{"schema_version":1,"access":"public","rights":"Public-domain or compatibly licensed source editions; provenance is retained per record.","work":{"slug":"taittiriya-upanishad","title":"Taittiriya Upanishad","author":"Unknown","tradition":"hindu","language":"sa","genre":"Upanishad","period":"c. 1st millennium BCE","source_url":"https://sa.wikisource.org/w/index.php?title=%E0%A4%A4%E0%A5%88%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%B0%E0%A5%80%E0%A4%AF%E0%A5%8B%E0%A4%AA%E0%A4%A8%E0%A4%BF%E0%A4%B7%E0%A4%A6%E0%A5%8D&oldid=41423","original":{"text":"### Shiksha Valli, Section 1\n\nॐ श्री गुरुभ्यो नमः । हरिः ॐ ।\n\n॥ शान्तिपाठः ॥\nॐ शं नो  मित्रः शं वरुणः । शं नो भवत्वर्यमा । शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः ।\nनमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि । त्वमेव प्रत्यक्षं ब्रह्म वदिष्यामि । ऋतं वदिष्यामि ।\nसत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु । अवतु माम् । अवतु वक्तारम् ।\nॐ शान्तिः शान्तिः शान्तिः ॥\n\nॐ शं नो  मित्रः शं वरुणः । शं नो भवत्वर्यमा । शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः ।\nनमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि । त्वमेव प्रत्यक्षं ब्रह्म वदिष्यामि । ऋतं वदिष्यामि ।\nसत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु । अवतु माम् । अवतु वक्तारम् ।\nॐ शान्तिः शान्तिः शान्तिः ॥\n\n### Shiksha Valli, Section 2\n\n1. ॐ शीक्षां व्याख्यास्यामः । वर्णः स्वरः । मात्रा बलम् । साम सन्तानः । इत्युक्तः शीक्षाध्यायः ॥\n\n### Shiksha Valli, Section 3\n\n1. सह नौ यशः । सह नौ ब्रह्मवर्चसम् । अथातः संहिताया उपनिषदं व्याख्यास्यामः । पञ्चस्वधिकरणेषु ।\nअधिलोकमधिज्यौतिषमधिविद्यमधिप्रजमध्यात्मम् । ता महासँहिता इत्याचक्षते । अथाधिलोकम् ।\nपृथिवी पूर्वरूपम् । द्यौरुत्तररूपम् । आकाशः सन्धिः ॥\n\n2. वायुः सन्धानम् । इत्यधिलोकम् । अथाधिजौतिषम् । अग्निः पूर्वरूपम् । आदित्य उत्तररूपम् ।\nआपः सन्धिः । वैद्युतः सन्धानम् । इत्यधिज्यौतिषम् । अथाधिविद्यम् । आचार्यः पूर्वरूपम् ॥\n\n3. अन्तेवास्युत्तररूपम् । विद्या सन्धिः । प्रवचनँसन्धानम् । इत्यधिविद्यम् । अथाधिप्रजम् । माता पूर्वरूपम् ।\nपितोत्तररूपम् । प्रजा सन्धिः । प्रजननँसन्धानम् । इत्यधिप्रजलम् ॥\n\n4. अथाध्यात्मम् । अधरा हनुः पूर्वरूपम् । उत्तरा हनुरुत्तररूपम् । वाक्सन्धिः । जिह्वा सन्धानम् ।\nइत्यध्यात्मम् । इतीमा महासँहिताः । य एवमेता महासँहिता व्याख्याता वेद । सन्धीयते प्रजया पशुभिः ब्रह्मवर्चसेनान्नाद्येन सुवर्गेण लोकेन ॥\n\n### Shiksha Valli, Section 4\n\n1. यश्छन्दसामृषभो विश्वरूपः । छन्दोभ्योऽध्यमृतात्संबभूव । स मेन्द्रो मेधया स्पृणोतु । अमृतस्य देव धारणो भूयासम् ।\nशरीरं मे विचर्षणम् । जिह्वा मे मधुमत्तमा । कर्णाभ्यां भूरि विश्रुवम् । ब्रह्मणः कोशोऽसि मेधया पिहितः । श्रुतं मे गोपाय ॥\n\n2. आवहन्ती वितन्वाना कुर्वाणाऽचीरमात्मनः । वासाँसि मम गावश्च । अन्नपाने च सर्वदा । ततो मे श्रियमावह ।\nलोमशां पशुभिः सह स्वाहा । आमायन्तु ब्रह्मचारिणः स्वाहा । विमायन्तु ब्रह्मचारिणः स्वाहा । प्रमायन्तु ब्रह्मचारिणः स्वाहा ।\nदमायन्तु ब्रह्मचारिणः स्वाहा । शमायन्तु ब्रह्मचारिणः स्वाहा ॥\n\n3. यशो जनेऽसानि स्वाहा । श्रेयान् वस्यसोऽसानि स्वाहा । तं त्वा भग प्रविशानि स्वाहा । स मा भग प्रविश स्वाहा ।\nतस्मिन् सहस्रशाखे । निभगाहं त्वयि मृजे स्वाहा । यथाऽऽपः प्रवतायन्ति यथा मासा अहर्जरम् ।\nएवं मां ब्रह्मचारिणः धातरायन्तु सर्वतः स्वाहा । प्रतिवेशोऽसि प्र मा भाहि प्र मा पद्यस्व ॥\n\n### Shiksha Valli, Section 5\n\n1. भूर्भुवः सुवरिति वा एतास्तिस्रो व्याहृतयः । तासामुह स्मैतां चतुर्थीं माहाचमस्यः प्रवेदयते । मह इति ।\nतत् ब्रह्म । स आत्मा । अङ्गान्यन्या देवताः । भूरिति वा अयं लोकः । भुव इत्यन्तरिक्षम् । सुवरित्यसौ लोकः ॥\n\n2. मह इत्यादित्यः । आदित्येन वाव सर्वे लोका महीयन्ते । भूरिति वा अग्निः । भुव इति वायुः । सुवरित्यादित्यः ।\nमह इति चन्द्रमाः । चन्द्रमसा वाव सर्वाणि ज्योतीँषि महीयन्ते । भूरिति वा ऋचः । भुव इति सामानि । सुवरिति यजूँषि ॥\n\n3. मह इति ब्रह्म । ब्रह्मणा वाव सर्वे वेदा महीयन्ते । भूरिति वै प्राणः । भुव इत्यपानः । सुवरिति व्यानः । मह इत्यन्नम् ।\nअन्नेन वाव सर्वे प्राणा महीयन्ते । ता वा एताश्चतस्रश्चतुर्धा । चतस्रश्चतस्रो व्याहृतयः । ता यो वेद । स वेद ब्रह्म ।\nसर्वेऽस्मै देवा बलिमावहन्ति ॥\n\n### Shiksha Valli, Section 6\n\n1. स य एषोऽन्तरहृदय आकाशः । तस्मिन्नयं पुरुषो मनोमयः । अमृतो हिरण्मयः । अन्तरेण तालुके ।\nय एष स्तन इवावलम्बते सेन्द्रयोनिः । यत्रासौ केशान्तो विवर्तते । व्यपोह्य शीर्षकपाले भूरित्यग्नौ प्रतितिष्ठति ।\nभुव इति वायौ ॥\n\n2. सुवरित्यादित्ये । मह इति ब्रह्मणि । आप्नोति स्वाराज्यम् । आप्नोति मनसस्पतिम् । वाक्पतिश्चक्षुष्पतिः ।\nश्रोत्रपतिर्विज्ञानपतिः । एतत्ततो भवति । आकाशशरीरं ब्रह्म । सत्यात्म प्राणारामं मन आनन्दम् । शान्तिसमृद्धममृतम् ।\nइति प्राचीनयोग्योपास्स्व ॥\n\n### Shiksha Valli, Section 7\n\n1. पृथिव्यन्तरिक्षं द्यौर्दिशोऽवान्तरदिशाः । अग्निर्वायुरादित्यश्चन्द्रमा नक्षत्राणि । आप ओषधयो वनस्पतय आकाश आत्मा ।\nइत्यधिभूतम् । अथाध्यात्मम् । प्राणो व्यानोऽपान उदानः समानः । चक्षुः श्रोत्रं मनो वाक् त्वक् । चर्म माँसँस्नावास्थिमज्जा ।\nएतदधि विधाय ऋषिरवोचत् । पाङ्क्तं वा इदँ  सर्वम् । पाङ्क्तेनैव पाङ्क्तँ  स्पृणोतीति ॥\n\n### Shiksha Valli, Section 8\n\n1. ओमिति ब्रह्म । ओमितीदँसर्वम् । ओमित्येतदनुकृतिर्हस्म वा अप्यो श्रावयेत्याश्रावयन्ति । ओमिति सामानि गायन्ति ।\nओँशोमिति शस्त्राणि शँसन्ति । ओमित्यध्वर्युः प्रतिगरं प्रतिगृणाति । ओमिति ब्रह्मा प्रसौति । ओमित्यग्निहोत्रमनुजानाति ।\nओमिति ब्राह्मणः प्रवक्ष्यन्नाह ब्रह्मोपाप्नवानीति ब्रह्मैवोपाप्नोति ॥\n\n### Shiksha Valli, Section 9\n\n1. ऋतं च स्वाध्यायप्रवचने च । सत्यं च स्वाध्यायप्रवचने च । तपश्च स्वाध्यायप्रवचने च । दमश्च स्वाध्यायप्रवचने च ।\nशमश्च स्वाध्यायप्रवचने च । अग्नयश्च स्वाध्यायप्रवचने च । अग्निहोत्रं च स्वाध्यायप्रवचने च । अतिथयश्च स्वाध्यायप्रवचने च ।\nमानुषं च स्वाध्यायप्रवचने च । प्रजा च स्वाध्यायप्रवचने च । प्रजनश्च स्वाध्यायप्रवचने च । प्रजातिश्च स्वाध्यायप्रवचने च ।\nसत्यमिति सत्यवचा राथीतरः । तप इति तपोनित्यः पौरुशिष्टिः । स्वाध्यायप्रवचने एवेति नाको मौद्गल्यः । तद्धि तपस्तद्धि तपः ॥\n\n### Shiksha Valli, Section 10\n\n1. अहं वृक्षस्य रेरिवा कीर्तिः पृष्ठं गिरेरिव । ऊर्ध्वपवित्रो वाजिनीवस्वमृतमस्मि । द्रविणँसवर्चसम् । सुमेधा अमृतोक्षितः । इति त्रिशङ्कोर्वेदानुवचनम् ॥\n\n### Shiksha Valli, Section 11\n\n1. वेदमनूच्याचार्योन्तेवासिनमनुशास्ति । सत्यं वद । धर्मं चर । स्वाध्यायान्मा प्रमदः । आचार्याय प्रियं धनमाहृत्य प्रजातन्तुं मा व्यवच्छेत्सीः ।\nसत्यान्न प्रमदितव्यम्। धर्मान्न प्रमदितव्यम् । कुशलान्न प्रमदितव्यम् । भूत्यै न प्रमदितव्यम् । स्वाध्यायप्रवचनाभ्यां न प्रमदितव्यम् ।\nदेवपितृकार्याभ्यां न प्रमदितव्यम् ॥\n\n2. मातृदेवो भव । पितृदेवो भव । आचार्यदेवो भव । अतिथिदेवो भव । यान्यनवद्यानि कर्माणि तानि सेवितव्यानि । नो इतराणि ।\nयान्यस्माकँ  सुचरितानि तानि त्वयोपास्यानि । नो इतराणि ॥\n\n3. ये के चास्मच्छ्रेयाँसो ब्राह्मणाः तेषां त्वयाऽऽसनेन प्रश्वसितव्यम् । श्रद्धया देयम् । अश्रद्धयाऽदेयम् । श्रिया देयम् । ह्रिया देयम् ।\nभिया देयम् । संविदा देयम् । अथ यदि ते कर्मविचिकित्सा वा वृत्तविचिकित्सा वा स्यात् ॥\n\n4. ये यत्र ब्राह्मणाः संमर्शिनः । युक्ता आयुक्ताः । अलूक्षा धर्मकामाः स्युः । यथा ते तत्र वर्तेरन् । तथा वर्तेथाः । अथाभ्याख्यातेषु ।\nये तत्र ब्राह्मणाः संमर्शिनः । युक्ता आयुक्ताः । अलूक्षा धर्मकायाः स्युः । यथा ते तेषु वर्तेरन् । तथा तेषु वर्तेथाः । एष आदेशः ।\nएष उपदेशः । एषा वेदोपनिषत् । एतदनुशासनम् । एवमुपासितव्यम् । एवमु चैतदुपास्यम् ॥\n\n### Shiksha Valli, Section 12\n\n1. शं नो मित्रः शं वरुणः । शं नो भवत्वर्यमा । शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः ।\nनमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि । त्वामेव प्रत्यक्षं ब्रह्मावादिषम् । ऋतमवादिषम् । सत्यमवादिषम् ।\nतन्मामावीत् । तद्वक्तारमावीत् । आवीन्माम् । आवीद्वक्तारम् ।\nॐ शान्तिः शान्तिः शान्तिः ॥\n\n### Brahmananda Valli, Section 1\n\nॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्वि नावधीतमस्तु मा विद्विषावहै ।\nॐ शान्तिः शान्तिः शान्तिः ॥\n\n1. ॐ ब्रह्मविदाप्नोति परम् । तदेषाऽभ्युक्ता । सत्यं ज्ञानमनन्तं ब्रह्म । यो वेद निहितं गुहायां परमे व्योमन् ।\nसोऽश्नुते सर्वान् कामान् सह ब्रह्मणा विपश्चितेति ॥ तस्माद्वा एतस्मादात्मन आकाशः संभूतः । आकाशाद्वायुः ।\nवायोरग्निः । अग्नेरापः । अद्भ्यः पृथिवी । पृथिव्या ओषधयः । ओषधीभ्योऽन्नम् । अन्नात्पुरुषः ।\nस वा एष पुरुषोऽन्नरसमयः । तस्येदमेव शिरः । अयं दक्षिणः पक्षः । अयमुत्तरः पक्षः । अयमात्मा ।\nइदं पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥\n\n### Brahmananda Valli, Section 2\n\n1. अन्नाद्वै प्रजाः प्रजायन्ते । याः काश्च पृथिवीँ श्रिताः । अथो अन्नेनैव जीवन्ति । अथैनदपि यन्त्यन्ततः ।\nअन्नँ हि भूतानां ज्येष्ठम् । तस्मात् सर्वौषधमुच्यते । सर्वं वै तेऽन्नमाप्नुवन्ति । येऽन्नं ब्रह्मोपासते ।\nअन्नँ हि भूतानां ज्येष्ठम् । तस्मात् सर्वौषधमुच्यते । अन्नाद् भूतानि जायन्ते । जातान्यन्नेन वर्धन्ते ।\nअद्यतेऽत्ति च भूतानि । तस्मादन्नं तदुच्यत इति । तस्माद्वा एतस्मादन्नरसमयात् । अन्योऽन्तर आत्मा प्राणमयः ।