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TAITTIRĪYA UPANISHAD

TAITTIRĪYA UPANISHAD.

Siksha Valli

FIRST ANUVĀKA. 

May Mittra grant us welfare, - Varuṇa grant us welfare, - Aryamas grant us welfare,-Indra (and) Brihaspati grant us welfare,-the far-stepping Vishṇu grant us welfare.-Salutation to Brahma,-Salutation to thee, O Vāju. -Thou art even visibly Brahma.-I will call thee even the visible Brahma,-I will call (thee) just,-I will call (thee) true.-May he (Brahma) preserve me,-preserve the speaker,-preserve me,-preserve the speaker.
Peace, peace, peace !

SECOND ANUVĀKA.

We will explain the Śikshā.-The letter,-the accent,-the quantity,-the effort,-the middle pronunciation and the continuation, are declared as the contents of the chapter of the Śikshā.

THIRD ANUVĀKA.

1. May we both (the teacher and disciple) be glorious,-may we both have the light of the Vēda. Next then, we will explain the Upanishad (the meditation on) of the Sanhitā -in five topics,-viz. as referring to the worlds, to splendours, to knowledge, to offspring, and to the soul.-They are called great Sanhitas.-Next, the topic, referring to the worlds.-The earth is the first syllable, (viz. San, of the word San-hi-ta) the heavens the last syllable (tā), the ether the union (hi).

2. The wind (Vāju) the instrument of union,-this is the topic referring to the worlds.-Next, the topic referring to splendours,-Agni (fire) is the first syllable,-Āditya (the sun) the last syllable, -the waters are the union ,-the lightning is the instrument of union, -this is the topic, referring to splendours.-Next, the topic referring to knowledge,-the teacher is the first syllable,-

3. The disciple the last syllable,-knowledge the union,-the Vēda the instrument of union,-this is the topic referring to knowledge.-Next, the topic referring to offspring;-the mother is the first syllable,-the father the last syllable,-the offspring the union, -the organ of generation the instrument of union,-this is the topic referring to offspring.

4. Next, the topic referring to the soul,-the lower jaw is the first syllable,-the upper jaw is the last syllable,-speech is the union, -the tongue the instrument of union, -this is the topic referring to the soul.-These are the great Sanhitas.-Whosoever knows the explanation of those great Sanhitas,-is united with offspring, cattle, the light of the Vēda, eatable food, and with heaven.

FOURTH ANUVĀKA.

1. May that Indra (here the supreme god in the form of Om, the holiest word of the Vēdas), who has been manifested as the first of the Vēdas, comprising the nature of all,-being more immortal than the immortal Vēdas,-strengthen me with understanding.-O God, may I be the vessel of immortality (of the knowledge of Brahma, the cause of immortality).-May my body be able,-my tongue exceedingly sweet.-May I hear much with my ears.-Thou (viz. Om) art  Brahma’s sheath, enveloped by (common) understanding.-Preserve what (of the knowledge of Brahma) I have heard.-The prosperity (Śrī) which swiftly brings me clothes, increases my cows,-

2. And prepares for me always food and drink,-this prosperity, -rich in wool-clad flocks and other cattle, bring to me. Swāhā! -May the Brahma-students come to me, Swāhā!

3. Let me be glorious among men, Swāhā!-Let me be better than the wealthy, Swāhā! – O  venerable, let me enter thee (viz. the word Om, the sheath of Brahma), Swāhā.-O venerable, do thou enter me, Swāhā-In thee, spreading in thousand branches,-0 venerable, I shall be purified, Swāhā!-As the waters go downwards,-as the months go to the consumer of days (the year),-so let the Brahma-students, O Creator, approach me from everywhere, Swāhā! - (Thus) art thou a refuge,-do thou illuminate me, do thou make my like thy own nature.-

FIFTH ANUVĀKA.

