Taittiriya Upanishad – Ananda Valli

Taittiriya Upanishad – Ananda Valli

ōṃ sa̠ha nā̍vavatu । sa̠ha nau̍ bhunaktu । sa̠ha vī̠rya̍-ṅkaravāvahai । tē̠ja̠svinā̠vadhī̍tamastu̠ mā vi̍dviṣā̠vahai̎ । ōṃ śānti̠-śśānti̠-śśānti̍ḥ ॥

English Meaning:
May He protect both of us. May He nourish both of us. May we both work together with great energy and strength. May our study be brilliant and effective. May we never hate or oppose one another. Om. Peace, peace, peace.

bra̠hma̠vidā̎pnōti̠ param̎ । tadē̠ṣā-‘bhyu̍ktā । sa̠tya-ñjñā̠nama̍na̠nta-mbrahma̍ । yō vēda̠ nihi̍ta̠-ṅguhā̍yā-mpara̠mē vyō̍mann । sō̎-‘śnu̠tē sarvā̠nkāmā̎nthsa̠ha । brahma̍ṇā vipa̠śchitēti̍ ॥ tasmā̠dvā ē̠tasmā̍dā̠tmana̍ ākā̠śassambhū̍taḥ । ā̠kā̠śādvā̠yuḥ । vā̠yōra̠gniḥ । a̠gnērāpa̍ḥ । a̠dbhyaḥ pṛ̍thi̠vī । pṛ̠thi̠vyā ōṣa̍dhayaḥ । ōṣa̍dhī̠bhyō-‘nnam̎ । annā̠tpuru̍ṣaḥ । sa vā ēṣa puruṣō-‘nna̍rasa̠mayaḥ । tasyēda̍mēva̠ śiraḥ । aya-ndakṣi̍ṇaḥ pa̠kṣaḥ । ayamutta̍raḥ pa̠kṣaḥ । ayamātmā̎ । ida-mpuchCha̍-mprati̠ṣṭhā । tadapyēṣa ślō̍kō bha̠vati ॥ 1 ॥

English Meaning:
The knower of Brahman attains the Supreme. Regarding this, the following has been declared: Brahman is Truth, Knowledge, and Infinity. Whoever knows Brahman as existing in the secret place of the heart, in the highest space, attains all desires together with the all-knowing Brahman.

From that very Self arose space; from space came air; from air came fire; from fire came water; from water came earth; from earth came herbs and plants; from herbs and plants came food; and from food came the human being. This human being is made of the essence of food. His head is this very part; the right side is the right wing; the left side is the left wing; the Self is the central body; and the lower part is the supporting foundation. Concerning this, there is also the following verse.

iti prathamō-‘nuvākaḥ ॥

English Meaning:
Thus ends the First Anuvāka.

annā̠dvai pra̠jāḥ pra̠jāya̍ntē । yāḥ kāścha̍ pṛthi̠vīg śri̠tāḥ । athō̠ annē̍nai̠va jī̍vanti । athai̍na̠dapi̍ yantyanta̠taḥ । anna̠g̠ṃ hi bhū̠tānā̠-ñjyēṣṭham̎ । tasmā̎thsarvauṣa̠dhamu̍chyatē । sarva̠ṃ vai tē-‘nna̍māpnuvanti । yē-‘nna̠-mbrahmō̠pāsa̍tē । anna̠g̠ṃ hi bhū̠tānā̠-ñjyēṣṭham̎ । tasmā̎thsarvauṣa̠dhamu̍chyatē । annā̎dbhū̠tāni̠ jāya̍ntē । jātā̠nyannē̍na vardhantē । adyatē-‘tti cha̍ bhūtā̠ni । tasmādanna-ntaduchya̍ta i̠ti । tasmādvā ētasmādanna̍rasa̠mayāt । anyō-‘ntara ātmā̎ prāṇa̠mayaḥ । tēnai̍ṣa pū̠rṇaḥ । sa vā ēṣa puruṣavi̍dha ē̠va । tasya puru̍ṣavi̠dhatām । anvaya̍-mpuruṣa̠vidhaḥ । tasya prāṇa̍ ēva̠ śiraḥ । vyānō dakṣi̍ṇaḥ pa̠kṣaḥ । apāna utta̍raḥ pa̠kṣaḥ । ākā̍śa ā̠tmā । pṛthivī puchCha̍-mprati̠ṣṭhā । tadapyēṣa ślō̍kō bha̠vati ॥ 1 ॥

