sampūrṇa taittirīyopaniṣad

Om! We shall now explain the science of phonetics: sounds, accent or pitch, quality or measure, the effort put in articulation, uniformity and continuity in pronouncing the letters. Thus has been declared the lesson on phonetics.

The pupils say: 'May we both, teacher and disciple, have the glory and effulgence born of holy life and scriptural study.' The teacher says 'now we shall explain the secret of teaching of conjunction.' This teaching is based on five perceptible objects: a) Universe, b) Luminaries, c) Learning, d) Progeny, e) Body. These they call 'the great combinations (or blendings)'. The teachings concerning the universe is this: The earth is the prior form, the heaven (firmament) is the posterior form. Atmosphere is the junction. Air is the junction. Thus one should meditate upon the Universe.

Now concerning the luminaries or meditations upon fire. Fire is the prior form, the sun is the posterior form. Water is the intermediate form and lightning is the connection. That one should meditate upon light. Now concerning knowledge: The teacher is the prior form, the taught is the posterior form, learning is the intermediate form, and the instruction is the means of joining them - thus one should meditate on learning.

Now concerning Progeny: Mother is the prior form, father is the posterior form, progeny is the junction and procreation is the connection - thus one should meditate upon progeny.

What follows is concerning the individual or the body. The lower jaw is the prior form, the upper jaw the posterior form, speech is the conjunction, the tongue the means of union - thus one should meditate upon oneself. These are called 'the great conjunctions' and he who understands them as expounded here, becomes united with progeny, cattle, food and the like, and with the glory of the holy lustre wealth and heavenly joys.

He whose form is manifold, who is pre-eminent among the sacred hymns of the Vedas, and who has sprung up from the sacred hymns which are immortal - that Indra (Omkara) may fill me with intellectual vigour. O Lord, may I become the possessor of the immortal revelations. May my body become able and active, my speech sweet and agreeable to the utmost. May I listen abundantly with my ears. Thou art the sheath of Brahman. may you preserve my learning.

O Lord, afterwards let prosperity be mine, consisting in hairy animals along with cattle. May fortune produce for me without delay and for all time, bringing continuously and in ever multiplying proportions, food and drink, cloth and cattle. All along, may celibate students, thirsty to know, come to me. Svaha! May them come to me from distant places and from all directions. May the students anxious to gain the knowedge of Brahman, control their senses. May the students, anxious to live the knowedge of Brahman, be peaceful. Svaha!

May I become successful among the people. Svaha! - May I become superior among the rich. Svaha! - O Lord of prosperity, may I enter into Thee. Svaha! - Mayst Thou enter into me. In that Self of Thine with a thousand branches, O Lord, may I purify myself from all my sins. Svaha! - As water flows downwards, as months fly into years, so too, O creator, may students of Brahma-vidya come to me from everywhere. Svaha! - Thou art the refuge! Beam upon me! Come to me!!

Bhuh, Bhuvah, Suvah are three short utterances of mystical significance. In addition to these, there is of course the fourth one, Mahah, made known by seer Mahacamasya. That is Brahman. This Mahah is (compared to) body; other Gods are its limbs. Bhuh is this world. Bhuvah is the sky. Suvah is the next world. Mahah is the sun. It is by the sun that all worlds are nourished.

Bhuh is fire, Bhuvah is air, Suvah is the sun, Mahah is the moon. Indeed, it is by the moon that all vitalities thrive. Bhuh is the Rk, Bhuvah is the Saman, Suvah is the Yajus, Mahah is the Brahman (as represented by the syllable Om). It is by the Brahman indeed that the Vedas thrive.

