Taittriya Upanishad – 15

 Chapter 3, Anuvakas 7 to 9

Mantra 3-7-1

annam na nindyat | tadvratam | prano va annam |

sariramannadam | prane sariram pratisthitam |

sarire pranah pratisthitah |

tadetadannamanne pratisthitam |

sa ya etadannamanne pratisthitam veda pratitisthati |

annavanannado bhavati |

mahanbhavati prajaya pasubhirbrahmavarchasena |

mahan kirtya || 1|| iti saptamo’nuvakah II

Do not insult food; that is a vow. The Prana is, verily, food; the body is the eater of food. The body rests on the Prana; the Prana rests on the body. Thus food rests on food. He who knows this resting of food on food is established (in Brahman); he becomes a possessor of food and an eater of food. He becomes great in offspring and cattle wealth and in spiritual radiance. He becomes great in fame.  End of seventh anuvaka.

            In the following anuvakas, the Upanishad is going to prescribe certain meditations or upasanas.  All these meditations are meant for those who are attached to the worldly matters in order to develop one-pointedness of mind to ultimately enable them to concentrate on Brahman.  These also prepare the mind for self-knowledge by reflecting about the interdependence of objects in creation and gain the perspective that the whole universe is like the body of one cosmic organism i.e Virat Iswara sareeram or Hiranyagarbha Iswara sareeram.  Further the interdependence shows that that they do not have independent existence, which means they are Mithya.  This prepares the mind to accept the mithyatvam of the world as and when one acquires Brahma Vidya.  Along with these meditations, the Upanishad gives certain disciplines or vratams as well.  “Annam na nindyat” (Don’t insult food) is the vow prescribed in this anuvaka. Insulting means rejecting, refusing, criticising, placing no value on food.  Since it is with the help of food that an individual is able to sustain and only if an individual sustains he is able to attain enlightenment, one should not insult food.  Further Annam as Brahman was the first stage of discovery of Bhrighu in his meditation to reach Aanandha as Brahman. 

            The meditations prescribed in this anuvaka are in respect of the pair, Prana and Sareeram and the meditations are on the interchangeable consumer – consumed relationship (anna-annada sambandha) between the two and on the mutually supportive relationship (pratishta-pratishtitha sambandha) between the two.  In breathing-in, Sareeram is the consumer and Prana sakthi is the consumed.  In physical activity Prana is the consumer and Sareeram as fat is consumed.  In the second meditation, Prana needs Sareeram to function and so Sareeram is the supporter and Prana is supported.  Also as Annamaya kosa resolves in Pranamaya kosa, Prana is the supporter and Sareera is the supported.  Whoever meditates upon the mutual dependence of Prana and Sareeram, that meditator will gain full satisfaction in all the three areas of Vittesena, desire for wealth; Putresana, desire for progeny; and Lokesana, desire for fame and name.  He will be blessed with abundant wealth, good health to enjoy it, bright progeny and great fame with a good name.  He will shine with spiritual radiance. With this assurance this anuvaka ends.

Mantra 3-8-1

annam na paricaksita | tadvratam | apo va annam |

jyotirannadam | apsu jyotih pratishthitam |

jyotisyapah pratishthitah |

tadetadannamanne pratishthitam |

sa ya etadannamanne pratishthitam veda pratitishthati |

annavanannado bhavati |

mahanbhavati prajaya pasubhirbrahmavarchasena |

mahan kirtya || 1|| iti ashtamo’nuvakah II

Do not abandon food; that is the vow. Water is, verily, food; fire is the eater. Fire rests on water and water rests on fire. Thus food rests on food. He who knows this resting of food on food is established; he becomes a possessor of food and an eater of food. He becomes great in offspring and cattle and in spiritual radiance and great in fame. End of eighth anuvaka.

            The vratham here is that one should not abandon or waste food given to him. The meditations prescribed here are in respect of the pair Agni and Jalam and the meditations are on the interchangeable consumer – consumed relationship (anna-annada sambandha) between the two and on the mutually supportive relationship (pratishta-pratishtitha sambandha) between the two. At the internal level, when one drinks water, the water is consumed by the digestive fire, Vaiswanara Agni. That internal fire is the consumer, and water is consumed.  And when externally one quenches the fire by pouring water, water consumes the fire. Fire looks as though eaten by water.  Thus externally water is consumer, fire is consumed; and internally fire is consumer, water is consumed.

When there is rain bearing clouds, lightning is experienced. The rain bearing cloud, Jalatatvam, is the cause for lightning, Agnitatvam.  Therefore, from that angle, Jalam is pratishta and Agni is pratishtitham. Further Agni is the supporter of Jalam, based on the description of Creation by sastras. It says - agneh apaha i.e. from Agni, Jalam is born; Agni is karanam, Jalam is karyam.  As karanam is the support for karyam, Agni is pratishta, Jalam is pratishtitham. Thus they have got mutual pratishta - pratishtitha sambandha.  Whoever meditates upon the mutual dependence of Agni and Jalam, that meditator will have the full satisfaction in all the three areas of Vittesena, desire for wealth; Putresana, desire for progeny; and Lokesana, desire for fame and name.  He will be blessed with abundant wealth, good health to enjoy it, bright progeny and great fame with a good name.  He will shine with spiritual radiance.  With this assurance this anuvaka ends.