English Meaning:
All beings that dwell upon the earth are born from food. Having been born, they live by food, and in the end they return to food. Food is indeed the eldest and foremost among created beings; therefore it is called the universal medicine or support of all.

Those who worship food as Brahman attain all food and nourishment. Food is indeed the eldest among beings, and therefore it is called the universal medicine. From food beings are born, and having been born, they grow through food. Food is eaten by beings, and food itself eats beings; therefore it is called “food.”

From this self made of the essence of food there is another inner Self, made of Prāṇa, the vital force. By this Prāṇa-self the food-self is filled and completed. This too has the form of a person. Its head is Prāṇa itself; Vyāna is its right wing; Apāna is its left wing; space is its Self or central body; and earth is its lower supporting foundation. Concerning this, there is also the following verse.

iti dvitīyō-‘nuvākaḥ ॥

English Meaning:
Thus ends the Second Anuvāka.

prā̠ṇa-ndē̠vā anu̠prāṇa̍nti । ma̠nu̠ṣyā̎ḥ pa̠śava̍ścha̠ yē । prā̠ṇō hi bhū̠tānā̠māyu̍ḥ । tasmā̎thsarvāyu̠ṣamu̍chyatē । sarva̍mē̠va ta̠ āyu̍ryanti । yē prā̠ṇa-mbrahmō̠pāsa̍tē । prāṇō hi bhūtā̍nāmā̠yuḥ । tasmāthsarvāyuṣamuchya̍ta i̠ti । tasyaiṣa ēva śārī̍ra ā̠tmā । ya̍ḥ pūrva̠sya । tasmādvā ētasmā̎tprāṇa̠mayāt । anyō-‘ntara ātmā̍ manō̠mayaḥ । tēnai̍ṣa pū̠rṇaḥ । sa vā ēṣa puruṣavi̍dha ē̠va । tasya puru̍ṣavi̠dhatām । anvaya̍-mpuruṣa̠vidhaḥ । tasya yaju̍rēva̠ śiraḥ । ṛgdakṣi̍ṇaḥ pa̠kṣaḥ । sāmōtta̍raḥ pa̠kṣaḥ । ādē̍śa ā̠tmā । atharvāṅgirasaḥ puchCha̍-mprati̠ṣṭhā । tadapyēṣa ślō̍kō bha̠vati ॥ 1 ॥

English Meaning:
The gods live through Prāṇa, as do human beings and animals. Prāṇa is indeed the life of all beings; therefore it is called the life of all. Those who worship Prāṇa as Brahman attain the fullness of life. Prāṇa is truly the life of all beings, and therefore it is called the life of all.

This Prāṇamaya Self is the bodily Self of the preceding Annamaya Self. From this Prāṇamaya Self there is another inner Self, made of mind, Manomaya. By this Manomaya Self, the Prāṇamaya Self is filled and completed. This too has the form of a person. Its head is the Yajur Veda; the Ṛg Veda is its right wing; the Sāma Veda is its left wing; the Ādeśa is its Self or central body; and the Atharvāṅgirasa is its lower supporting foundation. Concerning this, there is also the following verse.

iti tṛtīyō-‘nuvākaḥ ॥

English Meaning:
Thus ends the Third Anuvāka.

