MI.Upanishad 1.02

उक्थमुक्थमिति वै प्रजा वदन्ति तदिदमेवोक्थं इयमेव पृथिवी। तो हीदं सर्वमुत्तिष्ठति यदिदं किञ्च। तस्याग्निरर्कः। अन्नमशीतयः अन्नेन हीदं सर्वमश्नुते। अन्तरिक्षमेवोक्थम्। अन्तरिक्षं वा अनु पतन्ति अन्तरिक्षमनु धावयन्ति। तस्य वायुरर्कः। अन्नमशीतयः अन्नेन हीदं सर्वमश्नुते।

People indeed say uktham i.e. that which is uttered in praise, uktham i.e. that which is uttered in praise, this earth itself is truly praised. From her, indeed, all this, whatever exists here, arises. In her, fire is the lord Arka (i.e. Lord Vishnu). The eaters of food, indeed, enjoy all this, by food. The midspace is also the uktham i.e. that which is uttered in praise. Indeed, they fall down into the midspace; they run after the midspace. Of it, wind is the lord Arka (i.e. Lord Vishnu). The eaters of food, indeed, enjoy all this, by food.

असावेव द्यौरुक्थम्। अमुतः प्रदानाद्धीदं सर्वमुत्तिष्ठति यदिदं किञ्च। तस्यासावादित्योऽर्कः। अन्नमशीतयः अन्नेन हीदं सर्वमश्नुते। इत्यधिदैवतम्।

That heaven indeed is uktham i.e. that which is uttered in praise. From there, indeed, all this, whatever exists here, arises from giving. Of that, the sun is the lord Arka (i.e. Lord Vishnu). The eaters of food, indeed, enjoy all this, by food. Stated thus, is with respect to the deity.

अथाध्यात्मम्। प्रुरुष एवोक्थम्। अयमेव महान् प्रजापतिरहमुक्थमश्तस्मीति विद्यात्।

Now, as regards the ātman: The Puruṣa, i.e supreme person indeed is the uktham i.e. that which is uttered in praise. I am this very one, the Mahat principle, the Prajapati, the lord of creatures. One should know this only as uktham i.e. that which is uttered in praise.

तस्य मुखमेवोक्थम्। यथा प्रुथिवी तथा। तस्यवागर्कः। अन्नमशीतयः अन्नेन हीदं सर्वमश्नुते। नासिके एवोक्थं यथांतरिक्षं तथा। त्स्य प्राणोर्कः। अन्नमशीतयः अन्नेन हीदं सर्वमश्नुते। तदेतद् ब्रध्नस्य विष्पपं यदेतन्नासिकायै विनतमिव​। ललाटमेवोक्थं यथा द्यौस्तथा। तस्य चक्षुरर्कः। अन्नमशीतयः अन्नेन हीदं सर्वमश्नुते।

His mouth is truly the uktham i.e. that which is uttered in praise, just as the earth is. His speech is the arkaḥ, the Lord. All eaters of food; by food, indeed, all this is enjoyed. In the nostrils is truly the uktham i.e. that which is uttered in praise, just as the mid-space is. His breath is the arkaḥ, the Lord. All eaters of food; by food, indeed, all this is enjoyed. This is the spread of the white one, which is bent for the nostril, as it were. The forehead is truly the uktham i.e. that which is uttered in praise, just as the sky is. His eye is the arkaḥ, the Lord. All eaters of food; by food, indeed, all this is enjoyed.

स्मानमाशीतयोऽध्यात्मं चैवाधिदैवतं चान्नमेव​. अन्नेन हीमानि सर्वाणि भूतानि समनंती। अन्नेनेमं लोकं जयत्यन्नेनामुम्। तस्मात् समानमशीतयोऽध्यात्मं चाधि दैवतं चान्नमेव​।

Indeed, one should eat food only in harmony and balanced portion, considering both the self and the deities. For by food, all these beings are sustained. By food, one conquers this world and the other. Therefore, one should eat food, indeed, in harmony and balanced portion, considering both the self and the deities.

