Thaiththirîya Upanishadh
(belongs to the Thaiththirîya
school of the Yajur-Vedha)
PART 1 OF 3 (Shikshâ Valli)
1-1. INVOCATION
1. May Mithra be blissful to us. May Varuna be blissful to us. May Aryaman be blissful to us. May Indhra and Brhaspathi be blissful to us. May Vishnu, of long strides, be blissful to us. Salutation to Brahman. Salutation to you, O Vâyu. You, indeed, are the immediate Brahman. You alone I shall call the direct Brahman. I shall call you righteousness. I shall call you truth. May he protect me. May he protect the teacher. May he protect me. May he protect the teacher. Om, peace, peace, peace!
1-2. LESSON ON PRONUNCIATION
1. Om! We shall speak of the science of pronunciation. (The things to be learnt are) the alphabet, accent, measure, emphasis, uniformity, juxtaposition. Thus has been spoken the chapter on pronunciation.
1-3. THE SIGNIFICANCE OF COMBINATIONS
1. May we both attain fame together. May spiritual preeminence be vouchsafed to both of us together.
Now, therefore, we shall state the meditation on juxtaposition through five categories--relating to the words, to the shining things, to knowledge, to progeny, and to the body. These they call the great juxtapositions. Now, then, as regards the meditation on the worlds: The earth is the first letter. Heaven is the last letter. The sky is the meeting place.
2. Vâyu is the link. This is the meditation with regard to the worlds. Then follows the mediation with regard to the shining things. Fire is the first letter. The sun is the last letter. Water is the rallying point. Lightning is the link. This is the meditation with regard to the shining things. Then follows the meditation with regard to knowledge. The teacher is the first letter.
3. The student is the last letter. Knowledge is the meeting place. Instruction is the link. This is the meditation with regard to knowledge. Then follows the meditation with regard to progeny. The mother is the first letter. The father is the last letter. The progeny is the focal point. Generation is the link. This is the meditation with regard to progeny.
4. Then follows the meditation with regard to the (individual) body. The lower jaw is the first letter. The upper jaw is the last letter. Speech is the meeting place. The tongue is the link. This is the meditation with regard to the (individual) body. These are the great juxtapositions. Anyone who thus meditates on these great juxtapositions, as they are explained, becomes conjoined with progeny, animals, the splendour of holiness, edible food, and the heavenly world.
1-4. A TEACHER'S PRAYER
1-2. The Om that is preeminent in the Vedhas, that pervades all words, and that emerged from the immortal Vedhas as their quintessence, may he who is Indhra (i.e. Om) gratify me with intelligence. O Lord, may I be the receptacle of immortality. May my body be fit; may my tongue be surpassingly sweet; may I hear much through the ears. You are the sheath of Brahman; you are covered by (worldly) wisdom. Protect what I have heard. Then vouchsafe to me who am her (i.e. Prosperity's) own, that Prosperity which brings, increases, and accomplishes quickly for me clothes, cattle, food, and drink for ever, and which is associated with furry and other animals. Svâhâ. May the Brahmacârins (i.e. students) come to me from all sides. Svâhâ. May the Brahmacârins come to me in various ways. Svâhâ. May the Brahmacârins come to me in the proper way. Svâhâ. May the Brahmacârins have physical self-control. Svâhâ. May the Brahmacârins have mental self-control. Svâhâ.
3. May I become famous among people. Svâhâ. May I become praiseworthy among the wealthy. Svâhâ. O adorable One, may I enter into you, such as you are. Svâhâ. O venerable One, you, such as you are, enter into me. Svâhâ. O adorable One, who are greatly diversified, may I purify my sins in you. Svâhâ. As water flows down a slope, as months roll into a year, similarly O Lord, may the students come to me from all quarters. Svâhâ. You are like a resting house; so you become revealed to me, you reach me through and through.
1-5. THE FOURFOLD MYSTIC UTTERANCES
1-2. Bhûh, Bhuvah, Suvah--these three indeed are the Vyâhrthis. Of them Mâhâcamasya knew a fourth one--Maha by name. It is Brahman; it is the Self. The other gods are the limbs. Bhûh indeed is this world. Bhuvah is the intermediate space. Suvah is the other world. Maha is the sun; through the sun, indeed, do all the worlds flourish. Bhûh indeed is the fire. Bhuvah is the air. Suvah is the sun. Maha is the moon; through the moon, indeed, all the luminaries flourish. Bhûh indeed is the Rg-Vedha. Bhuvah is the Sâma-Vedha. Suvah is the Yajur-Vedha.
