Taittirīyopaniṣat 02.12
तस्माद्वा एतस्मात् विज्ञानमयात्। अन्योऽन्तर आत्माऽऽनन्दमयः। तेनैष पूर्णः। स वा एष पुरुषविध एव। तस्य पुरुषविधताम्। अन्वयं पुरुषविधः। तस्य प्रियमेव शिरः। मोदो दक्षिणः पक्षः। प्रमोद उत्तरः पक्षः। आनन्द आत्मा। ब्रह्म पुच्छं प्रतिष्ठा॥
tasmād vā etasmāt vijñānamayāt। anyo'ntara ātmā''nandamayaḥ। tena eṣaḥ pūrṇaḥ। sa vā eṣaḥ puruṣavidha eva। tasya puruṣavidhatām। anvayaṃ puruṣavidhaḥ। tasya priyam eva śiraḥ। modaḥ dakṣiṇaḥ pakṣaḥ। pramodaḥ uttaraḥ pakṣaḥ। ānanda ātmā। brahma pucchaṃ pratiṣṭhā॥
[तस्मात् (tasmāt) - from that; वा (vā) - indeed; एतस्मात् (etasmāt) - from this; विज्ञानमयात् (vijñānamayāt) - from vijñānamaya (composed of knowledge); अन्यः (anyaḥ) - another; अन्तरः (antaraḥ) - inner; आत्मा (ātmā) - essence; आनन्दमयः (ānandamayaḥ) - composed of bliss; तेन (tena) - by that; एषः (eṣaḥ) - this; पूर्णः (pūrṇaḥ) - full; सः (saḥ) - he; वा (vā) - indeed; एषः (eṣaḥ) - this; पुरुषविधः (puruṣavidhaḥ) - of the form of a person; एव (eva) - indeed; तस्य (tasya) - of him; पुरुषविधताम् (puruṣavidhatām) - personhood; अन्वयम् (anvayam) - continuity; पुरुषविधः (puruṣavidhaḥ) - of the form of a person; तस्य (tasya) - of him; प्रियम् (priyam) - dear; एव (eva) - indeed; शिरः (śiraḥ) - head; मोधः (modaḥ) - joy; दक्षिणः (dakṣiṇaḥ) - right; पक्षः (pakṣaḥ) - wing; प्रमोधः (pramodaḥ) - delight; उत्तरः (uttaraḥ) - left; पक्षः (pakṣaḥ) - wing; आनन्दः (ānandaḥ) - bliss; आत्मा (ātmā) - the essence; ब्रह्म (brahma) - Brahman; पुच्छम् (puccham) - tail; प्रतिष्ठा (pratiṣṭhā) - foundation / established;]
Therefore, beyond this vijñānamaya realm, there is another inner essence, the ānandamaya realm, composed of bliss. By this, it is complete. This is verily of the form of a person. Its personhood is continuous. It is established thus: the head is what is dear, the right wing is joy, the left wing is delight, its essence is bliss, and Brahma, the manifested universe, is the tail.
तदप्येष श्लोको भवति। असन्नेव स भवति। असद् ब्रह्मेति वेद चेत्। अस्ति ब्रह्मेति चेद्वेद। सन्तमेनं ततो विदुरिति। तस्यैष एव शारीर आत्मा। यः पूर्वस्य ॥१२॥
tad apy eṣa śloko bhavati। asann eva sa bhavati। asad brahmeti veda cet। asti brahmeti ced veda। santam enaṃ tato vidur iti। tasya eṣa eva śārīra ātmā। yaḥ pūrvasya ॥12॥
[तत् (tat) - that; अपि (api) - also; एषः (eṣaḥ) - this; श्लोकः (ślokaḥ) - verse; भवति (bhavati) - is; असन् (asan) - non-existent; एव (eva) - indeed; सः (saḥ) - he; भवति (bhavati) - becomes; असत् (asat) - non-being; ब्रह्म (brahma) - Brahman; इति (iti) - thus; वेद (veda) - knows; चेत् (cet) - if; अस्ति (asti) - exists / being; ब्रह्म (brahma) - Brahman; इति (iti) - thus; चेत् (cet) - if; वेद (veda) - knows; सन्तम् (santam) - existent; एनम् (enam) - him; ततः (tataḥ) - then; विदुः (viduḥ) - know; इति (iti) - thus; तस्य (tasya) - of him; एषः (eṣaḥ) - this; एव (eva) - indeed; शारीर (śārīra) - embodied; आत्मा (ātmā) - Ātmān; यः (yaḥ) - who; पूर्वस्य (pūrvasya) - of the former;]
There is also this verse: "He indeed becomes non-existent (in the physical realm), if one knows Brahman as non-being; or if one knows Brahman as being, then they know him as existent. Of him, this is indeed the embodied Ātmān, who belongs to the former."
