Chapter 5Taittiriya Upanishad: Brahmananda Valli

Book 7. Section Two - Complete Translations

Brahmananda Valli hEr sh nAvvt

sh nO B

sh vFy + krvAvh

t jEv nAvDFtmt

mA EvEqAvh

fAE t fAE t fAE t

Hari OM. Together may He protect us, together may He possess us, together may we make unto us strength and virility. May our study be full to us of light and power. May we never hate. OM! Peace, peace, peace. Chapter I b EvdA>noEt prm

td qAy

tA sy

*Anmn t

yo v d EnEht

hAyA

prm

yomn

so,@

svA kAmAn

sh b ZA EvpEt Et tmAA etmAdAmn aAkAf s B

t aAkAfAd

vAy

vAyorE.n a.n rAp ad

y p

ETvF p

ETyA aoqDy aoqDFyo,/m

a/Ap

zq s vA eq p

zqo,/rsmy ty d - m v Efr ay

dE Z p

aym

7r p

aymAmA id

Et:A td>y q $loko BvEt

OM. The knower of Brahman attaineth the Highest; for this is the verse that was declared of old, “Brahman is Truth, Brah- man is Knowledge, Brahman is the Infinite, he that findeth Him hidden in the cavern heart of being; in the highest heaven of His creatures, lo he enjoyeth all desire and he abideth with the Eternal, even with that cognisant and understanding Spirit.” This is the Self, the Spirit, and from the Spirit ether was born; and from the ether, air; and from the air, fire; and from the fire, the waters; and from the waters, earth; and from the earth, herbs and plants; and from the herbs and plants, food; and from food man was born. Verily, man, this human being, is made of the essential substance of food. And this that we see is the head of him, and this is his right side and this is his left; and

Taittiriya Upanishad: Brahmananda Valli this is his spirit & the self of him; and this is his lower member whereon he resteth abidingly. Whereof this is the Scripture. Chapter II a/A

jA jAy t

yA kA p

ETvF

EtA aTo a/ n v jFvE t aT ndEp y y tt a/

Eh B

tAnA

2y :m

tmAt

svO

qDm

Qyt

sv + v

t ,/mA>n

vE t y ,/

b opAst

Eh B

tAnA

2y :m

tmAsvO

qDm

Qyt

a/Ad

tAEn jAy t

jAtA y/ n vD t

at ,E7 c B

tAEn tmAd/

Qyt iEt tmAA etmAd/rsmyAt

a yo, tr aAmA AZmy t n q p

s vA eq p

zqEvD ev ty p

zqEvDtAm

a vy

zqEvD ty AZ ev Efr yAno dE Z p

apAn u7r p

aAkAf aAmA p

ETvF p

Et:A td>y q $loko BvEt

Verily all sorts and races of creatures that have their refuge upon earth, are begotten from food; thereafter they live also by food and ’tis to food again that they return at the end and last. For food is the eldest of created things and therefore they name it the Green Stuff of the Universe. Verily they who worship the Eternal as food, attain the mastery of food to the uttermost; for food is the eldest of created things and therefore they name it the Green Stuff of the Universe. From food all creatures are born and being born they increase by food. Lo it is eaten and it eateth; yea it devoureth the creatures that feed upon it, therefore it is called food from the eating. Now there is a second and inner Self which is other than this that is of the substance of food; and it is made of the vital stuff called Prana. And the Self of Prana filleth the Self of food. Now the Self of Prana is made in the image of a man; according as is the human image of the other, so is it in the image of the man. The main Breath is the head of him, the breath pervasor is his right side and the lower breath is his left side; ether is his spirit which is the self of him, earth is his lower member whereon he resteth abidingly. Whereof this is the Scripture.

