Taittiriya Upanishad
Shiksha Valli, Section 1
Sanskrit
ॐ श्री गुरुभ्यो नमः । हरिः ॐ ।
॥ शान्तिपाठः ॥ॐ शं नो मित्रः शं वरुणः । शं नो भवत्वर्यमा । शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः ।नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि । त्वमेव प्रत्यक्षं ब्रह्म वदिष्यामि । ऋतं वदिष्यामि ।सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु । अवतु माम् । अवतु वक्तारम् ।ॐ शान्तिः शान्तिः शान्तिः ॥
ॐ शं नो मित्रः शं वरुणः । शं नो भवत्वर्यमा । शं न इन्द्रो बृहस्पतिः । शं नो विष्णुरुरुक्रमः ।नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि । त्वमेव प्रत्यक्षं ब्रह्म वदिष्यामि । ऋतं वदिष्यामि ।सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु । अवतु माम् । अवतु वक्तारम् ।ॐ शान्तिः शान्तिः शान्तिः ॥
English
Om. Homage to the revered teachers. Hari. Om.
The recitation of peace.Om. May Mitra favor us, and Varuna; may Aryaman favor us; may Indra and Brihaspati favor us; may wide-striding Vishnu favor us.Homage 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.I shall speak the truth. May that protect me; may that protect the speaker. Protect me; protect the speaker.Om. Peace, peace, peace.
Om. May Mitra favor us, and Varuna; may Aryaman favor us; may Indra and Brihaspati favor us; may wide-striding Vishnu favor us.Homage 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.I shall speak the truth. May that protect me; may that protect the speaker. Protect me; protect the speaker.Om. Peace, peace, peace.
Shiksha Valli, Section 2
1 ॐ शीक्षां व्याख्यास्यामः । वर्णः स्वरः । मात्रा बलम् । साम सन्तानः । इत्युक्तः शीक्षाध्यायः ॥
1 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.
Shiksha Valli, Section 3
1 सह नौ यशः । सह नौ ब्रह्मवर्चसम् । अथातः संहिताया उपनिषदं व्याख्यास्यामः । पञ्चस्वधिकरणेषु ।अधिलोकमधिज्यौतिषमधिविद्यमधिप्रजमध्यात्मम् । ता महासँहिता इत्याचक्षते । अथाधिलोकम् ।पृथिवी पूर्वरूपम् । द्यौरुत्तररूपम् । आकाशः सन्धिः ॥
2 वायुः सन्धानम् । इत्यधिलोकम् । अथाधिजौतिषम् । अग्निः पूर्वरूपम् । आदित्य उत्तररूपम् ।आपः सन्धिः । वैद्युतः सन्धानम् । इत्यधिज्यौतिषम् । अथाधिविद्यम् । आचार्यः पूर्वरूपम् ॥
3 अन्तेवास्युत्तररूपम् । विद्या सन्धिः । प्रवचनँसन्धानम् । इत्यधिविद्यम् । अथाधिप्रजम् । माता पूर्वरूपम् ।पितोत्तररूपम् । प्रजा सन्धिः । प्रजननँसन्धानम् । इत्यधिप्रजलम् ॥
4 अथाध्यात्मम् । अधरा हनुः पूर्वरूपम् । उत्तरा हनुरुत्तररूपम् । वाक्सन्धिः । जिह्वा सन्धानम् ।इत्यध्यात्मम् । इतीमा महासँहिताः । य एवमेता महासँहिता व्याख्याता वेद । सन्धीयते प्रजया पशुभिः ब्रह्मवर्चसेनान्नाद्येन सुवर्गेण लोकेन ॥
1 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:worlds, lights, learning, offspring, and the self. These are called the great conjunctions. First, concerning worlds:earth is the first form; heaven, the latter form; space, their meeting place.
2 Wind is their joining. So much for worlds. Now, concerning lights: fire is the first form; the sun, the latter form;the waters, their meeting place; lightning, their joining. So much for lights. Now, concerning learning: the teacher is the first form.
3 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;the father, the latter form; offspring, their meeting place; procreation, their joining. So much for offspring.
4 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.So 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.