3. Maha is Brahman (i.e. Om), for by Brahman (Om), indeed, are all the Vedhas nourished. Bhûh indeed is prâna; Bhuvah is apâna; Suvah is vyâna; Maha is food; for by food, indeed, are all the vital forces nourished. These, then, that are four are (each) fourfold. The Vyâhrthis are divided into four groups of four (each). He who knows these knows Brahman. All the gods carry presents to him.
1-6. CONTEMPLATION OF BRAHMAN
1-2. In the space that there is in the heart, is this Person who is realizable through knowledge, and who is immortal and effulgent. This thing that hangs down between the palates like a teat--that is the path of Brahman. Reaching where the hairs part, it passes out by separating the skulls. (Passing out through that path, a man) becomes established in Fire which is (the Vyâhrthi) Bhûh; he becomes established in Air which is (the Vyâhrthi) Bhuvah; in the sun which is (the Vyâhrthi) Suvah; in Brahman which is (the Vyâhrthi) Mahah. He gets sovereignty; he attains the lord of the mind; he becomes the ruler of speech, the ruler of eyes, the ruler of ears, the ruler of knowledge. Over and above all these he becomes Brahman which is embodied in âkâsha, which is identified with the gross and the subtle and has truth as Its real nature, which revels in the vital forces, under whose possession the mind is a source of bliss, which is enriched with peace and is immortal. Thus, O Prâcînayogya, you worship.
1-7. THE FIEVFOLD NATURE OF THE WORLD AND THE INDIVIDUAL
1. The earth, sky, heaven, the primary quarters, and the intermediate quarters; Fire, Air, the Sun, the Moon, and the Stars; water, herbs, trees, sky, and Virât--these relate to natural factors. Then follow the personal ones: Prâna, Vyâna, Apâna, Udhâna, and Samâna, the eye, the ear, the mind, speech, and the sense of touch; skin, flesh, muscles, bones, and marrow. Having imagined these thus, the seer said, "All this is verily constituted by five factors; one fills up the (outer) fivefold ones by the (individual) fivefold ones."
1-8. CONTEMPLATION OF OM
1. Om is Brahman. Om is all this. Om is well known as a word of imitation (i.e. concurrence). Moreover, they make them recite (to the gods) with the words, 'Om, recite (to the gods)'. They commence singing Sâmas with Om. Uttering the words 'Om shom' they recite the shastras. The (priest) Adhvaryu utters the encouraging words with Om. The (priest) Brahmâ approves with the word Om. One permits the performance of the Agnihothra sacrifice with the word Om. A Brâhmana, when about to recite the Vedhas utters Om under the idea, 'I shall attain Brahman'. He verily attains Brahman.
1-9. STUDY AND TEACHING OF THE SACRED SYLLABLE THE MOST IMPORTANT OF ALL DUTIES
1. Righteousness and learning and teaching (are to be practiced). Truth and learning and teaching (are to be practiced). Austerity and learning and teaching (are to be resorted to). Control of the outer organs and learning and teaching (are to be practiced). Control of the inner organs and learning and teaching (are to be resorted to). The fires (are to be kept up), and learning and teaching (are to be followed). The Agnihothra (is to be performed), and learning and teaching (are to be carried on). Guests (are to be adored), and learning and teaching (are to be practiced). Social good conduct (is to be adhered to), and learning and teaching (are to be followed). Progeny (is to be begotten), and learning and teaching (are to be carried on). Procreation and learning and teaching (are to be carried on). A grandson (is to be raised), and learning and teaching (are to be practiced). Truth (is the thing)--this is what Sathyavacâ, of the line of Rathîthara, thinks. Austerity (is the thing)--this is what Thaponithya, son of Purushishti, thinks. Learning and teaching alone (are the things)--this is what Nâka, son of Mudhgala, thinks. For that indeed is the austerity; for that indeed is the austerity.