Kena and Other Upanishads: Part Two Chapter III AZ

d vA an

AZE t mn

yA pfv y

AZo Eh B

tAnAmAy

tmAsvA y

Qyt

sv m v t aAy

y E t y

b opAst

AZo Eh B

tAnAmAy

tmAsvA y

Qyt iEt ty q ev fArFr aAmA y p

v y tmAA etmAAZmyAt

a yo, tr aAmA mnomy t n q p

s vA eq p

zqEvD ev ty p

zqEvDtAm

a vy

zqEvD ty yj

r v Efr _.dE Z p

sAmo7r p

aAd f aAmA aTvA E=rs p

Et:A td>y q $loko BvEt

The Gods live and breathe under the dominion of Prana and men and all these that are beasts; for Prana is the life of created things & therefore they name it the Life-Stuff of the All. Verily they who worship the Eternal as Prana attain mastery of Life to the uttermost; for Prana is the life of created things and therefore they name it the Life-Stuff of the All. And this Self of Prana is the soul in the body of the former one which was of food. Now there is yet a second and inner Self which is other than this that is of Prana, and it is made of Mind. And the Self of Mind filleth the Self of Prana. Now the Self of Mind is made in the image of a man; according as is the human image of the other, so is it in the image of the man. Yajur is the head of him and the Rigveda is his right side and the Samaveda is his left side: the Commandment is his spirit which is the self of him, Atharvan Ungirus is his lower member whereon he resteth abidingly. Whereof this is the Scripture. Chapter IV yto vAco Envt t

aA>y mnsA sh aAn d

b Zo EvAn

n EbB Et kdAcn Et ty q ev fArFr aAmA y p

v y tmAA etmA mnomyAt

a yo, tr aAmA Ev*Anmy t n q p

s vA eq p

zqEvD ev ty p

zqEvDtAm

a vy

zqEvD ty ! v Efr _t

dE Z p

sym

7r p

yog aAmA mh p

Et:A td>y q $loko BvEt

Taittiriya Upanishad: Brahmananda Valli The delight of the Eternal from which words turn away without attaining and the mind also returneth baffled, who knoweth the delight of the Eternal? He shall fear nought now or hereafter. And this Self of Mind is the soul in the body to the former one which was of Prana. Now there is yet a second and inner Self which is other than this which is of Mind and it is made of Knowledge. And the Self of Knowledge filleth the Self of Mind. Now the Knowledge-Self is made in the image of a man; according as is the human image of the other, so is it in the image of the man. Faith is the head of him, Law is his right side, Truth is his left side; Yoga is his spirit which is the self of him; Mahas (the material world) is his lower member whereon he resteth abidingly. Whereof this is the Scripture. Chapter V Ev*An

kmA EZ tn

t ,Ep c Ev*An

d vA sv

2y :m

pAst

Ev*An

d tmAQc / mAEt frFr

pA>mno EhvA svA kAmAn

sm@

t iEt ty q ev fArFr aAmA y p

v y tmAA etmAE*AnmyAt

a yo, tr aAmAn dmy t n q p

s vA eq p

zqEvD ev ty p

zqEvDtAm

a vy

zqEvD ty Eym v Efr modo dE Z p

mod u7r p

aAn d aAmA b

Et:A td>y q $loko BvEt

Knowledge spreadeth the feast of sacrifice and knowledge spreadeth also the feast of works; all the gods offer adoration to him as to Brahman and the Elder of the Universe. For if one worship Brahman as the knowledge and if one swerve not from it neither falter, then he casteth sin from him in this body and tasteth all desire. And this Self of Knowledge is the soul in the body to the former one which was of Mind. Now there is yet a second and inner self which is other than this which is of Knowledge and it is fashioned out of Bliss. And the Self of Bliss filleth the Self of Knowledge. Now the Bliss

Kena and Other Upanishads: Part Two Self is made in the image of a man; according as is the human image of the other, so is it made in the image of the man. Love is the head of Him; Joy is His right side; pleasure is His left side; Bliss is His spirit which is the self of Him; the Eternal is His lower member wherein He resteth abidingly. Whereof this is the Scripture. Chapter VI as/ v s BvEt asd