yatō̠ vāchō̠ niva̍rtantē । aprā̎pya̠ mana̍sā sa̠ha । ānanda-mbrahma̍ṇō vi̠dvān । na bibhēti kadā̍chanē̠ti । tasyaiṣa ēva śārī̍ra ā̠tmā । ya̍ḥ pūrva̠sya । tasmādvā ētasmā̎nmanō̠mayāt । anyō-‘ntara ātmā vi̍jñāna̠mayaḥ । tēnai̍ṣa pū̠rṇaḥ । sa vā ēṣa puruṣavi̍dha ē̠va । tasya puru̍ṣavi̠dhatām । anvaya̍-mpuruṣa̠vidhaḥ । tasya śra̍ddhaiva̠ śiraḥ । ṛta-ndakṣi̍ṇaḥ pa̠kṣaḥ । satyamutta̍raḥ pa̠kṣaḥ । yō̍ga ā̠tmā । mahaḥ puchCha̍-mprati̠ṣṭhā । tadapyēṣa ślō̍kō bha̠vati ॥ 1 ॥

English Meaning:
From whom words turn back, together with the mind, unable to reach Him—he who knows the bliss of Brahman is never overcome by fear. This Vijñānamaya Self is the bodily Self of the preceding Manomaya Self. From this Manomaya Self there is another inner Self, made of knowledge and understanding, Vijñānamaya. By this Vijñānamaya Self, the Manomaya Self is filled and completed.

This too has the form of a person. Its head is faith; ṛta, the cosmic order, is its right wing; truth is its left wing; Yoga is its Self or central body; and Mahaḥ is its lower supporting foundation. Concerning this, there is also the following verse.

iti chaturthō-‘nuvākaḥ ॥

English Meaning:
Thus ends the Fourth Anuvāka.

vi̠jñāna̍ṃ ya̠jña-nta̍nutē । karmā̍ṇi tanu̠tē-‘pi̍ cha । vi̠jñāna̍-ndē̠vāssarvē̎ । brahma̠ jyēṣṭha̠mupā̍satē । vi̠jñāna̠-mbrahma̠ chēdvēda̍ । tasmā̠chchēnna pra̠mādya̍ti । śa̠rīrē̍ pāpma̍nō hi̠tvā । sarvānkāmānthsamaśnu̍ta i̠ti । tasyaiṣa ēva śārī̍ra ā̠tmā । ya̍ḥ pūrva̠sya । tasmādvā ētasmādvi̍jñāna̠mayāt । anyō-‘ntara ātmā̍-”nanda̠mayaḥ । tēnai̍ṣa pū̠rṇaḥ । sa vā ēṣa puruṣavi̍dha ē̠va । tasya puru̍ṣavi̠dhatām । anvaya̍-mpuruṣa̠vidhaḥ । tasya priya̍mēva̠ śiraḥ । mōdō dakṣi̍ṇaḥ pa̠kṣaḥ । pramōda utta̍raḥ pa̠kṣaḥ । āna̍nda ā̠tmā । brahma puchCha̍-mprati̠ṣṭhā । tadapyēṣa ślō̍kō bha̠vati ॥ 1 ॥

English Meaning:
Knowledge performs the sacrifice and also carries out actions. Through knowledge, all the gods worship Brahman as the eldest and supreme. If one knows knowledge as Brahman, one does not fall into error. Having cast away evil from the body, one attains all desires. This Ānandamaya Self is the bodily Self of the preceding Vijñānamaya Self.

From this Vijñānamaya Self there is another inner Self, made of bliss, Ānandamaya. By this Ānandamaya Self, the Vijñānamaya Self is filled and completed. This too has the form of a person. Its head is Priya, affection or delight; Moda is its right wing; Pramoda is its left wing; Ānanda is its Self or central body; and Brahman is its lower supporting foundation. Concerning this, there is also the following verse.

iti pañchamō-‘nuvākaḥ ॥

English Meaning:
Thus ends the Fifth Anuvāka.