1. Bhūr, Bhuvar and Suvar, these verily are the three mystical names.-The son of Mahāchamasa,-revealed as the fourth among them,-Maha (the great one),-this is Brahma,-it is the soul,-the other deities are its members.-" Bhūr," verily is this world, "Bhuvar," the atmosphere,-" Suvar," that world.

2. Maha Āditya (the sun),-for by Āditya increase all worlds.-Bhūr is verily Agni (the fire),-Bhuvar the wind,-Suvar Āditya, -Maha the moon ; for by the moon increase all splendours. Bhūr is the Mantras of the Rig,-Bhuvar the Mantras of the Sāma,-Suvar the Mantras of the Yajur,-

3. Maha Brahma; for by Brahma all the Vēdas increase. Bhūr verily is the life, by which breath is taken,-Bhuvar the life which descends,-Suvar the life which equalises,-Maha food;-for by food all functions of life are increased.-These four are verily fourfold ;-there are four times four mystical names. Whosoever knows them, knows Brahma;-all the gods (as his parts) convey power to him.-

SIXTH ANUVĀKA.

1. In the ether, abiding within the heart,-is placed the Purusha (soul) whose nature is knowledge,-who is immortal, radiant like gold.-(The artery, Sushumna by name (the coronal artery) which springs forth from the upper part of the heart, and proceeds) between the two arteries of the palate,-and (within the piece of flesh), which like a breast is hanging down,-then, after having made its way through the head and skull,-(terminates) where the root of the hair is distributed,-this (artery) is the birth-place (the road) of Indra (of Brahma).-By (the mystical name of) Bhūr (the sage) gets the same with fire (with the superintending deity of fire),-

2. By (the mystical name of) Bhuvar with the wind,-by (the mystical name of) Suvar with Āditya (sun),-by (the mystical name of) Maha with Brahma;-he obtains his kingdom,-he obtains the ruler of the mind, -he becomes the ruler of speech, the ruler of the eye,-the ruler of the ear,-the ruler of knowledge;-He then becomes this, viz. Brahma, whose body is the ether,-who is the real soul, who sports in life, whose mind is joy-whose peace is abundant, who is immortal.-In this manner, O Prāchīnayogya, (the name of a disciple) worship (the Brahma, as mentioned).-

SEVENTH ANUVĀKA.

The earth, the atmosphere, the heaven, the quarters, the intermediate quarters,-(the five-fold world),-fire, wind, the sun, the moon, the stars (the five-fold presiding deities),-the waters, the annual herbs, the regents of the forest (the trees), the ether, the soul,-all this is the material sphere.-Next the sphere, referring to the soul.-The vital air, which goes forwards, the vital air, which goes downwards, the vital air which goes from the centre, the vital air which goes upwards, the vital air which goes everywhere,-the eye, the ear, the mind, speech, touch,-the skin, the flesh, the muscles, the bones, the marrow,-having thus ascertained, the Rishi said,-five-fold indeed is this all, by the five-fold (sphere referring to the soul) a person makes complete the five-fold (external world).-

EIGHTH ANUVĀKA.

Om, is Brahma.-Om, this all,-Om is verily assent,-(having been addressed by the other priests by,) Om, do command, they command.

Om, the hymns of the Sāma sing,-Om, Som, the hymns of praise proclaim.-By Om, the Adwaryu gives his reply.-By Om, the Brahma commands.-By Om, he gives his orders for the burnt offering.-Om, says the Brāhmaṇa, when he commences to read (the Vēda) :-May I obtain Brahma (the Vēda or the supreme soul), -and he obtains Brahma.

NINTH ANUVĀKA.