\nतेनैष पूर्णः । स वा एष पुरुषविध एव । तस्य पुरुषविधताम्। अन्वयं पुरुषविधः । तस्य प्राण एव शिरः ।\nव्यानो दक्षिणः पक्षः । अपान उत्तरः पक्षः । आकाश आत्मा । पृथिवी पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥\n\n### Brahmananda Valli, Section 3\n\n1. प्राणं देवा अनु प्राणन्ति । मनुष्याः पशवश्च ये । प्राणो हि भूतानामायुः । तस्मात् सर्वायुषमुच्यते । सर्वमेव त आयुर्यन्ति ।\nये प्राणं ब्रह्मोपासते । प्राणो हि भूतानामायुः । तस्मात् सर्वायुषमुच्यत इति । तस्यैष एव शारीर आत्मा ।\nयः पूर्वस्य तस्माद्वा एतस्मात् प्राणमयात् । अन्योऽन्तर आत्मा मनोमयः । तेनैष पूर्णः । स वा एष पुरुषविध एव ।\nतस्य पुरुषविधताम् । अन्वयं पुरुषविधः । तस्य यजुरेव शिरः । ऋग्दक्षिणः पक्षः । सामोत्तरः पक्षः । आदेश आत्मा ।\nअथर्वाङ्गिरसः पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥\n\n### Brahmananda Valli, Section 4\n\n1. यतो वाचो निवर्तन्ते । अप्राप्य मनसा सह । आनन्दं ब्रह्मणो विद्वान् । न बिभेति कदाचनेति । तस्यैष एव शारीर आत्मा ।\nयः पूर्वस्य तस्माद्वा एतस्मान्मनोमयात् । अन्योऽन्तर आत्मा विज्ञानमयः । तेनैष पूर्णः । स वा एष पुरुषविध एव ।\nतस्य पुरुषविधताम् । अन्वयं पुरुषविधः । तस्य श्रद्धैव शिरः । ऋतं दक्षिणः पक्षः । सत्यमुत्तरः पक्षः । योग आत्मा ।\nमहः पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥\n\n### Brahmananda Valli, Section 5\n\n1. विज्ञानं यज्ञं तनुते । कर्माणि तनुतेऽपि च । विज्ञानं देवाः सर्वे । ब्रह्म ज्येष्ठमुपासते । विज्ञानं ब्रह्म चेद्वेद ।\nतस्माच्चेन्न प्रमाद्यति शरीरे पाप्मनो हित्वा । सर्वान्कामान्समश्नुत इति । तस्यैष एव शारीर आत्मा । यः पूर्वस्य ।\nतस्माद्वा एतस्माद्विज्ञानमयात् । अन्योऽन्तर आत्माऽऽनन्दमयः । तेनैष पूर्णः । स वा एष पुरुषविध एव ।\nतस्य पुरुषविधताम् । अन्वयं पुरुषविधः । तस्य प्रियमेव शिरः । मोदो दक्षिणः पक्षः । प्रमोद उत्तरः पक्षः ।\nआनन्द आत्मा । ब्रह्म पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥\n\n### Brahmananda Valli, Section 6\n\n1. असन्नेव स भवति असद्ब्रह्मेति वेद चेत् । ब्रह्मेति चेद्वेद । सन्तमेनं ततो विदुरिति । तस्यैष एव शारीर आत्मा ।\nयः पूर्वस्य अथातोऽनुप्रश्नाः । उताविद्वानमुं लोकं प्रेत्य । कश्चन गच्छी३ । आहो विद्वानमुं लोकं प्रेत्य कश्चित्समश्नुता ३ उ ।\nसोऽकामयत । बहुभ्यां प्रजायेयेति । स तपोऽतप्यत । स तपस्तप्त्वा । इदँ सर्वमसृजत । यदिदं किञ्च । तत्सृष्ट्वा ।\nतदेवानुप्राविशत् । तदनुप्रविश्य । सच्च त्यच्चाभवत् । निरुक्तं चानिरुक्तं च । निलयनं चानिलयनं च । विज्ञानं चाविज्ञानं च ।\nसत्यं चानृतं च । सत्यमभवत् । यदिदं किञ्च । तत्सत्यमित्याचक्षते । तदप्येष श्लोको भवति ॥\n\n### Brahmananda Valli, Section 7\n\n1. असद्वा इदमग्र आसीत् । ततो वै सदजायत । तदात्मानँ स्वयमकुरुत । तस्मात्तत्सुकृतमुच्यत इति । यद्वै तत् सुकृतम् ।\nरसो वै सः । रसँ ह्येवायं लब्ध्वाऽऽनन्दी भवति । को ह्येवान्यात्कः प्राण्यात् । यदेष आकाश आनन्दो न स्यात् ।\nएष ह्येवानन्दयाति । यदा ह्येवैष एतस्मिन्नदृश्येऽनात्म्येऽनिरुक्तेऽनिलयनेऽभयं प्रतिष्ठां विन्दते । अथ सोऽभयं गतो भवति ।\nयदा ह्येवैष एतस्मिन्नुदरमन्तरं कुरुते । अथ तस्य भयं भवति । तत्त्वेव भयं विदुषोऽमन्वानस्य । तदप्येष श्लोको भवति ॥\n\n### Brahmananda Valli, Section 8\n\n1. भीषाऽस्माद्वातः पवते । भीषोदेति सूर्यः । भीषाऽस्मादग्निश्चेन्द्रश्च । मृत्युर्धावति पञ्चम इति । सैषाऽऽनन्दस्य मीमाँसा भवति ।\nयुवा स्यात्साधुयुवाऽध्यायकः । आशिष्ठो द्रढिष्ठो बलिष्ठः । तस्येयं पृथिवी सर्वा वित्तस्य पूर्णा स्यात् । स एको मानुष आनन्दः ।\nते ये शतं मानुषा आनन्दाः । स एको मनुष्यगन्धर्वाणामानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं मनुष्यगन्धर्वाणामानन्दाः ।\nस एको देवगन्धर्वाणामानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं देवगन्धर्वाणामानन्दाः । स एकः पितृणां चिरलोकलोकानामानन्दः ।\nश्रोत्रियस्य चाकामहतस्य । ते ये शतं पितृणां चिरलोकलोकानामानन्दाः ।\nस एक आजानजानां देवानामानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतमाजानजानां देवानामानन्दाः ।\nस एकः कर्मदेवानां देवानामानन्दः । ये कर्मणा देवानपि यन्ति । श्रोत्रियस्य चाकामहतस्य । ते ये शतं कर्मदेवानां देवानामानन्दाः ।\nस एको देवानामानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं देवानामानन्दाः । स एक इन्द्रस्याऽऽनन्दः । श्रोत्रियस्य चाकामहतस्य ।\nते ये शतमिन्द्रस्याऽऽनन्दाः । स एको बृहस्पतेरानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं बृहस्पतेरानन्दाः । स एकः प्रजापतेरानन्दः ।\nश्रोत्रियस्य चाकामहतस्य । ते ये शतं प्रजापतेरानन्दाः । स एको ब्रह्मण आनन्दः । श्रोत्रियस्य चाकामहतस्य । स यश्चायं पुरुषे ।\nयश्चासावादित्ये । स एकः । स य एवंवित् । अस्माल्लोकात्प्रेत्य । एतमन्नमयमात्मानमुपसङ्क्रामति । एतं प्राणमयमात्मानमुपसङ्क्रामति ।\nएतं मनोमयमात्मानमुपसङ्क्रामति । एतं विज्ञानमयमात्मानमुपसङ्क्रामति । एतमानन्दमयमात्मानमुपसङ्क्रामति । तदप्येष श्लोको भवति ॥\n\n### Brahmananda Valli, Section 9\n\n1. यतो वाचो निवर्तन्ते अप्राप्य मनसा सह । आनन्दं ब्रह्मणो विद्वान् । न बिभेत कुतश्चनेति । एतँ ह वाव न तपति । किमहँ साधु नाकरवम् ।\nकिमहं पापमकरवमिति । स य एवं विद्वानेते आत्मानँ स्पृणुते । उभे ह्येवैष एते आत्मानँ स्पृणुते । य एवं वेद । इत्युपनिषत् ॥\n\n### Bhrigu Valli, Section 1\n\n1. भृगुर्वै वारुणिः । वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तस्मा एतत्प्रोवाच । अन्नं प्राणं चक्षुः श्रोत्रं मनो वाचमिति ।\nतँ होवाच । यतो वा इमानि भूतानि जायन्ते । येन जातानि जीवन्ति । यत्प्रयन्त्यभिसंविशन्ति । तद्विजिज्ञासस्व । तद् ब्रह्मेति ।\nस तपोऽतप्यत । स तपस्तप्त्वा ॥\n\n### Bhrigu Valli, Section 2\n\n1. अन्नं ब्रह्मेति व्यजानात् । अन्नाद्ध्येव खल्विमानि भूतानि जायन्ते । अन्नेन जातानि जीवन्ति । अन्नं प्रयन्त्यभिसंविशन्तीति ।\nतद्विज्ञाय । पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तँ होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति स तपोऽतप्यत ।\nस तपस्तप्त्वा ॥\n\n### Bhrigu Valli, Section 3\n\n1. प्राणो ब्रह्मेति व्यजानात् । प्राणाद्ध्येव खल्विमानि भूतानि जायन्ते । प्राणेन जातानि जीवन्ति । प्राणं प्रयन्त्यभिसंविशन्तीति ।\nतद्विज्ञाय पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तँ होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति ।\nस तपोऽतप्यत । स तपस्तप्त्वा ॥\n\n### Bhrigu Valli, Section 4\n\n1. मनो ब्रह्मेति व्यजानात् । मनसो ह्येव खल्विमानि भूतानि जायन्ते । मनसा जातानि जीवन्ति । मनः प्रयन्त्यभिसंविशन्तीति ।\nतद्विज्ञाय । पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तँ होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति ।\nस तपोऽतप्यत । स तपस्तप्त्वा ॥\n\n### Bhrigu Valli, Section 5\n\n1. विज्ञानं ब्रह्मेति व्यजानात् । विज्ञानाद्ध्येव खल्विमानि भूतानि जायन्ते । विज्ञानेन जातानि जीवन्ति । विज्ञानं प्रयन्त्यभिसंविशन्तीति ।\nतद्विज्ञाय पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तँ होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति ।\nस तपोऽतप्यत । स तपस्तप्त्वा ॥\n\n### Bhrigu Valli, Section 6\n\n1. आनन्दो ब्रह्मेति व्यजानात् । आनन्दाध्येव खल्विमानि भूतानि जायन्ते । आनन्देन जातानि जीवन्ति । आनन्दं प्रयन्त्यभिसंविशन्तीति ।\nसैषा भार्गवी वारुणी विद्या । परमे व्योमन्प्रतिष्ठिता । स य एवं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति । महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन महान् कीर्त्या ॥\n\n### Bhrigu Valli, Section 7\n\n1. अन्नं न निन्द्यात् । तद्व्रतम् । प्राणो वा अन्नम् । शरीरमन्नादम् । प्राणे शरीरं प्रतिष्ठितम् । शरीरे प्राणः प्रतिष्ठितः । तदेतदन्नमन्ने प्रतिष्ठितम् ।\nस य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति । महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन महान् कीर्त्या ॥\n\n### Bhrigu Valli, Section 8\n\n1. अन्नं न परिचक्षीत । तद्व्रतम् । आपो वा अन्नम् । ज्योतिरन्नादम् । अप्सु ज्योतिः प्रतिष्ठितम् । ज्योतिष्यापः प्रतिष्ठिताः ।\nतदेतदन्नमन्ने प्रतिष्ठितम् । स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति । महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन महान् कीर्त्या ॥\n\n### Bhrigu Valli, Section 9\n\n1. अन्नं बहु कुर्वीत । तद्व्रतम् । पृथिवी वा अन्नम् । आकाशोऽन्नादः । पृथिव्यामाकाशः प्रतिष्ठितः । आकाशे पृथिवी प्रतिष्ठिता ।\nतदेतदन्नमन्ने प्रतिष्ठितम् । स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति । महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन महान्कीर्त्या ॥\n\n### Bhrigu Valli, Section 10\n\n1. न कञ्चन वसतौ प्रत्याचक्षीत । तद्व्रतम् । तस्माद्यया कया च विधया बह्वन्नं प्राप्नुयात् । अराध्यस्मा अन्नमित्याचक्षते ।\nएतद्वै मुखतोऽन्नँराद्धम् । मुखतोऽस्मा अन्नँराध्यते । एतद्वै मध्यतोऽन्नँराद्धम् । मध्यतोऽस्मा अन्नँराध्यते । एदद्वा अन्ततोऽन्नँराद्धम् ।\nअन्ततोऽस्मा अन्नँराध्यते ॥\n\n2. य एवं वेद । क्षेम इति वाचि । योगक्षेम इति प्राणापानयोः । कर्मेति हस्तयोः । गतिरिति पादयोः । विमुक्तिरिति पायौ ।\nइति मानुषीः समाज्ञाः । अथ दैवीः । तृप्तिरिति वृष्टौ । बलमिति विद्युति ॥\n\n3. यश इति पशुषु । ज्योतिरिति नक्षत्रेषु । प्रजातिरमृतमानन्द इत्युपस्थे । सर्वमित्याकाशे । तत्प्रतिष्ठेत्युपासीत । प्रतिष्ठावान् भवति ।\nतन्मह इत्युपासीत । महान्भवति । तन्मन इत्युपासीत । मानवान्भवति ॥