Taittirīya Bhāshya 02.12
Testimonial continues elaborating on the five realms and the forms of the Lord established in each. It concludes with two important notes: (i) Just as the body is outside and the embodied being is inside, so too Lord Viṣṇu is remembered as existing both externally and internally. (ii) Those who claim only five forms of Brahman exist and individual being or anything else does not exist are abodes of non-existence and darkness. But those who know the supreme Brahman, distinct from the individual being, are to be regarded as truly existent; indeed, they alone are certainly fit for liberation.
तस्मिन्नानन्दरूपोऽसौ स्थितो नारायणस्सदा। शिरः प्रिये स्थितं तस्य परेयं प्रियनामकम्॥
tasmin nānandarūpo'sau sthito nārāyaṇas sadā। śiraḥ priye sthitaṃ tasya pareyaṃ priyanāmakam॥
[तस्मिन् (tasmin) - in that; आनन्दरूपः (ānandarūpaḥ) - of the form of bliss; असौ (asau) - he; स्थितः (sthitaḥ) - abiding; नारायणः (nārāyaṇaḥ) - Nārāyaṇa; सदा (sadā) - always; शिरः (śiraḥ) - head; प्रिये (priye) - O beloved; स्थितम् (sthitam) - placed; तस्य (tasya) - of him; परा (parā) - supreme; इयम् (iyam) - this; प्रियनामकम् (priyanāmakam) - named Priya;]
There, Lord Nārāyaṇa, who is of the nature of bliss, always abides. O beloved, on his head is placed this supreme entity called Priya.
मोदप्रमोदयोर्बाहू मोदनाच्च प्रमोदनात्। मोदप्रमोदनामानावानन्दस्त्वाततत्वतः॥
modapramodayor-bāhū modanāc ca pramodanāt। modapramodanāmānāv ānandas tv ātatattvataḥ॥
[मोद (moda) - delight; (from the root 'mud', to rejoice); प्रमोद (pramoda) - great delight; (pra- intensifier + moda, delight); योः (yoḥ) - of the two; (dual genitive); बाहू (bāhū) - arms; (dual); मोदनात् (modanāt) - from modana; (causative of 'mud', causing delight); च (ca) - and; प्रमोदनात् (pramodanāt) - from pramodana; (causative of 'pramoda', causing great delight); मोदप्रमोदनामानौ (modapramodanāmānau) - named Moda and Pramoda; (dual nominative); आनन्दः (ānandaḥ) - Ānanda; (bliss, joy); त्वा (tvā) - you; (accusative singular); अततत्त्वतः (atatattvataḥ) - from those who are not of that nature; (a-tat-tattva, not of that essence);]
The arms of Moda and Pramoda originate from Modana i.e. joy, and Pramodana i.e. over joyed ecstasy. Those so-called Moda and Pramoda arise from you, named Ānanda, the bliss, but not from those who lack that true nature.