Shiksha Valli, Section 4
1 यश्छन्दसामृषभो विश्वरूपः । छन्दोभ्योऽध्यमृतात्संबभूव । स मेन्द्रो मेधया स्पृणोतु । अमृतस्य देव धारणो भूयासम् ।शरीरं मे विचर्षणम् । जिह्वा मे मधुमत्तमा । कर्णाभ्यां भूरि विश्रुवम् । ब्रह्मणः कोशोऽसि मेधया पिहितः । श्रुतं मे गोपाय ॥
2 आवहन्ती वितन्वाना कुर्वाणाऽचीरमात्मनः । वासाँसि मम गावश्च । अन्नपाने च सर्वदा । ततो मे श्रियमावह ।लोमशां पशुभिः सह स्वाहा । आमायन्तु ब्रह्मचारिणः स्वाहा । विमायन्तु ब्रह्मचारिणः स्वाहा । प्रमायन्तु ब्रह्मचारिणः स्वाहा ।दमायन्तु ब्रह्मचारिणः स्वाहा । शमायन्तु ब्रह्मचारिणः स्वाहा ॥
3 यशो जनेऽसानि स्वाहा । श्रेयान् वस्यसोऽसानि स्वाहा । तं त्वा भग प्रविशानि स्वाहा । स मा भग प्रविश स्वाहा ।तस्मिन् सहस्रशाखे । निभगाहं त्वयि मृजे स्वाहा । यथाऽऽपः प्रवतायन्ति यथा मासा अहर्जरम् ।एवं मां ब्रह्मचारिणः धातरायन्तु सर्वतः स्वाहा । प्रतिवेशोऽसि प्र मा भाहि प्र मा पद्यस्व ॥
1 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.May 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.
2 Bringing and spreading, swiftly providing me with clothing and cattle, with food and drink at every time—then bring me prosperity,rich 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!Let students come with self-restraint. Svaha! Let students come in peace. Svaha!
3 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!In you of a thousand branches, Bhaga, I cleanse myself. Svaha! As waters run downhill, as months pass into the year that wears days away,so, sustainer, may students come to me from every side. Svaha! You are a refuge. Shine upon me; come into me.
Shiksha Valli, Section 5
1 भूर्भुवः सुवरिति वा एतास्तिस्रो व्याहृतयः । तासामुह स्मैतां चतुर्थीं माहाचमस्यः प्रवेदयते । मह इति ।तत् ब्रह्म । स आत्मा । अङ्गान्यन्या देवताः । भूरिति वा अयं लोकः । भुव इत्यन्तरिक्षम् । सुवरित्यसौ लोकः ॥
2 मह इत्यादित्यः । आदित्येन वाव सर्वे लोका महीयन्ते । भूरिति वा अग्निः । भुव इति वायुः । सुवरित्यादित्यः ।मह इति चन्द्रमाः । चन्द्रमसा वाव सर्वाणि ज्योतीँषि महीयन्ते । भूरिति वा ऋचः । भुव इति सामानि । सुवरिति यजूँषि ॥
3 मह इति ब्रह्म । ब्रह्मणा वाव सर्वे वेदा महीयन्ते । भूरिति वै प्राणः । भुव इत्यपानः । सुवरिति व्यानः । मह इत्यन्नम् ।अन्नेन वाव सर्वे प्राणा महीयन्ते । ता वा एताश्चतस्रश्चतुर्धा । चतस्रश्चतस्रो व्याहृतयः । ता यो वेद । स वेद ब्रह्म ।सर्वेऽस्मै देवा बलिमावहन्ति ॥
1 Bhur, Bhuvah, Suvar: these are the three sacred utterances. Mahachamasya made known a fourth of these: Mahah.That is Brahman; that is the self. The other deities are its limbs. Bhur is this world; Bhuvah, the middle region; Suvar, that world above.
2 Mahah is the sun: through the sun all worlds are magnified. Bhur is fire; Bhuvah, wind; Suvar, the sun.Mahah is the moon: through the moon all lights are magnified. Bhur is the Rig verses; Bhuvah, the Saman chants; Suvar, the Yajus formulas.
3 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.Through food all the breaths are magnified. These four are fourfold: four sacred utterances in each group of four. Whoever knows them knows Brahman.All the gods bring him tribute.