\n\n4. तन्नम इत्युपासीत । नम्यन्तेऽस्मै कामाः । तद्ब्रह्मेत्युपासीत । ब्रह्मवान्भवति । तद्ब्रह्मणः परिमर इत्युपासीत ।\nपर्येण म्रियन्ते द्विषन्तः सपत्नाः । परि येऽप्रिया भ्रातृव्याः । स यश्चायं पुरुषे । यश्चासावादित्ये । स एकः ॥\n\n5. स य एवंवित् । अस्माल्लोकात्प्रेत्य । एतमन्नमयमात्मानमुपसङ्क्रम्य । एतं प्राणमयमात्मानमुपसङ्क्रम्य । एतं मनोमयमात्मानमुपसङ्क्रम्य ।\nएतं विज्ञानमयमात्मानमुपसङ्क्रम्य । एतमानन्दमयमात्मानमुपसङ्क्रम्य । इमाँल्लोकन्कामान्नी कामरूप्यनुसञ्चरन् ।\nएतत् साम गायन्नास्ते । हा ३ वु हा ३ वु हा ३ वु ॥\n\n6. अहमन्नमहमन्नमहमन्नम् । अहमन्नादो३ऽहमन्नादो३ऽअहमन्नादः । अहँश्लोककृदहँश्लोककृदहँश्लोककृत् । अहमस्मि प्रथमजा ऋता३स्य ।\nपूर्वं देवेभ्योऽमृतस्य ना३भायि । यो मा ददाति स इदेव मा३ऽऽवाः । अहमन्नमन्नमदन्तमा३द्मि । अहं विश्वं भुवनमभ्यभवा३म् ।\nसुवर्णज्योतीः । य एवं वेद । इत्युपनिषत् ॥\n\nॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्वि नावधीतमस्तु मा विद्विषावहै ।\n॥ ॐ शान्तिः शान्तिः शान्तिः ॥\n\n॥ इति तैत्तिरीयॊपनिषत्समाप्ता ॥","download_url":"https://mouseia.org/api/works/taittiriya-upanishad/original.txt"},"translations":[{"id":"trn_taittiriya_upanishad_mouseia","translator":"Mouseia","kind":"curated","note":"Mouseia’s complete machine-assisted Musean translation, made directly from the Sanskrit, covering all three vallīs and 31 anuvākas with the supplied invocations and colophon. Source-language review and one documented Sanskrit repair are recorded in the source registry.","text":"### Shiksha Valli, Section 1\n\nOm. Homage to the revered teachers. Hari. Om.\n\nThe recitation of peace.\nOm. May Mitra favor us, and Varuna; may Aryaman favor us; may Indra and Brihaspati favor us; may wide-striding Vishnu favor us.\nHomage to Brahman. Homage to you, Vayu. You alone are Brahman manifest. You alone I shall proclaim as Brahman manifest. I shall speak what is right.\nI shall speak the truth. May that protect me; may that protect the speaker. Protect me; protect the speaker.\nOm. Peace, peace, peace.\n\nOm. May Mitra favor us, and Varuna; may Aryaman favor us; may Indra and Brihaspati favor us; may wide-striding Vishnu favor us.\nHomage to Brahman. Homage to you, Vayu. You alone are Brahman manifest. You alone I shall proclaim as Brahman manifest. I shall speak what is right.\nI shall speak the truth. May that protect me; may that protect the speaker. Protect me; protect the speaker.\nOm. Peace, peace, peace.\n\n### Shiksha Valli, Section 2\n\n1. Om. We shall set forth the discipline of recitation: sound and accent, duration and force, evenness and continuity. Thus is the lesson on recitation declared.\n\n### Shiksha Valli, Section 3\n\n1. May renown be ours together; may the radiance of sacred learning be ours together. Now we shall set forth the secret of conjunction, under five headings:\nworlds, lights, learning, offspring, and the self. These are called the great conjunctions. First, concerning worlds:\nearth is the first form; heaven, the latter form; space, their meeting place.\n\n2. Wind is their joining. So much for worlds. Now, concerning lights: fire is the first form; the sun, the latter form;\nthe waters, their meeting place; lightning, their joining. So much for lights. Now, concerning learning: the teacher is the first form.\n\n3. The pupil is the latter form; knowledge, their meeting place; instruction, their joining. So much for learning. Now, concerning offspring: the mother is the first form;\nthe father, the latter form; offspring, their meeting place; procreation, their joining. So much for offspring.\n\n4. Now, concerning the self: the lower jaw is the first form; the upper jaw, the latter form; speech, their meeting place; the tongue, their joining.\nSo much for the self. These are the great conjunctions. Whoever knows these great conjunctions as set forth is joined with offspring and cattle, with the radiance of sacred learning, with food to eat, and with the heavenly world.\n\n### Shiksha Valli, Section 4\n\n1. May he who is the bull of chants, whose form is all things, who arose from the immortal chants—may that Indra fill me with understanding. God, may I become a bearer of the immortal.\nMay my body be fit; may my tongue be sweetest honey; may I hear abundantly with both ears. You are the sheath of Brahman, veiled by understanding. Guard what I have heard.\n\n2. Bringing and spreading, swiftly providing me with clothing and cattle, with food and drink at every time—then bring me prosperity,\nrich in wool, together with livestock. Svaha! Let students come to me. Svaha! Let students come from far and wide. Svaha! Let students come in full measure. Svaha!\nLet students come with self-restraint. Svaha! Let students come in peace. Svaha!\n\n3. May I be renowned among people. Svaha! May I be more excellent than the wealthy. Svaha! Into you, Bhaga, may I enter. Svaha! Into me, Bhaga, enter. Svaha!\nIn you of a thousand branches, Bhaga, I cleanse myself. Svaha! As waters run downhill, as months pass into the year that wears days away,\nso, sustainer, may students come to me from every side. Svaha! You are a refuge. Shine upon me; come into me.\n\n### Shiksha Valli, Section 5\n\n1. Bhur, Bhuvah, Suvar: these are the three sacred utterances. Mahachamasya made known a fourth of these: Mahah.\nThat is Brahman; that is the self. The other deities are its limbs. Bhur is this world; Bhuvah, the middle region; Suvar, that world above.\n\n2. Mahah is the sun: through the sun all worlds are magnified. Bhur is fire; Bhuvah, wind; Suvar, the sun.\nMahah is the moon: through the moon all lights are magnified. Bhur is the Rig verses; Bhuvah, the Saman chants; Suvar, the Yajus formulas.\n\n3. Mahah is Brahman: through Brahman all the Vedas are magnified. Bhur is the life-breath; Bhuvah, the downward breath; Suvar, the diffused breath; Mahah, food.\nThrough food all the breaths are magnified. These four are fourfold: four sacred utterances in each group of four. Whoever knows them knows Brahman.\nAll the gods bring him tribute.\n\n### Shiksha Valli, Section 6\n\n1. In the space within the heart dwells this person made of mind, immortal and golden. Between the two sides of the palate,\nwhere that thing hangs like a nipple, is Indra's birthplace. Where the roots of the hair part, dividing the skull's two halves, he comes to rest in fire with Bhur,\nin wind with Bhuvah,\n\n2. in the sun with Suvar, in Brahman with Mahah. He attains sovereignty; he attains mastery of mind. He becomes lord of speech and lord of sight,\nlord of hearing and lord of understanding. Then comes this: Brahman, whose body is space, whose essence is truth, whose delight is life-breath, whose bliss is mind, abounding in peace, immortal.\nThus, Prachinayogya, contemplate.\n\n### Shiksha Valli, Section 7\n\n1. Earth, the middle region, heaven, the directions, the directions between; fire, wind, sun, moon, stars; waters, herbs, trees, space, the self:\nso much for beings. Now, concerning the self: the life-breath, the diffused breath, the downward breath, the rising breath, the equalizing breath; sight, hearing, mind, speech, touch; skin, flesh, sinew, bone, marrow.\nHaving set these out, the seer declared: \"All this is fivefold. Through the fivefold, one fills the fivefold.\"\n\n### Shiksha Valli, Section 8\n\n1. Om is Brahman. Om is all this. Om is assent. With \"O, make it heard,\" they call for the recitation. With Om they sing the Saman chants.\nWith \"Om, recite,\" they recite the praises. With Om the officiating priest answers the response. With Om the supervising priest gives assent. With Om one approves the fire offering.\nWith Om a Brahmin about to recite says, \"May I attain Brahman.\" He does indeed attain Brahman.\n\n### Shiksha Valli, Section 9\n\n1. Right conduct, and Vedic study and teaching; truth, and Vedic study and teaching; ardor, and Vedic study and teaching; self-restraint, and Vedic study and teaching;\ntranquility, and Vedic study and teaching; the sacred fires, and Vedic study and teaching; the fire offering, and Vedic study and teaching; guests, and Vedic study and teaching;\nhuman obligations, and Vedic study and teaching; offspring, and Vedic study and teaching; procreation, and Vedic study and teaching; the continuance of the family, and Vedic study and teaching.\n\"Truth,\" says Satyavachas Rathitara. \"Ardor,\" says Taponitya Paurushishti. \"Vedic study and teaching alone,\" says Naka Maudgalya. For that is ardor; that is ardor.