Taittiriya Upanishad

Chapter 1, Section 1

1.1.1

प्रथमा शीक्षावल्ली ॐ शं नो मित्रः शं वरुणः. शं नो भवत्वर्यमा. शं न इन्द्रो बृहस्पतिः. शं नो विष्णुरुरुक्रमः. नमो ब्रह्मणे. नमस्ते वायो. त्वमेव प्रत्यक्षं ब्रह्मासि. त्वामेव प्रत्यक्षं ब्रह्म वदिष्यामि. ऋतं वदिष्यामि. सत्यं वदिष्यामि. तन्मामवतु. तद्वक्तारमवतु. अवतु माम्. अवतु वक्तारम्. ॐ शान्तिः शान्तिः शान्तिः इति प्रथमोऽनुवाकः

prathamā śīkṣāvallī oṃ śaṃ no mitraḥ śaṃ varuṇaḥ. śaṃ no bhavatvaryamā. śaṃ na indro bṛhaspatiḥ. śaṃ no viṣṇururukramaḥ. namo brahmaṇe. namaste vāyo. tvameva pratyakṣaṃ brahmāsi. tvāmeva pratyakṣaṃ brahma vadiṣyāmi. ṛtaṃ vadiṣyāmi. satyaṃ vadiṣyāmi. tanmāmavatu. tadvaktāramavatu. avatu mām. avatu vaktāram. oṃ śāntiḥ śāntiḥ śāntiḥ iti prathamo'nuvākaḥ

May the Sun (Mitra) be good to us! May Varuna be good to us! May the Sun (Aryama) be good to us! May Indra and Brihaspati be good to us! May Vishnu of great strides be good to us. Prostration to the Brahman. Prostration to thee, O Vayu! Thou indeed art the visible Brahman. I shall proclaim thee as visible Brahman. I shall call thee the just. I shall call thee the true. May it protect me! May it protect the teacher! May it protect me! May it protect the teacher! Om. Peace, Peace, Peace.

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Chapter 1, Section 2

1.2.1

शिक्षाशास्त्रार्थसङ्ग्रहः ॐ शीक्षां व्याख्यास्यामः. वर्णः स्वरः. मात्रा बलम्. साम सन्तानः. इत्युक्तः शीक्षाध्यायः इति द्वितीयोऽनुवाकः

śikṣāśāstrārthasaṅgrahaḥ oṃ śīkṣāṃ vyākhyāsyāmaḥ. varṇaḥ svaraḥ. mātrā balam. sāma santānaḥ. ityuktaḥ śīkṣādhyāyaḥ iti dvitīyo'nuvākaḥ

Om. We shall explain the science of pronunciation: the letters, the pitch, the length, the effort, the monotone, the continuity. Thus has been explained the chapter on the science of pronunciation.

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Chapter 1, Section 3

1.3.1

संहितोपासनम् सह नौ यशः. सह नौ ब्रह्मवर्चसम्. अथातः सꣳहिताया उपनिषदम् व्याख्यास्यामः. पञ्चस्वधिकरणेषु. अधिलोकमधिज्यौतिषमधिविद्यमधिप्रजमध्यात्मम्. ता महासꣳहिता इत्याचक्षते. अथाधिलोकम्. पृथिवी पूर्वरूपम्. द्यौरुत्तररूपम्. आकाशः सन्धिः

saṃhitopāsanam saha nau yaśaḥ. saha nau brahmavarcasam. athātaḥ sagͫhitāyā upaniṣadam vyākhyāsyāmaḥ. pañcasvadhikaraṇeṣu. adhilokamadhijyautiṣamadhividyamadhiprajamadhyātmam. tā mahāsagͫhitā ityācakṣate. athādhilokam. pṛthivī pūrvarūpam. dyauruttararūpam. ākāśaḥ sandhiḥ

May glory be to us both. May the splendour of Brahmanhood be to us both. Now we shall explain the Upanishad of the Samhita under five headings: concerning the worlds, concerning the luminaries, concerning knowledge, concerning the progeny, and concerning the Soul. These, they say, are the great Samhitas.

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Chapter 1, Section 4

1.4.1

मेधादिसिद्ध्यर्था आवहन्तीहोममन्त्राः यश्छन्दसामृषभो विश्वरूपः । छन्दोभ्योऽध्यमृतात्सम्बभूव । स मेन्द्रो मेधया स्पृणोतु । अमृतस्य देव धारणो भूयासम् । शरीरं मे विचर्षणम् । जिह्वा मे मधुमत्तमा । कर्णाभ्यां भूरिविश्रुवम् । ब्रह्मणः कोशोऽसि मेधया पिहितः । श्रुतं मे गोपाय । आवहन्ती वितन्वाना

medhādisiddhyarthā āvahantīhomamantrāḥ yaśchandasāmṛṣabho viśvarūpaḥ. chandobhyo'dhyamṛtātsambabhūva. sa mendro medhayā spṛṇotu. amṛtasya deva dhāraṇo bhūyāsam. śarīraṃ me vicarṣaṇam. jihvā me madhumattamā. karṇābhyāṃ bhūriviśruvam. brahmaṇaḥ kośo'si medhayā pihitaḥ. śrutaṃ me gopāya. āvahantī vitanvānā

He who of all forms is pre-eminent among the Vedas—He who rose superior to the nectar of the Vedas—may He, the Lord of all, strengthen me with wisdom. May I become the wearer of the wisdom that leads to immortality. May my body become fit. May my tongue become extremely sweet. May I hear much with my ears. Thou art the sheath of Brahman, veiled with worldly knowledge. Protect that which I have heard.

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1.4.2

लोमशां पशुभिः सह स्वाहा । आमायन्तु ब्रह्मचारिणः स्वाहा । विमाऽऽयन्तु ब्रह्मचारिणः स्वाहा । प्रमाऽऽयन्तु ब्रह्मचारिणः स्वाहा । दमायन्तु ब्रह्मचारिणः स्वाहा । शमायन्तु ब्रह्मचारिणः स्वाहा यशो जनेऽसानि स्वाहा । श्रेयान् वस्यसोऽसानि स्वाहा । तं त्वा भग प्रविशानि स्वाहा । स मा भग प्रविश स्वाहा । तस्मिन् सहस्रशाखे । निभगाऽहं त्वयि मृजे स्वाहा । यथाऽऽपः प्रवताऽऽयन्ति । यथा मासा अहर्जरम् । एवं मां ब्रह्मचारिणः । धातरायन्तु सर्वतः स्वाहा । प्रतिवेशोऽसि प्रमाभाहि प्रमापद्यस्व । इति चतुर्थोऽनुवाकः

kurvāṇā'cīramātmanaḥ . vāsāgͫsi mama gāvaśca. annapāne ca sarvadā . tato me śriyamāvaha. lomaśāṃ paśubhiḥ saha svāhā. āmāyantu brahmacāriṇaḥ svāhā. vimā''yantu brahmacāriṇaḥ svāhā. pramā''yantu brahmacāriṇaḥ svāhā. damāyantu brahmacāriṇaḥ svāhā. śamāyantu brahmacāriṇaḥ svāhā. yaśo jane'sāni svāhā. śreyān vasyaso'sāni svāhā. taṃ tvā bhaga praviśāni svāhā. sa mā bhaga praviśa svāhā. tasmin sahasraśākhe. nibhagā'haṃ tvayi mṛje svāhā. yathā''paḥ pravatā''yanti. yathā māsā aharjaram. evaṃ māṃ brahmacāriṇaḥ. dhātarāyantu sarvataḥ svāhā.prativeśo'si pramābhāhi pramāpadyasva. iti caturtho'nuvākaḥ.

