५॥ इत्यष्टमोऽनुवाकः ॥

यतो वाचो निवर्तन्ते । अप्राप्य मनसा सह ।
आनन्दं ब्रह्मणो विद्वान् ।
न बिभेति कुतश्चनेति ।
एतꣳह वाव न तपति ।
किमहꣳसाधु नाकरवम् । किमहं पापमकरवमिति ।
स य एवं विद्वानेते आत्मान स्पृणुते ।
उभे ह्येवैष एते आत्मान स्पृणुते । य एवं वेद ।
इत्युपनिषत् ॥ १॥ इति नवमोऽनुवाकः ॥

॥ इति ब्रह्मानन्दवल्ली समाप्ता ॥

ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै ।
तेजस्विनावधीतमस्तु मा विद्विषावहै ।
ॐ शान्तिः शान्तिः शान्तिः ॥

Brahmananda-Valli
Om. May That protect us both (teacher 
and pupil). May That cause us both to enjoy the bliss (of Mukti). May we
 both exert to find out the true meaning of the scriptures. May our 
learning be brilliant. May we never quarrel with each other!

Om Peace, Peace, Peace!
20. The knower of Brahman attains the Supreme.

21.
 Brahman is Truth, Knowledge and Infinity. He who knows it as existing 
hidden in the heart, realises all his desires instantaneously and 
without succession, as the omniscient Brahman.

22. From this 
Atman is Akasa (ether) born; from Akasa, air; from air, fire; from fire,
 water; from water, earth; from earth, the herbs, plants and vegetables;
 from herbs, etc., food; from food, man. Thus man is made of the essence
 of food. The physical embodiment has its parts, such as the head, the 
right and left parts, the trunk, the support, etc.

23. Brahman is your own very Self or Soul. It cannot be an object of knowledge. It is always the witnessing Subject.

24. To know Brahman is to become identical with Absolute-Consciousness through meditation and Nirvikalpa- Samadhi

The Human Being's Five Sheaths
25.
 All beings that exist on earth are born of food. Then they live by 
food: then, again, to food (earth) they go in the end. So, verily food 
is the eldest of all creatures. Therefore it is called a medicament to 
all. All those who worship food as Brahman obtain all food. From food 
all beings are born; having been born, they, grow by food. Food is eaten
 by beings and also it eats them. Therefore, it is called Anna (food). 
Other than that (soul) made of the essence of food, there is another 
self within, formed of Prana. By that this is filled. This Pranamaya is 
exactly of the form of man (Purusha). Its human form is according to the
 human form of the former. Of that Prana is the head; Vyana the right 
wing (side); Apana the left wing (side); the Akasa the trunk (body); the
 earth, the tail, the support.

26. The Annamaya Kosa is permeated
 by four Kosas, the Pranamaya and the rest. The Pranamaya Kosa is 
permeated by three Kosas, the Manomaya by two Kosas and the Vijnanamaya 
by one Kosa.

27. Through Prana the gods live, and also do men and
 beasts. Prana is, verily, the life of beings. Therefore it is called 
the universal life or the life of all. Those who worship Prana attain 
the whole life duration or the full span of life.

28. Of that 
former (Annamayatma) this (Prana-mayatma) is the soul. Different from 
the Pranamaya self made of Prana, there is another self made of mind. 
With that self made of mind, this (the Pranamaya) is filled. This is 
also the form of man. Its human form is according to that of the former.
 Of it Yajus is the head. Rik is the right side (wing). Saman is the 
left side (wing), injunction (Adesha) is the trunk (body). Atharvangiras
 is the tail, the support.

29. The Manomaya self is the inner self of the Pranamaya. It permeates the Pranamaya Kosa.

30.
 Whence all speech turn back with the mind, without reaching, he who 
knows that, the bliss of Brahman, fears not at any time. This mind is 
the embodied soul of the former. Of the Pranamaya, this one, namely the 
Manomaya is the self, having the Pranamaya for its body.