Mantra 3-9-1

annam bahu kurvita | tadvratam | pṛthivi va annam |

akaso'nnadah | pṛthivyamakasah pratishthitah |

akase prthivi pratishthita |

tadetadannamanne pratishthitam |

sa ya etadannamanne pratishthitam veda pratitishthati |

annavanannado bhavati |

mahanbhavati prajaya pasubhirbrahmavarchasena |

mahan kirtya || 1|| iti navamo’nuvakah II

Prepare food in plenty; that is the vow. The earth is, verily, food; the akasa is the eater. The Akasa rests on the earth and the earth rests on the Akasa. Thus food rests on food. He who knows this resting of food on food is established; he becomes a possessor of food and an eater of food. He becomes great in offspring and cattle and in spiritual radiance and great in fame.  End of ninth anuvaka.

The vratham here is that one should prepare food in plenty so that one would be able to feed any unexpected guest or the poor who come to his door seeking food.   The meditations prescribed here are in respect of the pair Prithvi (Earth) and Akasa (Space) and the meditations are on the interchangeable consumer – consumed relationship (anna-annada sambandha) between the two and on the mutually supportive relationship (pratishta-pratishtitha sambandha) between the two.  Firstly, viewed from the standpoint of Earth, Earth is lodged in Space. Thus, Earth becomes food for Space; Space is its eater.  Secondly, from the point of view of Space, Space is seen as lodged in Earth. Space now becomes the food for Earth; Earth is its eater. Thus Space and Earth have interchangeable anna-annada sambandha.

            Since, as per scriptures, Akasa is the karanam for the other four elements, Akasa is the karanam and Prithvi is the karyam.  As karanam is the support for karyam, Akasa is pratishta, Prithvi is pratishtitham.  Further Prithvi tatvam as an enclosure (walls) supports Akasa tatvam to make the Akasa useful and transactable (as a building). Here Prithvi is pratishta and Akasa is pratishtitham.  Thus they have got mutual pratishta - pratishtitha sambandha.  Whoever meditates upon the mutual dependence of Prithvi and Akasa, that meditator will have the full satisfaction in all the three areas of Vittesena, desire for wealth; Putresana, desire for progeny; and Lokesana, desire for fame and name.  He will be blessed with abundant wealth, good health to enjoy it, bright progeny and great fame with a good name.  He will shine with spiritual radiance.  With this assurance this anuvaka ends.

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Taittriya Upanishad – 14

 Chapter 3, Anuvakas 4 to 6

Mantra 3-4-1

mano brahmeti vyajanat |

manaso hyeva khalvimani bhutani jayante |

manasa jatani jivanti |

manah prayantyabhisamvisantiti |

tadvijnaya | punareva varunam pitaramupasasara |

adhihi bhagavo brahmeti | tagmhovacha |

tapasa brahma vijijnasasva | tapo brahmeti |

sa tapo'tapyata | sa tapastaptva || 1|| iti chaturtho'nuvakah ||

He realized that the mind is Brahman; for from the mind, verily, are these beings born; by the mind, when born, do they live; into the mind, on departing, do they enter.  Having realized this, he approached his father again and said: "Venerable Sir, teach me Brahman." To him, the son, he said this: "Seek to know Brahman by means of tapas; for tapas is the means of knowing Brahman." He performed tapas and having performed tapas----.  Anuvaka 4 ends.

            Bhrigu’s reflection at third stage leads him first to the conclusion “Mind is Brahman” for the following reasons.  Manomaya is subtler than Pranamaya and thought is the father of action and through action sustainer of life.  Upanishads also say that Iswara willed to create and creation proceeded from his will.  Further the thoughts in the mind at the time of death is an influencing factor in reincarnation of jiva.  However, he is not happy with this conclusion and thinks deeper and rejects mind as Brahman as mind creates hesitation and uncertainty and as it is another organ like eye, ear etc. and so it cannot be Brahman.  He felt that he had still to learn about the Brahman. So he approached his father once again and Varuna advised him again to think more deeply on the subject. Bhrigu goes back to continue his reflection.  This is the end of anuvaka 4.