She who brings, increases, and long preserves to me clothes, cows, and food and drink in plenty—her, the goddess of wealth, then bring me, together with sheep and goats and cattle. Svaha! May the Brahmacharins flock to me; Svaha! May the Brahmacharins flock to me from every side; Svaha! May the Brahmacharins come to me in large numbers; Svaha! May the Brahmacharins curb their senses; Svaha! May the Brahmacharin become tranquil in mind; Svaha! May I become renowned among men; Svaha! May I become the best among the wealthy; Svaha! May I enter thee, such as thou art, O Lord; Svaha! May thou, O Lord, enter me; Svaha! In thee of thousand branches, may I become well cleansed, O Lord; Svaha! Even as the waters run to a lower level, even as the months run into years, even so, O Lord, may the Brahmacharins come to me from all sides; Svaha! Thou art my resting place. Do thou enlighten me. May I attain thee.

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Chapter 1, Section 5

1.5.1

व्याहृत्युपासनम् भूर्भुवः सुवरिति वा एतास्तिस्रो व्याहृतयः । तासामुहस्मै तां चतुर्थीम् । माहाचमस्यः प्रवेदयते । मह इति । तद्ब्रह्म । स आत्मा । अङ्गान्यन्या देवताः । भूरिति वा अयं लोकः । भुव इत्यन्तरिक्षम् । सुवरित्यसौ लोकः ॥ मह इत्यादित्यः । आदित्येन वाव सर्वेलोक महीयन्ते । भूरिति वा अग्निः । भुव इति वायुः । सुवरित्यादित्यः । मह इति चन्द्रमाः । चन्द्रमसा वाव सर्वाणि ज्योतीꣳषि महीयन्ते । भूरिति वा ऋचः । भुव इति सामानि । सुवरिति यजूꣳषि ॥ मह इति ब्रह्म । ब्रह्मणा वाव सर्वेवेदा महीयन्ते । भूरिति वै प्राणः । भुव इत्यपानः । सुवरिति व्यानः । मह इत्यन्नम् । अन्नेन वाव सर्वे प्राण महीयन्ते । ता वा एताश्चतस्रश्चतुर्ध । चतस्रश्चतस्रो व्याहृतयः । ता यो वेद । स वेद ब्रह्म । सर्वेऽस्मैदेवा बलिमावहन्ति । इति पञ्चमोऽनुवाकः ॥

vyāhṛtyupāsanam bhūrbhuvaḥ suvariti vā etāstisro vyāhṛtayaḥ. tāsāmuhasmai tāṃ caturthīm. māhācamasyaḥ pravedayate. maha iti. tadbrahma. sa ātmā. aṅgānyanyā devatāḥ. bhūriti vā ayaṃ lokaḥ. bhuva ityantarikṣam. suvarityasau lokaḥ. maha ityādityaḥ. ādityena vāva sarveloka mahīyante. bhūriti vā agniḥ. bhuva iti vāyuḥ. suvarityādityaḥ. maha iti candramāḥ. candramasā vāva sarvāṇi jyotīgͫṣi mahīyante. bhūriti vā ṛcaḥ. bhuva iti sāmāni. suvariti yajūgͫṣi. maha iti brahma. brahmaṇā vāva sarvevedā mahīyante. bhūriti vai prāṇaḥ. bhuva ityapānaḥ. suvariti vyānaḥ. maha ityannam. annena vāva sarve prāṇa mahīyante. tā vā etāścatasraścaturdha. catasraścatasro vyāhṛtayaḥ. tā yo veda. sa veda brahma. sarve'smaidevā balimāvahanti. iti pañcamo'nuvākaḥ.

Bhuh, Bhuvah, Suvah: these three are known as Vyahritis. Besides them, a fourth, Mahah, was discovered by Mahachamasya. Mahah by name. That is Brahman. It is the Atman. The other Devatas are but 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 the worlds thrive. Bhuh is fire. Bhuvah is the air (Vayu). Suvah is the sun. Mahah is the moon. It is by the moon that all the luminaries thrive. Bhuh is the Rik. Bhuvah is the Saman. Suvah is the Yajus. Mahah is Brahman (the syllable “Om”). It is by Brahman that the Vedas thrive. Bhuh is Prana. Bhuvah is Apana. Suvah is Vyana. Mahah is Food. It is by Food that the Pranas thrive. These four above said are fourfold, and the four Vyahritis are four each. He who knows these, he knows Brahman.

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Chapter 1, Section 6

1.6.1

स य एषोऽन्तर्हृदय आकाशः । तस्मिन्नयं पुरुषो मनोमयः । अमृतो हिरण्मयः अन्तरेण तालुके । य एष स्तन इवावलंबते । सेन्द्रयोनिः । यत्रासौ केशान्तो विवर्तते । व्यपोह्य शीर्षकपाले भूरित्यग्नौ प्रतितिष्ठति । भुव इति वायौ । सुवरित्यादित्ये । मह इति ब्रह्मणि । आप्नोति स्वाराज्यम् । आप्नोति मनसस्पतिम् । वाक्पतिश्चक्षुष्पतिः । श्रोत्रपतिर्विज्ञानपतिः । एतत्ततो भवति । आकाशशरीरं ब्रह्म । सत्यात्म प्राणारामं मन आनन्दम् । शान्तिसमृद्धममृतम् इति प्राचीनयोग्योपास्स्व

There is a space within the heart. There is He, the Purusha, knowable only by the mind, immortal, resplendent. Between the palates, and through that which hangs like a woman’s breast, runs an artery piercing the skull in the head, just where the roots of the hairs in the head divide. That artery is the path to Brahman. He resides in fire in the shape of Bhuh, in the air in the shape of Bhuvah, in the sun as Suvah, and in Brahman as Mahah. He obtains self-refulgence. He obtains lordship over minds. He becomes the Lord of speech. He becomes the Lord of the eyes. He becomes the Lord of the ears. He becomes the Lord of knowledge. Then he becomes this—Brahman who has space for his body, whose nature is truth, who sports in life (Prana), whose mind is bliss, who is full of peace, who is immortal. Thus, O Prachinayogya, meditate.