मध्यमानन्दसंस्थं च ब्रह्मसृष्ट्या तु बृंहयेत्। पुच्छं प्रधानवायौ च ब्रह्माख्ये संस्थितं सदा। अभेदोऽप्यविशेषोऽपि परमैश्वर्ययोगतः॥
madhyamānandasaṃsthaṃ ca brahmasṛṣṭyā tu bṛṃhayet। pucchaṃ pradhānavāyau ca brahmākhye saṃsthitaṃ sadā। abhedo'pyaviśeṣo'pi paramaiśvaryayogataḥ॥
[मध्यम (madhyama) - middle; आनन्द (ānanda) - bliss; संस्थं (saṃstham) - situated; च (ca) - and; ब्रह्म (brahma) - Brahman; सृष्ट्या (sṛṣṭyā) - by creation; तु (tu) - but; बृंहयेत् (bṛṃhayet) - should expand; पुच्छं (pucchaṃ) - tail; प्रधान (pradhāna) - chief; वायौ (vāyau) - in air; च (ca) - and; ब्रह्माख्ये (brahmākhye) - called Brahman; संस्थितं (saṃsthitaṃ) - established; सदा (sadā) - always; अभेदः (abhedaḥ) - non-difference; अपि (api) - even; अविशेषः (aviśeṣaḥ) - non-distinction; अपि (api) - even; परम (parama) - supreme; ऐश्वर्य (aiśvarya) - sovereignty; योगतः (yogataḥ) - by union;]
One should expand the bliss that is situated in the middle through the creation of Brahma. The tail is always established in the chief vital air, called Brahma. Even non-difference and non-distinction arise due to union with supreme sovereignty.
देहदेहिवदेवासौ पञ्चधाऽवस्थितो हरिः। बहिःस्थो देहवद्विष्णुरन्तस्थो देहिवत् स्मृतः॥ अन्तर्व्याप्ति विशेषेण न त्वशक्तत्वतो बहिः।
dehadehivadevāsau pañcadhā'vasthito hariḥ। bahiḥstho dehavadviṣṇurantastho dehivat smṛtaḥ॥ antarvyāpti viśeṣeṇa na tvaśaktavatō bahiḥ।
[देह (deha) - body; देहि (dehi) - embodied being; वद (vad) - as (is) said; एव (eva) - indeed; असौ (asau) - this; पञ्चधा (pañcadhā) - in fivefold manner; अवस्थितः (avasthitaḥ) - situated; हरिः (hariḥ) - Hari (Viṣṇu); बहिःस्थः (bahiḥsthaḥ) - existing outside; देहवत् (dehavat) - like the body; विष्णुः (viṣṇuḥ) - Viṣṇu; अन्तःस्थः (antaḥsthaḥ) - existing inside; देहिवत् (dehivat) - like the embodied being; स्मृतः (smṛtaḥ) - is remembered; अन्तर् (antar) - within; inside; व्याप्ति (vyāpti) - pervasion; extension; विशेषेण (viśeṣeṇa) - specifically; particularly; न (na) - not; तु (tu) - but; अशक्तत्वतः (aśaktatvataḥ) - due to incapacity; from powerlessness; बहिः (bahiḥ) - outside; externally;]
Lord Hari (Viṣṇu) is said to be present in five ways: just as the body is outside and the embodied being is inside, so too Lord Viṣṇu is remembered as existing both externally and internally. Internal pervasion is due to speciality, and not due to incapacity (to sustain) outside.
