Taittirīyopaniṣat 03.11
न कंचन वसतौ प्रत्याचक्षीत। तद् व्रतम्। तस्माद् यया कया च विधया बह्वन्नं प्राप्नुयात्। अराध्यस्मा अन्नमित्याचक्षते। एतद्वै मुखतोन्नगं राद्धम्। मुखतोऽस्मा अन्नगं राध्यते। एतद्वै मध्यतोऽन्नगं राद्धम्। मध्यतोऽस्मा अन्नगं राध्यते। एतद्वा अन्ततोन्नगं राद्धम्। अन्ततोऽस्मा अन्नगं राध्यते। य एवं वेद ॥११॥
na kañcana vasatau pratyācakṣīta। tad vratam। tasmād yayā kayā ca vidhayā bahvannaṃ prāpnuyāt। arādhyasmā annamityācakṣate। etadvai mukhatonnagaṃ rāddham। mukhato'smā annagaṃ rādhyate। etadvai madhyato'nnagaṃ rāddham। madhyato'smā annagaṃ rādhyate। etadvā antatonnagaṃ rāddham। antato'smā annagaṃ rādhyate। ya evaṃ veda ॥11॥
[न (na) - not; कंचन (kañcana) - anyone; वसतौ (vasatau) - in dwelling; प्रत्याचक्षीत (pratyācakṣīta) - should refuse; तद् (tad) - that; व्रतम् (vratam) - vow; तस्माद् (tasmād) - therefore; यया (yayā) - by which (means); कया (kayā) - by what (means); च (ca) - and; विधया (vidhayā) - method; बह्वन्नं (bahvannaṃ) - much food; प्राप्नुयात् (prāpnuyāt) - may obtain; अराध्य (arādhya) - having worshipped; अस्मा (asmā) - for him; अन्नम् (annam) - food; इति (iti) - thus; आचक्षते (ācakṣate) - they say; एतद् (etad) - this; वै (vai) - indeed; मुखतः (mukhataḥ) - from the mouth; अन्नगं (annagaṃ) - food-obtained; राद्धम् (rāddham) - accomplished; मुखतः (mukhataḥ) - from the mouth; अस्मा (asmā) - for him; अन्नगं (annagaṃ) - food-obtained; राध्यते (rādhyate) - is accomplished; मध्यतः (madhyataḥ) - from the middle; अन्नगं (annagaṃ) - food-obtained; राद्धम् (rāddham) - accomplished; मध्यतः (madhyataḥ) - from the middle; अस्मा (asmā) - for him; अन्नगं (annagaṃ) - food-obtained; राध्यते (rādhyate) - is accomplished; अन्ततः (antataḥ) - from the end; अन्नगं (annagaṃ) - food-obtained; राद्धम् (rāddham) - accomplished; अन्ततः (antataḥ) - from the end; अस्मा (asmā) - for him; अन्नगं (annagaṃ) - food-obtained; राध्यते (rādhyate) - is accomplished; यः (yaḥ) - who; एवम् (evam) - thus; वेद (veda) - knows;]
Let him not refuse anyone who seeks to dwell (with him). That is the vow. Therefore, by whatever means one may obtain much food, people say: “Food should be served to him.” Indeed, this is success attained by serving the mouth with regard to food; through (serving) the mouth, he succeeds in attaining the food. Indeed, for him who knows thus: middle is the success attained regarding the food for one who is middle-aged; feet is the success attained regarding the food for one who is aged.
Taittirīya Bhāshya 03.11
Lord Vishnu, in the form of fire, water, earth, and ether, resides in food. He abides as both the enjoyer and the enjoyed, playing by himself. Mere enjoyability does not imply any inferiority in Him anywhere. Hence, never to disrespect the food, and never to say 'not welcome' to guests, are the two vows to be practiced.
