Taittirīyopaniṣat 03.12

क्षेम इति वाचि। योगक्षेम इति प्राणापानयोः। कर्मेति हस्तयोः। गतिरिति पादयोः। विमुक्तिरिति पायौ। इति मानुषीः समाज्ञाः। अथ दैवीः। तृप्तिरिति वृष्टौ। बलमिति विद्युति। यश इति पशुषु। ज्योतिरिति नक्षत्रेषु। प्रजातिरमृतमानन्द इत्युपस्थे। सर्वमित्याकाशे ॥१२॥

kṣema iti vāci। yogakṣema iti prāṇāpānayoḥ। karmeti hastayoḥ। gatiriti pādayoḥ। vimuktiriti pāyau। iti mānuṣīḥ samājñāḥ। atha daivīḥ। tṛptiriti vṛṣṭau। balamiti vidyuti। yaśa iti paśuṣu। jyotiriti nakṣatreṣu। prajātiramṛtamānanda ityupasthe। sarvamityākāśe ॥12॥

[क्षेम (kṣema) - welfare; इति (iti) - thus; वाचि (vāci) - in speech; योगक्षेम (yogakṣema) - acquisition and preservation; इति (iti) - thus; प्राणापानयोः (prāṇāpānayoḥ) - in prāṇa and apāna; कर्म (karma) - action; इति (iti) - thus; हस्तयोः (hastayoḥ) - in the hands; गतिः (gatiḥ) - movement; इति (iti) - thus; पादयोः (pādayoḥ) - in the feet; विमुक्तिः (vimuktiḥ) - liberation; इति (iti) - thus; पायौ (pāyau) - in the anus; इति (iti) - thus; मानुषीः (mānuṣīḥ) - human; समाज्ञाः (samājñāḥ) - designations; अथ (atha) - now; दैवीः (daivīḥ) - divine; तृप्तिः (tṛptiḥ) - satisfaction; इति (iti) - thus; वृष्टौ (vṛṣṭau) - in rain; बलम् (balam) - strength; इति (iti) - thus; विद्युति (vidyuti) - in lightning; यशः (yaśaḥ) - fame; इति (iti) - thus; पशुषु (paśuṣu) - in animals; ज्योतिः (jyotiḥ) - light; इति (iti) - thus; नक्षत्रेषु (nakṣatreṣu) - in stars; प्रजातिः (prajātiḥ) - progeny; अमृत (amṛta) - immortality; आनन्द (ānanda) - bliss; इति (iti) - thus; उपस्थे (upasthe) - in the generative organ; सर्वम् (sarvam) - all; इति (iti) - thus; आकाशे (ākāśe) - in space;]

Welfare is in speech; acquisition and preservation are in prāṇa and apāna; action is in the hands; movement is in the feet; liberation is in the anus—these are the human designations. Now the divine: satisfaction is in rain; strength is in lightning; fame is in animals; light is in the stars; progeny, immortality, and bliss are in the generative organ; all is in space.

Taittirīya Bhāshya 03.12

Testimonial goes on to explain how the Lord, being present in various forms, acts and enables the functioning of the world. In prakrti, the Supreme Person is all because of being the giver of everything.

"क्षेमकृत्वात् क्षेमनामा वाचिस्थः स परो हरिः। योगनामा तथा प्राणे सर्वकामनियोजनात्॥

"kṣemakṛtvāt kṣemanāmā vācisthaḥ sa paro hariḥ। yoganāmā tathā prāṇe sarvakāmaniyojanāt॥

[क्षेमकृत्वात् (kṣemakṛtvāt) - from the act of securing; क्षेमनामा (kṣemanāmā) - named Kṣema; वाचिस्थः (vācisthaḥ) - abiding in speech; स (sa) - he; परो (paro) - supreme; हरिः (hariḥ) - Hari; योगनामा (yoganāmā) - named Yoga; तथा (tathā) - likewise; प्राणे (prāṇe) - in the vital breath; सर्वकामनियोजनात् (sarvakāmaniyojanāt) - from the uniting of all desires;]

"He who is called Kṣema, arising from the act of securing and abiding in speech, is the supreme Hari. Likewise, as Yoga, he abides in the vital breath due to the uniting of all desires.

क्षेमनामा क्षेमकृत्त्वात् अपाने हि हरिः स्वयम्। कर्मनामा हस्तगतः कर्मकृत्त्वात् जनार्दनः॥

kṣemanāmā kṣemakṛttvāt apāne hi hariḥ svayam। karmanāmā hastagataḥ karmakṛttvāt janārdanaḥ॥

[क्षेमनामा (kṣemanāmā) - named Kṣema; क्षेमकृत्त्वात् (kṣemakṛttvāt) - due to the act of protection; अपाने (apāne) - in apāna (downward vital air); हि (hi) - indeed; हरिः (hariḥ) - Hari (Viṣṇu); स्वयम् (svayam) - himself; कर्मनामा (karmanāmā) - named Karma; हस्तगतः (hastagataḥ) - situated in the hand; कर्मकृत्त्वात् (karmakṛttvāt) - due to the act of action; जनार्दनः (janārdanaḥ) - Janārdana (Viṣṇu);]

Hari, called Kṣema because he protects and he himself resides in apāna; Janārdana, called Karma because he acts, is present in the hand.