सर्वेऽपि पुरुषाकाराः उत्तरात् पूर्वसम्भवाः॥ उत्तरैः पूरिताः पूर्वे निश्छिद्रत्वेन सर्वशः। अत्तृत्वं च प्रणेतृत्वं बोधो विविधवेत्तृता। आनन्दश्च यतः पूर्णस्ततोऽन्नादिमयाः स्मृताः । अत्त्यादिदास्ते प्रत्येकं सर्वे सर्वगुणा अपि॥
sarve'pi puruṣākārāḥ uttarāt pūrvasambhavāḥ॥ uttaraiḥ pūritāḥ pūrve niśchidratvena sarvaśaḥ। attṛtvaṃ ca praṇetṛtvaṃ bodho vividhavettṛtā। ānandaśca yataḥ pūrṇastato'nnādimayāḥ smṛtāḥ । attyādidāste pratyekaṃ sarve sarvaguṇā api॥
[सर्वे (sarve) - all; अपि (api) - even; also; पुरुषाकाराः (puruṣākārāḥ) - forms of person; human forms; उत्तरात् (uttarāt) - from the latter; from the subsequent; पूर्वसम्भवाः (pūrvasambhavāḥ) - originating from the former; arising from the previous; उत्तरैः (uttaraiḥ) - by the successors; पूरिताः (pūritāḥ) - filled; पूर्वे (pūrve) - the former ones; निश्छिद्रत्वेन (niśchidratvena) - with unbrokenness; सर्वशः (sarvaśaḥ) - completely; अत्तृत्वं (attṛtvaṃ) - the state of being an eater; च (ca) - and; प्रणेतृत्वं (praṇetṛtvaṃ) - the state of being an initiator; बोधः (bodhaḥ) - knowledge; विविधवेत्तृता (vividhavettṛtā) - various kinds of knowership; आनन्दः (ānandaḥ) - bliss; च (ca) - and; यतः (yataḥ) - because; पूर्णः (pūrṇaḥ) - full; ततः (tataḥ) - therefore; अन्नादिमयाः (annādimayāḥ) - consisting of food and so on; स्मृताः (smṛtāḥ) - are remembered; अत्त्यादिदाः (attyādidāḥ) - those who are eaters and so on; ते (te) - they; प्रत्येकं (pratyekaṃ) - each; सर्वे (sarve) - all; सर्वगुणाः (sarvaguṇāḥ) - all qualities; अपि (api) - also;]
All human forms arise from the former through the latter. The successors completely fill the predecessors without any gaps. The states of being an eater, initiator, knower of various kinds, and bliss — since he is full; therefore those composed of 'annādimayāḥ' i.e. food, and so on are known as such. All those who are eaters and so on, each one, possess all qualities as well.
नामभेदस्ततस्तूक्तः सर्वनामवतामपि। पञ्चरूपं च तद् ब्रह्म जीवादन्यन्न विद्यते॥ इति ये तु विजानन्ति तेऽसन्तस्तमआलयाः। जीवादन्यत् परं ब्रह्म पञ्चरूपं च ये विदुः॥ सन्तस्त इति विज्ञेया मोक्षयोग्या हि ते ध्रुवम्॥
nāma-bhedas tatas tūktaḥ sarva-nāma-vatām api। pañca-rūpaṃ ca tad brahma jīvād anyan na vidyate॥ iti ye tu vijānanti te'santastamaālayaḥ। jīvādanyat paraṃ brahma pañcarūpaṃ ca ye viduḥ॥ santasta iti vijñeyā mokṣayogyā hi te dhruvam॥
[नाम (nāma) - name; भेदः (bhedaḥ) - distinction; ततः (tataḥ) - from that; तु (tu) - but; उक्तः (uktaḥ) - is said; सर्वनामवताम् (sarva-nāma-vatām) - of all names; अपि (api) - also; पञ्चरूपं (pañca-rūpaṃ) - five forms; च (ca) - and; तत् (tat) - that; ब्रह्म (brahma) - Brahman; जीवात् (jīvāt) - from the individual soul; अन्यत् (anyat) - other; न (na) - not; विद्यते (vidyate) - exists; इति (iti) - thus; ये (ye) - who; तु (tu) - but; विजानन्ति (vijānanti) - know; ते (te) - they; असन्तः (asantaḥ) - non-existent; तम (tama) - darkness; आलयाः (ālayaḥ) - abodes; जीवात् (jīvāt) - from the individual soul; अन्यत् (anyat) - other; परम् (param) - supreme; ब्रह्म (brahma) - Brahman; पञ्चरूपम् (pañcarūpam) - five-formed; च (ca) - and; ये (ye) - who; विदुः (viduḥ) - know; सन्तः (santaḥ) - existent; इति (iti) - thus; विज्ञेया (vijñeyā) - to be known; मोक्षयोग्याः (mokṣayogyāḥ) - fit for liberation; हि (hi) - indeed; ते (te) - they; ध्रुवम् (dhruvam) - certainly;]
Thus, the distinction of names is stated, even for all names. "There are five forms of that Brahman — apart from that, individual being and anything else does not exist." - Those who know only thus are abodes of non-existence and darkness. But those who know the supreme Brahman, distinct from the individual being and five-formed, are to be regarded as truly existent; indeed, they alone are certainly fit for liberation.