Justice, the reading and teaching are to be practised.-Truth, the reading and the teaching are to be practised.-Penance, the reading and the teaching are to be practised.-Subduing (Dama, the subduing of the external senses), the reading and the teaching are to be practised.-The (sacred) fires, the reading and the teaching are to

be attended to.-The burnt offering, the reading and the teaching are to be attended to.-The guests, the reading and the teaching are to be attended to.-The duties of man, the reading and the teaching are to be attended to.-Sons, the reading and the teaching are to be attended to.-Begetting, the reading and the teaching are to be attended to.-The offspring, the reading and the teaching are to be attended to.-The word as to "justice," etc. has declared Satyavachas, (or the truthful) from the family of Rathītara.-The word as to "penance" has declared Taponitya (or the ever-penitent) from the family of Purusishti.-The word as to the reading and teaching has declared Nāka from the family of Mudgalya;-for they (reading and teaching) are austerity, for they are austerity.-

TENTH ANUVĀKA.

I am the spirit (mover) of the tree, (viz. of the tree of the world which is to be cut down).-(My) fame (rises) like the top of the mountain.-I am purified in my root, as immortality is glorious in the nourisher, (viz. the sun).-I am brilliant wealth.-I am intelligent,-I am immortal and without decay (or I am sprinkled with immortality).-This is the word of knowledge of Triśanku.

ELEVENTH ANUYĀKA.

1. Having taught the Vēda, the teacher (thus) instructs the disciple:-Speak the truth.-Walk according to thy duties.-Let there be no neglect of the (daily) reading (according to the school). -Having brought the welcome wealth for the teacher, do not cut of the thread of the offspring.-Let there be no neglect of truth.-Let there be no neglect of duty.-Let there be no neglect of protection (prudence).-Let there be no neglect of prosperity (of such actions as increase thy wealth).-Let there be no neglect of the reading and of the teaching.-

2. Let there be no neglect of the duties towards the gods and the forefathers.-Let the mother be a god (to thee).-Let the father be a god (to thee).-Let the teacher be a god (to thee).-Let the guest be a god (to thee).-All the works which are unblameable, -ought to be performed,-not any other.-All the praiseworthy doings of us (the teachers),-ought to be worshipped (followed) by thee,-not any other.-

3. The Brāhmaṇas who are better than we, it ought to be thy effort to provide with a seat.-(What is to be given) is to be given with faith,-is not to be given with want of faith,-is to be given with prudence,-is to be given with shame,-is to be given with fear,-is to be given with affection.-If thou hast any doubt with regard to work, or with regard to conduct,-

4. Then, as there (in thy neighbourhood) all the Brāhmaṇas, who are of sober judgment,-who are meek and desirous of performing their duties,-may they act by themselves or be appointed (by another)-as such Brāhmaṇas act therein,-so also act thou therein.-Then among those,-who are blamed,-as there all the Brāhmaṇas, who are of sober judgment, who are meek and desirous of performing their duties,-may they act by themselves, or be appointed by another,-as such Brāhmaṇas act among them,-so also act thou among them.-This is the rule,-this is the advice,-this is the meaning (Upanishad) of the Vēdas,-this is the instruction.-This should be followed out in such a manner,-this verily should be followed out in such a manner.

TWELFTH ANUVĀKA.

May Mittra grant us welfare,-Varuna grant us welfare,-Aryamas grant us welfare,-Indra (and) Brihaspati grant us welfare,-the far-stepping Vishnu grant us welfare.-Salutation to Brahma, -Salutation to thee, O Vāju.-Thou art even visibly Brahma,-I will call (thee) just,-I will call (thee) true.-May he (Brahma) preserve me, -preserve the speaker,-preserve me,-preserve the speaker.-Om! peace, peace, peace!

Brahmānanda Valli

Do protect us both (the teacher and the disciple) at the same time;-at the same time support (give food) us both;-may both of us at the same time apply (our) strength (for the acquirement of knowledge) ;-may our reading be illustrious ;-may there be no hatred (amongst us).-Peace, peace, peace.

FIRST ANUVĀKA.