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Chapter 1, Section 7

1.7.1

पृथिव्याद्युपाधिकपञ्चब्रह्मोपासनम् पृथिव्यन्तरिक्षं द्यौर्दिशोऽवान्तरदिशाः. अग्निर्वायुरादित्यश्चन्द्रमा नक्षत्राणि. आप ओषधयो वनस्पतय आकाश आत्मा. इत्यधिभूतम्. अथाध्यात्मम्. प्राणो व्यानोऽपान उदानः समानः. चक्षुः श्रोत्रं मनो वाक् त्वक्. चर्ममाꣳस स्नावास्थि मज्जा. एतदधिविधाय ऋषिरवोचत्. पाङ्क्तं वा इदꣳसर्वम्. पाङ्क्तेनैव पाङ्क्तग् स्पृणोतीति इति सप्तमोऽनुवाकः

pṛthivyādyupādhikapañcabrahmopāsanam pṛthivyantarikṣaṃ dyaurdiśo'vāntaradiśāḥ. agnirvāyurādityaścandramā nakṣatrāṇi. āpa oṣadhayo vanaspataya ākāśa ātmā. ityadhibhūtam. athādhyātmam. prāṇo vyāno'pāna udānaḥ samānaḥ. cakṣuḥ śrotraṃ mano vāk tvak. carmamāgͫsa snāvāsthi majjā. etadadhividhāya ṛṣiravocat. pāṅktaṃ vā idagͫsarvam. pāṅktenaiva pāṅktag spṛṇotīti iti saptamo'nuvākaḥ

The earth, the sky, the heaven, the primary quarters and the intermediate quarters; the fire, the air, the sun, the moon and the stars; the waters, the herbs, the forest-trees, space and Atman—and all this is respecting living beings. Then comes that respecting the soul: the Prana, the Apana, the Vyana, the Udana and the Samana; the eyes, the ears, the mind, the tongue and the touch; the skin, the flesh, the muscle, the bone and the marrow. Determining this, the seer said: “All this is Pankta (fivefold). He sustains the Pankta by the Pankta itself.”

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Chapter 1, Section 8

1.8.1

प्रणवोपासनम् ओमिति ब्रह्म. ओमितीदꣳसर्वम्. ओमित्येतदनुकृतिर्हस्म वा अप्योश्रावयेत्याश्रावयन्ति. ओमिति सामानि गायन्ति. ॐꣳशोमिति शस्त्राणि शꣳसन्ति. ओमित्यध्वर्युः प्रतिगरं प्रतिगृणाति. ओमिति ब्रह्मा प्रसौति. ओमित्यग्निहोत्रमनुजानाति. ओमिति ब्राह्मणः प्रवक्ष्यन्नाह ब्रह्मोपाप्नवानीति. ब्रह्मैवोपाप्नोति इत्यष्टमोऽनुवाकः

praṇavopāsanam omiti brahma. omitīdagͫsarvam. omityetadanukṛtirhasma vā apyośrāvayetyāśrāvayanti. omiti sāmāni gāyanti. oṃgͫśomiti śastrāṇi śagͫsanti. omityadhvaryuḥ pratigaraṃ pratigṛṇāti. omiti brahmā prasauti. omityagnihotramanujānāti. omiti brāhmaṇaḥ pravakṣyannāha brahmopāpnavānīti. brahmaivopāpnoti ityaṣṭamo'nuvākaḥ

The syllable “Om” is Brahman. This All is the syllable “Om.” This syllable “Om” is used to indicate consent. “Om,” say they, and sing the Samans. “Om,” say they, and recite the Sastras. “Om,” says the officiating priest and says the Pratigara. “Om,” says Brahma (a principal priest in the Soma sacrifice) and gives permission. “Om,” says he, and assents to the oblation to Agni. “May I obtain the Vedas,” thinks the Brahmin, and says “Om” before he begins to recite the Veda; and he does obtain the Vedas.

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Chapter 1, Section 9

1.9.1

स्वाध्यायप्रशंसा 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 राथी तरः. तप इति तपोनित्यः पौरुशिष्टिः. स्वाध्यायप्रवचने एवेति नाको मौद्गल्यः. तद्धि तपस्तद्धि तपः इति नवमोऽनुवाकः

svādhyāyapraśaṃsā ṛtaṃ ca svādhyāyapravacane ca. satyaṃ ca svādhyāyapravacane ca. tapaśca svādhyāyapravacane ca. damaśca svādhyāyapravacane ca. śamaśca svādhyāyapravacane ca. agnayaśca svādhyāyapravacane ca. agnihotraṃ ca svādhyāyapravacane ca. atithayaśca svādhyāyapravacane ca. mānuṣaṃ ca svādhyāyapravacane ca. prajā ca svādhyāyapravacane ca. prajanaśca svādhyāyapravacane ca. prajātiśca svādhyāyapravacane ca. satyamiti satyavacā rāthī taraḥ. tapa iti taponityaḥ pauruśiṣṭiḥ. svādhyāyapravacane eveti nāko maudgalyaḥ. taddhi tapastaddhi tapaḥ iti navamo'nuvākaḥ

Justice and the learning and teaching of the Vedas ought to be practised. Similarly, truth and the learning and teaching of the Vedas; penance and the learning and teaching of the Vedas; self-control and the learning and teaching of the Vedas; tranquillity and the learning and teaching of the Vedas; the (three holy) fires and the learning and teaching of the Vedas; oblation to fire and the learning and teaching of the Vedas; the guests and the learning and teaching of the Vedas; the worldly acts and the learning and teaching of the Vedas; procreation and the learning and teaching of the Vedas; sexual intercourse and the learning and teaching of the Vedas. “Truth,” said the truth-speaking descendant of Rathitara; “penance,” said the descendant of Purusishti, regular in penance; “only the learning and teaching of the Vedas,” said Naka, the descendant of Mudgala.

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Chapter 1, Section 10

1.10.1

ब्रह्मज्ञ्यानप्रकाशकमन्त्रः अहं वृक्षस्य रेरिवा. कीर्तिः पृष्ठं गिरेरिव. ऊर्ध्वपवित्रो वाजिनीव स्वमृतमस्मि. द्रविणꣳसवर्चसम्. सुमेध अमृतोक्षितः. इति त्रिशङ्कोर्वेदानुवचनम् इति दशमोऽनुवाकः

brahmajñyānaprakāśakamantraḥ ahaṃ vṛkṣasya rerivā. kīrtiḥ pṛṣṭhaṃ gireriva. ūrdhvapavitro vājinīva svamṛtamasmi. draviṇagͫsavarcasam. sumedha amṛtokṣitaḥ. iti triśaṅkorvedānuvacanam iti daśamo'nuvākaḥ

I am the mover of the tree. My fame is like the top of the hill. I am pure in my root, as nectar is in the nourisher. I am the bright wealth. I am intelligent, immortal, and without decay. This is Trisanku’s word of self-realisation.

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Chapter 1, Section 11

1.11.1

शिष्यानुशासनम् 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

śiṣyānuśāsanam vedamanūcyācāryontevāsinamanuśāsti. satyaṃ vada. dharmaṃ cara. svādhyāyānmā pramadaḥ. ācāryāya priyaṃ dhanamāhṛtya prajātantuṃ mā vyavacchetsīḥ. satyānna pramaditavyam. dharmānna pramaditavyam. kuśalānna pramaditavyam. bhūtyai na pramaditavyam. svādhyāyapravacanābhyāṃ na pramaditavyam

The preceptor, after teaching the Veda, enjoins the pupil: “Speak the truth. Do your duty. Never swerve from the study of the Veda. Do not cut off the thread of the offspring after giving the preceptor the fee he desires. Never err from truth. Never err from duty. Never neglect your welfare. Never neglect your prosperity. Never neglect the study and teaching of the Veda.”