Shiksha Valli, Section 6
1 स य एषोऽन्तरहृदय आकाशः । तस्मिन्नयं पुरुषो मनोमयः । अमृतो हिरण्मयः । अन्तरेण तालुके ।य एष स्तन इवावलम्बते सेन्द्रयोनिः । यत्रासौ केशान्तो विवर्तते । व्यपोह्य शीर्षकपाले भूरित्यग्नौ प्रतितिष्ठति ।भुव इति वायौ ॥
2 सुवरित्यादित्ये । मह इति ब्रह्मणि । आप्नोति स्वाराज्यम् । आप्नोति मनसस्पतिम् । वाक्पतिश्चक्षुष्पतिः ।श्रोत्रपतिर्विज्ञानपतिः । एतत्ततो भवति । आकाशशरीरं ब्रह्म । सत्यात्म प्राणारामं मन आनन्दम् । शान्तिसमृद्धममृतम् ।इति प्राचीनयोग्योपास्स्व ॥
1 In the space within the heart dwells this person made of mind, immortal and golden. Between the two sides of the palate,where 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,in wind with Bhuvah,
2 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,lord 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.Thus, Prachinayogya, contemplate.
Shiksha Valli, Section 7
1 पृथिव्यन्तरिक्षं द्यौर्दिशोऽवान्तरदिशाः । अग्निर्वायुरादित्यश्चन्द्रमा नक्षत्राणि । आप ओषधयो वनस्पतय आकाश आत्मा ।इत्यधिभूतम् । अथाध्यात्मम् । प्राणो व्यानोऽपान उदानः समानः । चक्षुः श्रोत्रं मनो वाक् त्वक् । चर्म माँसँस्नावास्थिमज्जा ।एतदधि विधाय ऋषिरवोचत् । पाङ्क्तं वा इदँ सर्वम् । पाङ्क्तेनैव पाङ्क्तँ स्पृणोतीति ॥
1 Earth, the middle region, heaven, the directions, the directions between; fire, wind, sun, moon, stars; waters, herbs, trees, space, the self:so 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.Having set these out, the seer declared: "All this is fivefold. Through the fivefold, one fills the fivefold."
Shiksha Valli, Section 8
1 ओमिति ब्रह्म । ओमितीदँसर्वम् । ओमित्येतदनुकृतिर्हस्म वा अप्यो श्रावयेत्याश्रावयन्ति । ओमिति सामानि गायन्ति ।ओँशोमिति शस्त्राणि शँसन्ति । ओमित्यध्वर्युः प्रतिगरं प्रतिगृणाति । ओमिति ब्रह्मा प्रसौति । ओमित्यग्निहोत्रमनुजानाति ।ओमिति ब्राह्मणः प्रवक्ष्यन्नाह ब्रह्मोपाप्नवानीति ब्रह्मैवोपाप्नोति ॥
1 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.With "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.With Om a Brahmin about to recite says, "May I attain Brahman." He does indeed attain Brahman.
Shiksha Valli, Section 9
1 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 राथीतरः । तप इति तपोनित्यः पौरुशिष्टिः । स्वाध्यायप्रवचने एवेति नाको मौद्गल्यः । तद्धि तपस्तद्धि तपः ॥
1 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;tranquility, 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;human 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."Truth," says Satyavachas Rathitara. "Ardor," says Taponitya Paurushishti. "Vedic study and teaching alone," says Naka Maudgalya. For that is ardor; that is ardor.
Shiksha Valli, Section 10
1 अहं वृक्षस्य रेरिवा कीर्तिः पृष्ठं गिरेरिव । ऊर्ध्वपवित्रो वाजिनीवस्वमृतमस्मि । द्रविणँसवर्चसम् । सुमेधा अमृतोक्षितः । इति त्रिशङ्कोर्वेदानुवचनम् ॥
1 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.