1. The knower of Brahma obtains the supreme (Brahma).-With reference to this (knowledge of Brahma) the following (Rig) is remembered :-" Whoever knows Brahma, who is existence, knowledge, (and) infinity,-as dwelling within the cavity (of the heart, which is intellect) in the infinite ether,-enjoys all desires at one and the same time together with the omniscient Brahma."
-Here follows this memorial verse :-From that soul (Brahma) verily sprang forth the ether,-from the ether the air,-from the air ire, -from fire the waters,-from the waters the earth,-from the earth the annual herbs,-from the annual herbs food,-from food seed,-from seed man;-for man is verily the essence of food.-Here (with reference to the meaning, viz. that man is the essence of food) follows this memorial verse:-" This (head here which I point out) even is his head,-this is the right arm,-this the left arm,-this his body,-this his tail (the part of the body stretching from the navel downwards) his foundation." –

SECOND ANUVĀKA

1. Here follows this memorial verse:-All the creatures which dwell on earth-spring verily forth from food.-Again they live even by food,-again, at last (at the time of death) they return to the same,-for food is the oldest of all beings; -hence it is called the healing herb (Aushā-dha, because it subdues the heat, Aushā of the body) of all (creatures).

All those who worship food as Brahma,-obtain all food whatever;-for food is the oldest of all creatures :-therefore it is called the healing herb of all.-From food spring forth all beings; -when born they grow by food.-It is eaten (adyatē, by all creatures) and it eats (atti) the creatures;-therefore it is called food (annam).

Different from that (soul) which is like the essence of food,-is an (other) inner soul, which consists of vital air (Prāṇa).-The former (the soul, consisting of the essence of food) is filled  by this.-This (Prana) even resembles the shape of man,-according to the shape of man borne by the former (the individual, consisting of the essence of food),-(is made also) this shape of man.-His head is even the vital air which goes forwards (respiration),-his right arm the vital air which equalises,-his left arm the vital air which goes downwards; -the ether the body,-the earth the tail, the foundation.

THIRD ANUVĀKA.

After breath breathe the gods,-men and animals;-for breath is the life of all the creatures.-Therefore it is called the life of all.-All those who worship breath as Brahma,-attain the last limit of life (viz. 100 years),-for breath is the life of creatures ; therefore it is called the life of all. This (life) even is the embodied soul-of the former (nutritious sheath).-Different from that (soul) which consists of vital air,-is an (other) inner soul, which consists of mind.-By this the former is filled.-It resembles the shape of man,-according to the shape of man, borne by the former.-His head is even the Yajur,-the Rig his right arm,-the Sāma his left arm,-the instruction (viz. the Brāhmaṇa, in which instruction is given) is the body,-and the Atharvans and Angiras his tail, his foundation.

FOURTH ANUVĀKA

Here follows this memorial verse:-A person who knows the bliss of Brahma,-from which words together with the mind return,-without comprehending it, is never afraid. -This mind even is the embodied soul of the former.-Different from that (soul) which consists of mind,-is an (other) inner soul which consists of knowledge. -By this the former is filled.-It resembles the shape of man,-according to the shape of man, borne by the former.-His head is even faith,-justice his right side,-truth his left side, -concentration (Yoga) his body,-the great one (intellect) his tail, his foundation.-

FIFTH ANUVĀKA.

Here follows this memorial verse:-Knowledge arranges sacrifice, -and it arranges also works,-All the gods worship as the eldest the Brahma, which is knowledge.-A person who knows knowledge as Brahma,-and does not swerve from it,-enjoys all desires,-after he has abandoned all the sins, innate to the body (or, after he has abandoned all sins in his body, that is to say, during his life).-This even is the embodied soul of the former (mind).-Different from that (soul) which is knowledge,-is an (other) inner soul which consists of bliss.-By this the former is filled.-It resembles the shape of man,-according to the shape of man, borne by the former. -His head is what is pleasant,-joy his right arm,-rejoicing his left arm,-bliss his body,-Brahma his tail, his foundation.

SIXTH ANUVĀKA.