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Chapter 1, Section 12

1.12.1

उत्तरशान्तिपाठः 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 इति द्वादशोऽनुवाकः इति शीक्षावल्ली समाप्ता

uttaraśāntipāṭhaḥ śaṃ no mitraḥ śaṃ varuṇaḥ. śaṃ no bhavatvaryamā. śaṃ na indro bṛhaspatiḥ. śaṃ no viṣṇururukramaḥ. namo brahmaṇe. namaste vāyo. tvameva pratyakṣaṃ brahmāsi. tvāmeva pratyakṣaṃ brahmāvādiṣam. ṛtamavādiṣam. satyamavādiṣam. tanmāmāvīt. tadvaktāramāvīt. āvīnmām. āvīdvaktāram. oṃ śāntiḥ śāntiḥ śāntiḥ iti dvādaśo'nuvākaḥ. . . . iti śīkṣāvallī samāptā

May the Sun (Mitra) do us good, and also Varuna. May Aryama do us good. May Indra and Brihaspati do us good. May Vishnu of long strides do us good. Salutation to Brahman. Salutation to thee, O Vayu. Thou art the visible Brahman. I called thee the visible Brahman. I called thee the eternal law. I called thee truth. That protected me. That Brahman protected the speaker (preceptor). He protected me. He protected the speaker. Om. Peace, peace, peace.

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Chapter 2, Section 1

2.1.1

द्वितीया ब्रह्मानन्दवल्ली ॐ सह नाववतु. सह नौ भुनक्तु. सह वीर्यं करवावहै. तेजस्विनावधीतमस्तु मा विद्विषावहै. ॐ शान्तिः शान्तिः शान्तिः उपनिषत्सारसङ्ग्रहः ॐ ब्रह्मविदाप्नोति परम्. तदेषाऽभ्युक्ता. सत्यं ज्ञानमनन्तं ब्रह्म. यो वेद निहितं गुहायां परमे व्योमन्. सोऽश्नुते सर्वान् कामान्सह. ब्रह्मणा विपश्चितेति तस्माद्वा एतस्मादात्मन आकाशः सम्भूतः. आकाशाद्वायुः. वायोरग्निः. अग्नेरापः. अद्भ्यः पृथिवी. पृथिव्या ओषधयः. ओषधीभ्योन्नम्. अन्नात्पुरुषः. स वा एष पुरुषोऽन्नरसमयः. तस्येदमेव शिरः. अयं दक्षिणः पक्षः. अयमुत्तरः पक्षः. अयमात्मा. इदं पुच्छं प्रतिष्ठा. तदप्येष श्लोको भवति इति प्रथमोऽनुवाकः

dvitīyā brahmānandavallī oṃ saha nāvavatu. saha nau bhunaktu. saha vīryaṃ karavāvahai. tejasvināvadhītamastu mā vidviṣāvahai. oṃ śāntiḥ śāntiḥ śāntiḥ upaniṣatsārasaṅgrahaḥ oṃ brahmavidāpnoti param. tadeṣā'bhyuktā. satyaṃ jñānamanantaṃ brahma. yo veda nihitaṃ guhāyāṃ parame vyoman. so'śnute sarvān kāmānsaha. brahmaṇā vipaściteti. . tasmādvā etasmādātmana ākāśaḥ sambhūtaḥ. ākāśādvāyuḥ. vāyoragniḥ. agnerāpaḥ. adbhyaḥ pṛthivī. pṛthivyā oṣadhayaḥ. oṣadhībhyonnam. annātpuruṣaḥ. sa vā eṣa puruṣo'nnarasamayaḥ. tasyedameva śiraḥ. ayaṃ dakṣiṇaḥ pakṣaḥ. ayamuttaraḥ pakṣaḥ. ayamātmā. idaṃ pucchaṃ pratiṣṭhā. tadapyeṣa śloko bhavati iti prathamo'nuvākaḥ

May it (the knowledge of Brahman) protect us both. May it make us both enjoy. May we together acquire the capacity for knowledge. May our study be brilliant. May we not hate each other. Om. Peace! Peace! Peace! The knower of Brahman attains the highest. In that sense is the following hymn recited. Brahman is Existence, Knowledge and Infinity. He who knows It, placed in the innermost recess, the transcendent Akasa, Paramakasa, realises all his desires with the Omniscient Brahman. From such, this Atman was born the Akasa; from Akasa, Vayu; from Vayu, Fire; from Fire, Water; from Water, Earth; from Earth, the herbs; from herbs, food; and man from food. And this man is made of the essence of food. Of that man, this is the head. This is the right hand. This is the left hand. This is his body. This is the tail-like prop. In the same sense is this hymn.

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Chapter 2, Section 2

2.2.1

पञ्चकोशोविवरणम् अन्नाद्वै प्रजाः प्रजायन्ते. याः काश्च पृथिवीꣳश्रिताः. अथो अन्नेनैव जीवन्ति. अथैनदपि यन्त्यन्ततः. अन्नꣳहि भूतानां ज्येष्ठम्. तस्मात् सर्वौषधमुच्यते. सर्वं वै तेऽन्नमाप्नुवन्ति. येऽन्नं ब्रह्मोपासते. अन्नꣳहि 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 इति द्वितीयोऽनुवाकः

pañcakośovivaraṇam annādvai prajāḥ prajāyante. yāḥ kāśca pṛthivīgͫśritāḥ. atho annenaiva jīvanti. athainadapi yantyantataḥ. annagͫhi bhūtānāṃ jyeṣṭham. tasmāt sarvauṣadhamucyate. sarvaṃ vai te'nnamāpnuvanti. ye'nnaṃ brahmopāsate. annagͫhi bhūtānāṃ jyeṣṭham. tasmāt sarvauṣadhamucyate. annād bhūtāni jāyante. jātānyannena vardhante. adyate'tti ca bhūtāni. tasmādannaṃ taducyata iti. tasmādvā etasmādannarasamayāt. anyo'ntara ātmā prāṇamayaḥ. tenaiṣa pūrṇaḥ. sa vā eṣa puruṣavidha eva. tasya puruṣavidhatām. anvayaṃ puruṣavidhaḥ. tasya prāṇa eva śiraḥ. vyāno dakṣiṇaḥ pakṣaḥ. apāna uttaraḥ pakṣaḥ. ākāśa ātmā. pṛthivī pucchaṃ pratiṣṭhā. tadapyeṣa śloko bhavati iti dvitīyo'nuvākaḥ

Everything that rests on this earth, movable or immovable, is produced from food. Then they live by food. And in the end they are absorbed in food. Food is the eldest born among beings. Therefore it is said to be the medicament for all. All those who worship food as Brahman obtain food. Food is the first of all living things. It is therefore said to be medicine for all. From food beings are born; being born, they grow by food. Food is eaten by beings and also eats them. Therefore it is called Anna. Other than that soul made of the essence of food, there is an inner soul made of Prana. With it this is filled. This (Pranamaya) is exactly of the form of the Purusha. This is of the form of the Purusha exactly after the shape of that (Annamaya). Of that, Prana is the head. Vyana is the right side. Apana is the left side. The Akasa is the trunk. The earth is the tail-like prop. In that sense is said this hymn.