31. 
Different from that made of mind is another inner soul made of knowledge
 (Vijnana). 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. Faith 
is its head. Righteousness (Ritam) is the right side or wing. Truth 
(Satyam) is the left side or wing. Yoga (concentration, meditation) is 
the trunk (self). Might (Mahas) is the tail, the support.

32. The
 Manomaya-Kosa is made up of Vrittis or thoughts. It is subtler than the
 Pranamaya-Kosa. It controls the Pranamaya-Kosa. So it is the inner self
 of the Pranamaya-Kosa.

33. Knowledge performs the sacrifice as 
well as Karma. All the gods worship knowledge as Brahman, the eldest. If
 a man knows knowledge as Brahman, and if he does not swerve from it, he
 attains all desires, having abandoned his sins in the body.

34. 
Of that (the former), this one, verily, is the self. Different from this
 self, made of knowledge (Vijnanamaya) is another self within, formed of
 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. Of it love 
(Priya) is the head. Joy (Moda) is the right side (wing). Delight 
(Pramoda) is the left side (wing). Bliss (Ananda) is the trunk (self). 
Brahman is the tail, the support.

35. Priya is love in looking at
 a pleasant object. Moda is joy, satisfaction after possessing the 
object. Pramoda is delight, great satisfaction, the same joy intensified
 that arises from gratified desires.

36. Birth and death are the attributes of the Annamaya-Kosa.

37. Hunger and thirst are the attributes of Pranamaya-Kosa.

38. Moha (delusion) and Soka (grief) are the attributes of the Manomaya Kosa.

39.
 The Atman is ever pure and unattached. It is absolutely free from the 
Shad-Urmis or the six waves of the ocean of Samsara, viz. birth, death, 
hunger, thirst, delusion and grief.

40. The Annamaya-Kosa 
constitutes the gross physical body. The Pranamaya, the Manomaya and the
 Vijnanamaya-Kosas constitute the subtle body or astral body 
(Linga-Sarira). The Anandamaya-Kosa constitutes the causal body 
(Karana-Sarira).

41. The three bodies operate during the waking 
state. The subtle body and the causal body function during the dreaming 
state. During deep sleep it is the thin veil of Anandamaya-Kosa that 
separates the individual soul from the Supreme Soul or Brahman. The 
Anandamaya-Kosa operates during deep sleep.

Origin of Creation
42.
 If one knows Brahman as non-existent he becomes himself non-existent. 
If he knows Brahman as existent, then they know him to be existent.

43.
 Therefore arise the following questions of the pupil: Does he, who 
knows not, after having departed this world, go there? Or does he, who 
knows after leaving the world, obtain that?

44. He desired: May I
 be many, may I be born. He performed Tapas. Having performed Tapas he 
brought forth all thiswhatever there is. Having brought forth, he 
entered it; having entered it, he became what is manifest and what is 
not manifest, defined and undefined, the abode and non-abode, knowledge 
and ignorance, truth and falsehood, and all this whatsoever is existing.
 Therefore it is called existence.

45. In the beginning, this was
 verily, non-existent. From that the existent was born. That created 
itself by itself. Therefore, it is called self-made. This which was 
self-madethat is the essence. Having obtained this essence, man becomes 
blessed, who would have lived and breathed had not the bliss in the 
cavity of heart existed! This Brahman bestows bliss. When one attains 
oneness with the Brahman who is invisible, incorporeal, undefined, 
abodeless, then he becomes free from fear. When, however, one makes even
 the slightest distinction in Brahman, then there is fear for him. That 
Brahman itself becomes the source of fear for him who makes a 
difference. and does not reflect.

Gradation of Bliss
46.
 Through fear of Him, blows the wind. Through fear of Him rises the sun.
 Through fear of Him again Indra, fire and Death proceed to their 
respective duties.

47. Suppose there is a youth, a good youth, 
well-versed in the scriptures, well disciplined, resolute and very 
strong. Suppose his is all this earth, full of wealth. This is one unit 
of human bliss. This is the measure of human bliss.

48. A 
hundredfold of the human bliss is the unit-measure of the bliss of the 
human Gandharvas and also is the bliss of one versed in the Vedas, who 
is free from desires.