Here follows this memorial verse :-If a person knows,-Brahma as not existing -he becomes, as it were, himself non-existing ;-if a person knows Brahma as existing, -then (the knowers of Brahma) know, that he (himself) exists.-This (infinite Brahma) is the embodied soul of the former.-(Because this is so) therefore there are here the following questions (of the disciple with reference to what has been said by the teacher):-Does the ignorant, when departing from this life,-go to that world (of the supreme Brahma) (or does he not go there)?-Does the wise (knower of Brahma), when departing from this life, obtain that world, (or does he not obtain it)?-

He (the supreme soul,) desired:-Let me become many, let me be born.-He performed austerity.-(Tapas means here, according to Śankara, knowledge, and the sense would be: he reflected on the form of the world to be created).-Having performed austerity, -he created-all this whatsoever.t-Having created it, -he even entered it.-When he had entered it,-he was endowed with form and void of form,-defined and not defined,-a foundation, and without foundation,-endowed with knowledge and void of knowledge,-true and not true, (viz. only comparatively not true)-all this whatsoever was true (absolutely).-(Because all this-was in this manner true, Brahma) therefore it is called true.-

SEVENTH ANUVĀKA.

Here follows this memorial verse :-This was before (the creation of the world) not (existing) (the contrary of all the manifested differences of name and form, which are thought to be the unchangeable Brahma).-Hence verily was produced that which exists (what is thought to exist, all the differences of name and form).-This (unchangeable Brahma) created himself; therefore, it is called self-created (or holy).-Because it is holy (Sukrita),-(therefore) it is verily (like) taste;-for any one obtaining taste, becomes delighted.-If that bliss (like Brahma) were not present in the ether (of the heart),-who then could live, who could breathe? -for it is he (the supreme spirit) that ills with bliss.-When he (the sage) gains his fearless stand in him, who is invisible, (unchangeable) incorporal (anātmya), undefinable and unsupportable,-then indeed does he obtain liberty from all fear.-When the other (the ignorant) makes even a small hole in him (considers him by any kind of difference),-then fear is produced for him.-This (Brahma) is ever a fear for him who (thus) knows, and who does not believe (in the true nature of Brahma).-

EIGHTH ANUVĀKA.

Here follows this memorial verse:-Through fear of him blows the wind-through fear rises the sun, -through fear of him speed Agni and Indra, -and death as the fifth: -Here follows this consideration of bliss (which is Brahma).-Let there be a youth of gentle mind, who has read the Vedas,-who is well disciplined, is very firm and very strong,-let for him the whole world be full of wealth,-this (bliss which he enjoys) is one joy of man.-This joy of man, taken a hundredfold,-is one joy of men who have obtained the state of Gandharvas, and also of the Vēda-student (a person versed in the Vēdas) who is free from desires.-This joy of men, who have obtained the state of Gandharvas, taken a hundredfold,-is one joy of divine Gandharvas,-and of the Vēda-student who is free from desires.-This joy of divine Gandharvas, taken a hundredfold,-is one joy of 'the forefathers whose world continues long,-and of the Vēda-student who is free from desires.-This joy of the forefathers, whose world continues long,-taken a hundredfold, is one joy of the gods, who are born in the heavens of gods (by the power of their works in accordance with the Vedas) and of the Vēda-student who is free from desires.-This joy of the gods, who are born in the heaven of the gods, taken a hundredfold, is one joy of the gods of work,-who by (Vēdāic) work obtain divinity,-and of the Vēda-student who is free from desires.-This joy of the gods of work, taken a hundredfold,-is one bliss of the gods, -and of the Vēda-student who is free from desires.-This bliss of the gods, taken a hundredfold,-is one bliss of Indra,-and of the Vēda-student who is free from desires.-This bliss of Indra, taken a hundredfold,-is one bliss of Brihaspati,-and of the Veda-student who is free from desires.-This bliss of Brihaspati, taken a hundredfold,-is one bliss of Prajāpati,-and of the Vēda-student who is free from desires.-This bliss of Prajāpati, taken a hundredfold,-is one bliss of Brahma,-and of the Brahma-student who is free from desires.-He (the supreme Brahma) who is in the Purusha (the image in the eye),-and who is in the sun, (Āditya),-is one and the same.-Whosoever thus knows,-after having abandoned (the desires of) this world,-approaches (fully understands) that soul, which consists of food,-approaches that soul, which consists of life, -approaches that soul, which consists of mind,-approaches that soul, which consists of knowledge,-approaches that soul, which consists of bliss.

