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Taittiriya Upanishad

Om ! May He protect us both together; may He nourish us both together;

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May we work conjointly with great energy,

May our study be vigorous and effective;

May we not mutually dispute (or may we not hate any

Om ! "et there be #eace in me !

"et there be #eace in my environment !

"et there be #eace in the forces that act on me !

$iksha %alli

&'i' ) May Mitra be blissful to us May %aruna be blissful to us May *ryaman beblissful to us May &ndra and +rihaspati be blissful to us May %ishnu, of long strides,be blissful to us $alutation to +rahman $alutation to you, O %ayu ou, indeed, arethe immediate +rahman ou alone & shall call the direct +rahman & shall call yourighteousness & shall call you truth May He protect me May He protect theteacher May He protect me May He protect the teacher Om, peace, peace,peace !

&'ii' ) -e shall speak of the science of pronunciation (.he things to be learnt arethe alphabet, accent, measure, emphasis, uniformity, ju/taposition .hus has been

spoken the chapter on pronunciation

&'iii' ) May we both attain fame together May spiritual pre'eminence be vouchsafedto both of us together 0ow therefore, we shall state the meditation on ju/tapositionthrough five categories 1 relating to the worlds, to the shining things, to knowledge,to progeny, and to the body .hese, they call the great ju/tapositions 0ow then, asregards the meditation on the worlds .he earth is the first letter Heaven is the lastletter .he sky is the meeting'place

&'iii'2'3) %ayu is the link .his is the meditation with regard to the worlds .henfollows the meditation with regard to the shining things 4ire is the first letter .hesun is the last letter -ater is the rallying point "ightning is the link .his is themeditation with regard to the shining things .hen follows the meditation withregard to knowledge .he teacher is the first letter .he student is the last letter5nowledge is the meeting'place &nstruction is the link .his is the meditation withregard to knowledge .hen follows the meditation with regard to progeny .hemother is the first letter .he father is the last letter .he progeny is the focal point6eneration is the link .his is the meditation with regard to progeny .hen follows

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the meditation with regard to the (individual body .he lower jaw is the first letter .he upper jaw is the last letter $peech is the meeting'place .he tongue is the link .his is the meditation with regard to the (individual body .hese are the great ju/tapositions *nyone who meditates on these great ju/tapositions, as they aree/plained, becomes conjoined with progeny, animals, the splendour of holiness,edible food, and the heavenly world

&'iv' '2) .he Om that is the most e/alted in the %edas, that pervades all worlds, andthat emerged from the immortal %edas as their 7uintessence, may he (Om that is&ndra , the supreme "ord, gratify me with intelligence O "ord, may & be thereceptacle of immortality May my body be fit; may my tongue be surpassinglysweet; may & hear much through the ears ou are the sheath of +rahman) you arecovered by (worldly wisdom #rotect what & have heard .hen vouchsafe to me whoam her (i e #rosperity8s own, that #rosperity which brings, increases, andaccomplishes 7uickly for me clothes, cattle, food, and drink for ever, and which isassociated with furry and other animals $vaha May the +rahmacharins (i estudents come to me from all sides $vaha May the +rahmacharins come to me invarious ways $vaha May the +rahmacharins come to me in the proper way $vahaMay the +rahmacharins have physical self'control $vaha May the +rahmacharinshave mental self'control $vaha

&'iv'9) May & become famous among people $vaha May & become praiseworthyamong the wealthy $vaha O adorable One, may & enter into you, such as you are$vaha O venerable One, you, such as you are, enter into me $vaha O adorableOne, who are greatly diversified, may & purify my sins in you $vaha *s water flowsdown a slope, as months roll into a year, similarly O "ord, may the students cometo me from all 7uarters $vaha ou are like a resting house, so you becomerevealed to me, you reach me through and through

&'v' '2) +huh, +huvah, $uvah 1 these three, indeed, are the %yahritis Of themMahacamasya knew a fourth one 1 Maha by name &t is +rahman; it is the $elf .heother gods are the limbs +huh, indeed, is this world +huvah is the intermediatespace $uvah is the other world Maha is the sun; through the sun, indeed, do allthe worlds flourish +huh, indeed is the fire +huvah is the air $uvah is the sunMaha is the moon; through the moon, indeed, all the luminaries flourish +huh,indeed, is the :ig'%eda +huvah is the $ama'%eda $uvah is the ajur'%eda

&'v'9) Maha is +rahman (i e Om , for by +rahman (Om , indeed, are all the %edasnourished +huh, indeed, is #rana; +huvah is *pana; $uvah is %yana; Maha is food;for by food, indeed, are all the vital forces nourished .hese, then, that are four, are(each fourfold .he %yahritis are divided into four groups of four (each He whoknows these knows +rahman *ll the gods carry presents to him

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&'vi' '2) &n the space that there is in the heart, is this #erson who is realisablethrough knowledge, and who is immortal and effulgent .his thing that hangs downbetween the palates like a teat, through it runs the path of +rahman; and reachingwhere the hairs part, it passes out by separating the skulls (#assing out throughthat path, a man becomes established in 4ire as the %yahriti +huh; he becomesestablished in *ir as the %yahriti +huvah; in the sun as the %yahriti $uvah; in+rahman as the %yahriti Mahah He himself gets independent sovereignty; heattains the lord of the mind; he becomes the ruler of speech, the ruler of eyes, theruler of ears, the ruler of knowledge Over and above all these he becomes+rahman which is embodied in *kasa, which is identified with the gross and thesubtle and has truth as &ts real nature, which reveals in life, under whosepossession the mind is a source of bliss, which is enriched with peace and isimmortal .hus, O #racinayogya, you worship