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Chapter 2, Section 3

2.3.1

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 इति तृतीयोऽनुवाकः

prāṇaṃ devā anu prāṇanti. manuṣyāḥ paśavaśca ye. prāṇo hi bhūtānāmāyuḥ. tasmāt sarvāyuṣamucyate. sarvameva ta āyuryanti. ye prāṇaṃ brahmopāsate. prāṇo hi bhūtānāmāyuḥ. tasmāt sarvāyuṣamucyata iti. tasyaiṣa eva śārīra ātmā. yaḥ pūrvasya. tasmādvā etasmāt prāṇamayāt. anyo'ntara ātmā manomayaḥ. tenaiṣa pūrṇaḥ. sa vā eṣa puruṣavidha eva. tasya puruṣavidhatām. anvayaṃ puruṣavidhaḥ. tasya yajureva śiraḥ. ṛgdakṣiṇaḥ pakṣaḥ. sāmottaraḥ pakṣaḥ. ādeśa ātmā. atharvāṅgirasaḥ pucchaṃ pratiṣṭhā. tadapyeṣa śloko bhavati iti tṛtīyo'nuvākaḥ

The Gods live after the Prana; so also those that are men and beasts. Prana is the life of beings. Therefore it is said to be the life of all. They obtain the whole life who meditate on Prana as Brahman. Prana is the life of beings; therefore it is said to be the life of all. Of that former (Annamayatman), this (Pranamayatman) produced in the body is the soul. Different from such, this soul made of Prana, there is an inner soul made of mind. With that soul made of mind, this (Pranamaya) is full. The above said is of the same form as man. This is of the form of man after the human shape of that (Pranamaya). Of it, Yajus is the head. Rik is the right side. Saman is the left side. The Brahmana is the trunk. Atharvangirasa is the supporting tail. To that effect is said this hymn.

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Chapter 2, Section 4

2.4.1

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 इति चतुर्थोऽनुवाकः

yato vāco nivartante. aprāpya manasā saha. ānandaṃ brahmaṇo vidvān. na bibheti kadācaneti. tasyaiṣa eva śārīra ātmā. yaḥ pūrvasya. tasmādvā etasmānmanomayāt. anyo'ntara ātmā vijñānamayaḥ. tenaiṣa pūrṇaḥ. sa vā eṣa puruṣavidha eva. tasya puruṣavidhatām. anvayaṃ puruṣavidhaḥ. tasya śraddhaiva śiraḥ. ṛtaṃ dakṣiṇaḥ pakṣaḥ. satyamuttaraḥ pakṣaḥ. yoga ātmā. mahaḥ pucchaṃ pratiṣṭhā. tadapyeṣa śloko bhavati iti caturtho'nuvākaḥ

He who knows the bliss of Brahman, from which words as well as mind turn powerless, fears nothing. This mind is the embodied soul of the former. Different from that made of mind is another inner soul made of knowledge. By that, this is filled. It has the shape of man, according to the shape of man of the former. Faith verily is its head. Justice is the right side. Truth is the left side. Concentration is the trunk. Mahah is the supporting tail. To that effect is said this hymn.

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Chapter 2, Section 5

2.5.1

विज्ञानं यज्ञं तनुते. कर्माणि तनुतेऽपि च. विज्ञानं देवाः सर्वे. ब्रह्म ज्येष्ठमुपासते. विज्ञानं ब्रह्म चेद्वेद. तस्माच्चेन्न प्रमाद्यति. शरीरे पाप्मनो हित्वा. सर्वान्कामान् समश्नुत 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 इति पञ्चमोऽनुवाकः

vijñānaṃ yajñaṃ tanute. karmāṇi tanute'pi ca. vijñānaṃ devāḥ sarve. brahma jyeṣṭhamupāsate. vijñānaṃ brahma cedveda. tasmāccenna pramādyati. śarīre pāpmano hitvā. sarvānkāmān samaśnuta iti. tasyaiṣa eva śārīra ātmā. yaḥ pūrvasya. tasmādvā etasmādvijñānamayāt. anyo'ntara ātmā''nandamayaḥ. tenaiṣa pūrṇaḥ. sa vā eṣa puruṣavidha eva. tasya puruṣavidhatām. anvayaṃ puruṣavidhaḥ. tasya priyameva śiraḥ. modo dakṣiṇaḥ pakṣaḥ. pramoda uttaraḥ pakṣaḥ. ānanda ātmā. brahma pucchaṃ pratiṣṭhā. tadapyeṣa śloko bhavati iti pañcamo'nuvākaḥ

Knowledge performs sacrifices as well as Karma. All the Gods meditate on the eldest knowledge as Brahman. If one meditates on knowledge as Brahman and does not swerve from Him, one enjoys all his desires, having abandoned his sins in the body. Of that, the former, this born of its body is the soul. Different from such (this soul) made of knowledge is an inner Atman made of bliss. Of that (soul made of bliss) this (that made of knowledge) is full. That is also of the form of man. This (the soul of bliss) is of the form of man on the model of that (soul of knowledge) which is of the form of man. Of it, Love is the head. Joy is the right side. Rejoicing is the left side. Bliss is the trunk. Brahman is the tail-support. In this sense is said this hymn.

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Chapter 2, Section 6

2.6.1

असन्नेव स भवति. असद्ब्रह्मेति वेद चेत्. अस्ति ब्रह्मेति चेद्वेद. सन्तमेनं ततो विदुरिति. तस्यैष एव शारीर आत्मा. यः पूर्वस्य. अथातोऽनुप्रश्नाः. उताविद्वानमुं लोकं प्रेत्य. कश्चन गच्छती for prolonging the vowel in the form. अऽऽ. आहो विद्वानमुं लोकं प्रेत्य. कश्चित्समश्नुता उ. सोऽकामयत. बहुस्यां प्रजायेयेति. स तपोऽतप्यत. स तपस्तप्त्वा. इदꣳसर्वमसृजत. यदिदं किञ्च. तत्सृष्ट्वा. तदेवानुप्राविशत्. तदनु प्रविश्य. सच्च त्यच्चाभवत्. निरुक्तं चानिरुक्तं च. निलयनं चानिलयनं च. विज्ञानं चाविज्ञानं च. सत्यं चानृतं च सत्यमभवत्. यदिदं किञ्च. तत्सत्यमित्याचक्षते. तदप्येष श्लोको भवति इति षष्ठोऽनुवाकः

asti brahmeti cedveda. santamenaṃ tato viduriti. tasyaiṣa eva śārīra ātmā. yaḥ pūrvasya. athāto'nupraśnāḥ. utāvidvānamuṃ lokaṃ pretya. kaścana gacchatī for prolonging the vowel in the form. a''. āho vidvānamuṃ lokaṃ pretya. kaścitsamaśnutā u. so'kāmayata. bahusyāṃ prajāyeyeti. sa tapo'tapyata. sa tapastaptvā. idagͫsarvamasṛjata. yadidaṃ kiñca. tatsṛṣṭvā. tadevānuprāviśat. tadanu praviśya. sacca tyaccābhavat. niruktaṃ cāniruktaṃ ca. nilayanaṃ cānilayanaṃ ca. vijñānaṃ cāvijñānaṃ ca. satyaṃ cānṛtaṃ ca satyamabhavat. yadidaṃ kiñca. tatsatyamityācakṣate. tadapyeṣa śloko bhavati iti ṣaṣṭho'nuvākaḥ

If he knows Brahman as non-existent, he becomes himself non-existent. If a person knows Brahman as existent, then they know him to be existent. This is the embodied soul of the former. Then 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 whatsoever. Having created it he entered it. Having entered it, he became form and not form, defined and not defined, housed and houseless, knowledge and ignorance, truth and falsehood, and all this whatsoever is existing. Therefore it is called Existence. In this sense is said this hymn.