Shiksha Valli, Section 11
1 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 ।देवपितृकार्याभ्यां न प्रमदितव्यम् ॥
2 मातृदेवो भव । पितृदेवो भव । आचार्यदेवो भव । अतिथिदेवो भव । यान्यनवद्यानि कर्माणि तानि सेवितव्यानि । नो इतराणि ।यान्यस्माकँ सुचरितानि तानि त्वयोपास्यानि । नो इतराणि ॥
3 ये के चास्मच्छ्रेयाँसो ब्राह्मणाः तेषां त्वयाऽऽसनेन प्रश्वसितव्यम् । श्रद्धया देयम् । अश्रद्धयाऽदेयम् । श्रिया देयम् । ह्रिया देयम् ।भिया देयम् । संविदा देयम् । अथ यदि ते कर्मविचिकित्सा वा वृत्तविचिकित्सा वा स्यात् ॥
4 ये यत्र ब्राह्मणाः संमर्शिनः । युक्ता आयुक्ताः । अलूक्षा धर्मकामाः स्युः । यथा ते तत्र वर्तेरन् । तथा वर्तेथाः । अथाभ्याख्यातेषु ।ये तत्र ब्राह्मणाः संमर्शिनः । युक्ता आयुक्ताः । अलूक्षा धर्मकायाः स्युः । यथा ते तेषु वर्तेरन् । तथा तेषु वर्तेथाः । एष आदेशः ।एष उपदेशः । एषा वेदोपनिषत् । एतदनुशासनम् । एवमुपासितव्यम् । एवमु चैतदुपास्यम् ॥
1 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.Do 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.Do not neglect your duties to gods and ancestors.
2 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.Follow those of our actions that are good, not the others.
3 Honor any Brahmins superior to us by offering them a seat. Give with faith; do not give without faith. Give generously; give with modesty;give with awe; give with understanding. And if you should doubt how to act or how to conduct yourself,
4 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:where 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;this is the instruction; this is the Veda's secret teaching; this is the injunction. Thus must you contemplate; thus indeed must this be contemplated."
Shiksha Valli, Section 12
1 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 ॥
1 May Mitra favor us, and Varuna; may Aryaman favor us; may Indra and Brihaspati favor us; may wide-striding Vishnu favor us.Homage 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.That protected me; that protected the speaker. It protected me; it protected the speaker.Om. Peace, peace, peace.
Brahmananda Valli, Section 1
ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्वि नावधीतमस्तु मा विद्विषावहै ।ॐ शान्तिः शान्तिः शान्तिः ॥
1 ॐ ब्रह्मविदाप्नोति परम् । तदेषाऽभ्युक्ता । सत्यं ज्ञानमनन्तं ब्रह्म । यो वेद निहितं गुहायां परमे व्योमन् ।सोऽश्नुते सर्वान् कामान् सह ब्रह्मणा विपश्चितेति ॥ तस्माद्वा एतस्मादात्मन आकाशः संभूतः । आकाशाद्वायुः ।वायोरग्निः । अग्नेरापः । अद्भ्यः पृथिवी । पृथिव्या ओषधयः । ओषधीभ्योऽन्नम् । अन्नात्पुरुषः ।स वा एष पुरुषोऽन्नरसमयः । तस्येदमेव शिरः । अयं दक्षिणः पक्षः । अयमुत्तरः पक्षः । अयमात्मा ।इदं पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति ॥
Om. 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.Om. Peace, peace, peace.
1 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,enjoys all desires together with all-knowing Brahman." From this very self arose space; from space, wind;from wind, fire; from fire, waters; from waters, earth; from earth, plants; from plants, food; from food, the person.This person is indeed made of the essence of food. This is his head; this, his right wing; this, his left wing; this, his trunk;this, his tail, his foundation. Of this too there is a verse.
Brahmananda Valli, Section 2
1 अन्नाद्वै प्रजाः प्रजायन्ते । याः काश्च पृथिवीँ श्रिताः । अथो अन्नेनैव जीवन्ति । अथैनदपि यन्त्यन्ततः ।अन्नँ हि भूतानां ज्येष्ठम् । तस्मात् सर्वौषधमुच्यते । सर्वं वै तेऽन्नमाप्नुवन्ति । येऽन्नं ब्रह्मोपासते ।अन्नँ हि 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 ॥
1 From food are born the creatures, all that dwell upon the earth. By food alone they live; into food they pass at last.Food is the eldest of beings; therefore it is called the remedy for all. All food is attained by those who contemplate food as Brahman.Food is the eldest of beings; therefore it is called the remedy for all. From food are beings born; once born, through food they grow.It 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.By 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;its 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.