तदिमन्नमन्नादमियमेव प्रुथिवी। इतो हीदं सर्वमुत्तिष्टति यदिदं किंच​। यद्ध किंचेदं प्रेता इ तदसौ सर्वमत्ति। यदु किंचातः प्रैती तदियं सर्वमत्ति। सेयमित्याद्याऽत्त्री। अत्ता हवा अद्यो भवति। न तस्येशेऽयं नाद्याद् यद्वैनं नाद्युः ॥२॥

This food and the eater of food, this is truly the earth. From here, indeed, everything arises, whatever exists. Whatever indeed this goes forth, that one eats all. Whatever departs from here, this (earth) eats all. She, this earth, is thus the first eater. The eater (the ātman) indeed exists now. Over it, this (body or mind) has no control, nor can anyone eat (experience/consume) that (ātman) whom (the ātman) does not allow to be eaten (experienced/consumed).

MI.Bāshya 1.02

"उत्थापनादुक्थनामा स एव पृथिवीस्थितः। प्रथितः पृथिवीनामा सोऽन्तरिक्षाभिधोऽत्रगः॥

"From the act of raising up, he is called 'Uktha' and is established on the earth. He is well-known as 'Pṛthivī', and as 'Antarikṣa', he moves here.

अन्तरीक्ष्यो यतो द्युस्थो द्युनामाऽतिप्रकाशनात्। अध्यात्मे च निविष्टोऽसौ पुरुषाख्यो जनार्दनः॥

He who is in the mid-region, from whom the one in heaven is called 'Dyu' due to his great illumination; in oneself also, he who is entered is called Puruṣa, Janārdana.

पूरुषु स्थितत्वात् स महान् प्रजानां पतिरेव च।अहमुक्थमिति ह्येतां विद्यामनुभवत्यसौ॥

Because he is established among beings, he is 'mahān', the great, the true lord of all creatures; and he who experiences this knowledge, thinking "I am the 'uktham' i.e. praised," indeed attains it.

पृथक् पृथक् च तस्याङ्गान्युक्थानि जगदीशितुः। अग्निवातदिनेशानामुत्थानानि पृथक् पृथक्॥

Separately and distinctly are the limbs and praise of the Lord of the world; the risings of Agni, Vāta, and the Sun are also separate and distinct.

वदनं नासिका नेत्रमित्येतानि परात्मनः। तृचाऽशीतिविभिन्नस्य शस्त्रस्यान्नत्वहेतुतः॥ विष्णोस्तृचाशीतिवत् स्यात् प्रसिद्धान्नमिति स्फुटम्। अन्नाभिमानिदेवश्च तृचाशीत्याश्च देवता॥

The mouth, nose, and eye — these are of the supreme self; because of the cause of foodness; divisions among the eighty-threefold organs, arise due to the condition of food and non-food. Just as Lord Vishnu, the well-known eighty-three foods exist — this is evident; both the deity identified with food and the deities of the eighty-three (organs/foods) are meant

सोम एव ततश्चान्नमशीतय इतरितम्। अदनाऽऽघ्राणदृष्ट्याख्यभोगत्रयविभागतः॥

Soma itself then is the food, distinguished by the threefold enjoyment named eating, smelling, and seeing.

मुखनासाचक्षुषां तद् भोग्यमन्नं हरेः श्रुतम्। अरणं गमनं यस्मादर्कः शीघ्रगतित्वतः॥

It is heard that the food to be enjoyed by the mouth, nose, and eyes is that of Hari. The fire (arṇa) is called movement (going), because the sun (arkaḥ), due to its swiftness, is (so named).

श्येन एव तदाकारा चितिरर्कपदोदिता। सुपर्णप्रतिमा सा यत् तदारूढो जनार्दनः॥

The falcon itself, of that form, is called 'Chiti' i.e. altar, and spoken of by the name 'Arka'. That which is the likeness of the divine eagle, 'Suparṇa' — upon that Janārdana (Vishnu) is established.

तस्मात् तस्यार्क इति सा प्रोच्यते वैदिकैः पदैः। योऽसौ चितिगतो वीन्द्रः सोऽग्निवातरविष्वपि॥

Therefore, he is called 'sun' by her, the Vedic words; he who has entered the funeral pyre, being powerful, is also present in fire, wind, and sun.

तथा वाक् प्राणचक्षुःषु तस्मात्तेऽर्काः प्रकीर्तिताः। तेषु स्थिते सुपर्णे च रूपभेदैः पृथक् पृथक्॥

Thus, speech, in the vital breath and eyes, therefore they, the suns, are proclaimed. In them, abiding is the beautiful-winged one and by distinctions of form, separately, separately.