Et v d c t

aEt b

Et c

d s tm n

tto Evd

ErEt ty q ev fArFr aAmA y p

v y aTAto,n

@A utAEvAnm

lok

y kn gQCtF aAho EvAnm

lok

y kEsm@

tA u so,kAmyt bh

jAy y Et s tpo,t>yt s tptvA id

sv ms

jt yEdd

Ek c ts

\A td vAn

AEvft

tdn

Ev$y sQc yQcABvt

Enzt

cAEnzt

c Enlyn

cAEnlyn

c Ev*An

cAEv*An

c sy

cAn

c symBvt

yEdd

Ek c tsyEmyAc t

td>y q $loko BvEt

One becometh as the unexisting, if he know the Eternal as nega- tion; but if one knoweth of the Eternal that He is, then men know him for the saint & the one reality. And this Self of Bliss is the soul in the body to the former one which was of Knowledge. And thereupon there arise these questions. “When one who hath not the Knowledge, passeth over to that other world, doth any such travel farther? Or when one who knoweth, hath passed over to the other world, doth any such enjoy possession?” The Spirit desired of old “I would be manifold for the birth of peoples.” Therefore He concentrated all Himself in thought, and by the force of His brooding He created all this universe, yea all whatsoever existeth. Now when He had brought it forth, He entered into that He had created, He entering in became the Is here and the May Be there; He became that which is defined and that which hath no feature; He became this hous`ed thing and that houseless; He became Knowledge and He became Ignorance; He became Truth and He became falsehood. Yea He

Taittiriya Upanishad: Brahmananda Valli became all truth, even whatsoever here existeth. Therefore they say of Him that He is Truth. Whereof this is the Scripture. Chapter VII asA idmg

aAsFt

tto v

sdjAyt tdAmAn

vym - k

zt tmAt

Qyt iEt y

rso v

s rs

vAy

lN8vAn dF BvEt ko vA yAk ANyAt

yd q aAkAf aAn do n yAt

eq vAn dyAEt ydA v q etEm/d

$y ,nAMy ,Enzt ,Enlyn ,By

Et:A

Ev dt

aT so,By

gto BvEt ydA v q etEm/

drm tr

aT ty By

BvEt tt

v v By

Evd

qo,m vAny td>y q $loko BvEt

In the beginning all this Universe was Non-Existent and Unman- ifest, from which this manifest Existence was born. Itself created itself; none other created it. Therefore they say of it the well and beautifully made. Lo this that is well and beautifully made, verily it is no other than the delight behind existence. When he hath gotten him this delight, then it is that this creature becometh a thing of bliss; for who could labour to draw in the breath or who could have strength to breathe it out, if there were not that Bliss in the heaven of his heart, the ether within his being? It is He that is the fountain of bliss; for when the Spirit that is within us findeth his refuge and firm foundation in the Invisible Bodiless Undefinable and Unhoused Eternal, then he hath passed beyond the reach of Fear. But when the Spirit that is within us maketh for himself even a little difference in the Eternal, then he hath fear, yea the Eternal himself becometh a terror to such a knower who thinketh not. Whereof this is the Scripture. Chapter VIII BFqAmAd

