MI.Upanishad 1.02
ukthamuktham iti vai prajā vadanti tad idam eva uktham iyam eva pṛthivī। to hīdaṃ sarvam uttiṣṭhati yad idaṃ kiñca। tasyāgnir arkaḥ। annam aśītayaḥ annena hīdaṃ sarvam aśnute। antarikṣam eva uktham। antarikṣaṃ vā anu patanti antarikṣam anu dhāvayanti। tasya vāyur arkaḥ। annam aśītayaḥ annena hīdaṃ sarvam aśnute।
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.
asāveva dyauruktham। amutaḥ pradānāddhīdaṃ sarvamuttiṣṭhati yadidaṃ kiñca। tasyāsāvādityo'rkaḥ। annamaśītayaḥ annena hīdaṃ sarvamaśnute। ityadhidaivatam।
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.
athādhyātmam। puruṣa evoktham। ayam eva mahān prajāpatiḥ aham uktham asmi iti vidyāt।
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.
tasya mukham evoktham। yathā pṛthivī tathā। tasyavāg arkaḥ। annam aśītayaḥ annena hīdaṃ sarvam aśnute। nāsike evokthaṃ yathāntarikṣaṃ tathā। tasya prāṇo arkaḥ। annam aśītayaḥ annena hīdaṃ sarvam aśnute। tad etad bradhnaśya viṣpapaṃ yad etan nāsikāyai vinatam iva। lalāṭam evokthaṃ yathā dyaus tathā। tasya cakṣur arkaḥ। annam aśītayaḥ annena hīdaṃ sarvam aśnute।
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.
smānam āśītayo'dhyātmaṃ caivādhidaivataṃ cānnameva. annena hīmāni sarvāṇi bhūtāni samanaṃtī. annenemaṃ lokaṃ jayatyannenāmum. tasmāt samānamaśītayo'dhyātmaṃ cādhi daivataṃ cānnameva.
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.
tad imannam annādam iyam eva pṛthivī। ito hīdaṃ sarvam uttiṣṭhati yad idaṃ kiñca। yad dhi kiñc edaṃ pretā i tadasau sarvam atti। yad u kiñc ātaḥ praitī tad iyaṃ sarvam atti। seyam ity ādyā'ttrī। attā havā adyo bhavati। na tasy eṣe'yaṃ nādyād yad vai naṃ nādyuḥ ॥2॥
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
"utthāpanādukthanāmā sa eva pṛthivīsthitaḥ। prathitaḥ pṛthivīnāmā so'ntarikṣābhidho'tragaḥ॥
"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.
antarīkṣyo yato dyustho dyunāmā'tiprakāśanāt। adhyātme ca niviṣṭo'sau puruṣākhyo janārdanaḥ॥
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.
pūruṣu sthitatvāt sa mahān prajānāṃ patireva ca। ahamukthamiti hyetāṃ vidyāmanubhavatyasau॥
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.
pṛthak pṛthak ca tasyāṅgānyukthāni jagadīśituḥ। agnivātadineśānām utthānāni pṛthak pṛthak॥
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.
vadanaṃ nāsikā netramityetāni parātmanaḥ। tṛcā'śītivibhinnasya śastrasya annatvahetutaḥ॥ viṣṇos tṛcāśītivat syāt prasiddhānnam iti sphuṭam। annābhimānidevaś ca tṛcāśītyāś ca devatā॥
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
soma eva tataś cānnam aśīta ya itaritam। adanā''ghrāṇa-dṛṣṭy-ākhya-bhoga-traya-vibhāgataḥ॥
Soma itself then is the food, distinguished by the threefold enjoyment named eating, smelling, and seeing.
mukhanāsācakṣuṣāṃ tad bhogyam annaṃ hareḥ śrutam। araṇaṃ gamanaṃ yasmād arkaḥ śīghragatitvataḥ॥
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).
śyena eva tadākārā citirarkapadoditā। suparṇapratimā sā yat tadārūḍho janārdanaḥ॥
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.
tasmāt tasyārka iti sā procyate vaidikaiḥ padaiḥ। yo'sau citigato vīndraḥ so'gnivātaraviṣvapi॥
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.
tathā vāk prāṇacakṣuḥṣu tasmāt te'rkāḥ prakīrtitāḥ। teṣu sthite suparṇe ca rūpabhedaiḥ pṛthak pṛthak॥
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.
sthito viṣṇus tad-arkās te tasmād eva prakīrtitāḥ। vyāptatvāj jīvadeheṣu mukhe viṣṇor mukhaṃ smṛtam॥
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.
nāsayor nāsike viṣṇor akṣṇor eva tad akṣiṇī। jīva-vāk-prāṇa-cakṣuḥṣu tad vāg-ādyās tataḥ sthitāḥ॥
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.
viṣṇor vāg bhārgavo rāmaḥ prāṇo'sya narakesarī। cakṣus tu kapilo viṣṇur agnyādīnāṃ ca kāraṇam॥
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.
jīvavāgādisaṃsthaṃ ca suparṇamadhi saṃsthitāḥ। aviśeṣo'pi bhagavān pūrṇaiśvaryasvarūpataḥ॥
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.
aṅgāṅgitvenaika eva svānandānubhave sthitaḥ। sa eva vyūhya cātmānaṃ pṛthag rūpa iva sthitaḥ॥
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.
suparṇanāmā bhagavān suparṇe ca vyavasthitaḥ। agnyādiṣu ca tannāmā vāsudevaḥ sa saṃsthitaḥ॥
The Lord, known as Suparṇa, is established in Suparṇa (Garuda); and in Agni and other deities, He, Vāsudeva, abides with that same name.
annanāmā sa evānne ceṣṭayan sarvamāsthitaḥ। anne sthitaḥ sa eveśo hyannadātṛgatipradaḥ॥
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.
tasyāntarikṣagasyaiva niyamādanupakṣiṇaḥ। patanti dhāvayantyaśvān narādīṁśca narādayaḥ॥
Of him, of the sky-goer indeed, from the control, non-birds fall, make horses, men, and others run; and indeed men and others.
parasya viṣṇor dhāmatvāt sūryo bradhna itīritaḥ। nihitaś caiva talloko nāsikāyāṃ natasthale॥
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.
pṛthivyāṃ saṃsthito viṣṇuḥ strīrūpeṇa dyulokataḥ। patitaṃ sarvamevātti tathā divi ca saṃsthitaḥ॥
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.
ito gataṃ sarvam atti dyu-nāmā bhagavān paraḥ। bhogyatvāt ādya ity ukta evam ādya-attṛ rūpavān॥
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.
eka eva paro viṣṇurattā'nyairupajīvyataḥ। ādyo bhavati cānyeṣāṃ nopajīvyo bhaved yathā॥
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.
hariḥ sa sarvajīvānāṃ na bhujyante yathā'munā। sarve lokāstathā kartuṃ naiveṣṭe kaścana kvacit ॥2॥
Hari, the sustainer of all living beings, enjoys all the worlds in a way that no one anywhere is ever able to do.