Brahmananda Valli, Section 3
1 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 ॥
1 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 lifewho contemplate life-breath as Brahman. Life-breath is the life of beings; therefore it is called the life of all. This is the embodied selfof 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;following 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;its tail, its foundation, the Atharvan and Angiras chants. Of this too there is a verse.
Brahmananda Valli, Section 4
1 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 ॥
1 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 selfof 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;following 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;its tail, its foundation, the great. Of this too there is a verse.
Brahmananda Valli, Section 5
1 विज्ञानं यज्ञं तनुते । कर्माणि तनुतेऽपि च । विज्ञानं देवाः सर्वे । ब्रह्म ज्येष्ठमुपासते । विज्ञानं ब्रह्म चेद्वेद ।तस्माच्चेन्न प्रमाद्यति शरीरे पाप्मनो हित्वा । सर्वान्कामान्समश्नुत 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 ॥
1 Understanding extends the sacrifice; it extends actions too. All the gods contemplate understanding as Brahman, the eldest. If one knows understanding as Brahmanand does not stray from it, leaving evils in the body, one enjoys all desires. This is the embodied self of the preceding one.Other 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;following this one's human form, it has a human form. Its head is pleasure; its right wing, joy; its left wing, great joy;its trunk, bliss; its tail, its foundation, Brahman. Of this too there is a verse.
Brahmananda Valli, Section 6
1 असन्नेव स भवति असद्ब्रह्मेति वेद चेत् । ब्रह्मेति चेद्वेद । सन्तमेनं ततो विदुरिति । तस्यैष एव शारीर आत्मा ।यः पूर्वस्य अथातोऽनुप्रश्नाः । उताविद्वानमुं लोकं प्रेत्य । कश्चन गच्छी३ । आहो विद्वानमुं लोकं प्रेत्य कश्चित्समश्नुता ३ उ ।सोऽकामयत । बहुभ्यां प्रजायेयेति । स तपोऽतप्यत । स तपस्तप्त्वा । इदँ सर्वमसृजत । यदिदं किञ्च । तत्सृष्ट्वा ।तदेवानुप्राविशत् । तदनुप्रविश्य । सच्च त्यच्चाभवत् । निरुक्तं चानिरुक्तं च । निलयनं चानिलयनं च । विज्ञानं चाविज्ञानं च ।सत्यं चानृतं च । सत्यमभवत् । यदिदं किञ्च । तत्सत्यमित्याचक्षते । तदप्येष श्लोको भवति ॥
1 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 selfof 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?"It 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,it 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,truth and untruth. It became the real: whatever there is. That they call the real. Of this too there is a verse.
Brahmananda Valli, Section 7
1 असद्वा इदमग्र आसीत् । ततो वै सदजायत । तदात्मानँ स्वयमकुरुत । तस्मात्तत्सुकृतमुच्यत इति । यद्वै तत् सुकृतम् ।रसो वै सः । रसँ ह्येवायं लब्ध्वाऽऽनन्दी भवति । को ह्येवान्यात्कः प्राण्यात् । यदेष आकाश आनन्दो न स्यात् ।एष ह्येवानन्दयाति । यदा ह्येवैष एतस्मिन्नदृश्येऽनात्म्येऽनिरुक्तेऽनिलयनेऽभयं प्रतिष्ठां विन्दते । अथ सोऽभयं गतो भवति ।यदा ह्येवैष एतस्मिन्नुदरमन्तरं कुरुते । अथ तस्य भयं भवति । तत्त्वेव भयं विदुषोऽमन्वानस्य । तदप्येष श्लोको भवति ॥
1 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-madeis 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?For this alone bestows bliss. When one finds fearless footing in that invisible, bodiless, indefinable, unsupported being, one has reached fearlessness.But 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.