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Chapter 2, Section 7

2.7.1

अभयप्रतिष्ठा असद्वा इदमग्र आसीत्. ततो वै सदजायत. तदात्मान स्वयमकुरुत. तस्मात्तत्सुकृतमुच्यत इति. यद्वै तत् सुकृतम्. रसो वै सः. रसꣳह्येवायं लब्ध्वाऽऽनन्दी भवति. को ह्येवान्यात्कः प्राण्यात्. यदेष आकाश आनन्दो न स्यात्. एष ह्येवाऽऽनन्दयाति. यदा ह्येवैष एतस्मिन्नदृश्येऽनात्म्येऽनिरुक्तेऽनिलयनेऽभयं प्रतिष्ठां विन्दते. अथ सोऽभयं गतो भवति. यदा ह्येवैष एतस्मिन्नुदरमन्तरं कुरुते. अथ तस्य भयं भवति. तत्वेव भयं विदुषोऽमन्वानस्य. तदप्येष श्लोको भवति इति सप्तमोऽनुवाकः

abhayapratiṣṭhā asadvā idamagra āsīt. tato vai sadajāyata. tadātmāna svayamakuruta. tasmāttatsukṛtamucyata iti. yadvai tat sukṛtam. raso vai saḥ. rasagͫhyevāyaṃ labdhvā''nandī bhavati. ko hyevānyātkaḥ prāṇyāt. yadeṣa ākāśa ānando na syāt. eṣa hyevā''nandayāti. yadā hyevaiṣa etasminnadṛśye'nātmye'nirukte'nilayane'bhayaṃ pratiṣṭhāṃ vindate. atha so'bhayaṃ gato bhavati. yadā hyevaiṣa etasminnudaramantaraṃ kurute. atha tasya bhayaṃ bhavati. tatveva bhayaṃ viduṣo'manvānasya. tadapyeṣa śloko bhavati iti saptamo'nuvākaḥ

“At first this was non-existent. Then this came to exist. That created itself. Therefore it is said to be self-made.” This which was self-made—that is taste. And having obtained this taste, man becomes blessed. For who can breathe out or breathe in, if this joy in the cavity of the heart were not? And this Brahman himself brings us joy. This Atman obtains fearless oneness with the Brahman who is invisible, incorporeal, inexplicable, and unsupported. Then he becomes free from fear. When, however, this Atman makes any slightest distinction in Brahman, then there is danger for him. That Brahman himself becomes the source of fear for him who makes a difference and thinks not. To the same effect is said this hymn.

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Chapter 2, Section 8

2.8.1

ब्रह्मानन्दमीमांसा भीषाऽस्माद्वातः पवते । भीषोदेति सूर्यः । भीषाऽस्मादग्निश्चेन्द्रश्च । मृत्युर्धावति पञ्चम इति । सैषाऽऽनन्दस्य मीमाꣳसा भवति । युवा स्यात्साधुयुवाऽध्यायकः । आशिष्ठो दृढिष्ठो 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 शतं आजानजानां देवानामानन्दाः । स एकः कर्मदेवानां देवानामानन्दः । ये कर्मणा देवानपियन्ति । 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 । इत्यष्टमोऽनुवाकः ॥

brahmānandamīmāṃsā. bhīṣā'smādvātaḥ pavate. bhīṣodeti sūryaḥ. bhīṣā'smādagniścendraśca. mṛtyurdhāvati pañcama iti. saiṣā''nandasya mīmāgͫsā bhavati. yuvā syātsādhuyuvā'dhyāyakaḥ. āśiṣṭho dṛḍhiṣṭho baliṣṭhaḥ. tasyeyaṃ pṛthivī sarvā vittasya pūrṇā syāt. sa eko mānuṣa ānandaḥ . te ye śataṃ mānuṣā ānandāḥ. sa eko manuṣyagandharvāṇāmānandaḥ. śrotriyasya cākāmahatasya. te ye śataṃ manuṣyagandharvāṇāmānandāḥ .sa eko devagandharvāṇāmānandaḥ. śrotriyasya cākāmahatasya. te ye śataṃ devagandharvāṇāmānandāḥ. sa ekaḥ pitṛṇāṃ ciralokalokānāmānandaḥ. śrotriyasya cākāmahatasya. te ye śataṃ pitṛṇāṃ ciralokalokānāmānandāḥ. sa eka ājānajānāṃ devānāmānandaḥ. śrotriyasya cākāmahatasya. te ye śataṃ ājānajānāṃ devānāmānandāḥ. sa ekaḥ karmadevānāṃ devānāmānandaḥ. ye karmaṇā devānapiyanti. śrotriyasya cākāmahatasya. te ye śataṃ karmadevānāṃ devānāmānandāḥ. sa eko devānāmānandaḥ. śrotriyasya cākāmahatasya. te ye śataṃ devānāmānandāḥ. sa eka indrasyā''nandaḥ. śrotriyasya cākāmahatasya. te ye śatamindrasyā''nandāḥ. sa eko bṛhaspaterānandaḥ. śrotriyasya cākāmahatasya. te ye śataṃ bṛhaspaterānandāḥ. sa ekaḥ prajāpaterānandaḥ. śrotriyasya cākāmahatasya. te ye śataṃ prajāpaterānandāḥ. sa eko brahmaṇa ānandaḥ. śrotriyasya cākāmahatasya. sa yaścāyaṃ puruṣe. yaścāsāvāditye. sa ekaḥ. sa ya evaṃvit. asmāllokātpretya. etamannamayamātmānamupasaṅkrāmati. etaṃ prāṇamayamātmānamupasaṅkrāmati. etaṃ manomayamātmānamupasaṅkrāmati. etaṃ vijñānamayamātmānamupasaṅkrāmati. etamānandamayamātmānamupasaṅkrāmati. tadapyeṣa śloko bhavati. ityaṣṭamo'nuvākaḥ.

Through fear of him blows the wind. Through fear rises the sun. Through fear of him speed Agni, Indra and Death the fifth. The following is the consideration of Ananda Brahman. Let there be a good youth, a student of the Vedas, well disciplined, very firm and very strong. Let the whole earth be full of wealth for him. This is one joy of man. This joy of man multiplied a hundred-fold is one joy of men who have become Gandharvas, and also of a Srotriya who is free from desires. This joy of men who have become Gandharvas multiplied a hundred-fold is one joy of Deva Gandharvas, and also of a Srotriya who is free from desires. This joy of men who have become Gandharvas multiplied a hundred-fold is one joy of Deva Gandharvas and also of a Srotriya who is free from desires. This joy of Deva Gandharvas multiplied a hundred-fold is one joy of the manes whose worlds continue long and of a Srotriya free from desires. This joy of the manes whose worlds continue long multiplied a hundred-fold is one joy of the Gods born in the Devaloka and of a Srotriya free from desires. This joy of the Gods born in the Devaloka multiplied a hundred-fold is one joy of the Gods who have become so by their Karma and of a Srotriya free from desires. This joy of the Gods who have become Gods by their Karma is one joy of the Gods and of a Srotriya free from desires. This joy of the Gods multiplied a hundred-fold is one joy of Indra and of a Srotriya free from desires. This joy of Indra multiplied a hundred-fold is one joy of Brihaspati and of a Srotriya free from desires. This joy of Brihaspati multiplied a hundred-fold is one joy of Prajapati and of a Srotriya free from desires. This joy of Prajapati multiplied a hundred-fold is one joy of Brahman and of a Srotriya free from desires. He who is in the Purusha and he who is in the sun are one. He who knows thus, leaving this world, approaches this Atman made of food, approaches this Atman made of Prana, approaches this Atman made of mind, approaches this Atman made of knowledge, approaches this Atman made of bliss. In that sense is said this hymn.