&'vii' ) .he earth, sky, heaven, the primary 7uarters, and the intermediate 7uarters;fire, air, the sun, the moon, and the stars; water, herbs, trees, sky, and %irat 1 theserelate to natural factors .hen follow the individual ones) #rana, %yana, *pana,

dana and $amana; the eye, the ear, the mind, speech and sense of touch; skin,flesh, muscles, bones and marrow Having imagined these thus, the seer said, hildren (are to be begotten , and learning and teaching (areto carried on #rocreation and learning and teaching (are to carried on * grandson(is to be raised , and learning and teaching (are to be practised .ruth (is the thing

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1 this is what $atyavacha, of the line of :athitara, thinks *usterity (is the thing 1this is what .aponitya, son of #urusisti, thinks "earning and teaching alone (are thethings 1 this is what 0aka, son of Mudgala, thinks 4or that indeed is the austerity;for that indeed is the austerity

&'/'&) & am the invigorator of the tree (of the world My fame is high like the ridge ofa mountain My source is the pure (+rahman & am like that pure reality (of the $elfthat is in the sun & am the effulgent wealth & am possessed of a fine intellect, andam immortal and undecaying .hus was the statement of .risanku after theattainment of realisation

&'/i' ) Having taught the %edas, the preceptor imparts this post'instruction to thestudents)

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righteousness & shall call you truth May He protect me May He protect theteacher May He protect me May He protect the teacher Om, peace, peace,peace !

+rahmananda %alli

&&'i) May He protect us both together May He nourish us both together May we bothac7uire strength together "et our study be brilliant May we not cavil at each other

Om! #eace ! #eace ! #eace !

&&'i' ) .he knower of +rahman attains the highest Here is a verse uttering that veryfact)

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Of that preceding (blissful one, this one is the embodied self Hence hereafterfollow these 7uestions) *fter departing (from here does any ignorant man go to theother world (or does he not @ *lternatively, does any man of knowledge, afterdeparting (from here reach the other world (or does he not @

He (the $elf wished,

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are born as gods in heaven, and so also of a follower of the %edas untouched bydesires &f the joy of those that are born as gods in heaven be multiplied ahundredfold, it is one joy of the gods called the 5arma'?evas, who reach the godsthrough %edic rites, and so also of a follower of the %edas unaffected by desires &fthe joy of the gods, called the 5arma'?evas, be multiplied a hundredfold, it is one

joy of the gods, and so also of a follower of the %edas untarnished by desires &f the joy of the gods be increased a hundred times, it is one joy of &ndra, and so also of afollower of the %edas unaffected by desires &f the joy of &ndra be multiplied ahundredfold, it is one joy of +rihaspati and so also of a follower of the %edasunaffected by desires &f the joy of +rihaspati be increased a hundred times, it isone joy of %irat, and so also of a follower of the %edas untarnished by desires &f the

joy of %irat be multiplied a hundred times, it is one joy of Hiranyagarbha, and soalso of a follower of the %edas unsullied by desires

&&'viii'A) He that is here in the human person, and He that is there in the sun, areone He who knows thus attains, after desisting from this world, this self made offood, attains this self made of vital force, attains this self made of mind, attains thisself made of intelligence, attains this self made of bliss

B/pressive of this there occurs this verse)

&&'i/' ) .he enlightened man is not afraid of anything after realising that +liss of+rahman, failing to reach which, words turn back along with the mind

Him, indeed, this remorse does not afflict)

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verily from food that all these beings take birth, on food they subsist after beingborn and they move towards and merge into food Having realised that, he againapproached his father %aruna with the (formal re7uest

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force .hus (the body and vital force are both foods; and one food is lodged inanother He who knows thus that one food is lodged in another, gets firmlyestablished He becomes a possessor and an eater of food He becomes great inprogeny, cattle, and the lustre of holiness and great in glory

&&&'viii' ) His vow is that he should not discard food -ater, indeed, is food; fire is theeater; for water is established on fire (4ire is food and water is the eater, for fireresides in water .hus one food is lodged in another food He who knows thus thatone food is lodged in another, gets firmly established He becomes a possessor andan eater of food He becomes great in progeny, cattle, and the lustre of holinessand great in glory

&&&'i/' ) His vow is that he should make food plentiful Barth is food; space is eater;for earth is placed in space ($pace is food; and earth is eater, for space is placedon earth .hus one food is lodged in another food He who knows thus that one foodis lodged in another, gets firmly established He becomes a possessor and an eaterof food He becomes great in progeny, cattle, and the lustre of holiness and great inglory

&&&'/' '2) His vow is that he should not refuse anyone come for shelter .hereforeone should collect plenty of food by whatsoever means he may (*nd one shouldcollect food for the further reason that they say,

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to one One should meditate on &t as the most e/alted; .hereby one becomese/alted One should meditate on &t as +rahman8s medium of destruction; therebythe adversaries that envy such a one die, and so do the enemies whom this onedislikes

.his being that is in the human personality, and the being that is there in the sunare one

&&&'/'A'C) He who knows thus, attains, after desisting from this world, this self madeof food *fter attaining this self made of food then, attaining this self made of vitalforce, then attaining this self made of mind, then attaining this self made ofintelligence, then attaining this self made of bliss, and roaming over these worldswith command over food at will and command over all forms at will, he continuessinging this $ama song)