Mantra 3-5-1 

vijnanam brahmeti vyajanat |

vijnanaddhyeva khalvimani bhutani jayante |

vijnanena jatani jivanti |

vijnanam prayantyabhisamvisantiti |

tadvijnaya | punareva varunam pitaramupasasara |

adhihi bhagavo brahmeti | tagmhovacha |

tapasa brahma vijijnasasva | tapo brahmeti |

sa tapo'tapyata | sa tapastaptva || 1|| iti panchamo'nuvākah ||

He realized that the intellect (vijnana) is Brahman; for from the intellect, verily, are these beings born; by the intellect, when born, do they live; into the intellect, at the time of departing, do they enter.  Having realized this, he approached his father again and said: "Venerable Sir, teach me Brahman." To him, the son, he said this: "Seek to know Brahman by means of tapas; for tapas is the means of knowing Brahman." He performed tapas and having performed tapas----.  Anuvaka 5 ends.

            Bhrigu’s reflections at the fourth stage takes him first to the conclusion “Intellect is Brahman” for the following reasons.  Vijnanamaya is subtler than Manomaya.  Sruthi also has spoken of Brahman in terms of intelligence. Further it is the intelligence that directs the mind, senses and body into activity and can be taken to be the cause of birth, sustenance and dissolution of beings.  So he felt intellect (vijnana) fulfils the conditions his father has laid down and concluded initially that intellect is Brahman.  But when Bhrigu took a second look at the intellect’s nature, he realised that the intellect is founded on the “I” principle.  Now he pondered over the Aham Vritti and found that it is not constant as Brahman should be. It varies in accordance with what it identifies itself to be. It varies from childhood to old age; it varies depending on the likes and dislikes presented to it by the mind; it varies depending on whom and what it associates with as ‘mine’.  Further such sensations as pain and pleasure, inner longings etc. are experienced by the intellect and hence concluded that the intellect cannot be Brahman.  And so he felt that he had still to learn about the Brahman. So he approached his father once again and Varuna advised him again to think more deeply on the subject. Bhrigu goes back to continue his reflection.  This is the end of anuvaka 5.

Mantra 3-6-1

anando brahmeti vyajanat |

anandadhyeva khalvimani bhutani jayante |

anandena jatani jivanti |

anandam prayantyabhisamvisantiti |

saisha bhargavi varuni vidya | parame vyomanpratisthita |

sa ya evam veda pratitisthati | annavanannado bhavati |

mahanbhavati prajaya pasubhirbrahmavarcasena |

mahan kirtya || 1|| iti shashto'nuvakah ||

He realised that Bliss is Brahman; for from Bliss (Aananda), verily, are these beings born; by bliss, when born, do they live; into bliss, at the time of dissolution, do they enter. This is the knowledge learnt by Bhrigu and taught by Varuna. It is established in the supreme space, in the heart. He who knows this is established in the Bliss of Brahman. He becomes a possessor of food and an eater (enjoyer) of food. He becomes great in offspring and cattle and gains the splendour of true Brahmanahood.  Indeed, he becomes great in fame and renown. End of anuvaka 6.

            Bhrigu’s deep reflections in the fifth stage takes him beyond not only Vijnanamaya but Aanandamaya as well to Aanandha itself, the pure Bliss of Brahman i.e. to Pratyagatman, the Aananda Athma.  As Bhrigu experienced the divine glory of his own inner Self through this technique of Self-enquiry, as instructed by Varuna, this method is called Bhargavi Varuni Vidya.  Anyone who pursues enquiry like Bhrigu will be able to realise Brahman manifested in the cavity that is the supreme space within the heart, the inner peace and fulfilment of Realisation giving a spiritual aura to his personality.  The fruits of this knowledge are described in the latter part of this Mantra.  But it should be kept in mind that the knower of Brahman is not really affected by it because having realized the unreal nature of the universe, he remains unattached to them just as a man, having realized the true nature of a mirage, may still see the illusory nature of water and yet remains not deceived by it.  So it should be interpreted for the person of Realisation as that he will have all his simple material wants easily fulfilled; talented disciples will be attracted to him and he will earn a good name and great fame.  This is the end of anuvaka 6.

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Taittriya Upanishad – 13

Chapter 3, Anuvakas 1 to 3 

Mantra 3-1-1

bhrgurvai varunih | varunam pitaramupasasara |

adhihi bhagavo brahmeti | tasma etatprovacha |

annam pranam caksuh srotram mano vachamiti |

tagmhovacha | yato va imani bhutani jayante |

yena jatani jivanti | yatprayantyabhisamvisanti |

tadvijijnasasva | tadbrahmeti | sa tapo'tapyata |

sa tapastaptva || 1|| iti prathamo'nuvakah ||

Bhrigu, the well-known son of Varuna, approached his father Varuna and requested: "Venerable Sir, teach me about Brahman." To him, the son, Varuna said this: "Food, Prana, the eyes, the ears, the mind and speech are Brahman."  He said further: "That from which these beings are born, That by which, having been born, they live, That into which, when departing they enter; seek to know That. That is Brahman." He performed penance and having performed penance ---. Anuvaka 1 ends.