\n\n### Shiksha Valli, Section 10\n\n1. I am the mover of the tree; my renown is like a mountain's crest. Pure on high, I am the immortal essence, as in the swift one. I am radiant wealth, rich in understanding, bathed in immortality. Such is Trishanku's recitation of the Veda.\n\n### Shiksha Valli, Section 11\n\n1. Having taught the Veda, the teacher instructs the pupil: \"Speak the truth. Practice what is right. Do not neglect Vedic study. Bring your teacher a cherished gift, and do not sever the thread of offspring.\nDo not neglect truth. Do not neglect what is right. Do not neglect your welfare. Do not neglect prosperity. Do not neglect Vedic study and teaching.\nDo not neglect your duties to gods and ancestors.\n\n2. Treat your mother as a god; treat your father as a god; treat your teacher as a god; treat your guest as a god. Practice those deeds that are blameless, not the others.\nFollow those of our actions that are good, not the others.\n\n3. Honor any Brahmins superior to us by offering them a seat. Give with faith; do not give without faith. Give generously; give with modesty;\ngive with awe; give with understanding. And if you should doubt how to act or how to conduct yourself,\n\n4. where there are Brahmins who consider matters carefully, capable and independent, not harsh, devoted to what is right, conduct yourself as they conduct themselves in that matter. Then, concerning those accused of wrongdoing:\nwhere there are Brahmins who consider matters carefully, capable and independent, not harsh, devoted to what is right, conduct yourself toward those people as they conduct themselves toward them. This is the command;\nthis is the instruction; this is the Veda's secret teaching; this is the injunction. Thus must you contemplate; thus indeed must this be contemplated.\"\n\n### Shiksha Valli, Section 12\n\n1. May Mitra favor us, and Varuna; may Aryaman favor us; may Indra and Brihaspati favor us; may wide-striding Vishnu favor us.\nHomage to Brahman. Homage to you, Vayu. You alone are Brahman manifest. You alone I proclaimed as Brahman manifest. I spoke what is right; I spoke the truth.\nThat protected me; that protected the speaker. It protected me; it protected the speaker.\nOm. Peace, peace, peace.\n\n### Brahmananda Valli, Section 1\n\nOm. May that protect us both; may that nourish us both. May we work together with vigor. May our study be radiant; may we not hate one another.\nOm. Peace, peace, peace.\n\n1. Om. The knower of Brahman reaches the highest. Of this the verse declares: \"Brahman is truth, knowledge, the infinite. Whoever knows it hidden in the cave, in the highest space,\nenjoys all desires together with all-knowing Brahman.\" From this very self arose space; from space, wind;\nfrom wind, fire; from fire, waters; from waters, earth; from earth, plants; from plants, food; from food, the person.\nThis person is indeed made of the essence of food. This is his head; this, his right wing; this, his left wing; this, his trunk;\nthis, his tail, his foundation. Of this too there is a verse.\n\n### Brahmananda Valli, Section 2\n\n1. From food are born the creatures, all that dwell upon the earth. By food alone they live; into food they pass at last.\nFood is the eldest of beings; therefore it is called the remedy for all. All food is attained by those who contemplate food as Brahman.\nFood is the eldest of beings; therefore it is called the remedy for all. From food are beings born; once born, through food they grow.\nIt is eaten, and it eats beings; therefore it is called food. Other than this self made of the essence of food is another self within, made of life-breath.\nBy that this one is filled. It too has the form of a person; following this one's human form, it has a human form. Its head is the life-breath;\nits right wing, the diffused breath; its left wing, the downward breath; its trunk, space; its tail, its foundation, earth. Of this too there is a verse.\n\n### Brahmananda Valli, Section 3\n\n1. The gods breathe in the wake of life-breath, as do humans and the animals. Life-breath is the life of beings; therefore it is called the life of all. They attain their full span of life\nwho contemplate life-breath as Brahman. Life-breath is the life of beings; therefore it is called the life of all. This is the embodied self\nof the preceding one. Other than this self made of life-breath is another self within, made of mind. By that this one is filled. It too has the form of a person;\nfollowing this one's human form, it has a human form. Its head is the Yajus; its right wing, the Rig; its left wing, the Saman; its trunk, instruction;\nits tail, its foundation, the Atharvan and Angiras chants. Of this too there is a verse.\n\n### Brahmananda Valli, Section 4\n\n1. Words turn back from it, together with the mind, unable to attain it. Whoever knows the bliss of Brahman is never afraid. This is the embodied self\nof the preceding one. Other than this self made of mind is another self within, made of understanding. By that this one is filled. It too has the form of a person;\nfollowing this one's human form, it has a human form. Its head is faith; its right wing, right order; its left wing, truth; its trunk, concentration;\nits tail, its foundation, the great. Of this too there is a verse.\n\n### Brahmananda Valli, Section 5\n\n1. Understanding extends the sacrifice; it extends actions too. All the gods contemplate understanding as Brahman, the eldest. If one knows understanding as Brahman\nand does not stray from it, leaving evils in the body, one enjoys all desires. This is the embodied self of the preceding one.\nOther than this self made of understanding is another self within, made of bliss. By that this one is filled. It too has the form of a person;\nfollowing this one's human form, it has a human form. Its head is pleasure; its right wing, joy; its left wing, great joy;\nits trunk, bliss; its tail, its foundation, Brahman. Of this too there is a verse.\n\n### Brahmananda Valli, Section 6\n\n1. One becomes as though nonexistent if one knows Brahman as nonexistent. But if one knows Brahman, they know that person as existent. This is the embodied self\nof the preceding one. Now come the further questions: \"Does anyone who does not know reach that world after departing? Or does someone who knows attain that world after departing?\"\nIt desired: \"May I become many; may I be born.\" It practiced ardor. Having practiced ardor, it created all this, whatever there is. Having created it,\nit entered into that very creation. Having entered it, it became the tangible and the intangible, the defined and the undefined, the grounded and the ungrounded, the conscious and the unconscious,\ntruth and untruth. It became the real: whatever there is. That they call the real. Of this too there is a verse.\n\n### Brahmananda Valli, Section 7\n\n1. In the beginning this was nonexistent. From that, existence was born. It made itself by itself; therefore it is called the well-made. What is well-made\nis indeed flavor. Only by attaining this flavor does one become blissful. Who could draw breath, who could breathe, if this bliss were not in space?\nFor this alone bestows bliss. When one finds fearless footing in that invisible, bodiless, indefinable, unsupported being, one has reached fearlessness.\nBut when one makes even the smallest division within it, fear arises. It is fear even for the learned who fail to understand. Of this too there is a verse.\n\n### Brahmananda Valli, Section 8\n\n1. From fear of it the wind blows; from fear the sun rises; from fear of it fire and Indra act, and death runs as the fifth. Now comes this inquiry into bliss.\nLet there be a young man, a good young man, learned, full of hope, steadfast, strong. Let this whole earth, filled with wealth, be his. That is one measure of human bliss.