Bhuh is Prana. Bhuvah is Apana. Savah is Vyana. Mahah is food. Indeed it is by food that the Pranas thrive. These above mentioned four are themselves four-fold and the four Vyahrtis are each four in number. He who knows these knows Brahman. All the Devas carry offerings unto Him. Bhuh - 1. World 2. Fire 3. Rk. 4. Prana Bhuvah - 1. Sky 2. Air 3. Sama 4. Apana Suvah - 1. Next world 2. Sun 3. Yajus 4. Vyana Mahah - 1. Sun 2. Moon 3. Om 4. Food

Here in this space within the heart resides the intelligent, imperishable, effulgent Purusha or Entity. Between the palates, that which hangs nipple like (the uvula) - that is the birthplace of Indra, where the root of hair is made to part, opening the skull in the centre.

With the word Bhuh, he stands in fire; in the air in the shape of Bhuvah; as Suvah in the sun; in the Brahman as Mahah. He obtains self-effulgence. He obtains lordship over minds; he becomes the Lord of Speeech, Lord of the eyes, Lord of the ears, the Lord of the Knowledge. Then he becomes this Brahman, whose body is space, whose nature is truth, who sports in dynamic life, prana whose mind is bliss, who is full of peace, who is immortal. Thus, O Descendant of ancient Yoga-culture, meditate.

The earth, the sky, the interspace (antariksham), the heaven, the main quarter, the intermediate quarters; the fire, the air, the sun, the moon and the stars; the waters, the herbs, the forest trees, the space and Atman - So far, regarding all living creatures. Then come those respecting the Soul (adhyatmam) - the Prana, the Vyana, the Apana, the Udana and the Samana; the eyes, the ears, the mind, the speech and the touch; the skin, the flesh, the muscles, the bones and the marrow. After analysis and determining these, the seer said: 'All this is Paanktam or five-fold or pentadic. The one set of fivefold grouping sustains the other pentadic grouping.'

The sacred 'Om' sound is Brahman. All this is the syllable 'Om'. 'Om' - This verily is compliance and with the chanting of Om they start their singing of the Sama verses; and with 'Om Som' they recite the Shastras. The Adhvaryu answers with syllable 'Om'. With 'Om' the chief priest Brahma expresses his assent. One permits the offering of oblation to the fire with 'Om'. May I obtain the Brahman - with this determination the brahmana says 'Om' before he begins to recite the Veda; and he does obtain the Brahman.

The practice of what is right and proper as fixed by the scriptural texts is to be done along with the reading the texts oneself and propagating the truths of the same. 'Truth', meaning practising in life of what is understood to be right and proper, is to be pursued along with regular studies and preaching. Penance, study and preaching; Control of the senses, study and preaching; tranquility study and preaching the 'maintenance of fire', study and preaching, offering of oblations in fire sacrifice, study and preaching of the Vedas; serving the guests, study and preaching; the performance of duties towards man, study and preaching; duties towards children, study and preaching; propagation of the race, study, and preaching - all these are things to be practiced sincerely. Satyavacha the son of Rathitara, holds that truth alone is to be strictly practised. Taponitya, son of Purushista declares that penance alone is to be practised. Naaka, son of Mudgala holds the view that the study and preaching of the Vedas alone is to be practised; that verily is penance; aye, that is penance.

I am the stimulator of the tree of the Universe. My fame (glory) is high as the peaks of the mountains. High and pure am I like the essence in the sun. I am the power and the wealth, effulgent with intuition. Intelligent, imperishable and undecaying am I. This is the sacred recitation of Trishanku, after he realised the Truth.

Having taught the Vedas, the Guru enjoins the pupils: 'Speak the truth, do your duty, never swerve from the study of the Vedas, do not cut off the line of descendants in your family, after giving the Guru the fee he desires. Never err from truth, never fall from duty, never overlook your own welfare, never neglect your prosperity, never neglect the study and the propagation of the Vedas.

Never swerve from your duties towards Gods and towards the departed souls (Manes). May the mother be, to thee, a God. May the father be to thee a God. May the Guru be to thee a God. May the guest be to thee a God. Let only the actions that are free from blemishes be done - and not others. you must follow only those virtuous actions which are irreproachable - and not others.