asa̍nnē̠va sa̍ bhavati । asa̠dbrahmēti̠ vēda̠ chēt । asti brahmēti̍ chēdvē̠da । santamēna-ntatō vi̍duri̠ti । tasyaiṣa ēva śārī̍ra ā̠tmā । ya̍ḥ pūrva̠sya । athātō̍-‘nupra̠śnāḥ । u̠tāvi̠dvāna̠muṃ lō̠ka-mprētya̍ । kaścha̠na ga̍chCha̠tī(3) । āhō̍ vi̠dvāna̠muṃ lō̠ka-mprētya̍ । kaśchi̠thsama̍śnu̠tā(3) u̠ । sō̍-‘kāmayata । ba̠husyā̠-mprajā̍yē̠yēti̍ । sa tapō̍-‘tapyata । sa tapa̍sta̠ptvā । i̠dagṃ sarva̍masṛjata । yadi̠da-ṅkiñcha̍ । tathsṛ̠ṣṭvā । tadē̠vānu̠prāvi̍śat । tada̍nu pra̠viśya̍ । sachcha̠ tyachchā̍bhavat । ni̠rukta̠-ñchāni̍rukta-ñcha । ni̠laya̍na̠-ñchāni̍layana-ñcha । vi̠jñāna̠-ñchāvi̍jñāna-ñcha । satya-ñchānṛta-ñcha sa̍tyama̠bhavat । yadi̍da-ṅki̠ñcha । tatsatyami̍tyācha̠kṣatē । tadapyēṣa ślō̍kō bha̠vati ॥ 1 ॥

English Meaning:
If a person knows Brahman as non-existent, he himself becomes as though non-existent. But if one knows Brahman as existing, then he is known as truly existing. This Ānandamaya Self is the embodied Self of the preceding Vijñānamaya Self.

Now arise further questions: Does a person who knows Brahman attain that world after leaving this life? Or does one who knows Brahman experience and attain it? Brahman desired: “May I become many; may I be born forth.” Brahman performed austerity. Having performed austerity, Brahman created all this—the entire universe, whatever exists here.

Having created it, Brahman entered into it. Having entered it, Brahman became both the manifest and the unmanifest, the defined and the undefined, the established and the unestablished, knowledge and ignorance, truth and untruth. Brahman became all that exists here. Therefore whatever exists here is called “Truth.” Concerning this, there is also the following verse.

iti ṣaṣṭhō-‘nuvākaḥ ॥

English Meaning:
Thus ends the Sixth Anuvāka.

asa̠dvā i̠damagra̍ āsīt । tatō̠ vai sada̍jāyata । tadātmānagg svaya̍maku̠ruta । tasmāttathsukṛtamuchya̍ta i̠ti । yadvai̍ tathsu̠kṛtam । ra̍sō vai̠ saḥ । rasagg hyēvāyaṃ labdhvā-”na̍ndī bha̠vati । kō hyēvānyā̎tkaḥ prā̠ṇyāt । yadēṣa ākāśa āna̍ndō na̠ syāt । ēṣa hyēvā-”na̍ndayā̠ti । ya̠dā hyē̍vaiṣa̠ ētasminnadṛśyē-‘nātmyē-‘niruktē-‘nilayanē-‘bhayaṃ prati̍ṣṭhāṃ vi̠ndatē । atha sō-‘bhaya-ṅga̍tō bha̠vati । ya̠dā hyē̍vaiṣa̠ ētasminnudaramanta̍ra-ṅku̠rutē । atha tasya bha̍ya-mbha̠vati । tattvēva bhayaṃ viduṣō-‘ma̍nvāna̠sya । tadapyēṣa ślō̍kō bha̠vati ॥ 1 ॥

English Meaning:
In the beginning, this universe was non-existent. From that, indeed, the existent arose. It created itself by itself; therefore it is called “well-made” or “self-created.” What is indeed well-made is Brahman. Brahman is truly the essence of all. Having attained this essence, one becomes blissful.

Who indeed could breathe and live if this bliss were not present in the space within the heart? For it is this very Brahman that gives bliss. When a person finds a secure foundation in that which is invisible, bodiless, undefined, and without support, then he becomes free from fear.