Brahmananda Valli, Section 8
1 भीषाऽस्माद्वातः पवते । भीषोदेति सूर्यः । भीषाऽस्मादग्निश्चेन्द्रश्च । मृत्युर्धावति पञ्चम इति । सैषाऽऽनन्दस्य मीमाँसा भवति ।युवा स्यात्साधुयुवाऽध्यायकः । आशिष्ठो द्रढिष्ठो बलिष्ठः । तस्येयं पृथिवी सर्वा वित्तस्य पूर्णा स्यात् । स एको मानुष आनन्दः ।ते ये शतं मानुषा आनन्दाः । 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 । श्रोत्रियस्य चाकामहतस्य । ते ये शतमाजानजानां देवानामानन्दाः ।स एकः कर्मदेवानां देवानामानन्दः । ये कर्मणा देवानपि यन्ति । श्रोत्रियस्य चाकामहतस्य । ते ये शतं कर्मदेवानां देवानामानन्दाः ।स एको देवानामानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं देवानामानन्दाः । स एक इन्द्रस्याऽऽनन्दः । 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 । स यश्चायं पुरुषे ।यश्चासावादित्ये । स एकः । स य एवंवित् । अस्माल्लोकात्प्रेत्य । एतमन्नमयमात्मानमुपसङ्क्रामति । एतं प्राणमयमात्मानमुपसङ्क्रामति ।एतं मनोमयमात्मानमुपसङ्क्रामति । एतं विज्ञानमयमात्मानमुपसङ्क्रामति । एतमानन्दमयमात्मानमुपसङ्क्रामति । तदप्येष श्लोको भवति ॥
1 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.Let 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.A 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 Gandharvasare 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—and of one versed in the Veda, untouched by desire. A hundred measures of the bliss of ancestors who dwell in enduring worldsare 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 birthare 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 deedsare 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.A 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—and 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 personand 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,passes 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.
Brahmananda Valli, Section 9
1 यतो वाचो निवर्तन्ते अप्राप्य मनसा सह । आनन्दं ब्रह्मणो विद्वान् । न बिभेत कुतश्चनेति । एतँ ह वाव न तपति । किमहँ साधु नाकरवम् ।किमहं पापमकरवमिति । स य एवं विद्वानेते आत्मानँ स्पृणुते । उभे ह्येवैष एते आत्मानँ स्पृणुते । य एवं वेद । इत्युपनिषत् ॥
1 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?Why 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.
Bhrigu Valli, Section 1
1 भृगुर्वै वारुणिः । वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तस्मा एतत्प्रोवाच । अन्नं प्राणं चक्षुः श्रोत्रं मनो वाचमिति ।तँ होवाच । यतो वा इमानि भूतानि जायन्ते । येन जातानि जीवन्ति । यत्प्रयन्त्यभिसंविशन्ति । तद्विजिज्ञासस्व । तद् ब्रह्मेति ।स तपोऽतप्यत । स तपस्तप्त्वा ॥
1 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."He 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."He undertook discipline. Having undertaken discipline,
Bhrigu Valli, Section 2
1 अन्नं ब्रह्मेति व्यजानात् । अन्नाद्ध्येव खल्विमानि भूतानि जायन्ते । अन्नेन जातानि जीवन्ति । अन्नं प्रयन्त्यभिसंविशन्तीति ।तद्विज्ञाय । पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तँ होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति स तपोऽतप्यत ।स तपस्तप्त्वा ॥
1 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."Having 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.Having undertaken discipline,
Bhrigu Valli, Section 3
1 प्राणो ब्रह्मेति व्यजानात् । प्राणाद्ध्येव खल्विमानि भूतानि जायन्ते । प्राणेन जातानि जीवन्ति । प्राणं प्रयन्त्यभिसंविशन्तीति ।तद्विज्ञाय पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तँ होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति ।स तपोऽतप्यत । स तपस्तप्त्वा ॥
1 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."Having 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. Having undertaken discipline,
Bhrigu Valli, Section 4
1 मनो ब्रह्मेति व्यजानात् । मनसो ह्येव खल्विमानि भूतानि जायन्ते । मनसा जातानि जीवन्ति । मनः प्रयन्त्यभिसंविशन्तीति ।तद्विज्ञाय । पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तँ होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति ।स तपोऽतप्यत । स तपस्तप्त्वा ॥
1 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."Having 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. Having undertaken discipline,
Bhrigu Valli, Section 5
1 विज्ञानं ब्रह्मेति व्यजानात् । विज्ञानाद्ध्येव खल्विमानि भूतानि जायन्ते । विज्ञानेन जातानि जीवन्ति । विज्ञानं प्रयन्त्यभिसंविशन्तीति ।तद्विज्ञाय पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तँ होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति ।स तपोऽतप्यत । स तपस्तप्त्वा ॥
1 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."Having 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. Having undertaken discipline,
Bhrigu Valli, Section 6
1 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 ॥
1 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."This 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.