You must not even breathe a word when those who are more distinguished than you are in discussion on spiritual matters (or, you must offer a seat to superiors and worship them with acts of reverence and love). Gifts should be given with faith; it should never be given without faith; it should be given in plenty, with modesty and with sympathy. Let there be also agreement in opinion or friendly feelings when gifts are offered.

Now, if there should arise any doubt regarding your acts, or any uncertainty in respect of your conduct in life, you should act in those matters exactly as those Brahmanas who are present there, who are thoughful, religious (experienced) not set on by others, not cruel (i.e. gentle) and are devoted to Dharma. And now with regard to those who are falsely accused of some crime: You should rule yourself exactly in the same manner as do the Brahmanas who are present there, who are thoughful, religious (experienced) not set on by others, not cruel (i.e. gentle) and are devoted to Dharma. This is the command. This is the teaching. This is the secret of the Vedas. This is the commandment. This should be observed. Verily, having understood this fully, one must act in the way taught above, continuously till the last - and not otherwise.

May the Mitra (Sun) be good to us. May Varuna be good to us. May Aryama be good to us. May Indra and Brhaspati be good to us. May the all-pervading Vishnu be good to us. Prostrations (salutations) to the Brahman. Prostrations to thee O Vayu. Thou indeed, art the visible Brahman. Thee I have declared the 'Good'. That has protected me. That has protected the teacher. Om Peace! Peace! Peace!

May Brahman protect us both! May He give us both to enjoy! Efficiency may we both attain! Effective may our study prove! Hate may we not (each other) at all! Om! Peace! Peace! Peace!

The knower of Brahman reaches the Supreme. On that, this has been chanted: 'Real, Consciousness, Infinite is Brahman;....'. Whosoever knoweth the one hid in the cave in the highest heaven attains all desires together, as Brahman, as the Wise.

From That, verily,—from This Self—is ākāśa (ether) born; from ākāśa, the air; from the air, fire; from fire, water; from water, earth; from earth, plants; from plants, food: from food, man. He, verily, is this man, formed of food-essence. This itself is his head; this is the right wing, this is the left wing, this is the self, this is the tail, the support. On that, too, there is this verse:

From food indeed are (all) creatures born, whatever(creatures) dwell on earth; by food, again, surely they live; then again to the food they go at the end. Food, surely, is of beings the eldest; thence it is called the medicament of all. All food, verily, they obtain, who food as Brahman regard; for, food is the eldest of beings, and thence it is called the medicament of all. From food are beings born; when born, by food they grow. It is fed upon, and it feeds on beings; thence food it is called. Than that, verily,—than this one formed of food-essence,—there is another self within, formed of Prāṇa; by him this one is filled. He, verily,—this one,—is quite of man’s shape. After his human shape, this one is of man’s shape. Of him prāṇa itself is the head, vyāna is the right wing, apāna is the left wing, ākāśa is the self, the earth is the tail, the support. On that, too, there is this verse:

After Prāṇa do Devas live, as also men and beasts. Prāṇa, verily, is the life-duration of beings; thence it is called the life-duration of all. The whole life-duration do they reach, who Prāṇa as Brahman regard. Prāṇa, verily, is of beings the life-duration; thence it is called the life-duration of all. Thus (ends the verse). Thereof,—of the former,—this one, verily, is the self embodied. Than that, verily,—than this one formed of Prāṇa,—there is another self within formed of Manas (thought-stuff). By him this one is filled. He, verily, this one, is quite of man’s shape. After his human shape, this one is of man’s shape. Of him, the Yajus itself is the head, the Ṛk is the right wing, the Sāman is the left wing, the ordinance is the self, the Atharva-Aṅgirases are the tail, the support. On that as well there is this verse:

Whence all words turn back as well as Manas, without reaching; he who knows Brahman’s bliss fears not at any time. Thereof,—of the former,—this one, verily, is the self embodied. Than that, verily,—than this one formed of Manas,—there is another self within, formed of Vijñāna. By him this one is filled. He, verily, this one, is quite of man’s shape. After his human shape, this one is of man’s shape. Of him faith surely is the head, righteousness is the right wing, truth is the left wing, Yoga is the self, and Mahaḥ is the tail, the support. On that as well there is this verse:

Intelligence accomplishes sacrifice, and deeds as well does it accomplish. Intelligence do all Gods worship as Brahman, the Eldest. If Intelligence as Brahman one knows, if from That he swerves not, in body sins forsaking, he all desires achieves. Thereof,—of the former,—this one is the self embodied. Than that, verily,—than this one formed of Vijñāna,—there is another self within formed of bliss: by him this one is filled. He, verily, this one, is quite of man’s shape. After his human shape, this one is of man’s shape. Of him, love itself is the head, joy is the right wing, delight is the left wing, bliss is the self, Brahman is the tail, the support. On that, too, there is this verse:

If he knows Brahman as non-existent, he becomes himself non-existent. If he knows Brahman as existent, then (they) the world knows him to be existent. Of the former (Anandamaya kosha), the Self is the essence. Thereupon arise the following questions: Does the ignorant, leaving this world, go There? Or, does the knower, leaving this world, obtain That? He desired, 'I shall become many and be born. He performed Tapas. having performed Tapas, He created all this (whatever we perceive). Having created it, He entered into it. Having entered it, He became the manifest and the unmanifest, the defined and undefined, the housed and the houseless, knowledge and ignorance, truth and falsehood, and all this whatsoever that exists. Therefore, it is called Existence. In this sense, there is the following Vedik verse.

In the beginning was verily this Non-existence. From that the existent was born. That created Itself, by Itself. Therefore, It is called the Self-made, or the Well-made. This which was Self-made… that is taste (joy). Having obtained this taste man becomes blessed, for who can breathe out or breathe in, if this joy were not there in the cavity of the heart; and this Brahman himself brings us joy. When this Atman attains the fearless oneness with Brahman who is invisible, incorporeal, inexplicable, and unsupported, then he becomes free from fear. When however, this makes even the slightest distinction in Brahman, then there is danger for him. That very same Brahman Himself becomes the source fo fear for him who makes a difference, and who reflects not. To the same effect, there is the following verse.

Through fear of Him blows the wind. Through fear of Him rises the sun. Through fear of Him again Fire and Moon, and lastly the fifth, Death, proceeds to their respective duties. The following is the enquiry concerning the Bliss (Brahmananda Rasa). Suppose there be a youth, good, well-versed in the scriptures, well disciplined, resolute, and very strong. Suppose to him belongs all this earth full of wealth. This is one human bliss.

This unit of bliss of man multiplied hundred fold is the bliss of human Gandharvas and this is also the bliss of one, versed in the Vedas and who is free from desires. A hundred-fold of the bliss of the human-Gandharvas is the unit of measure of the bliss of the celestial Gandharvas. This is the same as the bliss of one who is well versed in the Vedas and who is free from desires. A hundred-fold of the bliss of the celestial-Gandharvas is the unit of measure of the joy of the Manes, whose world continues for long. the same is the joys expressed by one well-vesed in the vedas and who is free from desires. This joy of Manes whose worlds are relatively immortal, multiplied by a hundred-fold is one unit of trhe joy of the Ajanaja gods born in the Deva loka. And it is also the measure of the bliss of the Srotriya who has transcended all his desires.

This joy of the Gods born in the deva loka multipled a hundred-fold is a unit of joy of the gods (Karma Devas) who have become so by their special Karma, and it is also the joy of a Srotriya, free from desires. A hundred times this joy of the gods (Karma Devas) who have become so by their special Karma is the simple unit of joy of the gods (office-bearers) and it is also the measure of the bliss of the Srotriya who has transcended all his desires. One hundred measures of the happiness of the gods (office-bearers) is the simple unit of joy of Indra (the king of Gods) and it is also the measure of the bliss of the Srotriya who has transcended all his desires.