"... विद्यार्थे वसतीच्छया। आगतं नेति न ब्रूयात् तदेतद् विदुषो व्रतम्॥
"... vidyārthe vasatīcchayā। āgataṃ neti na brūyāt tadetad viduṣo vratam॥
[विद्याअर्थे (vidyārthe) - for the sake of knowledge; वसति-इच्छया (vasati-icchayā) - with the desire to reside; आगतम् (āgatam) - arrived / welcome; न (na) - not; इति (iti) - thus; न (na) - not; ब्रूयात् (brūyāt) - should say; तत् (tat) - that; एतत् (etat) - this; विदुषः (viduṣaḥ) - of the wise; व्रतम् (vratam) - vow;]
"... For the sake of knowledge, when one comes with the desire to reside, one should not say 'not welcomed'; this is the vow of the wise.
स विष्णुः पृथिवीनामा पृथुत्वात् प्राणनामकः। प्रकृष्टानन्दबलत आकाशः सर्ववेत्तृतः॥
sa viṣṇuḥ pṛthivī-nāmā pṛthutvāt prāṇa-nāmakaḥ। prakṛṣṭa-ānanda-balata ākāśaḥ sarva-vettr̥taḥ॥
[स (sa) - he; विष्णुः (viṣṇuḥ) - Viṣṇu; पृथिवी-नामा (pṛthivī-nāmā) - having the name 'Earth'; पृथुत्वात् (pṛthutvāt) - due to vastness; प्राण-नामकः (prāṇa-nāmakaḥ) - called 'Prāṇa'; प्रकृष्ट-आनन्द-बलत (prakṛṣṭa-ānanda-balata) - from excellent bliss and strength; आकाशः (ākāśaḥ) - ether; सर्व-वेत्तृतः (sarva-vettr̥taḥ) - from knowing all;]
He, Lord Viṣṇu, is known as 'Earth' because of his vastness; as 'Prāṇa', by virtue of supreme bliss and strength; as 'ether', by knowing all, as he is the knower of everything.
शराख्यदेहिनश्चैव शरीरं प्रेरणात् स्मृतः। एतैश्चतुर्भिर्भगवान् रूपैश्च चतुरात्मभिः॥
śarākhyadehinaś caiva śarīraṃ preraṇāt smṛtaḥ। etaiś caturbhir bhagavān rūpaiś ca caturātmabhiḥ॥
[शराख्य (śarākhya) - named Śara; देहिनः (dehinaḥ) - the embodied one; च (ca) - and; एव (eva) - indeed; शरीरं (śarīram) - body; प्रेरणात् (preraṇāt) - by the impulse; स्मृतः (smṛtaḥ) - is remembered; एतैः (etaiḥ) - by these; चतुर्भिः (caturbhiḥ) - by four; भगवान् (bhagavān) - the Lord; रूपैः (rūpaiḥ) - by forms; च (ca) - and; चतुरात्मभिः (caturātmabhiḥ) - by the fourfold selves;]
He is known as 'Śara', among the embodied, and is known through the impulse. By these four, the Lord manifests through forms and the fourfold selves.
भोग्यभोक्तृस्वरूपेण तिष्ठति क्रीडया स्वयम्। न च भोग्यत्वमात्रेण हीनत्वं तस्य कुत्रचित्॥
bhogyabhoktṛsvarūpeṇa tiṣṭhati krīḍayā svayam। na ca bhogyatvamātreṇa hīnatvaṃ tasya kutracit॥
[भोग्य (bhogya) - to be enjoyed; भोक्तृ (bhoktṛ) - enjoyer; स्वरूपेण (svarūpeṇa) - by the own nature; तिष्ठति (tiṣṭhati) - remains; क्रीडया (krīḍayā) - by play; स्वयम् (svayam) - oneself; न (na) - not; च (ca) - and; भोग्यत्वमात्रेण (bhogyatvamātreṇa) - by mere enjoyability; हीनत्वं (hīnatvaṃ) - inferiority; तस्य (tasya) - of him; कुत्रचित् (kutracit) - anywhere;]
He abides as both the enjoyer and the enjoyed, playing by himself. Mere enjoyability does not imply any inferiority in him anywhere.