\nA hundred such measures of human bliss are one measure of the bliss of human Gandharvas—and of one versed in the Veda, untouched by desire. A hundred measures of the bliss of human Gandharvas\nare one measure of the bliss of divine Gandharvas—and of one versed in the Veda, untouched by desire. A hundred measures of the bliss of divine Gandharvas are one measure of the bliss of ancestors who dwell in enduring worlds—\nand of one versed in the Veda, untouched by desire. A hundred measures of the bliss of ancestors who dwell in enduring worlds\nare one measure of the bliss of gods by birth—and of one versed in the Veda, untouched by desire. A hundred measures of the bliss of gods by birth\nare one measure of the bliss of gods through deeds, who attain godhood through deeds—and of one versed in the Veda, untouched by desire. A hundred measures of the bliss of gods through deeds\nare one measure of the bliss of the gods—and of one versed in the Veda, untouched by desire. A hundred measures of the bliss of the gods are one measure of Indra's bliss—and of one versed in the Veda, untouched by desire.\nA hundred measures of Indra's bliss are one measure of Brihaspati's bliss—and of one versed in the Veda, untouched by desire. A hundred measures of Brihaspati's bliss are one measure of Prajapati's bliss—\nand of one versed in the Veda, untouched by desire. A hundred measures of Prajapati's bliss are one measure of Brahma's bliss—and of one versed in the Veda, untouched by desire. He who is here in the person\nand he who is there in the sun are one. Whoever knows this, departing from this world, passes into this self made of food, passes into this self made of life-breath,\npasses into this self made of mind, passes into this self made of understanding, passes into this self made of bliss. Of this too there is a verse.\n\n### Brahmananda Valli, Section 9\n\n1. Words turn back from it, together with the mind, unable to attain it. Whoever knows the bliss of Brahman fears nothing whatever. These thoughts do not torment him: \"Why did I not do what was good?\nWhy did I do what was evil?\" Whoever knows in this way frees himself from these two. From both of these he indeed frees himself—whoever knows in this way. Such is the secret teaching.\n\n### Bhrigu Valli, Section 1\n\n1. Bhrigu, son of Varuna, approached his father Varuna. \"Revered one, teach me Brahman.\" To him he spoke these words: \"Food, life-breath, sight, hearing, mind, speech.\"\nHe said to him: \"Seek to know that from which these beings are born, by which, once born, they live, into which they enter at their departure. That is Brahman.\"\nHe undertook discipline. Having undertaken discipline,\n\n### Bhrigu Valli, Section 2\n\n1. he understood: \"Food is Brahman. For from food these beings are born; by food, once born, they live; into food they enter at their departure.\"\nHaving understood this, he approached his father Varuna once more. \"Revered one, teach me Brahman.\" He said to him: \"Through discipline seek to know Brahman. Discipline is Brahman.\" He undertook discipline.\nHaving undertaken discipline,\n\n### Bhrigu Valli, Section 3\n\n1. he understood: \"Life-breath is Brahman. For from life-breath these beings are born; by life-breath, once born, they live; into life-breath they enter at their departure.\"\nHaving understood this, he approached his father Varuna once more. \"Revered one, teach me Brahman.\" He said to him: \"Through discipline seek to know Brahman. Discipline is Brahman.\"\nHe undertook discipline. Having undertaken discipline,\n\n### Bhrigu Valli, Section 4\n\n1. he understood: \"Mind is Brahman. For from mind these beings are born; by mind, once born, they live; into mind they enter at their departure.\"\nHaving understood this, he approached his father Varuna once more. \"Revered one, teach me Brahman.\" He said to him: \"Through discipline seek to know Brahman. Discipline is Brahman.\"\nHe undertook discipline. Having undertaken discipline,\n\n### Bhrigu Valli, Section 5\n\n1. he understood: \"Understanding is Brahman. For from understanding these beings are born; by understanding, once born, they live; into understanding they enter at their departure.\"\nHaving understood this, he approached his father Varuna once more. \"Revered one, teach me Brahman.\" He said to him: \"Through discipline seek to know Brahman. Discipline is Brahman.\"\nHe undertook discipline. Having undertaken discipline,\n\n### Bhrigu Valli, Section 6\n\n1. he understood: \"Bliss is Brahman. For from bliss these beings are born; by bliss, once born, they live; into bliss they enter at their departure.\"\nThis is the knowledge of Bhrigu, received from Varuna, established in the highest space. Whoever knows in this way stands firm. He possesses food and eats food. He becomes great in offspring and cattle, in the radiance of sacred learning; great in renown.\n\n### Bhrigu Valli, Section 7\n\n1. Do not revile food. That is the vow. Life-breath is food; the body, the eater of food. In life-breath the body is established; in the body life-breath is established. Thus food is established in food.\nWhoever knows this food established in food stands firm. He possesses food and eats food. He becomes great in offspring and cattle, in the radiance of sacred learning; great in renown.\n\n### Bhrigu Valli, Section 8\n\n1. Do not reject food. That is the vow. Waters are food; light, the eater of food. In waters light is established; in light waters are established.\nThus food is established in food. Whoever knows this food established in food stands firm. He possesses food and eats food. He becomes great in offspring and cattle, in the radiance of sacred learning; great in renown.\n\n### Bhrigu Valli, Section 9\n\n1. Make food abundant. That is the vow. Earth is food; space, the eater of food. In earth space is established; in space earth is established.\nThus food is established in food. Whoever knows this food established in food stands firm. He possesses food and eats food. He becomes great in offspring and cattle, in the radiance of sacred learning; great in renown.\n\n### Bhrigu Valli, Section 10\n\n1. Turn no one away from lodging. That is the vow. Therefore, by whatever means, obtain abundant food. They say, \"Food has been made ready for him.\"\nWhen food is prepared in the best way, food is prepared for him in the best way. When food is prepared in a middling way, food is prepared for him in a middling way. When food is prepared in the poorest way,\nfood is prepared for him in the poorest way.\n\n2. Whoever knows in this way knows it as preservation in speech; as acquisition and preservation in the incoming and outgoing breaths; as action in the hands; as movement in the feet; as release in the anus.\nThese are the human designations. Now the divine: as satisfaction in rain; as strength in lightning;\n\n3. as renown in cattle; as light in the stars; as procreation, immortality, and bliss in the generative organ; as all in space. Contemplate it as foundation: one gains a foundation.\nContemplate it as greatness: one becomes great. Contemplate it as mind: one becomes thoughtful.\n\n4. Contemplate it as homage: desires bow before one. Contemplate it as Brahman: one becomes endowed with Brahman. Contemplate it as Brahman's power of destruction:\none's hateful rivals die all around, and one's hostile kinsmen. He who is here in the person and he who is there in the sun are one.\n\n5. Whoever knows in this way, departing from this world, having passed into this self made of food, having passed into this self made of life-breath, having passed into this self made of mind,\nhaving passed into this self made of understanding, having passed into this self made of bliss, moves through these worlds, eating as he desires, taking forms as he desires,\nand sits singing this Saman: \"Ha-a-u! Ha-a-u! Ha-a-u!\n\n6. I am food! I am food! I am food! I am the eater of food! I am the eater of food! I am the eater of food! I am the maker of song! I am the maker of song! I am the maker of song! I am the firstborn of right order,\nborn before the gods, the navel of immortality. Whoever gives me away has indeed protected me. I, food, eat the eater of food. I have overcome the whole world.\nI shine with golden light.\" Such is the one who knows in this way. Such is the secret teaching.\n\nOm. May that protect us both; may that nourish us both. May we work together with vigor. May our study be radiant; may we not hate one another.\nOm. Peace, peace, peace.