स्थितो विष्णुस्तदर्कास्ते तस्मादेव प्रकीर्तिताः। व्याप्तत्वाज्जीवदेहेषु मुखे विष्णोर्मुखं स्मृतम्॥

Viṣṇu, being situated in those suns, is therefore indeed proclaimed as such; because of pervasiveness, in the bodies of living beings, the mouth is remembered as the mouth of Viṣṇu.

नासयोर्नासिके विष्णोरक्ष्णोरेव तदक्षिणी। जीववाक् प्राणचक्षुःषु तद्वागाद्यास्ततः स्थिताः॥

The two nostrils are the nasal passages of Viṣṇu; the two eyes indeed are his eyes. Life, speech, breath, and the senses such as sight—these, beginning with speech, are situated there.

विष्णोर्वाग् भार्गवो रामः प्राणोऽस्य नरकेसरी। चक्षुस्तु कपिलो विष्णुरग्न्यादीनां च कारणम्॥

Of Viṣṇu, speech is Bhārgava Rāma, life-breath is his Narakesarī, the eye is Kapila; Viṣṇu is also the cause of Agni and others also.

जीववागादिसंस्थं च सुपर्णमधि संस्थिताः। अविशेषोऽपि भगवान् पूर्णैश्वर्यस्वरूपतः॥

The Lord, who is by nature of complete sovereignty, is present in living beings, speech, and so on, and is also established upon Suparṇa; even though there is no distinction.

अङ्गाङ्गित्वेनैक एव स्वानन्दानुभवे स्थितः। स एव व्यूह्य चात्मानं पृथग् रूप इव स्थितः॥

By the condition of being a limb and sub-limb, the one remained in the experience of his own bliss. That very one, having arranged himself, remained as if in a separate form.

सुपर्णनामा भगवान् सुपर्णे च व्यवस्थितः। अग्न्यादिषु च तन्नामा वासुदेवः स संस्थितः॥

The Lord, known as Suparṇa, is established in Suparṇa (Garuda); and in Agni and other deities, He, Vāsudeva, abides with that same name.

अन्ननामा स एवान्ने चेष्टयन् सर्वमास्थितः। अन्ने स्थितः स एवेशो ह्यन्नदातृगतिप्रदः॥

He, called 'anna' (food), indeed moves within food and pervades all. Abiding in food, he alone is the Lord, for he truly grants the path to the giver of food.

तस्यान्तरिक्षगस्यैव नियमादनुपक्षिणः। पतन्ति धावयन्त्यश्वान् नरादींश्च नरादयः॥

Of him, of the sky-goer indeed, from the control, non-birds fall, make horses, men, and others run; and indeed men and others.

परस्य विष्णोर्धामत्वात् सूर्यो ब्रध्न इतीरितः। निहितश्चैव तल्लोको नासिकायां नतस्थले॥

Because the Sun is the abode of the Supreme Viṣṇu, he is called 'Bradhna'; and that world is indeed established in the nose, in the downward region.

पृथिव्यां संस्थितो विष्णुः स्त्रीरूपेण द्युलोकतः। पतितं सर्वमेवात्ति तथा दिवि च संस्थितः॥

Viṣṇu, situated on the earth in the form of a woman from the heavenly world, consumes all that has fallen; likewise, being situated in heaven, he does the same.

इतो गतं सर्वमत्ति द्युनामा भगवान् परः। भोग्यत्वात् आद्य इत्युक्त एवमाद्यात्तृ रूपवान्॥

The Supreme Lord, the radiant Bhagavān called 'Dyu', consumes all that has gone forth from Him. Since all is fit to be enjoyed by Him, He is called Ādya; thus He possesses the nature of both the enjoyed and the enjoyer.

एक एव परो विष्णुरत्ताऽन्यैरुपजीव्यतः। आद्यो भवति चान्येषां नोपजीव्यो भवेद्यथा॥

Vishnu alone is the one Supreme Consumer, for all others live by depending upon Him. He is the primal source of all others, and He Himself is never dependent on anything else.

हरिः स सर्वजीवानां न भुज्यन्ते यथाऽमुना। सर्वे लोकास्तथा कर्तुं नैवेष्टे कश्चन क्वचित् ॥२॥

Hari, the sustainer of all living beings, enjoys all the worlds in a way that no one anywhere is ever able to do.