NINTH ANUVĀKA.

Knowing the bliss of Brahma,-from which all words return,-together with the mind without having comprehended it,-a person is not afraid of anything whatever.-Him verily does not afflict (the thought):-Why have I omitted what is good;-why have I committed sin.-A person who thus knows, considers them both as the soul ; for he who thus knows, considers them both as the soul. -This is the Upanishad (science of Brahma). –

Bhrigu Valli

FIRST ANUVĀKA.

Hari, Om! Do protect us both at the same time,-at the same time support us both,-may both of us at the same time apply (our) strength,-may our reading be illustrious,-may there be no hatred (amongst us).-Om ! peace, peace, peace!-

SECOND ANUVĀKA.

Bhrigu, the son of Varuna, approached his father Varuna.-"Teach me, O venerable, what is Brahma." -To him he declared these:-Food, life, eye, ear, mind (and) speech.-(Again) he said to him: From whom (all) these beings are born,-by whom, when born, they live,-whom they approach, (whom) they enter,-him do thou desire to know he is Brahma.-He performed austerity.-Having performed austerity,-

THIRD ANUVĀKA.

He knew: food is Brahma; for from food even verily are born these beings,-by food, when born, they live;-food they approach, (food) they enter.-Having known this,-he again approached his father Varuna,-Saying: " Teach me, O venerable, what is Brahma." He said to him:-By austerity do desire to know Brahma;-austerity is Brahma.-He performed austerity.-Having performed austerity,-

THIRD ANUVĀKA.

He knew: Brahma is life;-for from life even are verily born these beings,-by life, when born, they live;-life they approach, (life) they enter.-Having known this, he again approached his father Varuna,-"Teach me, O venerable, what is Brahma."-He said to him :-By austerity do desire to know Brahma ;-austerity is Brahma.-He performed austerity.-Haying performed austerity,-

FOURTH ANUVĀKA.

He knew: Mind is Brahma;-for from mind even are verily born these beings,-by mind, when born, they live;-mind they approach, (mind) they enter.-Having known this, he again approached his father Varuna.-"Teach me, O venerable, what is Brahma." He said to him:-By austerity do desire to know Brahma;-austerity is Brahma.-He performed austerity.-Having performed austerity,-

FIFTH ANUVĀKA.

He knew: knowledge is Brahma; for from knowledge even are verily born these beings by knowledge, when born, they live;-knowledge they approach, (they) enter.-Having known this, he again approached his father Varuna.-"Teach me, O venerable, what is Brahma."
-He said to him:-By austerity do desire to know Brahma,-austerity is Brahma.-He performed austerity. -Having performed austerity,-

SIXTH ANUVĀKA

He knew: bliss is Brahma; for from bliss even are verily born these beings;-by bliss, when born, they live ;-bliss they approach, (bliss) they enter.-This is the science of Bhrigu and Varuna, founded on the highest ether (the ether of the heart).-He who knows this, is founded (on the supreme Brahma) ;-he becomes rich in food, and a consumer of food,-he becomes great,-by offspring, cattle, and the splendour of (his knowledge of) Brahma;-he becomes great in renown.-

SEVENTH ANUVĀKA.

Let (the knower of Brahma) not revile food; (for) it is his observance (as the cause of his obtaining Brahma).-Life verily is food.-The body is the consumer of food;-the body is founded upon life; life is founded upon the body.-Food is founded upon food.-Whoever knows this food, as founded upon food, gets founded;-he becomes rich in food, and a consumer of food;-he becomes great-by offspring, cattle, and the splendour of (his knowledge of) Brahma ;-he becomes great in renown.

