Taittirīyopaniṣat 02.27 and 28
स यश्चायं पुरुषे। यश्चासावादित्ये। स एकः। स य एवंवित्। अस्माल्लोकात् प्रेत्य। एतमन्नमयमात्मानमुप सङ्क्रामति। एतं प्राणमयमात्मानमुप सङ्क्रामति। एतं मनोमयमात्मानमुप सङ्क्रामति। एतं विज्ञानमयमात्मानमुप सङ्क्रामति। एतमानन्दमयमात्मानमुप सङ्क्रामति ॥२७॥
He who is in the person here and he who is in the sun there are one and the same. He who knows this, after departing from this world, attains the self made of food, then the self made of vital breath, then the self made of mind, then the self made of knowledge, and finally the self made of bliss.
तदप्येष श्लोको भवति। यतो वाचो निवर्तन्ते। अप्राप्य मनसा सह। आनन्दं ब्रह्मणो विद्वान्। न बिभेति कुतश्चनेति। एतगं ह वाव न तपति। किमहगं साधु नाकरवम्। किमहं पापमकरवमिति। स य एवं विद्वानेते आत्मानग् स्पृणुते। उभे ह्येवैष एते आत्मानग्ग् स्पृणुते । य एवं वेद। इत्युपनिषत् ॥२८॥
This verse declares: Where words, together with the mind, turn back without reaching, the knower of the bliss of Brahman does not fear anything. Truly, such a one is not afflicted by thoughts like, 'Why did I not do good? Why did I do evil?' He who knows thus touches both (good and evil) selves; indeed, he alone touches both who knows thus. Thus ends the Upanishad.
ॐ सह नाववतु। सह नौ भुनक्तु। सह वीर्यं करवावहै। तेजस्वि नावधीतमस्तु मा विद्विषावहै॥ ॐ शान्तिः शान्तिः शान्तिः॥
Om, may we be protected together. May we be nourished together. May we work together with great energy. May our study be brilliant and fruitful. May we not hate each other. Om, peace, peace, peace.
॥ इति ब्रह्मवल्ली ॥२॥
Thus ends the Brahma-valli.
Taittirīya Bhāshya 02.27 and 28
"यत्प्रसादात् स्वरूपाप्तिः ब्रह्मादीनां समन्ततः। स विष्णुः सर्वजीवेषु नृषु देवेषु च स्थितः॥
"It is by Lord Viṣṇu's grace that Brahmā and others everywhere attain their true nature; that same Lord Viṣṇu dwells in all beings, among men and gods alike.
एक एव महायोगी निर्विशेषोऽखिलैर्गुणैः। सर्वोत्तमः स पूर्णश्च तमेवं वेद यः पुमान्॥
He who knows thus that, the one great yogi, who is without distinction and endowed with all qualities, is the highest and complete, is the supreme human.
जीवांश्च तारतम्यस्थान् स गच्छेत् पञ्चरूपिणम्। विष्णुं न पुण्यपापे च तस्यानिष्टे कदाचन। प्रियाप्रियेषु तज्ज्ञानी ह्यास्तृणोति यतो नृषु॥
He who knows thus, among men, should direct individual beings to their hierarchical positions and to the five-formed Lord Viṣṇu (pañcarūpiṇam viṣṇum). He does not associate Lord Viṣṇu with merit or demerit, nor with his misfortune at any time. The wise person remains even-minded in pleasant and unpleasant situations.
अगोचरं वाङ्मनसोरानन्त्यात् पुरुषोत्तमम्। ज्ञात्वा मुक्तस्य भीर्नैव कुतश्चन भविष्यति॥"
Having realized the Supreme Person, who is beyond the reach of speech and mind due to his infinitude, the liberated one will never have fear from any source."
इत्यादि यजुःसंहितायाम्।
- stated thus, and so on, in the Yajur Saṃhitā.
न च "सह ब्रह्मणा" इत्यादेरन्योऽर्थः कल्पनीयः। अप्रामाणिकत्वादनाश्वासाच्च।
For the phrase "together with Brahman" (saha brahmaṇā) and similar expressions - No other meaning should be imagined, because they lack scriptural authority and are hypotetical.
न च "औषधीभ्योऽन्नम्", "अन्नरसमयः" - इत्यत्रोभयार्थत्वेन विरोधः। "अन्नस्यान्नम्", "मध्यमः प्राणः", "प्राणः स्थूणा" - इत्यादिवद् विशेषितत्वादुपपत्तेः।
There is no contradiction in taking different meanings to the word 'anna' is the phrases 'auṣadhībhyo'nnam' (2.3) i.e. "food from plats", and 'annarasamayaḥ' (2.4) i.e. "is the essence of food" because, in example phrases such as 'annasyānnam', 'madhyamaḥ prāṇaḥ', 'prāṇaḥ sthūṇā', etc. based on the adjectives and the context, word take different meanings.
[The word 'anna' in 2.3 refers to ordinary food, while in 2.4 the word in conjunction with 'rasa', i.e. essence, transforms it and makes it an attribute to the Lord.]
न चान्नमयदीनामब्रह्मत्वे किङचिन्मानम्।
And for those beginning with annamaya, there is no evidence whatsoever for their non-Brahman nature.
"येऽन्नं ब्रह्मोपासते", "ये प्राणं ब्रह्मोपासते", "आनन्दं ब्रह्मणो विद्वान्", "विज्ञानं ब्रह्म चेद् वेद", "अस्ति ब्रह्मेति चेद्वेद", "अधीहि भगवो ब्रह्मेति", "तस्मा एतत् प्रोवाच । अन्नं प्राणं चक्षुः श्रोत्रं मनो वाचम्" - इत्यादिना ब्रह्मशब्देनोक्तत्वाच्च।
"Those who worship food as Brahman", "those who worship life-breath as Brahman", "the one who knows the bliss of Brahman", "if one knows knowledge as Brahman", "if one knows that Brahman exists", "O venerable one, instruct me about Brahman", therefore he said this: food, life-breath, eye, ear, mind, and speech" - thus, because these are stated by the word Brahman.
न च लौकिकान्नस्य अत्तृत्वमस्ति।
And there is no state of being an eater of worldly food.
"येऽन्यथा विद्युस्तेऽन्य राजानः ते क्षय्यलोका भवन्ति" - इति श्रुतेरविद्यमानोपासनाद् दोषावगतेश्च।
"Those who know otherwise, those other kings, they attain perishable worlds" — so says the scripture, due to non-existent worship and from the ascertainment of fault.
"न च रमन्त्यहो असदुपासनयाऽऽत्महनः"
"Alas, the self-destroyers do not find joy through the worship of the unreal."
इति च भागवते।
- it is stated thus, as well, in the Bhāgavata Purāṇa.
"नाविद्यमानं ब्रुवते वेदा ध्यातुं न वैदिकाः। अविद्यमानं ध्यायन्तो यान्ति सर्वेऽधरं तमः॥ तस्मात् सत्यार्थतां ब्रूयात् वेदानामपि सर्वशः। य एवं वेद स ज्ञानी ज्ञानवान् नान्यथा भवेत्॥"
"The Vedas do not teach about what is unreal, nor do true followers meditate on the unreal. All who contemplate the unreal fall into deep darkness. Therefore, always speak the true meaning of the Vedas. Whoever knows this is truly wise and knowledgeable; none else is so."
इति वेदार्थविवेके।
- stated thus in Vedārthaviveke, the discussion on the determination of the meaning of the Veda.