49. A hundredfold of the bliss of the human
 Gandharvas is the unit-measure of the bliss of celestial Gandharvas, 
and also is the bliss of one versed in the Vedas, who is free from 
desires.

50. A hundredfold of the bliss of celestial Gandharvas 
is the unit of the bliss of the manes who dwell in the long enduring 
world, and also is the bliss of one versed in the Vedas, who is free 
from desires.

51. A hundredfold of the bliss of the manes who 
dwell in the long-enduring world, is the unit-measure of the bliss of 
the Devas born in heaven, and also is the bliss of one versed in the 
Vedas, who is free from desires.

52. A hundredfold of the bliss 
of the Devas born in heaven is the unit-measure of the bliss of the 
Devas known as Karma-Devas, those who have become Devas by their 
sacrificial deeds, and also is the bliss of one versed in the Vedas, who
 is free from desires.

53. A hundredfold of the bliss of the 
Devas known as Karma-Devas is the unit-measure of the bliss of the 
Devas, and also is the bliss of one versed in Vedas, who is free from 
desires. A hundredfold of the bliss of the Devas is the unit-measure of 
the bliss of Indra, and also the bliss of one versed in the Vedas, who 
is free from desires.

54. A hundredfold of the bliss of Indra is 
the unit-measure of the bliss of Brihaspati, and also is the bliss of 
one versed in Vedas, who is free from desires.

55. A hundredfold 
of the bliss of Brihaspati is the unit-measure of the bliss of 
Prajapati, and also is the bliss of one versed in Vedas, who is free 
from desires.

56. A hundredfold of the bliss of Prajapati is the 
unit-measure of the bliss of Brahman, and also is the bliss of one 
versed in Vedas, who is free from desires.

57. He who is in man 
(Purusha), and he who is in the sun, are one. He who knows this, having 
departed from this world, first attains this Atman made of food, next 
attains this Atman made of Prana, next attains this Atman made of mind, 
next attains this Atman made of Buddhi, and lastly attains the Atman 
made of Bliss.

58. He who knows the Bliss of Brahman, from which 
all words return without reaching it, together with the mind, is not 
afraid of anything.

59. Such thoughts as these certainly never distress him; Why have I not done what is good? Why have I committed sin?

60. He who knows thus regards both these as the Atman. Verily, both these he regards as the Atman, who knows this.

61.
 A sage beholds his own Self everywhere. He feels that everything that 
exists is nothing but his own Self. Therefore, he feels no fear from 
anything.

62. A knower of Brahman regards that good and bad are 
but different manifestations of the same Atman. Virtue and vice do not 
afflict him. They cannot generate subsequent births. He realises that he
 is non-doer and non-enjoyer. He knows that the Atman is actionless, and
 that the mind alone is the doer of all actions. He has neither wants, 
nor egoism, nor desires.


      तृतीया भृगुवल्ली
ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै ।
तेजस्विनावधीतमस्तु मा विद्विषावहै ।
ॐ शान्तिः शान्तिः शान्तिः ॥

भृगुर्वै वारुणिः । वरुणं पितरमुपससार ।
अधीहि भगवो ब्रह्मेति । तस्मा एतत्प्रोवाच ।
अन्नं प्राणं चक्षुः श्रोत्रं मनो वाचमिति ।
तꣳहोवाच । यतो वा इमानि भूतानि जायन्ते ।
येन जातानि जीवन्ति ।
यत्प्रयन्त्यभिसंविशन्ति । तद्विजिज्ञासस्व । तद्ब्रह्मेति ।
स तपोऽतप्यत । स तपस्तप्त्वा ॥ १॥ इति प्रथमोऽनुवाकः ॥

      पञ्चकोशान्तःस्थितब्रह्मनिरूपणम्
अन्नं ब्रह्मेति व्यजानात् । अन्नाद्ध्येव खल्विमानि
भुतानि जायन्ते । अन्नेन जातानि जीवन्ति ।
अन्नं प्रयन्त्यभिसंविशन्तीति । तद्विज्ञाय ।
पुनरेव वरुणं पितरमुपससार ।
अधीहि भगवो ब्रह्मेति । तꣳहोवाच ।
तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति ।
स तपोऽतप्यत । स तपस्तप्त्वा ॥ १॥ इति द्वितीयोऽनुवाकः ॥