            The third chapter also is in prose form only, because this is a brahmanopanishad.  Every brahmanopanishad will be in prose form whereas mantropanishad will be in metrical from. The entire chapter is divided into several paragraphs and each paragraph is called anuvaka or section. This third chapter has got ten anuvakas. This is the first anuvaka.  Since the first word is Bhrigu, the chapter itself is named Bhriguvalli.  The Upanishad begins with an introduction of a guru and sishya.  Here the guru and sishya happen to be father and son, Varuna and Bhrighu.  Bhriguvalli opens with Bhrigu approaching his father and teacher, Varuna, seeking knowledge about the Brahman. Initially, Varuna replied that the food or body, the world of matter, the vital force (prana), the eyes, ears, the mind and the speech all arise from the Brahman and that all these together constitute the Brahman. Then he added that Brahman is the one from whom all these were born, due to which all these are sustained and unto which all these get merged and he should try to know It through deep reflection and meditation on this definition.  Varuna’s description is equivalent to the indicative or Tatastha definition of Brahman, using the world to point the way to Brahman and lead one to Him. Bhrighu retired to a quiet place, withdrew his mind and sense from all the outer objects and concentrated it on what his father told, which is called tapas in the Mantra. This is the end of anuvaka 1.

Mantra 3-2-1

annam brahmeti vyajanat |

annaddhyeva khalvimani bhutani jayante |

annena jatani jivanti |

annam prayantyabhisamvisantiti |

tadvijnaya | punareva varunam pitaramupasasara |

adhihi bhagavo brahmeti | tagmhovacha |

tapasa brahma vijijnasasva | tapo brahmeti |

sa tapo'tapyata | sa tapastaptva || 1||iti dvitiyo'nuvakah ||

He realised that food is Brahman; for from food, verily, are these beings born; by food, when born, do they live; into food on departing do they enter.  Having realized this, he approached his father again and said: "Venerable Sir, teach me Brahman."  To him, the son, he said this: "Seek to know Brahman by means of tapas. For tapas is the means of knowing Brahman." He performed tapas and having performed tapas---.  Anuvaka 2 ends.

            Bhrigu on deep reflection is able to realize food as Brahman because he understood that it is from food that all beings are born, again it is with the help of food that living beings subsist and ultimately it is again food into which all beings are merged.  But still his mind was not satisfied with this conclusion because food or matter has both origin and end and is ever-changing and so it cannot be Brahman which is eternal and without change.  So Bhrigu returned to his father and asked him, to tell more about the Supreme Being. His father advised him to continue the concentrated thinking on the definition and said that will take him towards the knowledge of the Brahman.  Bhrighu retired to a quiet place, withdrew his mind and sense from all the outer objects and concentrated it on what his father told and continued his tapas.  It is to be noted that Bhrigu achieves satisfaction initially for some time while contemplating with one answer but contemplation of the mind sharpening his intellect his mind is again filled with doubts and he returns to his teacher, Varuna and this happens again and again until doubtless satisfaction is attained. This is the end of anuvaka 2.

Mantra 3-3-1

prano brahmeti vyajanat |

pranaddhyeva khalvimani bhutani jayante |

pranena jatani jivanti |

pranam prayantyabhisamvisantiti |

tadvijnaya | punareva varunam pitaramupasasara |

adhihi bhagavo brahmeti | tagmhovacha |

tapasa brahma vijijnasasva | tapo brahmeti |

sa tapo'tapyata | sa tapastaptva || 1|| iti tṛtiyo'nuvakah ||

He realized that the Prana is Brahman; for from the Prana, verily, are these beings born; by the Prana, when born, do they live; into the Prana on departing do they enter. Having known this, he approached his father again and said: "Venerable Sir, teach me Brahman." To him, the son, he said this: "Seek to know Brahman by means of tapas (austerities). For tapas is the means of knowing Brahman." He performed tapas and having practiced tapas----.  Anuvaka 3 ends.

            In this third section Bhrigu’s reflection takes him up to the next level, “Prana is Brahman”.  Bhrigu understood Prana as Brahman with the help of concentrated thinking because he had realized that from Prana that keeps them alive, living beings could be born and being born they could survive with the help of the Prana and ultimately they get unified with the Prana. However, there is something which still makes Bhrigu very uneasy about his choice of Prana as Brahman.  He thinks carefully again and rejects Prana as Prana is non-sentient and therefore cannot be Brahman. He felt that he had still to learn about the Brahman. So he approached his father once again and Varuna advised him again to think more deeply on the subject. Bhrigu goes back to continue his reflection.  This is the end of anuvaka 3.

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Taittriya Upanishad – 12

Chapter 2, Anuvaka 9 

Mantra 2-9-1

yato vacho nivartante I aprapya manasa saha I

aanandam brahmano vidvan I na bibheti kutaschaneti I

He who knows the Bliss of Brahman, from whom words together with the mind return without reaching Him, is not afraid of anything whatsoever.  Thus (ends the Sruthi Mantra).