\n\nThus the Taittiriya Upanishad is complete.","download_url":"https://mouseia.org/api/works/taittiriya-upanishad/translations/trn_taittiriya_upanishad_mouseia.txt"},{"id":"trn_taittiriya_upanishad_plain","translator":"Mouseia","kind":"plain","note":"Mouseia’s complete machine-assisted Plain English translation, made independently and directly from the Sanskrit, covering all three vallīs and 31 anuvākas with the supplied invocations and colophon. Source-language review and one documented Sanskrit repair are recorded in the source registry.","text":"### Shiksha Valli, Section 1\n\nOm. Homage to the revered teachers. Hari. Om.\n\nPrayer for peace.\nOm. May Mitra be good to us, and Varuna be good to us. May Aryaman be good to us. May Indra and Brihaspati be good to us. May Vishnu, whose strides are wide, be good to us.\nHomage to Brahman. Homage to you, Vayu. You yourself are Brahman, directly present. I will call you yourself Brahman, directly present. I will speak what is right.\nI will speak the truth. May that protect me. May that protect the speaker. Protect me. Protect the speaker.\nOm. Peace, peace, peace.\n\nOm. May Mitra be good to us, and Varuna be good to us. May Aryaman be good to us. May Indra and Brihaspati be good to us. May Vishnu, whose strides are wide, be good to us.\nHomage to Brahman. Homage to you, Vayu. You yourself are Brahman, directly present. I will call you yourself Brahman, directly present. I will speak what is right.\nI will speak the truth. May that protect me. May that protect the speaker. Protect me. Protect the speaker.\nOm. Peace, peace, peace.\n\n### Shiksha Valli, Section 2\n\n1. Om. We will explain phonetics: speech sounds and pitch, duration and force, evenness and continuity. This completes the lesson on phonetics.\n\n### Shiksha Valli, Section 3\n\n1. May fame be ours together. May the radiance of sacred learning be ours together. Now we will explain the hidden meaning of joining, in five areas:\nthe worlds, the lights, learning, offspring, and the self. These are called the great joinings. First, the worlds:\nearth is the first element. Heaven is the second element. Space is the junction.\n\n2. Wind is the link. That is the joining in the worlds. Next, the lights: fire is the first element. The sun is the second element.\nWater is the junction. Lightning is the link. That is the joining in the lights. Next, learning: the teacher is the first element.\n\n3. The resident student is the second element. Knowledge is the junction. Teaching is the link. That is the joining in learning. Next, offspring: the mother is the first element.\nThe father is the second element. The child is the junction. Procreation is the link. That is the joining in offspring.\n\n4. Next, the self: the lower jaw is the first element. The upper jaw is the second element. Speech is the junction. The tongue is the link.\nThat is the joining in the self. These are the great joinings. Whoever knows these great joinings as explained here becomes united with children, livestock, the radiance of sacred learning, food to eat, and the heavenly world.\n\n### Shiksha Valli, Section 4\n\n1. The bull among the sacred meters, taking every form, arose from the immortal sacred meters. May that Indra fill me with understanding. God, may I be able to hold what is immortal.\nMay my body be fit. May my tongue be as sweet as honey. May I hear much with my ears. You are the covering of Brahman, hidden by understanding. Protect what I have heard.\n\n2. Bring me prosperity that always brings and increases my clothing, cattle, food, and drink, and makes them mine without delay.\nRich in wool and accompanied by livestock—svaha. May students committed to sacred study come to me—svaha. May students committed to sacred study come to me from far and wide—svaha. May students committed to sacred study come forward to me—svaha.\nMay students committed to sacred study practice self-control—svaha. May students committed to sacred study become calm—svaha.\n\n3. May I have a good name among people—svaha. May I be better off than the wealthy—svaha. Bhaga, may I enter you—svaha. Bhaga, enter me—svaha.\nIn you, with your thousand branches, Bhaga, I wash myself clean—svaha. As water flows downhill, as the months pass into the year that wears away the days,\nso may students committed to sacred study come to me from every direction, Creator—svaha. You are a refuge. Shine on me. Come to me.\n\n### Shiksha Valli, Section 5\n\n1. Bhur, Bhuvah, and Suvar are the three sacred utterances. Mahachamasya made known a fourth one: Mahah.\nThat is Brahman. That is the self. The other gods are its limbs. Bhur is this world. Bhuvah is the space between earth and heaven. Suvar is that world above.\n\n2. Mahah is the sun. Through the sun, all the worlds become great. Bhur is fire. Bhuvah is wind. Suvar is the sun.\nMahah is the moon. Through the moon, all the lights become great. Bhur is the Rig verses. Bhuvah is the Saman chants. Suvar is the Yajus formulas.\n\n3. Mahah is Brahman. Through Brahman, all the Vedas become great. Bhur is the incoming breath. Bhuvah is the downward breath. Suvar is the breath spread through the body. Mahah is food.\nThrough food, all the vital breaths become great. These four each have four forms: four groups of four sacred utterances. Whoever knows them knows Brahman.\nAll the gods bring him offerings.\n\n### Shiksha Valli, Section 6\n\n1. There is a space inside the heart. In it is this person, made of mind, immortal and golden. Between the two sides of the palate,\nwhat hangs down like a nipple is Indra's passage. Where the hair parts, separating the two halves of the skull, he becomes established in fire through Bhur,\nand in wind through Bhuvah.\n\n2. Through Suvar, he becomes established in the sun; through Mahah, in Brahman. He gains self-rule. He gains mastery of the mind. He is master of speech and master of sight,\nmaster of hearing and master of understanding. Then he becomes this: Brahman, whose body is space, whose self is truth, whose delight is the vital breath, whose joy is mind, complete in peace, immortal.\nMeditate in this way, Prachinayogya.\n\n### Shiksha Valli, Section 7\n\n1. Earth, the space between earth and heaven, heaven, the directions, and the intermediate directions; fire, wind, the sun, the moon, and the stars; water, herbs, trees, space, and the self:\nthese concern the elements. Now, the individual self: the incoming breath, the breath spread through the body, the downward breath, the rising breath, and the balancing breath; sight, hearing, mind, speech, and touch; skin, flesh, sinews, bone, and marrow.\nHaving arranged these, the seer said, \"All this comes in groups of five. Through a group of five, one fills a group of five.\"\n\n### Shiksha Valli, Section 8\n\n1. Om is Brahman. Om is all this. Om is an expression of agreement. Indeed, they call out, \"O, make it heard.\" They sing the Saman chants with Om.\nThey recite praises with \"Om, shom.\" The Adhvaryu priest gives his response with Om. The presiding priest gives permission with Om. One approves the fire offering with Om.\nA Brahmin about to recite says Om, thinking, \"May I reach Brahman.\" He does reach Brahman.\n\n### Shiksha Valli, Section 9\n\n1. Practice what is right, along with Vedic study and teaching. Practice truthfulness, along with Vedic study and teaching. Practice austerity, along with Vedic study and teaching. Practice self-control, along with Vedic study and teaching.\nPractice calmness, along with Vedic study and teaching. Maintain the sacred fires, along with Vedic study and teaching. Perform the fire offering, along with Vedic study and teaching. Welcome guests, along with Vedic study and teaching.\nFulfill human responsibilities, along with Vedic study and teaching. Care for children, along with Vedic study and teaching. Have children, along with Vedic study and teaching. Continue the family line, along with Vedic study and teaching.\n\"Truthfulness,\" says Satyavachas Rathitara. \"Austerity,\" says Taponitya Paurushishti. \"Vedic study and teaching alone,\" says Naka Maudgalya. That is austerity. That is austerity.\n\n### Shiksha Valli, Section 10\n\n1. \"I set the tree in motion. My fame is like a mountain's summit. I am pure on high. Like the sun, I am truly immortal. I am radiant wealth. I have clear understanding and am bathed in immortality.\" This is Trishanku's declaration of Vedic knowledge.\n\n### Shiksha Valli, Section 11\n\n1. After teaching the Veda, the teacher instructs the resident student: \"Speak the truth. Do what is right. Do not neglect Vedic study. Bring your teacher a gift of wealth that will please him, and do not break the family line.