But when a person creates even the slightest separation or difference within That, then fear arises for him. Fear indeed exists for the person who sees Brahman as something other than the Self. Concerning this, there is also the following verse.

iti saptamō-‘nuvākaḥ ॥

English Meaning:
Thus ends the Seventh Anuvāka.

bhī̠ṣā-‘smā̠dvāta̍ḥ pavatē । bhī̠ṣōdē̍ti̠ sūrya̍ḥ । bhīṣā-‘smādagni̍śchēndra̠ścha । mṛtyurdhāvati pañcha̍ma i̠ti । saiṣā-”nandasya mīmāg̍ṃsā bha̠vati । yuvā syāthsādhuyu̍vā-‘dhyā̠yakaḥ । āśiṣṭhō dṛḍhiṣṭhō̍ bali̠ṣṭhaḥ । tasyēya-mpṛthivī sarvā vittasya̍ pūrṇā̠ syāt । sa ēkō mānuṣa̍ āna̠ndaḥ । tē yē śata-mmānuṣā̍ āna̠ndāḥ ॥ 1 ॥

English Meaning:
Out of fear of Him, the wind blows. Out of fear of Him, the Sun rises. Out of fear of Him, Agni and Indra perform their duties, and Death, the fifth, hastens onward. Thus begins the inquiry into the measure of bliss.

Imagine a young person, noble in character, learned in study, firm in strength, resolute, and powerful, with the whole earth filled with wealth at his command. The bliss experienced by such a human being is one measure of human bliss. A hundred such human blisses constitute the bliss of a higher order.

sa ēkō manuṣyagandharvāṇā̍māna̠ndaḥ । śrōtriyasya chākāma̍hata̠sya । tē yē śata-mmanuṣyagandharvāṇā̍māna̠ndāḥ । sa ēkō dēvagandharvāṇā̍māna̠ndaḥ । śrōtriyasya chākāma̍hata̠sya । tē yē śata-ndēvagandharvāṇā̍māna̠ndāḥ । sa ēkaḥ pitṛṇā-ñchiralōkalōkānā̍māna̠ndaḥ । śrōtriyasya chākāma̍hata̠sya । tē yē śata-mpitṛṇā-ñchiralōkalōkānā̍māna̠ndāḥ । sa ēka ājānajānā-ndēvānā̍māna̠ndaḥ ॥ 2 ॥

English Meaning:
One hundred measures of human bliss equal one measure of the bliss of the human Gandharvas, for one who is learned in the Veda and untouched by selfish desire. A hundred such measures of the bliss of human Gandharvas equal one measure of the bliss of the divine Gandharvas, for one who is learned in the Veda and free from selfish desire.

A hundred measures of the bliss of the divine Gandharvas equal one measure of the bliss of the Pitṛs whose world endures for a long time, for one who is learned in the Veda and free from selfish desire. A hundred such measures of the bliss of those Pitṛs equal one measure of the bliss of the gods who are born spontaneously.

śrōtriyasya chākāma̍hata̠sya । tē yē śatamājānajānā-ndēvānā̍māna̠ndāḥ । sa ēkaḥ karmadēvānā-ndēvānā̍māna̠ndaḥ । yē karmaṇā dēvāna̍piya̠nti । śrōtriyasya chākāma̍hata̠sya । tē yē śata-ṅkarmadēvānā-ndēvānā̍māna̠ndāḥ । sa ēkō dēvānā̍māna̠ndaḥ । śrōtriyasya chākāma̍hata̠sya । tē yē śata-ndēvānā̍māna̠ndāḥ । sa ēka indra̍syā-”na̠ndaḥ ॥ 3 ॥

English Meaning:
For one who is learned in the Veda and free from selfish desire, a hundred measures of the bliss of the spontaneously born gods equal one measure of the bliss of the Karma-devas, the gods who attain their divine status through righteous action.

A hundred measures of the bliss of the Karma-devas equal one measure of the bliss of the gods, for one who is learned in the Veda and free from selfish desire. A hundred measures of the bliss of the gods equal one measure of the bliss of Indra.