            This Mantra was quoted earlier in describing Manomaya kosa (verse 2-4-1).  This Mantra tells about the fruit of knowing Supreme Brahman, the bliss itself. It says that the mind and all senses do not get Him (grasp Him) and come back empty-handed. To know Brahmananda, the mind and senses do not have power or capability. He who realises such a Brahman and the joy of Him, never has fears from anybody and is always fearless.  It means that there is not even any cause for fear left, i.e. not only fear but also its very cause (Duality) is being denied. This stage of fearlessness is clearly of a much higher order than the one referred to in the earlier verse (2-4-1).

Mantra 2-9-2

Etagmha vava na tapati I kimahagm sadhu nakaravam I

kimaham papamakaravamiti I sa ya evaṃ vidvanete atmanagm sprnute I

ubhe hyevaisa ete atmanagm sprnute I ya evaṃ veda I ity-upanishat II

“Why did I not do proper (actions)? Why did I do improper (actions)?” – such (thoughts) do not torment him at all. He who knows thus perceives these two as the Athma only. He who knows thus perceives both these as the Athma only. Thus (ends) the Upanishad.            

            How an enlightened person, Jnani, will lead the rest of his life after gaining Jnanam is given in this Mantra.  An ignorant person always suffers from samsara, whereas the jnani because of the Athmajnanam, becomes free from it. He enjoys jivanmukti. This is the essence of this Mantra. The jnani does not go back to his past (pre-jnanam era). Before gaining knowledge, he might have had many omissions and commissions, but now he does not feel the twin expressions of samsara called hurt and guilt in regard to them.  Karta is associated with guilt and bhokta with hurt. The jnani sees both kartrtvam and bhoktrtvam as mithya and so, he doesn’t have samsara.   As he has gone beyond sin and sinlessness, omissions and commissions are powerless to affect him anymore.  He identifies both with the Supreme Self.  Renouncing regret and hurt, he is absorbed in the meditation of Brahman and gains an abiding consciousness of Brahman with a vision of unity in everything around him.

            With this Mantra the teaching portion has come to an end and the chapter also ends with the Shanthi Mantra from Krishna Yajur Veda, which is the same as the one with which the chapter started i.e.

Om saha naavavatu I saha nau bhunaktu I saha veeryam karavaavahai I

tejaswi naavadheetamastu maa vidvishaavahai I Om Shanthi, Shanthi, Shanthi II

May He protect us both (teacher and the taught)!  May He cause us both to enjoy the bliss of Mukti!  May we both exert to discover the true meaning of the sacred scriptures!  May our studies be fruitful!  May we never quarrel with each other!  Om peace, peace, peace!

            Earlier it was chanted for jnana-prapti and now it is chanted for jnana-nishtaprapti.    As the Mantra has been explained earlier let us take up the next chapter.  Chapter 3 is called Bhrugu Valli and it starts with the same Shanthi Mantra and so we will skip it and take up anuvaka 1 of chapter 3 in the next blog.

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Taittriya Upanishad – 11

 Chapter 2, Anuvaka 8

Mantra 2-8-1

bhisasmadvatah pavate I bhisodeti suryah I

bhisasmadagniscendrascha I

mrtyurdhavati pancama iti I

Out of fear of this (Brahman), the wind blows. Out of fear of this (Brahman), the sun rises. Out of fear of this (Brahman), the fire and Indra (do their duty). The lord of death, the fifth (deity), runs (because of fear of this Brahman). Thus (ends the Sruthi Mantra).

            The Mantra mentioned in the previous anuvaka is quoted here. According to this Mantra.  it is out of fear of Brahman that the wind blows as per law, the sun rises and sets at the appointed time, fire, Indra and death (referred to as the fifth) perform their functions properly. Had there been no coordinating agency there would have been chaos in the universe. This proves that there is one organizer, inspirer, and controller who manages all these phenomena and He is called Brahman and He is attainable by the human beings, which also proves, along with other reasons cited before, the existence of Brahman. Having explained the Sruthi Mantra, the infinite Bliss attained by the seeker on realisation of Brahman is described poetically in the form of a mathematical formula in the coming Mantras.

Mantra 2-8-2

saishanandasya mimagmsa bhavati I

yuva syatsadhuyuvadhyayakah I asistho drdhistho balisṭhah I

tasyeyaṃ pṛthivi sarva vittasya purṇa syat I sa eko maanusha anandah I

te ye sataṃ maanusha anandah I sa eko manushyagandharvanamanandahI 

srotriyasya chakamahatasya I

The following is the analysis of Aananda. Suppose there is a young man – a noble youth who is learned in scriptures., the most dynamic, the most resolute and the strongest. Suppose this entire earth, full of resources, belongs to him.  That (happiness enjoyed by him) is one unit of happiness.  This (unit of happiness) of man multiplied hundred-fold is the one unit of happiness of Manushya-gandharvas as well as (the happiness) of a man of scriptural learning who is free from desires.