1-10. A MEDITATION ON VEDHA KNOWLEDGE
1. I am the invigorator of the tree (of the world). My fame is high like the ridge of a mountain. My source is the pure (Brahman). I am like that pure reality (of the Self) which is in the sun. I am the effulgent wealth. I am possessed of a fine intellect, and am immortal and undecaying. Thus was the statement of Thrishanku after the attainment of realization.
1-11. EXHORTATION TO THE DEPARTING STUDENTS
1. Having taught the Vedhas, the preceptor imparts this post-instruction to the students: Speak the truth. Practice righteousness. Make no mistake about study. Having offered the desirable wealth to the teacher, do not cut off the line of progeny. There should be no inadvertence about truth. There should be no deviation from righteous activity. There should be no mistake about protection of yourself. Do not neglect propitious activities. Do not be careless about learning and teaching.
2-4. There should be no error in the duties towards the gods and manes. Let your mother be a goddess unto you. Let your father be a god unto you. Let your teacher be a god unto you. Let your guest be a god unto you. The works that are not blameworthy are to be resorted to, not the others. Those actions of ours that are commendable are to be followed by you, not the others. You should, by offering seats, remove the fatigue of those Brâhmanas who are more praiseworthy among us. An offering should be made with honor; the offering should not be made with dishonor. The offering should be made according to one's prosperity. The offering should be made with modesty. The offering should be made with awe. The offering should be made in a friendly way. Then, should you have any doubt with regard to duties or customs, you should behave in those matters just as Brâhmanas do, who may happen to be there and who are able deliberators, who are adepts in those duties and customs, who are not directed by others, who are not cruel, and who are desirous of merit. Then, as for the accused people, you should behave with regard to them just as the Brâhmanas do, who may happen to be there and who are able deliberators, who are adepts in those duties and customs, who are not directed by others, who are not cruel, and who are desirous of merit. This is the injunction. This is the instruction. This is the secret of the Vedhas. This is divine behest. (All this) is to be done thus. And (all this) must be done thus.
1-12. CONCLUSIONS
1. Om. May Mithra be propitious to us; may Varuna be propitious to us; may Aryaman be propitious to us. May Indhra and Brhaspathi be propitious to us. May Vishnu of wide strides be propitious to us.
PART 2 OF 3 (Brahmânandha Valli)
PART 2--CHAPTER 1
INVOCATION
May He protect us both. May He be pleased with us both. May we work together with vigor; may our study make us illumined. May there be no dislike between us. Om, peace, peace, peace.
BRAHMAN AND THE COURSE OF EVOLUTION
1. Om. The knower of Brahman reaches the Supreme. As to this the following has been said: He who knows Brahman as the real, as knowledge and as the infinite, placed in the secret place of the heart and in the highest heaven realises all desires along with Brahman, the intelligent.
From this Self, verily, ether arose; from ether air; from air fire; from fire water; from water the earth; from the earth herbs; from herbs food; from food the person.
This, verily, is the person that consists of the essence of food. This, indeed, is his head; this the right side, this the left side; this the body; this the lower part, the foundation.
As to that, there is also this verse.
2-2. MATTER AND LIFE
1. All beings that rest on the earth are born verily from food, Besides, they live on food, and at the end, they get merged in food. Food was verily born before all creatures; therefore it is called the medicine for all. Those who worship food as Brahman acquire all the food. Food was verily born before all creatures; therefore it is called the medicine for all. Creatures are born of food; being born, they grow by food. Since it is eaten and it eats the creatures, therefore it is called food.
As compared with this self made of the essence of food, as said before, there is another inner self which is made of air. By that is this one filled. That (self) which is this, is also verily of the human form. Its human form takes after the human form of that (earlier one). Of this, prâna is indeed the head, vyâna is the right side, apâna is the left side, space is the self, the earth is the tail that stabilizes. Pertaining to that also is this (following) verse.
2-3. LIFE AND MIND
1. The senses act by following the vital force in the mouth; all human beings and animals that are there act similarly; since on the vital force depends the life of all creatures, therefore it is called the life of all. Those who worship the vital force as Brahman attain the full span of life. Since on the vital force depends the life of all, it is called the life of all.