śrōtriyasya chākāma̍hata̠sya । tē yē śatamindra̍syā-”na̠ndāḥ । sa ēkō bṛhaspatē̍rāna̠ndaḥ । śrōtriyasya chākāma̍hata̠sya । tē yē śata-mbṛhaspatē̍rāna̠ndāḥ । sa ēkaḥ prajāpatē̍rāna̠ndaḥ । śrōtriyasya chākāma̍hata̠sya । tē yē śata-mprajāpatē̍rāna̠ndāḥ । sa ēkō brahmaṇa̍ āna̠ndaḥ । śrōtriyasya chākāma̍hata̠sya ॥ 4 ॥

English Meaning:
For one who is learned in the Veda and free from selfish desire, a hundred measures of the bliss of Indra equal one measure of the bliss of Bṛhaspati. A hundred measures of the bliss of Bṛhaspati equal one measure of the bliss of Prajāpati. A hundred measures of the bliss of Prajāpati equal one measure of the bliss of Brahman, for one who is learned in the Veda and free from selfish desire.

sa yaśchā̍ya-mpu̠ruṣē । yaśchāsā̍vādi̠tyē । sa ēka̍ḥ । sa ya̍ ēva̠ṃvit । asmāllō̍kātprē̠tya । ētamannamayamātmānamupa̍saṅkrā̠mati । ēta-mprāṇamayamātmānamupa̍saṅkrā̠mati । ēta-mmanōmayamātmānamupa̍saṅkrā̠mati । ētaṃ vijñānamayamātmānamupa̍saṅkrā̠mati । ētamānandamayamātmānamupa̍saṅkrā̠mati । tadapyēṣa ślō̍kō bha̠vati ॥ 5 ॥

English Meaning:
That which is in this human being and that which is in the Sun are one and the same. Whoever knows this, after departing from this world, passes beyond the Self made of food; then passes beyond the Self made of Prāṇa; then beyond the Self made of mind; then beyond the Self made of knowledge; and finally passes beyond the Self made of bliss. Concerning this, there is also the following verse.

ityaṣṭamō-‘nuvākaḥ ॥

English Meaning:
Thus ends the Eighth Anuvāka.

yatō̠ vāchō̠ niva̍rtantē । aprā̎pya̠ mana̍sā sa̠ha । ānanda-mbrahma̍ṇō vi̠dvān । na bibhēti kuta̍śchanē̠ti । ētagṃ ha vāva̍ na ta̠pati । kimahagṃ sādhu̍ nāka̠ravam । kimaha-mpāpamakara̍vami̠ti । sa ya ēvaṃ vidvānētē ātmā̍nagg spṛ̠ṇutē । u̠bhē hyē̍vaiṣa̠ ētē ātmā̍nagg spṛ̠ṇutē । ya ē̠vaṃ vēda̍ । ityu̍pa̠niṣa̍t ॥ 1 ॥

English Meaning:
From whom words turn back, together with the mind, unable to reach Him—one who knows the bliss of Brahman has no fear from anything whatsoever. Such a person is not troubled by the thought, “Why did I fail to do what was good? Why did I commit what was wrong?” The person who knows Brahman in this way gains and fulfils both of these aspects of the Self. Indeed, whoever knows this attains both. This is the Upaniṣad.

iti navamō-‘nuvākaḥ ॥

English Meaning:
Thus ends the Ninth Anuvāka.

ōṃ sa̠ha nā̍vavatu । sa̠ha nau̍ bhunaktu । sa̠ha vī̠rya̍-ṅkaravāvahai । tē̠ja̠svinā̠vadhī̍tamastu̠ mā vi̍dviṣā̠vahai̎ । ōṃ śānti̠-śśānti̠-śśānti̍ḥ ॥

English Meaning:
May He protect both of us. May He nourish both of us. May we both work together with great energy and strength. May our study be brilliant and fruitful. May we never hate or oppose one another. Om. Peace, peace, peace.

॥ hari̍ḥ ōm ॥

English Meaning:
Hariḥ Om.

॥ śrī kṛṣṇārpaṇamastu ॥

English Meaning:
May this entire work be dedicated to Śrī Kṛṣṇa.