            For any measurement one must have a ‘standard unit’ with reference to which one can make all the subsequent measurements.   In this Mantra the unit for measuring happiness is defined.  It is the joy enjoyed by one who has youth, good health, abundant wealth, education, discipline and power of self-control and self-assertion.  Relative to this Joy-unit various types of happiness are measured in this and subsequent verses.  This Joy-unit is defined as ‘Maanusha Aanandha’. Hundred times this unit is the unit of happiness enjoyed by Manushya- gandharvas i.e. gandharvas who had risen from human ranks.  The same happiness is attained by one who is well-versed in scriptures and who has desireless dispassion.  The next nine Mantras spell a mythological scale of bliss and they are mostly self-explanatory needing only one or two lines of explanation.

Mantra 2-8-3

te ye sataṃ manushyagandharvanamanandah I

sa eko devagandharvanamanandah I srotriyasya chakamahatasya I

Hundred times this unit of happiness enjoyed by Manushya- gandharvas is the unit  unit of happiness enjoyed by Deva-gandharvas.   The same happiness is attained by one who is well-versed in scriptures and who has desireless dispassion.

            Deva-gandharvas are those who have been born as such even at the beginning of the present cycle. This amounts 10,000 times ‘Maanusha Aanandha’

Mantra 2-8-4

te ye satam devagandharvanamanandah I

sa ekah pitrnam chiralokalokanamanandah I srotriyasya chakamahatasya I

Hundred times this unit of happiness enjoyed by Deva- gandharvas is the unit of happiness enjoyed by the ancestors, dwellers of pitr-loka.   The same happiness is attained by one who is well-versed in scriptures and who has desireless dispassion.

            This unit of happiness amounts to a million times ‘Maanusha Aanandha’.

Mantra 2-8-5

te ye satam pitrnaṃ chiralokalokanamanandah I

sa eka ajanajanam devannamanandah I srotriyasya chakamahatasya I

Hundred times this unit of happiness enjoyed by dwellers of pitr-loka is the unit of happiness enjoyed by the Aajaanaja Devas, gods born in the Deva loka.   The same happiness is attained by one who is well-versed in scriptures and who has desireless dispassion.

            This unit of happiness amounts to a hundred million times ‘Maanusha Aanandha’.

Mantra 2-8-6

te ye satamajanajanam devanamanandah I

sa ekah karmadevanam devanamanandah I

ye karmana devanapiyanti I srotriyasya chakamahatasya I

Hundred times this unit of happiness enjoyed by Aajanaaja Devas is the unit of happiness enjoyed by the Karma Devas, Devas who have become so by their special Karmas.   The same happiness is attained by one who is well-versed in scriptures and who has desireless dispassion.

            This unit of happiness amounts to ten thousand million times ‘Maanusha Aanandha’.

Mantra 2-8-7

te ye satam karmadevanam devanamanandah I

sa eko devanamanandah I srotriyasya chakamahatasya I

Hundred times this unit of happiness enjoyed by Karma Devas is the unit of happiness enjoyed by the Devas (office-bearers).   The same happiness is attained by one who is well-versed in scriptures and who has desireless dispassion.

            This unit of happiness amounts to a billion times ‘Maanusha Aanandha’.

Mantra 2-8-8

te ye satam devanamanandah I

sa eka indrasyanandah I srotriyasya chakamahatasya I

Hundred times this unit of happiness enjoyed by Devas is the unit of happiness enjoyed by Indra.   The same happiness is attained by one who is well-versed in scriptures and who has desireless dispassion.

            This unit of happiness amounts to a hundred billion times ‘Maanusha Aanandha’.

Mantra 2-8-9

te ye satamindrasyanandah I

sa eko brhaspateranandah I srotriyasya chakamahatasya I

Hundred times this unit of happiness enjoyed by Indra is the unit of happiness enjoyed by Brahaspathi.   The same happiness is attained by one who is well-versed in scriptures and who has desireless dispassion.

            This unit of happiness amounts to a ten thousand billion times ‘Maanusha Aanandha’.

Mantra 2-8-10

te ye satamindrasyanandah I

sa eko brhaspateranandah I srotriyasya chakamahatasya I

Hundred times this unit of happiness enjoyed by Brahaspathi is the unit of happiness enjoyed by Prajapathi.   The same happiness is attained by one who is well-versed in scriptures and who has desireless dispassion.

            Prajapathi refers to Virat. This unit of happiness amounts to a million billion times ‘Maanusha Aanandha’.

Mantra 2-8-11

te ye satam prajpateranandah I

sa eko brahmana anandah I srotriyasya chakamahatasya I

Hundred times this unit of happiness enjoyed by Prajapathi is the unit of happiness enjoyed by Brahmaji.   The same happiness is attained by one who is well-versed in scriptures and who has desireless dispassion.