vAt pvt

BFqod Et s

BFqAmAdE.n d

DA vEt p0cm iEt s qAn dy mFmA sA BvEt y

vA yAt

sAD

vA8yAyk aAEf:o d

EY:o bEl: ty y

ETvF svA

Kena and Other Upanishads: Part Two Ev7y p

yAt

s eko mAn

q aAn d t

mAn

qA aAn dA s eko mn

yg DvA ZAmAn d oEyy cAkAm - hty t

yg DvA ZAmAn dA s eko d vg DvA ZA - mAn d oEyy cAkAmhty t

d vg DvA ZAmAn dA s ek Ept ZA

EcrloklokAnAmAn d oEyy cAkAmhty t

Ept ZA

EcrloklokAnAmAn dA s ek aAjAnjAnA

d vAnAmAn d oEyy cAkAmhty t

ftmAjAnjAnA

d vAnAmAn dA s ek km d vAnA

d vAnAmAn d y

km ZA d vAnEpyE t oEyy cAkAmhty t

km d vAnA

d vAnAmAn dA s eko d vAnAmAn d oEyy cAkAmhty t

d vAnAmAn dA s ek i d yAn d oEyy cAkAmhty t

ftEm d yAn dA s eko b

hpt rAn d oEyy cAkAmhty t

hpt rAn dA s ek jA - pt rAn d oEyy cAkAmhty t

jApt rAn dA s eko b Z aAn d oEyy cAkAmhty s yAy

yAsAvAEdy

s ek s y ev Evt

amAokAt

y etm/mymAmAnm

ps [AmEt et

AZmy - mAmAnm

ps [AmEt et

mnomymAmAnm

ps [AmEt et

Ev - *AnmymAmAnm

ps [AmEt etmAn dmymAmAnm

ps [AmEt td>y q $loko BvEt

Through the fear of Him the Wind bloweth; through the fear of Him the Sun riseth; through the fear of Him Indra and Agni and Death hasten in their courses. Behold this exposition of the Bliss to which ye shall hearken. Let there be a young man, excellent & lovely in his youth, a great student; let him have fair manners and a most firm heart and great strength of body, and let all this wide earth be full of wealth for his enjoying. That is the measure of bliss of one human being. Now a hundred and a hundredfold of the human measure of bliss, is one bliss of men that have become angels in heaven. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of angelic bliss is one bliss of Gods that are angels in heaven. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of divine angelic bliss is one bliss of the Fathers whose world of heaven is their world for ever. And

Taittiriya Upanishad: Brahmananda Valli this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of bliss of the Fathers whose worlds are for ever, is one bliss of the Gods who are born as Gods in heaven. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of bliss of the firstborn in heaven, is one bliss of the Gods of work who are Gods, for by the strength of their deeds they depart and are Gods in heaven. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of bliss of the Gods of work, is one bliss of the great Gods who are Gods for ever. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of divine bliss, is one bliss of Indra, the King in Heaven. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of Indra’s bliss is one bliss of Brihaspati, who taught the Gods in heaven. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this measure of Brihaspati’s bliss, is one bliss of Prajapati, the Almighty Father. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. A hundred and a hundredfold of this mea- sure of Prajapati’s bliss, is one bliss of the Eternal Spirit. And this is the bliss of the Vedawise whose soul the blight of desire not toucheth. The Spirit who is here in a man and the Spirit who is there in the Sun, it is one Spirit and there is no other. He who knoweth this, when he hath gone away from this world, passeth to this Self which is of food; he passeth to this Self which is of Prana; he passeth to this Self which is of Mind; he passeth to this Self which is of Knowledge; he passeth to this Self which is of Bliss. Whereof this is the Scripture.

Kena and Other Upanishads: Part Two Chapter IX yto vAco Envt t

aA>y mnsA sh aAn d

b Zo EvAn

n EbB Et k

tn Et et

h vAv n tpEt Ekmh

sAD

nAkrvm

Ekmh

pApmkrvEmEt s y ev

EvAn t

aAmAn

v q et

aAmAn

y ev

v d iy

pEnqt

sh nAvvt

sh nO B

sh vFy + krvAvh

t jEv nAvDFtmt

mA EvEqAvh

fAE t fAE t fAE t hEr

The Bliss of the Eternal from which words turn back without attaining and mind also returneth baffled, who knoweth the Bliss of the Eternal? He feareth not for aught in this world or elsewhere. Verily to him cometh not remorse and her torment saying “Why have I left undone the good & why have I done that which was evil?” For he who knoweth the Eternal, knoweth these that they are alike his Spirit; yea, he knoweth both evil and good for what they are and delivereth Spirit, who knoweth the Eternal. And this is Upanishad, the secret of the Veda. Together may He protect us, together may He possess us, together may we make unto us strength & virility. May our reading be full of light and power. May we never hate. OM Peace! Peace! Peace! Hari OM!