A hundred-fold the bliss of Indra is the unit of joy of Brhaspati (the adviser and Guru of the Gods) and it is also the measure of the bliss of the Srotriya who has transcended all his desires. A hundred-fold the bliss of Brhaspati is the unit of joy of Prajapati (the father of creatures of the universe) and it is also the measure of the bliss of the Srotriya who has transcended all his desires. A hundred-fold the bliss of Prajapati is the unit of joy of Brahman which is in no way greater than the bliss of the Srotriya (one who is well versed in the Vedas) and who in his experience of the Reality is devoid of all desires.

The Reality in the core of the man and the Reality which is the Sun, are one. He who knows this, on leaving from this world, first attains the Atman made of food, next attains this Atman made of Prana, next attains this Atman made of Buddhi and lastly attains the Atman made of Bliss... Regarding this there is the following verse:

He who knows the Bliss of Brahman from which all words return without reaching, It, together with the mind, is no more afraid of anything. Such thoughts 'Why have I not done what is good? Why have I committed a sin,' do not certainly come to distress a man of experience of the Truth. He who knows thus, regards both these as the Atman. Verily, both these are regarded by him who knows thus as only Atman. This is the Upanisad. Here ends the Brahmananda chapter. Om. May He protect us both. May He help us both to enjoy the fruits of scriptural study. May we both exert together to find the true meaning of the sacred text. May our studies be fruitful. May we never quarrel with each other. Om. Peace! Peace! Peace!

Om. May He protect us both. May He help us both to enjoy the fruits of scriptural study. May we both exert together to find the true meaning of the sacred text. May our studies be fruitful. May we never quarrel with each other. Om Peace!, Peace! Peace!

Bhrgu the well known son of Varuna approached his father, Varuna and requested: 'O revered Sir, teach me Brahman.' Varuna said, thus to him (Bhrgu): Food, Prana, the eyes, the ears, the mind and the speech are Brahman. To him (Bhrigu) he Varuna again said: 'Crave to know well that from which these beings are born; that by which, having been born, these beings live and continue to exist; and that into which, when departing, they all enter. That is Brahman.' He, Bhrgu performed penance; and after having done penance...

Bhrgu learnt that Food is Brahman because it is from food that all these beings are born; by food when born, do they live, and having departed, into food they enter. Having known that, he approached his father Varuna and said: 'Revered Sir, teach me Brahman.' Varuna told him: 'By deep thinking (Tapas) seek thou to know Brahman. Tapas is Brahma. He performed Tapas and having performed Tapas...

Bhrgu understood that Prana is Brahman; because it is from Prana alone that all these living beings are born; having been born from it, they live by it and (in the end) on departing they go towards Prana and become one with it. Having known that he approached his father again saying: 'Revered Sir, instruct me about Brahman.' Varuna told him: 'Desire to know Brahman by Tapas. Tapas is Brahman.' He performed Tapas and having performed Tapas...

Bhrgu understood that Mind is Brahman; because it is from the Mind that all these living beings are born; having been born from it, they live by it and (in the end) on departing they enter into Mind and become one with it. Having known that he approached his father again saying: 'Revered Sir, instruct me about Brahman.' Varuna told him: 'Desire to know Brahman by Tapas. Tapas is Brahman.' He performed Tapas and having performed Tapas...

Bhrgu understood that Intelligence is Brahman; because it is from Intelligence that all these living beings are born; having been born from it, they live by it and (in the end) on departing they enter into Intelligence and become one with it. Having known that he approached his father again saying: 'Revered Sir, instruct me about Brahman.' Varuna told him: 'Desire to know Brahman by Tapas. Tapas is Brahman.' He performed Tapas and having performed Tapas...