Of the preceding (physical) one, this one, indeed, is the embodied self. As compared with this vital body, there is another internal self constituted by the mind. By that one is this one filled up. That self which is this, is also of a human shape. The human shape of this (mental body) takes after the human shape of that (vital body). Of that (mental body), the Yajur-manthras are the head. The Rg-manthras are the right side, the Sâma-manthras are the left side, the brâhmana portion is the self (trunk), the manthras seen by Atharvângiras are the stabilizing tail. Pertaining to this here is a verse.
2-4. MIND AND UNDERSTANDING
1. One is not subjected to fear at any time if one knows the Bliss that is Brahman, failing to reach which (Brahman, as conditioned by the mind), words, along with the mind, turn back.
Of that preceding (vital) one, this (mental) one is verily the embodied self. As compared with this mental body, there is another internal self constituted by valid knowledge. By that one is this one filled up. This one, as aforesaid, has verily a human shape. It is humanly shaped in accordance with the human shape of the earlier one. Of him faith is verily the head; righteousness is the right side; truth is the left side; concentration is the self (trunk); (the principle called) Mahath is the stabilizing tail. Pertaining to this, here is a verse.
2-5. UNDERSTANDING AND BLISS
1. Knowledge actualizes a sacrifice, and it executes the duties as well . All the gods meditate on the first-born Brahmâ, conditioned by knowledge. If one knows the knowledge-Brahman, and if one does not err about it, one abandons all sins in the body and fully enjoys all enjoyable things.
Of that preceding (mental) one, this (cognitive) one is verily the embodied self. As compared with this cognitive body, there is another internal self constituted by bliss. By that one is this one filled up. This one, as aforesaid, has verily a human shape. It is humanly shaped in accordance with the human shape of the earlier one. Of him joy is verily the head; enjoyment is the right side; hilarity is the left side; bliss is the self (trunk). Brahman is the tail that stabilizes. Apropos of this, here is a verse.
2-6. BRAHMAN, THE ONE BEING AND THE SOURCE OF ALL
1. If anyone knows Brahman as non-existing, he himself becomes non-existent. If anyone knows that Brahman does exist, then they consider him as existing by virtue of that (knowledge).
Of that preceding (cognitive) one, this one is the embodied self. Hence hereafter follow these questions: After departing (from here) does any ignorant man go to the other world (or does he not)? Alternatively, does any man of knowledge, after departing (from here) reach the other world, or does he not?
He (the Self) wished, "Let me be many, let me be born." He undertook a deliberation. Having deliberated, he created all this that exists. That (Brahman), having created (that), entered into that very thing. And having entered there, It became the formed and the formless, the defined and the undefined, the sustaining and the non-sustaining, the sentient and the insentient, the true and the untrue. Truth became all this that there is. They call that (Brahman) Truth. Pertaining to this, here is a verse.
2-7. BRAHMAN IS BLISS
1. In the beginning all this was but the unmanifested (Brahman). From that emerged the manifested. That Brahman created Itself by Itself. Therefore It is called the self-creator.
That which is known as the self-creator is verily the source of joy; for one becomes happy by coming in contact with that source of joy. Who, indeed, will inhale, and who will exhale, if this Bliss be not there in the supreme space (within the heart). This one, indeed, enlivens (people). For whenever an aspirant gets fearlessly established in this unperceivable, bodiless, inexpressible and unsupporting Brahman, he reaches the state of fearlessness. For, whenever the aspirant creates the slightest difference in It, he is smitten with fear. Nevertheless, that very Brahman is a terror to the (so called) learned man who lacks the universal outlook. Illustrative of this here is a verse.
2-8. INQUIRY INTO FORMS OF BLISS
1-4. Out of His fear the Wind blows. Out of fear the Sun rises. Out of His fear runs Fire, as also Indhra, and Death, the fifth.