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Chapter 2, Section 9

2.9.1

यतो वाचो निवर्तन्ते. अप्राप्य मनसा सह. आनन्दं ब्रह्मणो विद्वान्. न बिभेति कुतश्चनेति. एतꣳह वाव न तपति. किमहꣳसाधु नाकरवम्. किमहं पापमकरवमिति. स य एवं विद्वानेते आत्मान स्पृणुते. उभे ह्येवैष एते आत्मान स्पृणुते. य एवं वेद. इत्युपनिषत् इति नवमोऽनुवाकः इति ब्रह्मानन्दवल्ली समाप्ता ॐ सह नाववतु. सह नौ भुनक्तु. सह वीर्यं करवावहै. तेजस्विनावधीतमस्तु मा विद्विषावहै. ॐ शान्तिः शान्तिः शान्तिः

yato vāco nivartante. aprāpya manasā saha. ānandaṃ brahmaṇo vidvān. na bibheti kutaścaneti. etagͫha vāva na tapati. kimahagͫsādhu nākaravam. kimahaṃ pāpamakaravamiti. sa ya evaṃ vidvānete ātmāna spṛṇute. ubhe hyevaiṣa ete ātmāna spṛṇute. ya evaṃ veda. ityupaniṣat iti navamo'nuvākaḥ. . . . iti brahmānandavallī samāptā. . oṃ saha nāvavatu. saha nau bhunaktu. saha vīryaṃ karavāvahai. tejasvināvadhītamastu mā vidviṣāvahai. oṃ śāntiḥ śāntiḥ śāntiḥ

Knowing the bliss of Brahman, from which all words return without reaching it, together with the mind, one is not afraid of anything. Him certainly does not grieve the thought, “Why have I not done what is good? Why have I committed sin?” He who knows thus regards both these as Atman. Indeed both these he regards as Atman who knows thus.

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Chapter 3, Section 1

3.1.1

तृतीया भृगुवल्ली ॐ सह नाववतु. सह नौ भुनक्तु. सह वीर्यं करवावहै. तेजस्विनावधीतमस्तु मा विद्विषावहै. ॐ शान्तिः शान्तिः शान्तिः भृगुर्वै वारुणिः. वरुणं पितरमुपससार. अधीहि भगवो ब्रह्मेति. तस्मा एतत्प्रोवाच. अन्नं प्राणं चक्षुः श्रोत्रं मनो वाचमिति. तꣳहोवाच. यतो वा इमानि भूतानि जायन्ते. येन जातानि जीवन्ति. यत्प्रयन्त्यभिसंविशन्ति. तद्विजिज्ञासस्व. तद्ब्रह्मेति. स तपोऽतप्यत. स तपस्तप्त्वा इति प्रथमोऽनुवाकः

tṛtīyā bhṛguvallī oṃ saha nāvavatu. saha nau bhunaktu. saha vīryaṃ karavāvahai. tejasvināvadhītamastu mā vidviṣāvahai. oṃ śāntiḥ śāntiḥ śāntiḥ. . bhṛgurvai vāruṇiḥ. varuṇaṃ pitaramupasasāra. adhīhi bhagavo brahmeti. tasmā etatprovāca. annaṃ prāṇaṃ cakṣuḥ śrotraṃ mano vācamiti. tagͫhovāca. yato vā imāni bhūtāni jāyante. yena jātāni jīvanti. yatprayantyabhisaṃviśanti. tadvijijñāsasva. tadbrahmeti. sa tapo'tapyata. sa tapastaptvā iti prathamo'nuvākaḥ

Harih Om. May it (the knowledge of Brahman) protect us both. May it make us both enjoy. May we together acquire the capacity for knowledge. May our study be brilliant. May we not hate each other. Om. Peace, Peace, Peace. Bhrigu, Varuna’s son, approached his father Varuna, saying, “Oh Reverend sir, teach me Brahman.” He (Varuna) said this to him: “Food, Prana, the eye, the ear, the mind and the speech (are Brahman).” He said to him: “That from which these beings are born, that by which, being born, these beings live, that which they go to and enter into—know that; that is Brahman.” He performed penance. And having done that—

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Chapter 3, Section 2

3.2.1

पञ्चकोशान्तःस्थितब्रह्मनिरूपणम् अन्नं ब्रह्मेति व्यजानात्. अन्नाद्ध्येव खल्विमानि भुतानि जायन्ते. अन्नेन जातानि जीवन्ति. अन्नं प्रयन्त्यभिसंविशन्तीति. तद्विज्ञाय. पुनरेव वरुणं पितरमुपससार. अधीहि भगवो ब्रह्मेति. तꣳहोवाच. तपसा ब्रह्म विजिज्ञासस्व. तपो ब्रह्मेति. स तपोऽतप्यत. स तपस्तप्त्वा इति द्वितीयोऽनुवाकः

pañcakośāntaḥsthitabrahmanirūpaṇam annaṃ brahmeti vyajānāt. annāddhyeva khalvimāni bhutāni jāyante. annena jātāni jīvanti. annaṃ prayantyabhisaṃviśantīti. tadvijñāya. punareva varuṇaṃ pitaramupasasāra. adhīhi bhagavo brahmeti. tagͫhovāca. tapasā brahma vijijñāsasva. tapo brahmeti. sa tapo'tapyata. sa tapastaptvā iti dvitīyo'nuvākaḥ

He knew that food was Brahman; for it is from food that all these beings are produced, and being produced from it they live by it; they go towards food and become one with it. Having known that, he again approached his father Varuna, saying, “Oh Reverend one, teach me Brahman.” He (Varuna) told him: “Desire to know Brahman by penance. Penance is Brahman.” He performed penance and having performed penance—

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Chapter 3, Section 3

3.3.1

प्राणो ब्रह्मेति व्यजानात्. प्राणाद्ध्येव खल्विमानि भूतानि जायन्ते. प्राणेन जातानि जीवन्ति. प्राणं प्रयन्त्यभिसंविशन्तीति. तद्विज्ञाय. पुनरेव वरुणं पितरमुपससार. अधीहि भगवो ब्रह्मेति. तꣳहोवाच. तपसा ब्रह्म विजिज्ञासस्व. तपो ब्रह्मेति. स तपोऽतप्यत. स तपस्तप्त्वा इति तृतीयोऽनुवाकः

prāṇo brahmeti vyajānāt. prāṇāddhyeva khalvimāni bhūtāni jāyante. prāṇena jātāni jīvanti. prāṇaṃ prayantyabhisaṃviśantīti. tadvijñāya. punareva varuṇaṃ pitaramupasasāra. adhīhi bhagavo brahmeti. tagͫhovāca. tapasā brahma vijijñāsasva. tapo brahmeti. sa tapo'tapyata. sa tapastaptvā iti tṛtīyo'nuvākaḥ