Bhrigu Valli, Section 7
1 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 ॥
1 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.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.
Bhrigu Valli, Section 8
1 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 ॥
1 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.Thus 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.
Bhrigu Valli, Section 9
1 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 महान्कीर्त्या ॥
1 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.Thus 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.
Bhrigu Valli, Section 10
1 न कञ्चन वसतौ प्रत्याचक्षीत । तद्व्रतम् । तस्माद्यया कया च विधया बह्वन्नं प्राप्नुयात् । अराध्यस्मा अन्नमित्याचक्षते ।एतद्वै मुखतोऽन्नँराद्धम् । मुखतोऽस्मा अन्नँराध्यते । एतद्वै मध्यतोऽन्नँराद्धम् । मध्यतोऽस्मा अन्नँराध्यते । एदद्वा अन्ततोऽन्नँराद्धम् ।अन्ततोऽस्मा अन्नँराध्यते ॥
2 य एवं वेद । क्षेम इति वाचि । योगक्षेम इति प्राणापानयोः । कर्मेति हस्तयोः । गतिरिति पादयोः । विमुक्तिरिति पायौ ।इति मानुषीः समाज्ञाः । अथ दैवीः । तृप्तिरिति वृष्टौ । बलमिति विद्युति ॥
3 यश इति पशुषु । ज्योतिरिति नक्षत्रेषु । प्रजातिरमृतमानन्द इत्युपस्थे । सर्वमित्याकाशे । तत्प्रतिष्ठेत्युपासीत । प्रतिष्ठावान् भवति ।तन्मह इत्युपासीत । महान्भवति । तन्मन इत्युपासीत । मानवान्भवति ॥
4 तन्नम इत्युपासीत । नम्यन्तेऽस्मै कामाः । तद्ब्रह्मेत्युपासीत । ब्रह्मवान्भवति । तद्ब्रह्मणः परिमर इत्युपासीत ।पर्येण म्रियन्ते द्विषन्तः सपत्नाः । परि येऽप्रिया भ्रातृव्याः । स यश्चायं पुरुषे । यश्चासावादित्ये । स एकः ॥
5 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 ॥
6 अहमन्नमहमन्नमहमन्नम् । अहमन्नादो३ऽहमन्नादो३ऽअहमन्नादः । अहँश्लोककृदहँश्लोककृदहँश्लोककृत् । अहमस्मि प्रथमजा ऋता३स्य ।पूर्वं देवेभ्योऽमृतस्य ना३भायि । यो मा ददाति स इदेव मा३ऽऽवाः । अहमन्नमन्नमदन्तमा३द्मि । अहं विश्वं भुवनमभ्यभवा३म् ।सुवर्णज्योतीः । य एवं वेद । इत्युपनिषत् ॥
ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्वि नावधीतमस्तु मा विद्विषावहै ।॥ ॐ शान्तिः शान्तिः शान्तिः ॥
॥ इति तैत्तिरीयॊपनिषत्समाप्ता ॥
1 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."When 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,food is prepared for him in the poorest way.
2 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.These are the human designations. Now the divine: as satisfaction in rain; as strength in lightning;
3 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.Contemplate it as greatness: one becomes great. Contemplate it as mind: one becomes thoughtful.
4 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:one'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.
5 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,having 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,and sits singing this Saman: "Ha-a-u! Ha-a-u! Ha-a-u!
6 I am food! I am food! I am food! I am the eater of food! I am the eater of food! I am the eater of food! I am the maker of song! I am the maker of song! I am the maker of song! I am the firstborn of right order,born 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.I shine with golden light." Such is the one who knows in this way. Such is the secret teaching.
Om. 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.Om. Peace, peace, peace.
Thus the Taittiriya Upanishad is complete.