Bhrgu understood that Bliss is Brahman; because it is from Bliss that all these beings are produced and by bliss do these beings live. They go to bliss on departing and become one with it. Having known that he approached his father again saying: 'Revered Sir, instruct me about Brahman.' Varuna told him: 'Desire to know Brahman by Tapas. Tapas is Brahman.' He performed Tapas and having performed Tapas...

Do not blashpheme food, that shall be your vow. Prana is food. Body is the eater of food. The body is fixed in Prana. The Prana is fixed in the body. Thus food is fixed in food. He who knows that food is fixed in food, becomes one with Brahman. He becomes possessed of food and he becomes the eater of food. He becomes great in progency, in cattle wealth and in the splendor of Brahmana-hood. He becomes great in fame.

Do not reject food, that shall be your vow. Water is food. Fire is the food-eater. Fire is fixed in water. Water is fixed in fire. So food is fixed in food. He who knows that food is fixed in food, stands forever, established well. He becomes the possessor of food and he becomes the eater of food. He becomes great in progency, in cattle wealth and in the splendor of Brahmana-hood. He becomes great in fame.

Accumulate plenty of food, that shall be your vow. The Earth is food. Akasha is the food-eater. In the Earth is fixed the Akasha. In the Akasha is fixed the Earth. So food is fixed in food. He who knows that food is fixed in food, stands forever, established well. He becomes the possessor of food and he becomes the eater of food. He becomes great in progency, in cattle wealth and in the splendor of Brahmana-hood. He becomes great in fame.

Do not turn away anyone who seeks shelter and stay. This is the vow. Let one therefore, acquire plenty of food by any means whatsoever. They should say: 'Food is ready.' If the food is prepared in the best manner, the food is givn to him (the guest) also in the best manner. If the food is prepared in the medium manner, food is also given to him in the medium manner. If food is prepared in the lowest manner, the same food is also given to him in the lower manner. he who knows thus, will obtain all the rewards as mentioned above.

The Supreme resides in speech as 'well-being'; in Prana and Apana as acquirer and preserver; in the hands as actions, in the legs as movement, in the anus as the activity of excretion. Thus is the meditation of Brahman in respect of man. Now follows the meditation upon the Adhidivika; as satisfaction in the rain, as power in the lightning;

As fame in the cattle, as light in the stars, as offspring, immortality, and joy in the organs of procreation, and as all in the Akasha. Let him meditate on the Supreme as support; he becomes well-supported. Let one worship It as mind; he becomes thoughtful.

Let him worship That as Namah (obeisance); to him all desires shall come to pay homage. Let him meditate upon That as the Supreme; he comes to supremacy in life. Let him contemplate upon That as the 'destructive aspect' of Brahman; all those enemies who hate him and those rivals whom he does not like 'die around him'. The reality in the core of man and the Reality which is in the Sun are one.

He who knows this, on leaving this world, first attains this Atman made of food, next attains this Atman made of Prana, next this Atman made of mind, next this Atman made of Buddhi and lastly this Atman made of Bliss. And thereafter, eating what he likes, and assuming any form according to his wishes, he roams upon the face of this globe and sits singing the following Sama song of joy. Haaavu, Haaavu, Haaavu

I am the food, I am the food, I am the food. I am the eater of food, I am the eater of food, I am the eater of food. I am the author of the Shloka. I am the author of the Shloka. I am the author of the Shloka. I am the first born (Hiranyagarbha) of the True (of the Eternal and the immortal). I am the center of immortality, prior to the Gods. whoever gives me, he surely does save thus. I am the food that eats him who eats food. I have conquered all, in this world. I am luminous like the sun. He who knows thus (also attains the aforesaid results). This is the Upanishad. Here ends the Bhrgu chapter. Om. May He protect us both. May He help us both to enjoy the fruits of scriptural study. May we both exert together to find the true meaning of the sacred text. May our studies be fruitful. May we never quarrel with each other. Om. Peace! Peace! Peace!