He knew that Prana was Brahman; for it is from Prana that all these living beings are produced, and being produced from it they live by it; they go towards Prana and become one with it. Having known that, he again approached his father Varuna, saying, “Oh Reverend one, teach me Brahman.” He (Varuna) told him: “Desire to know Brahman by penance. Penance is Brahman.” He performed penance and having performed penance—

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Chapter 3, Section 4

3.4.1

मनो ब्रह्मेति व्यजानात्. मनसो ह्येव खल्विमानि भूतानि जायन्ते. मनसा जातानि जीवन्ति. मनः प्रयन्त्यभिसंविशन्तीति. तद्विज्ञाय. पुनरेव वरुणं पितरमुपससार. अधीहि भगवो ब्रह्मेति. तꣳहोवाच. तपसा ब्रह्म विजिज्ञासस्व. तपो ब्रह्मेति. स तपोऽतप्यत. स तपस्तप्त्वा इति चतुर्थोऽनुवाकः

mano brahmeti vyajānāt. manaso hyeva khalvimāni bhūtāni jāyante. manasā jātāni jīvanti. manaḥ prayantyabhisaṃviśantīti. tadvijñāya. punareva varuṇaṃ pitaramupasasāra. adhīhi bhagavo brahmeti. tagͫhovāca. tapasā brahma vijijñāsasva. tapo brahmeti. sa tapo'tapyata. sa tapastaptvā iti caturtho'nuvākaḥ

He knew that mind was Brahman; for it is from mind that all these living beings are produced, and being produced from it they live by it; they go towards mind and become one with it. Having known that, he approached his father Varuna, saying, “Oh venerable one, teach me Brahman.” He (Varuna) told him: “Desire to know Brahman by penance. Penance is Brahman.” He performed penance and having performed penance—

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Chapter 3, Section 5

3.5.1

विज्ञानं ब्रह्मेति व्यजानात्. विज्ञानाद्ध्येव खल्विमानि भूतानि जायन्ते. विज्ञानेन जातानि जीवन्ति. विज्ञानं प्रयन्त्यभिसंविशन्तीति. तद्विज्ञाय. पुनरेव वरुणं पितरमुपससार. अधीहि भगवो ब्रह्मेति. तꣳहोवाच. तपसा ब्रह्म विजिज्ञासस्व. तपो ब्रह्मेति. स तपोऽतप्यत. स तपस्तप्त्वा इति पञ्चमोऽनुवाकः

vijñānaṃ brahmeti vyajānāt. vijñānāddhyeva khalvimāni bhūtāni jāyante. vijñānena jātāni jīvanti. vijñānaṃ prayantyabhisaṃviśantīti. tadvijñāya. punareva varuṇaṃ pitaramupasasāra. adhīhi bhagavo brahmeti. tagͫhovāca. tapasā brahma vijijñāsasva. tapo brahmeti. sa tapo'tapyata. sa tapastaptvā iti pañcamo'nuvākaḥ

He knew that knowledge was Brahman; for it is by knowledge that all these living beings are produced, and being produced from it they live by it; they go towards knowledge and become one with it. Having known that, he approached his father Varuna, saying, “Oh venerable one, teach me Brahman.” He (Varuna) told him: “Desire to know Brahman by penance. Penance is Brahman.” He performed penance and having performed penance—

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Chapter 3, Section 6

3.6.1

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 इति षष्ठोऽनुवाकः

ānando brahmeti vyajānāt. ānandādhyeva khalvimāni bhūtāni jāyante. ānandena jātāni jīvanti. ānandaṃ prayantyabhisaṃviśantīti. saiṣā bhārgavī vāruṇī vidyā. parame vyomanpratiṣṭhitā. sa ya evaṃ veda pratitiṣṭhati. annavānannādo bhavati. mahānbhavati prajayā paśubhirbrahmavarcasena. mahān kīrtyā iti ṣaṣṭho'nuvākaḥ

He knew that bliss was Brahman. For from bliss all these beings are produced; by bliss these beings live; they go to bliss and become one with it. This is the knowledge learnt by Bhrigu and taught by Varuna. This ends in that excellent cavity of the heart. He who knows thus becomes one with Brahman. He becomes the possessor of food and the eater of it. He becomes great in progeny, cattle and the splendour of Brahminhood. He becomes great in renown.

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Chapter 3, Section 7

3.7.1

अन्नब्रह्मोपासनम् 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 इति सप्तमोऽनुवाकः

annabrahmopāsanam annaṃ na nindyāt. tadvratam. prāṇo vā annam. śarīramannādam. prāṇe śarīraṃ pratiṣṭhitam. śarīre prāṇaḥ pratiṣṭhitaḥ. tadetadannamanne pratiṣṭhitam. sa ya etadannamanne pratiṣṭhitaṃ veda pratitiṣṭhati. annavānannādo bhavati. mahānbhavati prajayā paśubhirbrahmavarcasena. mahān kīrtyā iti saptamo'nuvākaḥ

Do not blaspheme food. That is thy duty. Prana is food. The body is the eater of food. The body is fixed in Prana. Prana is fixed in the body. This 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 progeny, in cattle and in the splendour of Brahminhood. He becomes great in fame.

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Chapter 3, Section 8

3.8.1

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 इत्यष्टमोऽनुवाकः

annaṃ na paricakṣīta. tadvratam. āpo vā annam. jyotirannādam. apsu jyotiḥ pratiṣṭhitam. jyotiṣyāpaḥ pratiṣṭhitāḥ. tadetadannamanne pratiṣṭhitam. sa ya etadannamanne pratiṣṭhitaṃ veda pratitiṣṭhati. annavānannādo bhavati. mahānbhavati prajayā paśubhirbrahmavarcasena. mahān kīrtyā ityaṣṭamo'nuvākaḥ

Do not reject food. That is duty. Water is food. Light is the food-eater. Light is fixed in water. Water is fixed in light. This food is fixed in food. He who knows that this food is fixed in food stands for ever. He becomes the possessor of food and the eater of food. He becomes great in progeny, in cattle and in the splendour of Brahminhood. He becomes great in fame.

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Chapter 3, Section 9

3.9.1

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. महान् कीर्त्या इति नवमोऽनुवाकः

annaṃ bahu kurvīta. tadvratam. pṛthivī vā annam. ākāśo'nnādaḥ. pṛthivyāmākāśaḥ pratiṣṭhitaḥ. ākāśe pṛthivī pratiṣṭhitā. tadetadannamanne pratiṣṭhitam. sa ya etadannamanne pratiṣṭhitaṃ veda pratitiṣṭhati. annavānannādo bhavati. mahānbhavati prajayā paśubhirbrahmavarcasena. mahān kīrtyā iti navamo'nuvākaḥ

Accumulate food. That is duty. The earth is food. Akasa is the food-eater. In the earth is fixed Akasa. In Akasa is fixed the earth. This food is fixed in food. He who knows that this food is fixed in food stays for ever. He becomes the possessor of food and the eater of food. He becomes great in progeny, in cattle and in the splendour of Brahminhood. He becomes great in fame.

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