            Brahmaji means Hiranyagarbha.  This unit of happiness amounts to a million billion times ‘Maanusha Aanandha’.

            This analysis stops with Hiranyagarbha, as Brahman is the repository of immeasurable infinite Bliss that is qualitatively on a different plane than worldly joys.  Further “The same happiness is attained by one who is well-versed in scriptures and who has desireless dispassion” is repeated in every level to emphasise that all the different kosananda possible in creation including the highest happiness of Hiranyagarbha is enjoyed by such a person of strong dispassion and scholarship in scriptures indicates the great superiority of such a person to all other beings of the universe.

Mantra 2-8-12

sa yaschayam purushe I yaschasavadhitye I sa ekah I sa ya evamvit I asmallokatpretya I etamannamayamatmanamupasankramati I etam pranamayamatmanamupasankramati I etam manomayamatamanamupasankramati I etam vijnanamayamatmanamupasankramati I etamanandamayamatmanamupasankramati I tadapyesa sloko bhavati II 

That (Brahman) which is in the human being and that (Brahman) which is in Sun – that is one.  Having left this world, he, who knows thus transcends this annamaya self, transcends this praṇamaya self, transcends this manomaya self, transcends this vijnanamaya self, transcends this anandamaya self (and abides in Brahman). In this regard, there is the following Sruthi Mantra.

            Here sun stands for Hiranyagarbha and the first three statements constitute a Mahavakhya as they together mean that the same single Brahman is the self of all at the micro and macro level of Creation.  Also ‘leaving the world’ here means turning away from the world i.e. not depending upon the world for one’s happiness, being totally fulfilled.  In short it means jivanmukthi and not death.  The jivanmuktha transcending the abhimana for all the kosas, identifies himself with the indweller of all the kosas, the pure attributeless Brahman and enjoys the boundless, infinite Brahmananda always. A Sruthi Mantra in support is quoted in the next anuvaka.  This anuvaka ends with this Mantra which will be again quoted in part just before the end of this Upanishad.

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Taittriya Upanishad – 10

 Chapter 2, Anuvaka 7

Mantra 2-7-1

asadva idamagra asit I tato vai sadajayata I

tadatmanagm svayamakuruta I

tasmattatsukrtamuchyata iti I

“In the beginning all this (universe) was non—existent. From It (Brahman) was born what exists. That (Brahman) created Itself by Itself; therefore, It is called the Self-creator. Thus (ends the Sruthi Mantra”).

            Before manifesting, this universe of sentient and insentient was non-existent i.e. was in an unmanifest state. From that came the existent with names and forms. Brahman transformed Itself by Itself into this universe of sentient and insentient objects. Therefore, It is known as sukrita, the Self- creator.

Mantra 2-7-2

yadvai tatsukrtam I raso vai sah I

rasagmhyevayaṃ labdhvanandi bhavati I

ko hyevanyatkah pranyat I

yadesa akasa anando na syat I esa hyevanandayati II

That (Brahman), which is indeed the Self-creator, is Aananda. Having attained this Aananda alone, one becomes happy. Who will indeed inhale and who will exhale, if this Aananda were not there in the (inner) space? This (Brahman) alone pleases (all).

            The Paramatma who is referred to as sukrita is really the Aananda itself because the jiva who undergoes the miseries of birth and death becomes happy only after realizing Brahman. All beings make movements and act only with the support of Brahman, the bliss itself. All physical actions in the world are made possible only because of Brahman. Here the act of breathing is mentioned.  Normally breathing is taken for granted, and one will not argue if it said that without breathing one cannot live. However, the point brought out here is that even the act of breathing happens only because we feel the Joy of Brahman within our being, in core of our heart. This Joy is given greater importance than breathing itself!  This implies that if we do not experience this Joy, then we will not desire to breathe. We would rather die than live without the Joy experienced within.  All joy certainly comes from Brahman within. Once we are plugged to the Joy within, every act gets filled with it, not only breathing. When we find inner joy in life, then everything we do brings us joy!

Mantra 2-7-3

yada hyevaisa etasminnadrsye'natmaye'nirukte'nilayane'bhayam pratisthaṃ vindate I

atha so'bhayam gato bhavati I yada hyevaisa etasminnudaramantaram kurute I

atha tasya bhayam bhavati I tattveva bhayam viduso'manvanasya I

tadapyesha sloko bhavati II

When indeed one attains the fearless oneness with this (Brahman) which is invisible, bodyless, undefinable (and) supportless, then he attains fearlessness.  If he makes the slightest differentiation in It, there is fear for him. That becomes the source of fear for the learned one who does not reflect. In this regard there is the following Sruthi Mantra

            In this Mantra, the teacher says that only by knowing that I am Brahman (aham brahma asmi), the sense of insecurity will totally go away.  Insecurity is the fundamental expression of samsara and ignorant person is afflicted with it.  When one realises the oneness with Brahman that is formless, invisible, indefinable, requiring no support from any other source and is one without a second, the sense of insecurity that causes fear will be totally destroyed and he becomes completely fearless and totally fulfilled for ever. Though Brahman is the Self of both ignorant and the wise, the ignorant not knowing the nature of Brahman, looks upon Him with fear as one who would punish him for his wrongs and short-comings while the wise knowing His true nature enjoys the eternal bliss in him.  With regard to the statement of Brahman being a cause of fear there is a Sruthi Mantra which is quoted in the next anuvaka.  This anuvaka ends with this Mantra.

