Taittirīyopaniṣat 02.27 and 28
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.
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.
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.
Thus ends the Brahma-valli.
Taittirīya Bhāshya 02.27 and 28
"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.
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.
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.
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."
- stated thus, and so on, in the Yajur Saṃhitā.
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.
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.]
And for those beginning with annamaya, there is no evidence whatsoever for their non-Brahman nature.
"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.
And there is no state of being an eater of worldly food.
"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.
"Alas, the self-destroyers do not find joy through the worship of the unreal."
- it is stated thus, as well, in the Bhāgavata Purāṇa.
"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."
- stated thus in Vedārthaviveke, the discussion on the determination of the meaning of the Veda.