प्राणो ब्रह्मेति व्यजानात् । प्राणाद्ध्येव खल्विमानि
भूतानि जायन्ते । प्राणेन जातानि जीवन्ति ।
प्राणं प्रयन्त्यभिसंविशन्तीति । तद्विज्ञाय ।
पुनरेव वरुणं पितरमुपससार ।
अधीहि भगवो ब्रह्मेति । तꣳहोवाच ।
तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति ।
स तपोऽतप्यत । स तपस्तप्त्वा ॥ १॥ इति तृतीयोऽनुवाकः ॥

मनो ब्रह्मेति व्यजानात् । मनसो ह्येव खल्विमानि
भूतानि जायन्ते । मनसा जातानि जीवन्ति ।
मनः प्रयन्त्यभिसंविशन्तीति । तद्विज्ञाय ।
पुनरेव वरुणं पितरमुपससार ।
अधीहि भगवो ब्रह्मेति । तꣳहोवाच ।
तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति ।
स तपोऽतप्यत । स तपस्तप्त्वा ॥ १॥ इति चतुर्थोऽनुवाकः ॥

विज्ञानं ब्रह्मेति व्यजानात् । विज्ञानाद्ध्येव खल्विमानि
भूतानि जायन्ते । विज्ञानेन जातानि जीवन्ति ।
विज्ञानं प्रयन्त्यभिसंविशन्तीति । तद्विज्ञाय ।
पुनरेव वरुणं पितरमुपससार ।
अधीहि भगवो ब्रह्मेति । तꣳहोवाच ।
तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति ।
स तपोऽतप्यत । स तपस्तप्त्वा ॥ १॥ इति पञ्चमोऽनुवाकः ॥

आनन्दो ब्रह्मेति व्यजानात् । आनन्दाध्येव खल्विमानि
भूतानि जायन्ते । आनन्देन जातानि जीवन्ति ।
आनन्दं प्रयन्त्यभिसंविशन्तीति ।
सैषा भार्गवी वारुणी विद्या । परमे व्योमन्प्रतिष्ठिता ।
स य एवं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति ।
महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन ।
महान् कीर्त्या ॥ १॥ इति षष्ठोऽनुवाकः ॥

    अन्नब्रह्मोपासनम्
अन्नं न निन्द्यात् । तद्व्रतम् । प्राणो वा अन्नम् ।
शरीरमन्नादम् । प्राणे शरीरं प्रतिष्ठितम् ।
शरीरे प्राणः प्रतिष्ठितः । तदेतदन्नमन्ने प्रतिष्ठितम् ।
स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति ।
अन्नवानन्नादो भवति । महान्भवति प्रजया
पशुभिर्ब्रह्मवर्चसेन । महान् कीर्त्या ॥ १॥

इति सप्तमोऽनुवाकः ॥

अन्नं न परिचक्षीत । तद्व्रतम् । आपो वा अन्नम् ।
ज्योतिरन्नादम् । अप्सु ज्योतिः प्रतिष्ठितम् ।
ज्योतिष्यापः प्रतिष्ठिताः । तदेतदन्नमन्ने प्रतिष्ठितम् ।
स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति ।
अन्नवानन्नादो भवति । महान्भवति प्रजया
पशुभिर्ब्रह्मवर्चसेन । महान् कीर्त्या ॥ १॥

इत्यष्टमोऽनुवाकः ॥

अन्नं बहु कुर्वीत । तद्व्रतम् । पृथिवी वा अन्नम् ।
आकाशोऽन्नादः । पृथिव्यामाकाशः प्रतिष्ठितः ।
आकाशे पृथिवी प्रतिष्ठिता ।
तदेतदन्नमन्ने प्रतिष्ठितम् ।
स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति ।
अन्नवानन्नादो भवति । महान्भवति प्रजया
पशुभिर्ब्रह्मवर्चसेन । महान् कीर्त्या ॥ १॥