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Taittriya Upanishad – 9

 Chapter 2, Anuvaka 6

Mantra 2-6-1

asanneva sa bhavati I asad brahmeti veda cet I

asti brahmeti cedveda I santamenaṃ tatoviduriti I 

If a person knows Brahman as non—existent, he himself becomes non—existent. If he knows Brahman as existent, then (knowers of Brahman) know him as existent.

            The section starts with the description of the fruit of believing and non-believing Brahman as the quotation actually speaks of Brahman, the support of the Anandamaya kosa, and not of the kosa itself. The person who does not believe in the existence of Brahman has no faith in the Sruthi and as a consequence, lives and moves in the domain of senses, which seem to be only reality to him. And from an absolute standpoint these senses and all the objects of sensuous perception are non-existent. He having identified his life with the life of senses becomes non-existent in that sense.  Moreover, negation of Brahman is equivalent to negating his own existence because he is none other than Brahman.  On the contrary if he believes that Brahman is there because of faith in scriptures, such a person is indirectly accepting his own existence because he is Brahman and this faith in the divine existence will become the stepping stone for acquiring divine knowledge through which he will discover through study and contemplation that Brahman exists not as an object, but as I, the very subject that is witness to all the five kosas.

Mantra 2-6-2

tasyaisa eva sarira Athma I yah purvasya I

athato'nuprasnah I utavidvanamum lokam pretya I

kaschana gacchati 3 I aho vidvanamumlokam pretya I

kaschitsamasnuta 3 u I

This (sheath of bliss) is the embodied soul of the former (the sheath of intellect). Thereupon arise the following questions of the pupil: Does anyone who knows not(Brahman) attain that World after departing this life? Or does he who knows(Brahman) attain that World after departing this life?

            This Anandamaya kosa, is the embodied self of the Vijnanamaya kosa (the Self as the intellect).  The student now comes up with the following questions. An anuprasna is a question asked by a disciple after the teacher has spoken. The questions are as follows - Does the person who knows not the the existence of Brahman, the ignorant person, go to the World of Brahman, on his death? or does only the person who knows Brahman go to the world of Brahman on death?  The doubt arises because if both go to the world of Brahman, then why struggle to attain BrahmaVidya, as anyhow he will be going to the world of Brahman on death or if both do not go then also why trouble to study?   The number 3 in these questions indicate that the word must be pronounced extra-long and that indicates doubt here.  The anuprasnas pave the way for the topic to follow, discussion on Brahman.

Mantra 2-6-3

so'kamayata I bahu syam prajyeyeti I sa tapo'tapyata I

sa tapastaptva I idagmsarvamasrjata I yadidam kim cha I

tatsrstva I tadevanupravisat I

tadanupravisya I saccha tyacchabhavat I

niruktam chaniruktam cha I nilayanam chanilayanam cha I

vijnanam chavijnanaṃ cha I

satyam chanrtam cha satyamabhavat I

yadidam kim cha I tatsatyamityachaksate I

tadapyesa sloko bhavati II

He desired thus – “Let me be born. Let me become many.” He performed tapas. Having performed tapas, He created all this – whatever (we perceive). Having created it, He entered it. Having entered this, (He) became the manifest and the unmanifest, the defined and the undefined, the sustained and the non-sustained, the sentient and the insentient, as well as the truth and the falsehood, and all this whatsoever that exists. Therefore, they call That (Brahman) the absolute Truth. In this regard, there is the following Sruthi Mantra.

            After discussing the sheaths surrounding the Indweller (Brahman), the Upanishad now takes up a dialogue about the Indweller (Brahman) Himself. The section starts with a doubt regarding the existence or non-existence of Brahman. As an answer to this doubt this Mantra explains that in accordance with His desire (sankalpa), Brahman projected the entire creation (universe), with form and without form, sentient and insentient, truth and falsehood.  Then He entered the objects created, as well.  So all that is perceived and experienced by one, including one’s own Self is Brahman only. As all this is achieved with Brahman’s power of Maya, they are all only relative Realities and Brahman alone is Absolute Reality and in this birth of plurality, no division or change has taken place in Brahman. The Creation is only super-imposition on Brahman, like the vision of ghost on the post. We learn from this Mantra that Brahman is very much existent as the intelligent and material cause of the universe. There is the following Sruthi Mantra about this which will come in the next anuvaka.  This anuvaka ends with this Mantra.

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