This, then, is an evaluation of that Bliss: Suppose there is a young man--in the prime of life, good, learned, most expeditious, most strongly built, and most energetic. Suppose there lies this earth for him filled with wealth. This will be one unit of human joy. If this human joy be multiplied a hundred times, it is one joy of the man-Gandharvas, and so also of a follower of the Vedhas unaffected by desires. If this joy of the man-Gandharvas be multiplied a hundred times, it is one joy of the divine-Gandharvas, and so also of a follower of the Vedhas unaffected by desire. If the joy of the divine-Gandharvas be increased a hundredfold, it is one joy of the manes whose world is everlasting, and so of a follower of the Vedhas untouched by desire. If the joy of the manes that dwell in the everlasting world be increased a hundredfold, it is one joy of those that are born as gods in heaven, and so of a follower of the Vedhas untouched by desire. If the joy of those that are born as gods in heaven be multiplied a hundredfold, it is one joy of the gods called the Karma-Dhevas, who reach the gods through Vedhic rites, and so of a follower of the Vedhas unaffected by desire. If the joy of the gods, called the Karma-Dhevas, be multiplied a hundredfold, it is one joy of the gods, and so of a follower of the Vedhas untarnished by desire. If the joy of the gods be increased a hundred times, it is one joy of Indhra, and so of a follower of the Vedhas untouched by desire. If the joy of Indhra be multiplied a hundredfold, it is one joy of Brhaspathi, and so of a follower of the Vedhas unaffected by desire. If the joy of Brhaspathi be increased a hundred times, it is one joy of Virât, and so of a follower of the Vedhas untarnished by desire. If the joy of Virât be multiplied a hundred times, it is one joy of Hiranyagarbha, and so it is of the follower of the Vedhas unsullied by desire.
5. He that is here in the human person, and He that is there in the sun, are one. He who knows thus attains, after desisting from this world, this self made of food, attains this self made of the vital force, attains this self made of mind, attains this self made of intelligence, attains this self made of bliss. Expressive of this there occurs this verse.
2-9. THE KNOWER OF THE BLISS OF BRAHMAN IS SAVED FROM ALL FEAR
1. The enlightened man is not afraid of anything after realizing that Bliss of Brahman, failing to reach which, words turn back along with the mind.
Him indeed, this remorse does not afflict: "Why did I not perform good deeds, and why did I perform bad deeds?" He who is thus enlightened strengthens the Self with which these two are identical; for it is he, indeed, who knows thus, that can strengthen the Self which these two really are. This is the secret teaching.
PART 3 OF 3 (Bhrgu Valli)
3-1. BHRGU UNDERTAKES INVESTIGATION OF BRAHMAN
1. Bhrgu, the well-known son of Varuna, approached his father Varuna with the (formal) request, "O revered sir, teach me Brahman." To him he (Varuna) said this: "Food, vital force, eye, ear, mind, speech-- these are the aids to the knowledge of Brahman." To him he (Varuna) said: "Crave to know well that from which all these beings take birth, that by which they live after being born, that towards which they move and into which they merge. That is Brahman." He practiced concentration. He having practiced concentration.
3-2. MATTER IS BRAHMAN
1. (He) realized food (i.e. Virât, the gross Cosmic person) as Brahman. For it is verily from food that all these beings take birth, on food they subsist after being born, and they move towards and merge into food. Having realized that, he again approached his father Varuna with the (formal) request. "O revered sir, teach me Brahman." To him he (Varuna) said: "Crave to know Brahman well through concentration; concentration is Brahman." He practiced concentration. He, having practiced concentration.
3-3. LIFE IS BRAHMAN
1. (He) knew the vital force as Brahman; for from the vital force, indeed, spring all these beings; having come into being, they live through the vital force; they move towards and enter into the vital force. Having known thus, he again approached his father Varuna with the (formal) request, "O revered sir, teach me Brahman." To him he (Varuna) said, "Crave to know Brahman well through concentration; concentration is Brahman." He practiced concentration. He, having practiced concentration.
3-4. MIND IS BRAHMAN
1. (He) knew the mind as Brahman; for from the mind, indeed, spring all these beings; having been born, they are sustained by the mind; and they move towards and merge into the mind. Having known that, he approached his father Varuna again and made the (formal) request, "O revered sir, teach me Brahman." To him he (Varuna) said, "Crave to know Brahman well through concentration; concentration is Brahman." He practiced concentration. He, having practiced concentration.
3-5. INTELLIGENCE IS BRAHMAN
1. (He) knew knowledge as Brahman; for from knowledge, indeed, spring all these beings; having been born, they are sustained by knowledge; they move towards and merge in knowledge. Having known that, he approached his father Varuna again, with the (formal) request, "O revered sir, teach me Brahman." To him he (Varuna) said: "Crave to know Brahman well through concentration; concentration is Brahman." He practiced concentration. He, having practiced concentration.