न हि भार्योपभोग्यस्तु भर्ता हीनत्वमाप्नुयात्। एवं स भगवान् विष्णुरविशेषोऽखिलेष्वपि॥
na hi bhāryopabhogyas tu bhartā hīnatvam āpnuyāt। evaṃ sa bhagavān viṣṇur aviśeṣo'khileṣv api॥
[न (na) - not; हि (hi) - indeed; भार्या (bhāryā) - wife; उपभोग्यः (upabhogyaḥ) - to be enjoyed; तु (tu) - but; भर्ता (bhartā) - husband; हीनत्वम् (hīnatvam) - inferiority; आप्नुयात् (āpnuyāt) - would attain; एवं (evaṃ) - thus; स (sa) - he; भगवान् (bhagavān) - the Lord; विष्णुः (viṣṇuḥ) - Viṣṇu; अविशेषः (aviśeṣaḥ) - without distinction; अखिलेषु (akhileṣu) - in all; अपि (api) - even;]
A husband is not to be treated as an object of enjoyment by the wife, for otherwise he would become inferior. In the same way, Lord Viṣṇu remains undifferentiated in all beings.
रूपेषु क्रीडते नित्यं भोक्ता भोग्य इतीच्छया। अन्नाख्यं तं नैव निन्द्यात् बहु मन्येत तं सदा॥
rūpeṣu krīḍate nityaṃ bhoktā bhogya itīcchayā। annākhyaṃ taṃ naiva nindyāt bahu manyeta taṃ sadā॥
[रूपेषु (rūpeṣu) - in forms; क्रीडते (krīḍate) - plays; नित्यं (nityaṃ) - always; भोक्ता (bhoktā) - enjoyer; भोग्य (bhogya) - enjoyable; इति (iti) - thus; इच्छया (icchayā) - by desire; अन्नाख्यं (annākhyaṃ) - called food; तं (taṃ) - him; नैव (naiva) - not at all; निन्द्यात् (nindyāt) - should blame; बहु (bahu) - much; मन्येत (manyeta) - should regard; तं (taṃ) - him; सदा (sadā) - always;]
He always plays among forms, being both the enjoyer and the enjoyed by desire; one should never blame him who is called food, but should always greatly respect him.
इति व्रतद्वयं ह्येतद् भाव्यं यदि सुखे स्पृहा। येन केनापि विधिना बह्वित्येव जनार्दनम्॥
iti vratadvayaṃ hy etad bhāvyaṃ yadi sukhe spṛhā। yena kenāpi vidhinā bahvityeva janārdanam॥
[इति (iti) - thus; व्रतद्वयं (vratadvayaṃ) - the two vows; हि (hi) - indeed; एतद् (etad) - this; भाव्यं (bhāvyaṃ) - should be observed; यदि (yadi) - if; सुखे (sukhe) - in happiness; स्पृहा (spṛhā) - desire; येन (yena) - by whatever; केनापि (kenāpi) - means; विधिना (vidhinā) - method; बहु (bahu) - much; इति (iti) - thus; एव (eva) - only; जनार्दनम् (janārdanam) - Janardana (Krishna);]
Thus, if one desires happiness, these two vows must indeed be observed; by whatever means or method, as much as possible, and one should worship Lord Janardana (Krishna).