इति नवमोऽनुवाकः ॥

    सदाचारप्रदर्शनम् । ब्रह्मानन्दानुभवः
न कञ्चन वसतौ प्रत्याचक्षीत । तद्व्रतम् ।
तस्माद्यया कया च विधया बह्वन्नं प्राप्नुयात् ।
अराध्यस्मा अन्नमित्याचक्षते ।
एतद्वै मुखतोऽन्नꣳराद्धम् ।
मुखतोऽस्मा अन्नꣳराध्यते ।
एतद्वै मध्यतोऽन्नꣳराद्धम् ।
मध्यतोऽस्मा अन्नꣳराध्यते ।
एदद्वा अन्ततोऽन्नꣳराद्धम् ।
अन्ततोऽस्मा अन्न राध्यते ॥ १॥

य एवं वेद । क्षेम इति वाचि । योगक्षेम इति प्राणापानयोः ।
कर्मेति हस्तयोः । गतिरिति पादयोः । विमुक्तिरिति पायौ ।
इति मानुषीः समाज्ञाः । अथ दैवीः । तृप्तिरिति वृष्टौ ।
बलमिति विद्युति ॥ २॥

यश इति पशुषु । ज्योतिरिति नक्षत्रेषु ।
प्रजातिरमृतमानन्द इत्युपस्थे । सर्वमित्याकाशे ।
तत्प्रतिष्ठेत्युपासीत । प्रतिष्ठावान् भवति ।
तन्मह इत्युपासीत । महान्भवति । तन्मन इत्युपासीत ।
मानवान्भवति ॥ ३॥

तन्नम इत्युपासीत । नम्यन्तेऽस्मै कामाः ।
तद्ब्रह्मेत्युपासीत । ब्रह्मवान्भवति ।
तद्ब्रह्मणः परिमर इत्युपासीत ।
पर्येणं म्रियन्ते द्विषन्तः सपत्नाः ।
परि येऽप्रिया भ्रातृव्याः ।
स यश्चायं पुरुषे । यश्चासावादित्ये । स एकः ॥ ४॥

स य एवंवित् । अस्माल्लोकात्प्रेत्य ।
एतमन्नमयमात्मानमुपसङ्क्रम्य ।
एतं प्राणमयमात्मानमुपसङ्क्रम्य ।
एतं मनोमयमात्मानमुपसङ्क्रम्य ।
एतं विज्ञानमयमात्मानमुपसङ्क्रम्य ।
एतमानन्दमयमात्मानमुपसङ्क्रम्य ।
इमाँल्लोकन्कामान्नी कामरूप्यनुसञ्चरन् ।
एतत् साम गायन्नास्ते । हा ३ वु हा ३ वु हा ३ वु ॥ ५॥

अहमन्नमहमन्नमहमन्नम् ।
अहमन्नादोऽ३हमन्नादोऽ३अहमन्नादः ।
अहꣳश्लोककृदहꣳश्लोककृदहꣳश्लोककृत् ।
अहमस्मि प्रथमजा ऋता३स्य ।
पूर्वं देवेभ्योऽमृतस्य ना३भाइ ।
यो मा ददाति स इदेव मा३अऽवाः ।
अहमन्नमन्नमदन्तमा३द्मि ।
अहं विश्वं भुवनमभ्यभवा३म् ।
सुवर्न ज्योतीः । य एवं वेद । इत्युपनिषत् ॥ ६॥

इति दशमोऽनुवाकः ॥

॥ इति भृगुवल्ली समाप्ता ॥

ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै ।
तेजस्वि नावधीतमस्तु मा विद्विषावहै ।
       ॥ ॐ शान्तिः शान्तिः शान्तिः ॥

                   ॥ हरिः ॐ ॥

 Bhrigu-Valli
63. Bhrigu, the son of Varuna, approached his father, and said: O revered Sir, teach me Brahman.

64. He (Varuna) said this to him (Bhrigu): Food, Prana, the eyes, the ears, the mind and the speech are Brahman.

65.
 To him he further said: That from which these beings are born; that by 
which, being born, these beings live; that which, when departing, they 
enter intothat seek thou to know that is Brahman.