\nDo not neglect truth. Do not neglect what is right. Do not neglect your well-being. Do not neglect prosperity. Do not neglect Vedic study and teaching.\nDo not neglect your duties to the gods and ancestors.\n\n2. Treat your mother as a god. Treat your father as a god. Treat your teacher as a god. Treat your guest as a god. Practice only blameless actions, not others.\nFollow only the good actions among our actions, not the others.\n\n3. Offer a seat to any Brahmins more distinguished than we are, so they can rest. Give with faith. Do not give without faith. Give generously. Give with modesty.\nGive with fear. Give with understanding. Now, if you have any doubt about an action or about conduct,\n\n4. act as the Brahmins there would act in that situation—those who are thoughtful, capable, independent, not harsh, and committed to what is right. Now, concerning people who have been accused:\nact toward them as the Brahmins there would act toward them—those who are thoughtful, capable, independent, not harsh, and embody what is right. This is the instruction.\nThis is the advice. This is the Veda's hidden teaching. This is the command. This is how it must be put into practice. This is indeed how it must be put into practice.\"\n\n### Shiksha Valli, Section 12\n\n1. May Mitra be good to us, and Varuna be good to us. May Aryaman be good to us. May Indra and Brihaspati be good to us. May Vishnu, whose strides are wide, be good to us.\nHomage to Brahman. Homage to you, Vayu. You yourself are Brahman, directly present. I called you yourself Brahman, directly present. I spoke what is right. I spoke the truth.\nThat protected me. That protected the speaker. It protected me. It protected the speaker.\nOm. Peace, peace, peace.\n\n### Brahmananda Valli, Section 1\n\nOm. May it protect us both. May it nourish us both. May we work together with strength. May our study be full of light. May we not hate each other.\nOm. Peace, peace, peace.\n\n1. Om. Whoever knows Brahman reaches the highest. This verse says it: “Brahman is reality, knowledge, without limit. Whoever knows it, hidden in the heart’s cave, in the highest space,\nenjoys everything desired together with all-knowing Brahman.” From this very self came space. From space came air.\nFrom air came fire. From fire came water. From water came earth. From earth came plants. From plants came food. From food came a person.\nThis person is made of the essence of food. This is his head. This is his right wing. This is his left wing. This is his torso.\nThis is his tail, his support. There is also this verse about it.\n\n### Brahmananda Valli, Section 2\n\n1. All creatures living on earth are born from food. They live on food alone. In the end they return to it.\nFood is the oldest of beings. That is why it is called the medicine for all. Those who worship food as Brahman obtain all food.\nFood is the oldest of beings. That is why it is called the medicine for all. Beings are born from food. Once born, they grow through food.\nIt is eaten, and it eats beings. That is why it is called food. Within this self made of the essence of food is another self, made of life-breath.\nThe first is filled by this one. This one, too, has a human form. It takes a human form to match the human form of the first. Life-breath itself is its head.\nThe spreading breath is its right wing. The downward breath is its left wing. Space is its torso. Earth is its tail, its support. There is also this verse about it.\n\n### Brahmananda Valli, Section 3\n\n1. The gods breathe by following life-breath, as do humans and animals. Life-breath is the life of beings. That is why it is called the life of all. They reach their full lifespan,\nthose who worship life-breath as Brahman. Life-breath is the life of beings. That is why it is called the life of all. This is the self within the body\nof the one before it. Within this self made of life-breath is another self, made of mind. The first is filled by this one. This one, too, has a human form.\nIt takes a human form to match the human form of the first. The Yajus formulas are its head. The Rig verses are its right wing. The Saman chants are its left wing. Instruction is its torso.\nThe hymns of Atharvan and Angiras are its tail, its support. There is also this verse about it.\n\n### Brahmananda Valli, Section 4\n\n1. Words turn back from it, along with the mind, unable to reach it. Whoever knows the bliss of Brahman is never afraid. This is the self within the body\nof the one before it. Within this self made of mind is another self, made of understanding. The first is filled by this one. This one, too, has a human form.\nIt takes a human form to match the human form of the first. Trust is its head. Right order is its right wing. Truth is its left wing. Concentration is its torso.\nGreatness is its tail, its support. There is also this verse about it.\n\n### Brahmananda Valli, Section 5\n\n1. Understanding carries out sacrifice. It carries out actions, too. All the gods worship understanding as Brahman, the oldest. If someone knows understanding as Brahman,\nand does not lose sight of it, they leave evil behind in the body and enjoy everything desired. This is the self within the body of the one before it.\nWithin this self made of understanding is another self, made of bliss. The first is filled by this one. This one, too, has a human form.\nIt takes a human form to match the human form of the first. Pleasure is its head. Joy is its right wing. Great joy is its left wing.\nBliss is its torso. Brahman is its tail, its support. There is also this verse about it.\n\n### Brahmananda Valli, Section 6\n\n1. Anyone who knows Brahman as nonexistent becomes nonexistent. If someone knows that Brahman exists, people then know that person as existing. This is the self within the body\nof the one before it. Now come the further questions: Does anyone who does not know reach that world after death? Or does someone who knows reach that world after death?\nIt wished, “May I become many. May I be born.” It practiced self-discipline. After practicing self-discipline, it created all this, everything that is here. After creating it,\nit entered that very creation. After entering it, it became the definite and the indefinite, what can be described and what cannot, what has a resting place and what does not, what has understanding and what does not,\ntruth and falsehood. It became reality: everything that is here. That is what they call reality. There is also this verse about it.\n\n### Brahmananda Valli, Section 7\n\n1. In the beginning, this was nonexistent. From that, what exists was born. It made itself by itself. That is why it is called well made. What is well made\nis the flavor. On gaining this flavor, a person becomes blissful. Who could breathe in or breathe out if this bliss were not here in space?\nIt is this that gives bliss. When a person finds a fearless foothold in what cannot be seen, has no body, cannot be described, and has no resting place, that person has reached fearlessness.\nBut when a person makes even a small gap within it, fear arises. That itself brings fear even to someone learned who does not understand. There is also this verse about it.\n\n### Brahmananda Valli, Section 8\n\n1. Out of fear of it, the wind blows. Out of fear, the sun rises. Out of fear of it, fire and Indra act, and death runs as the fifth. Now comes this examination of bliss.\nSuppose there is a young man: a good young man who studies, with the highest hopes, the greatest steadiness, and the greatest strength. Suppose this whole earth, filled with wealth, belongs to him. That is one measure of human bliss.