मत्वैव प्राप्नुयान्नित्यं मनोवाक्कायवृत्तिभिः। य एवं समुपासीत तस्यान्नाख्यो हरिः स्वयम्॥
matvaiva prāpnuyānnityaṃ manovākkāyavṛttibhiḥ। ya evaṃ samupāsīta tasyānnākhyo hariḥ svayam॥
[मत्वा (matvā) - having known; एव (eva) - indeed; प्राप्नुयात् (prāpnuyāt) - should attain; नित्यं (nityaṃ) - always; मनो (mano) - mind; वाक् (vāk) - speech; काय (kāya) - body; वृत्तिभिः (vṛttibhiḥ) - by the activities; यः (yaḥ) - who; एवं (evaṃ) - thus; समुपासीत (samupāsīta) - should worship; तस्य (tasya) - of him; अन्नाख्यः (annākhyaḥ) - named Anna (food); हरिः (hariḥ) - Hari; स्वयम् (svayam) - himself;]
Having known thus, one should always attain (him) by the activities of mind, speech, and body. He who thus worships, for him Hari himself is called Anna (food).
सिद्ध इत्येव हि प्राहुर्विद्वांसः परिनिष्ठिताः। यस्य तद् ब्रह्म संसिद्धं पूर्वं तेनाऽप्यतेऽग्रतः॥
siddha ityeva hi prāhurvidvāṃsaḥ pariniṣṭhitāḥ। yasya tad brahma saṃsiddhaṃ pūrvaṃ tenā'pyate'grataḥ॥
[सिद्ध (siddha) - accomplished; इति (iti) - thus; एव (eva) - indeed; हि (hi) - for; प्राहुः (prāhuḥ) - they say; विद्वांसः (vidvāṃsaḥ) - the wise; परिनिष्ठिताः (pariniṣṭhitāḥ) - well-established; यस्य (yasya) - of whom; तत् (tat) - that; ब्रह्म (brahma) - Brahman; संसिद्धम् (saṃsiddham) - perfectly attained; पूर्वम् (pūrvam) - before; तेन (tena) - by him; अप्यते (apyate) - is obtained; अग्रतः (agrataḥ) - further on;]
The wise who are well-established indeed say 'accomplished'; for one whose Brahman is perfectly attained before, by him it is obtained further on.
मध्ये वयसि चेत् सिद्धं मुक्तो मध्यं प्रपश्यति। वार्धके चेद् विजानाति मुक्तः पादौ प्रपश्यति॥
madhye vayasi cet siddhaṃ mukto madhyaṃ prapaśyati। vārdhake ced vijānāti muktaḥ pādau prapaśyati॥
[मध्ये (madhye) - in the middle; in the midst; वयसि (vayasi) - in age; in life; चेत् (cet) - if; when; सिद्धं (siddham) - accomplished; attained; मुक्तः (muktaḥ) - liberated; freed; मध्यं (madhyam) - the middle; the center; प्रपश्यति (prapaśyati) - perceives; sees; वार्धके (vārdhake) - in old age; चेद् (ced) - if; when; विजानाति (vijānāti) - knows; understands; मुक्तः (muktaḥ) - liberated; freed; पादौ (pādau) - feet; lower part; प्रपश्यति (prapaśyati) - perceives; sees;]
If one attains realization in the middle of life, the liberated perceive the centre. If one realizes in old age, the liberated perceives the feet.
तेजोमण्डलमेवान्यत् अङ्गं विष्णोः प्रपश्यति। पूर्वे वयसि बोद्धव्यमामुखात् सर्वदृष्टये॥"
tejo-maṇḍalam eva anyat aṅgaṃ viṣṇoḥ prapaśyati। pūrve vayasi boddhavyam āmukhāt sarva-dṛṣṭaye॥"
[तेजः (tejaḥ) - radiance; मण्डलम् (maṇḍalam) - circle; एव (eva) - indeed; अन्यत् (anyat) - other; अङ्गम् (aṅgam) - limb; विष्णोः (viṣṇoḥ) - of Viṣṇu; प्रपश्यति (prapaśyati) - perceives; पूर्वे (pūrve) - in former; वयसि (vayasi) - age; बोद्धव्यम् (boddhavyam) - to be understood; आमुखात् (āmukhāt) - from the beginning; सर्वदृष्टये (sarva-dṛṣṭaye) - for all-seeing;]
In youth, one sees only the radiant circle as another limb of Viṣṇu. This should be understood from the outset for the complete vision."