66. He (Bhrigu) performed penance.

67.
 Having performed penance, he learnt that food is Brahman; because it is
 from food that all these beings are born; by food, when born, do they 
live; and, having departed into food, again, they enter.

68. Having known that, he again approached his father Varuna and said; O revered Sir, teach me Brahman.

69. He (Varuna) told him; By penance (Tapas) seek thou to know Brahman. Penance is Brahman.

70. He performed penance.

71.
 Having performed penance, (Bhrigu) understood that Prana is Brahman; 
because it is from Prana that all these living beings are born; having 
been born, they live by Prana; and having departed, into Prana, again, 
they enter.

72. Having known that, he again approached his father Varuna to know further and said; O revered Sir, teach me Brahman.

73. He (Varuna) told him; By penance (Tapas) seek thou to know Brahman. Penance is Brahman.

74.
 Bhrigu performed penance, and having performed penance, he came to the 
conclusion after analysis and deliberation, that Prana (life) is 
Brahman. But he was not at all satisfied with this conclusion. He 
thought that this Prana could not be Brahman, because it is 
non-intelligent, it is an effect, it has a cause, it has a beginning and
 an end. So he again approached his father to get further light. And his
 father, again, asked him to know it by penance.

75. Then Bhrigu 
understood by penance that the mind is Brahman, because it is from mind 
that all these living beings are born; having been born, they live by 
the mind; and having departed, into the mind, again, they enter.

76. Having known that, he again approached his father Varuna to know further and said; O revered Sir, teach me Brahman.

77. He (Varuna) told him; By penance seek thou to know Brahman. Penance is Brahman.

78. He performed penance,.

79.
 Bhrigu thought that mind is only an organ or instrument of cognition, 
that it has no self-luminosity, has a beginning and end, and therefore 
it could not be Brahman, the uncaused. So he approached again his father
 for further enlightenment. Having been asked to do penance, he does it,
 again.

80. Then he understood that knowledge is Brahman; because
 it is by knowledge that all these living beings are born; having been 
born, by knowledge they live; and, having departed, into knowledge, 
again, they enter.

81. Having known that, he approached his father Varuna to know it further and said; O revered Sir, teach me Brahman.

82. He (Varuna) told him: By penance seek thou to know Brahman. Penance is Brahman.

83. He performed penance, again.

84.
 Bhrigu found out that his finding could not give him entire 
satisfaction and that knowledge could not be Brahman. He thought that 
knowledge is the agent of all the actions of the Jiva and also the 
enjoyer of the fruits of actions. So he again went to his father for 
getting further light. And the advice he received was, again, to perform
 penance.

85. He, then, understood by penance that bliss is 
Brahman; because from bliss all beings are born; having been born, by 
bliss they live; and, having departed, into bliss, again, they enter.

86.
 This is the knowledge learnt by Bhrigu and taught by Varuna. This is 
established in the supreme ether (heart). He who knows thus becomes one 
with Brahman. He becomes the possessor of food, and the eater of food. 
He becomes great in progeny, in cattle and in spiritual lustre. He 
becomes great in fame.

Injunctions Regarding Food
87. Do not speak ill of food. That shall be your vow.

88.
 Prana (life) is food. The body is the eater of food. The body is fixed 
in Prana. Prana is fixed in the body. So thus food is fixed in food. He 
who knows that food is fixed in food becomes well established. He 
becomes the possessor of food, and the eater of food. He becomes great 
in progeny, in cattle and in spiritual lustre. He becomes great in fame.

Eighth Anuvaka
89.
 Do not despise food. That is the vow. Water is food. Fire is the 
food-eater. Fire is fixed in water. Water is fixed in fire. So food is 
fixed in food. He who knows that food is fixed in food is well 
established. He becomes rich in food, and becomes eater of food. He 
becomes great in progeny, in cattle and in spiritual lustre. He becomes 
great in fame.