3-6 BLISS IS BRAHMAN
1. (He) knew Bliss as Brahman; for from Bliss, indeed, all these beings originate; having been born, they are sustained by Bliss; they move towards and merge in Bliss. This knowledge realized by Bhrgu and imparted by Varuna (starts from the food-self and) terminates in the supreme (Bliss), established in the cavity of the heart. He who knows thus becomes firmly established; he becomes the possessor of food and the eater of food; and he becomes great in progeny, cattle and the lustre of holiness, and great in glory.
3-7. THE IMPORTANCE OF FOOD
1. His vow is that he should not deprecate food. The vital force is verily food, and the body is the eater of food. The body is fixed on the vital force. The vital force is lodged in the body. Thus (the body and vital force are both foods; and) one food is lodged in another. He who knows thus that one food is lodged in another, gets firmly established. He becomes a possessor and an eater of food. He becomes great in progeny, cattle, and the lustre of holiness, and great in glory.
3-8. FOOD AND LIGHT AND WATER
1. His vow is that he should not discard food. Water indeed is food; fire is the eater of food. Fire is established on water. Water resides in fire. Thus one food is lodged in another food. He who knows thus that one food is lodged in another, gets firmly established. He becomes a possessor and an eater of food. He becomes great in progeny, cattle, and the lustre of holiness, and great in glory.
3-9. FOOD AND EARTH AND ETHER
1. His vow is that he should make food plentiful. Earth is food; space is the eater of food. Space is placed in earth. Earth is placed in space. Thus one food is lodged in another food. He who knows thus that one food is lodged in another, gets firmly established. He becomes a possessor and an eater of food. He becomes great in progeny, cattle, and the lustre of holiness, and great in glory.
3-10. MEDITATION IN DIFFERENT FORMS
1-2. His vow is that he should not refuse anyone come for shelter. Therefore one should collect plenty of food by whatsoever means he may. (And one should collect food for the further reason that) they say, "Food is ready for him." Because he offers cooked food in his early age with honor, food falls to his share in the early age with honor. Because he offers food in his middle age with medium courtesy, food falls to his share in his middle age with medium honor. Because he offers food in this old age with scant esteem, food falls to his share in old age with scant consideration. To him who knows thus (comes the result as described).
(Brahman is to be meditated on) as preservation in speech; as acquisition and preservation in exhaling and inhaling; as action in the hands; as movement in the feet; discharge in the anus. These are meditations on the human plane.
Then follow the divine ones. (Brahman is to be meditated on) as contentment in rain; as energy in lightning.
3-4. Brahman is to be worshiped as fame in beasts; as light in the stars; as procreation, immortality, and joy in the generative organ; as everything in space. One should meditate on that Brahman as the support; thereby one becomes supported. One should meditate on that Brahman as great; thereby one becomes great. One should meditate on It as thinking; thereby one becomes able to think. One should meditate on It as bowing down; thereby the enjoyable things bow down to one. One should meditate on It as the most exalted; thereby one becomes exalted. One should meditate on It as Brahman's medium of destruction; thereby the adversaries that envy such a one die, and so do the enemies whom this one dislikes.
He that is here in the human person, and He that is there in the sun, are one.
5-6. He who knows thus, attains, after desisting from this world, this self made of food. After attaining this self made of food, then, attaining this self made of vital force, then attaining this self made of mind, then attaining this self made of intelligence, then attaining this self made of bliss, and roaming over these worlds with command over food at will and command over all forms at will, he continues singing this sâma song:
A MYSTICAL CHANT
"Oho! Oho! Oho! I am the food, I am the food, I am the food; I am the eater, I am the eater, I am the eater; I am the unifier, I am the unifier, I am the unifier; I am (Hiranyagarbha) the first born of this world consisting of the formed and the formless, I (as Virât) am earlier than the gods. I am the navel of immortality. He who offers me thus (as food), protects me just as I am. I, food as I am, eat him up who eats food without offering. I defeat (i.e. engulf) the entire universe. Our effulgence is like that of the sun. He who knows thus (gets such results). This is the Upanishadh.
[Based on Swami Gambhirananda's translation, Advaita Ashrama, Calcutta]
Last Revised: 20 July 2002
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