गतिदत्वात् गतिर्नाम पादस्थः पुरुषोत्तमः। विसर्गकृद् विमुक्त्याख्यः पायुस्थः परमो विभुः॥

gatidatvāt gatirnāma pādasthaḥ puruṣottamaḥ। visargakṛd vimuktyākhyaḥ pāyusthaḥ paramo vibhuḥ॥

[गतिदत्वात् (gatidatvāt) - from the state of being the giver of movement; गतिः (gatiḥ) - movement; नाम (nāma) - named; पादस्थः (pādasthaḥ) - situated at the feet; पुरुषोत्तमः (puruṣottamaḥ) - the supreme person; विसर्गकृत् (visargakṛt) - creator of emission; विमुक्त्याख्यः (vimuktyākhyaḥ) - called liberation; पायुस्थः (pāyusthaḥ) - situated at the anus; परमः (paramaḥ) - supreme; विभुः (vibhuḥ) - all-pervading;]

Because He is the giver of movement, He is called 'Gati' and is situated at the feet as the Supreme Person; as the creator of emission, known as liberation, He is present at the anus, being the supreme and all-pervading one.

अध्यात्मस्थ इति प्रोक्तोऽथाधिदैवगतं शृणु। पर्जन्ये तृप्तिनामासौ तृप्तिदत्वाज्जनार्दनः॥

adhyātmastha iti prokto'thādhidaivagataṃ śṛṇu। parjanye tṛptināmāsau tṛptidatvājjanārdanaḥ॥

[अध्यात्मस्थ (adhyātmastha) - situated in the self; इति (iti) - thus; प्रोक्तः (proktaḥ) - is said; अथ (atha) - now; अधिदैवगतं (adhidaivagataṃ) - pertaining to the divine; शृणु (śṛṇu) - listen; पर्जन्ये (parjanye) - in the rain (cloud); तृप्तिनाम (tṛptināma) - named satisfaction; असौ (asau) - he; तृप्तिदत्वात् (tṛptidatvāt) - because of giving satisfaction; जनार्दनः (janārdanaḥ) - Janardana (Krishna);]

(Situated in the self, thus is said; now listen to that which pertains to the divine. In the rain (cloud), he is called satisfaction; because of giving satisfaction, Janardana (Krishna).)

He who is situated in the self is thus described; now hear about the divine aspect. In the rain cloud, he is called 'Satisfaction'; because he gives satisfaction, Janardana (Krishna) is so named.

वायौ तु बलनामा च बलदत्वात् सदैव हि। यशःप्रदत्वात् दक्षे तु यशः पश्वभिमानिनि॥

vāyau tu balanāmā ca baladatvāt sadaiva hi। yaśaḥpradatvāt dakṣe tu yaśaḥ paśvabhimānini॥

[वायौ (vāyau) - in Vāyu; (the wind deity; locative case); तु (tu) - but; (particle for emphasis); बलनामा (balanāmā) - named Bala; (having the name Bala); च (ca) - and; (conjunction); बलदत्वात् (baladatvāt) - because of giving strength; (from 'bala' - strength, 'datva' - giving, ablative); सदैव (sadaiva) - always; (at all times); हि (hi) - indeed; (for emphasis); यशःप्रदत्वात् (yaśaḥpradatvāt) - because of giving fame; (from 'yaśas' - fame, 'prada' - giver, ablative); दक्षे (dakṣe) - in Dakṣa; (the deity Dakṣa; locative case); तु (tu) - but; (particle for emphasis); यशः (yaśaḥ) - fame; (renown); पश्वभिमानिनि (paśvabhimānini) - in the one who is proud of cattle; (paśu - cattle, abhimānin - proud, locative case, feminine);]

In Vāyu, he is always called Bala because he gives strength. In Dakṣa, he is called Yaśas because he gives fame to the one proud of cattle.

नक्षत्रेषु ज्योतिराख्यो ज्योतिर्दातृत्वतो हरिः। उपस्थमानिनि शिवे प्रजात्यानन्दसन्ततेः॥

nakṣatreṣu jyotir-ākhyo jyotir-dātṛtvato hariḥ। upasthamāninī śive prajāty-ānanda-santateḥ॥

[नक्षत्रेषु (nakṣatreṣu) - among the stars; ज्योतिराख्यः (jyotir-ākhyaḥ) - named as light; ज्योतिर्दातृत्वतः (jyotir-dātṛtvataḥ) - from the state of being giver of light; हरिः (hariḥ) - Hari (Viṣṇu); उपस्थमानिनि (upasthamāninī) - in the one who is present (female); शिवे (śive) - O auspicious one (Śivā, feminine); प्रजाति (prajāti) - of progeny; आनन्द (ānanda) - of bliss; सन्ततेः (santateḥ) - of the lineage;]

Hari, known as the light among the stars and as the giver of light, is present in the auspicious one, the mother of the blissful lineage of progeny.

दातृत्वात् तत्तदाख्योऽसौ सन्ततिस्त्वमृतं स्मृतम्। सर्वः सर्वप्रदत्वात् तु प्रकृतौ पुरुषोत्तमः॥"

dātṛtvāt tattadākhyo'sau santatistvamṛtaṃ smṛtam। sarvaḥ sarvapradatvāt tu prakṛtau puruṣottamaḥ॥"

[दातृत्वात् (dātṛtvāt) - from the state of being a giver; तत्तदाख्यः (tattadākhyaḥ) - named as such and such; असौ (asau) - he; सन्ततिः (santatiḥ) - continuity; त्वम् (tvam) - you; अमृतम् (amṛtam) - immortal; स्मृतम् (smṛtam) - is remembered; सर्वः (sarvaḥ) - all; सर्वप्रदत्वात् (sarvapradatvāt) - from the state of giving everything; तु (tu) - but; प्रकृतौ (prakṛtau) - in nature / in incentient; पुरुषोत्तमः (puruṣottamaḥ) - the Supreme Person;]

Because of being a giver, he who is called by various names, you are remembered as immortal continuity. But in nature, the Supreme Person is all, because of being the giver of everything."