\nA hundred measures of human bliss equal one measure of the bliss of human Gandharvas, and of someone learned in the Vedas and untouched by desire. A hundred measures of the bliss of human Gandharvas\nequal one measure of the bliss of divine Gandharvas, and of someone learned in the Vedas and untouched by desire. A hundred measures of the bliss of divine Gandharvas equal one measure of the bliss of ancestors who live in long-lasting worlds,\nand of someone learned in the Vedas and untouched by desire. A hundred measures of the bliss of ancestors who live in long-lasting worlds\nequal one measure of the bliss of gods by birth, and of someone learned in the Vedas and untouched by desire. A hundred measures of the bliss of gods by birth\nequal one measure of the bliss of gods through deeds, those who reach godhood through their deeds, and of someone learned in the Vedas and untouched by desire. A hundred measures of the bliss of gods through deeds\nequal one measure of the bliss of the gods, and of someone learned in the Vedas and untouched by desire. A hundred measures of the bliss of the gods equal one measure of Indra’s bliss, and of someone learned in the Vedas and untouched by desire.\nA hundred measures of Indra’s bliss equal one measure of Brihaspati’s bliss, and of someone learned in the Vedas and untouched by desire. A hundred measures of Brihaspati’s bliss equal one measure of Prajapati’s bliss,\nand of someone learned in the Vedas and untouched by desire. A hundred measures of Prajapati’s bliss equal one measure of Brahma’s bliss, and of someone learned in the Vedas and untouched by desire. What is here in a person\nand what is there in the sun are one. Whoever knows this leaves this world and enters this self made of food, then enters this self made of life-breath,\nthen enters this self made of mind, then enters this self made of understanding, then enters this self made of bliss. There is also this verse about it.\n\n### Brahmananda Valli, Section 9\n\n1. Words turn back from it, along with the mind, unable to reach it. Whoever knows the bliss of Brahman is not afraid of anything. These questions do not torment that person: “Why did I not do what was good?\nWhy did I do what was evil?” Someone who knows this is freed from these two. Yes, knowing this frees that person from both of them. This is the Upanishad.\n\n### Bhrigu Valli, Section 1\n\n1. Bhrigu, Varuna's son, approached his father Varuna. \"Sir, teach me about Brahman.\" His father told him this: \"Food, breath, sight, hearing, mind, and speech.\"\nHe told him, \"Find out what these beings are born from, what they live by once born, and what they enter when they depart. That is Brahman.\"\nHe practiced disciplined effort. After practicing disciplined effort,\n\n### Bhrigu Valli, Section 2\n\n1. he understood that food is Brahman. These beings are indeed born from food. Once born, they live on food. When they depart, they enter food.\nHaving understood this, he approached his father Varuna again. \"Sir, teach me about Brahman.\" His father told him, \"Seek to know Brahman through disciplined effort. Disciplined effort is Brahman.\" He practiced disciplined effort.\nAfter practicing disciplined effort,\n\n### Bhrigu Valli, Section 3\n\n1. he understood that breath is Brahman. These beings are indeed born from breath. Once born, they live by breath. When they depart, they enter breath.\nHaving understood this, he approached his father Varuna again. \"Sir, teach me about Brahman.\" His father told him, \"Seek to know Brahman through disciplined effort. Disciplined effort is Brahman.\"\nHe practiced disciplined effort. After practicing disciplined effort,\n\n### Bhrigu Valli, Section 4\n\n1. he understood that mind is Brahman. These beings are indeed born from mind. Once born, they live by mind. When they depart, they enter mind.\nHaving understood this, he approached his father Varuna again. \"Sir, teach me about Brahman.\" His father told him, \"Seek to know Brahman through disciplined effort. Disciplined effort is Brahman.\"\nHe practiced disciplined effort. After practicing disciplined effort,\n\n### Bhrigu Valli, Section 5\n\n1. he understood that understanding is Brahman. These beings are indeed born from understanding. Once born, they live by understanding. When they depart, they enter understanding.\nHaving understood this, he approached his father Varuna again. \"Sir, teach me about Brahman.\" His father told him, \"Seek to know Brahman through disciplined effort. Disciplined effort is Brahman.\"\nHe practiced disciplined effort. After practicing disciplined effort,\n\n### Bhrigu Valli, Section 6\n\n1. he understood that joy is Brahman. These beings are indeed born from joy. Once born, they live by joy. When they depart, they enter joy.\nThis is the knowledge Bhrigu received from Varuna. It rests in the highest space. Whoever knows this becomes firmly established. He has food and eats food. He becomes great through his children, livestock, and the radiance of sacred knowledge, and great in reputation.\n\n### Bhrigu Valli, Section 7\n\n1. Do not speak badly of food. That is the rule. Breath is food. The body is the eater of food. The body rests on breath, and breath rests in the body. So food rests on food.\nWhoever knows how food rests on food becomes firmly established. He has food and eats food. He becomes great through his children, livestock, and the radiance of sacred knowledge, and great in reputation.\n\n### Bhrigu Valli, Section 8\n\n1. Do not reject food. That is the rule. Water is food. Light is the eater of food. Light rests in water, and water rests in light.\nSo food rests on food. Whoever knows how food rests on food becomes firmly established. He has food and eats food. He becomes great through his children, livestock, and the radiance of sacred knowledge, and great in reputation.\n\n### Bhrigu Valli, Section 9\n\n1. Produce plenty of food. That is the rule. Earth is food. Space is the eater of food. Space rests on earth, and earth rests in space.\nSo food rests on food. Whoever knows how food rests on food becomes firmly established. He has food and eats food. He becomes great through his children, livestock, and the radiance of sacred knowledge, and great in reputation.\n\n### Bhrigu Valli, Section 10\n\n1. Do not turn anyone away from lodging. That is the rule. So obtain plenty of food by whatever means you can. People say, \"Food has been prepared for him.\"\nIf the food prepared is of the highest quality, food of the highest quality is prepared for him. If it is of average quality, food of average quality is prepared for him. If it is of the lowest quality,\nfood of the lowest quality is prepared for him.\n\n2. So it is for whoever knows this. Know it as security in speech, as gaining and keeping in breathing in and out, as action in the hands, as movement in the feet, and as release in the anus.\nThese are its names in human beings. Now for its divine names: as satisfaction in rain, as strength in lightning,\n\n3. as reputation in livestock, as light in the stars, as procreation, immortality, and joy in the genitals, and as everything in space. Meditate on it as a foundation. You become firmly established.\nMeditate on it as greatness. You become great. Meditate on it as mind. You become thoughtful.\n\n4. Meditate on it as respect. Desirable things bow to you. Meditate on it as Brahman. You become endowed with Brahman. Meditate on it as Brahman's power of destruction.\nYour hostile opponents die all around you, as do your hated rival relatives. The one here in a person and the one there in the sun are one and the same.\n\n5. Whoever knows this, after leaving this world and reaching this self made of food, this self made of breath, and this self made of mind,\nafter reaching this self made of understanding and this self made of joy, travels through these worlds, eating whatever he wants and taking whatever form he wants.\nHe sits singing this chant: \"Ha-a-u! Ha-a-u! Ha-a-u!\n\n6. I am food, I am food, I am food. I am the eater of food, I am the eater of food, I am the eater of food. I make the verse, I make the verse, I make the verse. I am the firstborn of truth.\nI was born before the gods. I am the center of immortality. Whoever gives me has truly protected me. I am food; I eat the one who eats food. I have overcome the whole world.\nI am golden light.\" So it is for whoever knows this. This is the Upanishad.\n\nOm. May he protect us both. May he nourish us both. May we work together with strength. May our study be brilliant. May we not hate each other.\nOm. Peace, peace, peace.\n\nHere ends the Taittiriya Upanishad.","download_url":"https://mouseia.org/api/works/taittiriya-upanishad/translations/trn_taittiriya_upanishad_plain.txt"}],"retex_markdown_url":"https://mouseia.org/api/works/taittiriya-upanishad/retex.md"}}