90. Accumulate plenty of food (for distribution to
 the poor and the travellers). That is the vow. The earth is the food. 
Akasa (ether) is the eater of food. In the earth is fixed Akasa. In 
Akasa is fixed the earth. So food is fixed in food. He who knows that 
food thus rests in food is well established. He becomes rich in food, 
and becomes eater of food. He becomes great in progeny, in cattle and in
 spiritual lustre. He becomes great in fame.

91. The earth abides
 in the ether which is above and below it. The earth is enveloped by 
ether on all sides. So the earth is food and the ether is the 
food-eater. The ether is the basis or the container.

92. Without food no meditation is possible. Food should be meditated upon as God or Brahman. It should be adored and glorified.

93.
 Do not turn away anybody who seeks shelter. This is the vow. Therefore 
let one acquire much food by any means whatsoever. They say: food is 
ready. If food is prepared in the best manner, food is given to him (the
 guest) also in the best manner. If food is prepared in the medium 
manner, food is given to him also in the medium manner. If food is 
prepared in the lowest manner, food is also given to him in the lowest 
manner.

94. He who knows thus obtains similar results.

Meditation on Brahman
95.
 Brahman resides in speech as preserver, as acquirer and preserver in 
Prana and Apana, as action in the hands, as motion in the feet, as 
discharge in the anus. Thus is the meditation of Brahman in respect of 
man.

96. Now comes the contemplation in reference to the heavens 
as satisfaction in the rain, as power in the lightning, as fame in 
cattle, as light in the stars, as offspring, immortality and joy in the 
generative organ, as all in the Akasa.

97. Let him meditate upon 
that (Brahman) as support. He becomes well-supported. He will possess 
all means of living such as food and clothing. Let him meditate upon 
that as the great. He becomes great. Let him meditate upon that as mind.
 He becomes thoughtful. Let him meditate upon that as adoration. To him 
all desires pay homage. Let him meditate upon that as the supreme. He 
becomes the presence of supremacy. Let him contemplate upon that as the 
destructive aspect. All those enemies who hate him and the rivals whom 
he does not like die around him.

98. He who is in man and he who 
is in the sun both are the same. He who knows thus, departing from this 
world, and attaining the Annamaya self, then attaining the Pranamaya 
self, then attaining the Manomaya self, then attaining the Vijnanamaya 
self, then attaining the Anandamaya self, eating what he likes and 
assuming forms according to his wishes, travels through the world, and 
sits singing the following Sama song:

99. O wonderful! I am the 
food, I am the food, I am the food; I am the eater of food, I am the 
eater of food, I am the eater of food. I am the author of fame, I am the
 author of fame. I am the author of fame. I am the first born of the 
True. Prior to the gods, I am the centre of all immortality. Whoever 
gives me, he surely does save. I, the food, eats him who eats food. I 
have conquered all this world. I am luminous like the sun. He who knows 
thus attains the aforesaid results. This is the Upanishad.

100. This is the Jivanmukta's song of unity with all. The sage expresses his experience of oneness.

TAITTIRIYA UPANISHAD IN SIMPLE ENGLISH PART ONE INTRODUCTION AND CHAPTER ONE SIKSHA VALLI

 https://youtu.be/2BW2kZOHlSU

 

TAITTIRIYA UPANISHAD IN SIMPLE ENGLISH PART TWO CHAPTER TWO THE BRAHMANANDA VALLI

 https://youtu.be/YJNpSNlC6y8

 

TAITTIRIYA UPANISHAD IN SIMPLE ENGLISH PART THREE CHAPTER THREE CONCLUSION THE BHRIGU VALLI

 https://youtu.be/pFZjqi0VU4o

TAITTIRIYA UPANISHAD IN SIMPLE HINDI PART ONE INTRODUCTION AND CHAPTER ONE SIKSHA VALLI

 https://youtu.be/2mhtDhBFJZk

 

TAITTIRIYA UPANISHAD IN SIMPLE HINDI PART TWO CHAPTER TWO THE BRAHMANANDA VALLI

 

 https://youtu.be/8yMutGwC6Lc

 

TAITTIRIYA UPANISHAD IN SIMPLE HINDI PART THREE CHAPTER THREE CONCLUSION THE BHRIGU VALLI

 https://youtu.be/_u6lk4kisSI