EIGHTH ANUVĀKA.

Do not abandon food;-(for) it is his observance.-The waters verily are food.-Light is the consumer of food ;-light is founded upon the waters,-the waters are founded upon light. Whoever knows this food, as founded upon food, gets founded,-he becomes rich in food, and a consumer of food;-he becomes great,-by offspring, cattle, and the splendour of (the knowledge of) Brahma ;-he becomes great in renown.-

NINTH ANUVĀKA.

Do multiply food,-this is (his) observance.-The earth verily is food;-the ether is the consumer of food;-the ether is founded on the earth;-the earth is founded on the ether;-this food is founded on food.-He, who knows, that this food is founded on food, is founded;-he becomes rich in food and a consumer of food ;-he becomes great-by offspring, cattle and the splendour of (the knowledge of) Brahma;-he becomes great in renown.

TENTH ANUVĀKA.

1. Do not deny to any to abide.-This is (his) observance.-Therefore let a person acquire by any means abundance of food.-They (the householders) address him (the stranger who comes to their house) with the words: "The food is ready."-If this food is given with much honour (or from the first age),-food is given to him (the giver) with much honour (or from the first age of his next birth).-If this food is given with common honour (or from his middle age),-food is given to him with common honour (or from the middle age).-If this food is given with want of honour (or from the last age),-food is given to him with want of honour.-

2. He who thus knows (will obtain the reward which is mentioned.)-As preserver (of what is acquired) abides (Brahma) in speech:-as acquirer and preserver in the vital air that goes forwards and in the vital air that goes downwards,-as action in the hands,-as going in the feet,-as liberation in the anus.-These are the meditations (devotional thoughts) among men.-Again the meditations with regard to the gods.-As satisfaction is (Brahma) in rain, as power in lightning,-

3. As renown in cattle,-as light in the stars,-as offspring, as cause of immortality and joy in the organs of generation,-as all in the ether.-A person who worships him under the thought: He is the foundation,-becomes founded.-A person who worships him under the thought: He is great,-becomes great.-A person who worships him under the thought: He is mind,-becomes mindful.

4. A person who worships him under the thought: He is subduing, -gets subdued his desires.-A person who worships him under the thought: He is Brahma,-becomes possessed of Brahma.-To a person who worships him under the thought: He is Brahma's place of destruction, -perish the enemies who rival with him, perish also the unfriendly sons of his brother.-He, (the supreme Brahma) who is in the Purusha (the image in the eye),-and who is in the sun,-is one and the same.-

5. Whosoever thus knows,-after having abandoned (the desires of) this world,-approaches (fully understands) that soul, which consists of food,-approaches that soul which consists of life, -approaches that soul which consists of mind,-approaches that soul which consists of knowledge,-approaches that soul which consists of bliss,-(and) as an enjoyer of food and assumer of shapes after his will, -considering these worlds (by the idea of the soul), sings this song of universal unity (Sāma) :-O wonder, O wonder, O wonder,-

6. I am food, I am food, I am food;-I am the consumer of food, I am the consumer of food, I am the consumer of food;-I am the maker of (their) unity, I am the maker of (their) unity,-I am the maker of their unity.-I am the first born of the true (world.)-Before the gods (I was) the midst of immortality.-Whoever gives me, preserves me even thus.-(If again another does not give me) I, food, consume him, the consumer of food.-I am brilliant like the Sun.-Whoever thus knows (obtains the supreme Brahma).-This is the Upanishad.-

Do protect us both at the same time,-at the same time support us both,-may both of us at the same time apply (our) strength;-may our reading be illustrious,-may there be no hatred (amongst us). 

Om! Peace, peace, peace!


Taittirīya Upanishad
English Translation
Translated by E. Röer
Originally published in Bibliotheca Indica
1853