Taittirīyopaniṣat 03.14 and 15
sa yaścāyaṃ puruṣe। yaścāsāvāditye। sa ekaḥ। sa ya evaṃvit। asmāllokāt pretya। etam annamayam ātmānam upasaṅkramya। etaṃ prāṇamayam ātmānam upasaṅkramya। etaṃ manomayam ātmānam upasaṅkramya। etaṃ vijñānamayam ātmānam upasaṅkramya। etam ānandamayam ātmānam upasaṅkramya। imān lokān kāmān nī kāmarūpy anusañcaran। etat sāma gāyann āste। hāvu hāvu hāvu। aham annam aham annam aham annam। aham annādo'ham annādo'ham annādaḥ। aham ślokakṛd aham ślokakṛd aham ślokakṛt॥14॥
He who is present in the person here and in the sun they are one and the same. He who knows this, after departing from this world, transcends 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 then the self made of bliss. Moving about in these worlds, assuming forms at will and fulfilling desires, he remains singing this Sāman: "Hāvu, hāvu, hāvu. I am food, I am food, I am food. I am the eater of food, I am the eater of food, I am the eater of food. I am the maker of verses, I am the maker of verses, I am the maker of verses."
aham asmi prathamajā ṛtāsya। pūrvaṃ devebhyo 'mṛtasya nābhā i। yo mā dadāti sa ideva mā vāḥ। aham annam annam adantam ādmi। ahaṃ viśvaṃ bhuvanam abhyabhavām। suvarṇajyotīḥ। ya evaṃ veda। ity upaniṣat॥15॥
I am the first-born of 'ṛta', the cosmic order. Before the gods, I am the navel of immortality. Whoever gives me, he indeed gives only me to you all. I consume food, I eat the food that is eaten. I have overcome all the worlds. I am golden-lighted. Who thus knows. Thus is the Upaniṣad.
Taittirīya Bhāshya 03.14
A testimonial from the Yajur Saṃhitā refers to the above verses as sung by Lord Brahma in ecstasy, where he is praising Lord Vishnu. Also, testimonials are quoted to show that it is Lord Brahma alone who has the highest clarity on the Lord in the manifested world. One should never despise or reject food or the divine. One should always perform many acts that enhance their qualities and establish their greatness by abundance of virtues. Sri Madhvacharya concludes the Bhashya with the following verse -
"I bow to Lord Viṣṇu, the beloved and eternal creator, who is the repository of noble and countless virtues, and who is of unfailing, intense bliss."
"vedainaṃ tattvato brahmā sa enaṃ pañcarūpiṇam॥ prāpya gāyati muktaḥ san annanāmā'smi bhogyataḥ। yatheṣṭamannabhoktā ca kīrtikartā harestathā॥
"Brahmā truly knows this, recognizing it as having five forms. Upon realizing this, he, being liberated, proclaims: "I am called Anna (food) as the enjoyer; as desired, I am both the eater of food and the one who brings fame to Lord Hari."
ṛtarūpasya viṣṇostu putraḥ prathamajo hyaham। devebhyaḥ pūrvajaścāhaṃ muktānāmāśrayaḥ sadā॥ yo dadāti ca māṃ samyag viṣṇutattvaprakāśakaḥ। sa itthameva māṃ yāti viṣṇorannamahaṃ sadā॥
I am the son, the first-born of Viṣṇu, of the form of ṛta; I am born before the gods and am always the refuge of the liberated. Whoever properly gives me, the revealer of Viṣṇu's true nature, he thus attains me; I am always the food of Viṣṇu.
mamānnaṃ sarvajīvāstu bhogyā mama yataḥ sadā। sarvamabhyabhavaṃ cāhaṃ guṇaiḥ sarvaiśca nityakaiḥ॥
My food is always to be enjoyed by all living beings, for it is mine. I have overcome everything by all qualities and by the eternal ones.
suvarṇo bhagavān viṣṇurjyotiḥ sa mama recakaḥ। yo'ham evaṃ-vida-bhavam tasya me mādhavaḥ patiḥ॥ iti brahmā gāyamāno muktaś carati sarvadā॥"
Golden is the Lord Viṣṇu, he is the light, he is my exhalation. He who knows thus, I become such; for him, Mādhava is the lord. Thus, Brahmā, singing, liberated, moves always."
iti yajuḥsaṃhitāyām।
- stated thus in the Yajur Saṃhitā.
annaṃ bhagavantaṃ na paricakṣīta। na nirākuryāt। tad-guṇāṃs tat-karmāṇi vā kutrāpi bahu kurvīta। bahu-guṇatvena pratipādayet। bhagavantam yayā kayā ca vidhayā bahv-annaṃ prāpnuyāt। ati-prayatnenāpi vihita-prakāreṇa bahutaraṃ bhagavad-vidyāṃ prāpnuyāt।
One should never despise or reject food or the divine. One should always perform many acts that enhance their qualities and establish their greatness by abundance of virtues. By any means or method, one should strive to obtain much food and divine, even with great effort and by prescribed means, seek to attain greater divine knowledge.
"prajāpatiḥ prathamajā ṛtasya ātmanā''tmānam abhi sambabhūva। prajāpate na tvad etāni anyo viśvā jātāni pari tā babhūva।"
"The lord of creatures, first-born of the cosmic order, manifested himself by his own self. O Lord of creatures, none but you have encompassed all these created beings."
ityādinā viriñcasyai-vaitad gānam। anyo na paribabhūveti niṣedhāt।
- such statements are indeed attributed to Virin̄ci (Brahmā). No one else surpassed him, as is prohibited.
"vidyudvan-mānuṣā vidyuḥ sūryamaṇḍalavat surāḥ। pratibimbavac ca giriśo brahmaiṇaṃ paśyati sphuṭam॥
"Humans are like lightning; the gods are like the sun's disk; and Giriśa (Śiva) perceives this Brahman as clearly as one sees a reflection.
brahmā hi sthiracidrūpo bahulātmā viśeṣataḥ। anye kramādabahulāḥ tathā cañcalacetasaḥ॥ tasmāt samyaṅ na paśyanti hariṃ brahmā tu paśyati॥"
Brahmā, being of stable consciousness and manifold essence especially, indeed sees Hari properly, but others, being limited and of unsteady mind, do not see Hari as he does."
iti harivaṃśa-vacanāc ca brahmaiva enaṃ samyag veda।
Stated thus, according to the Harivaṃśa. It is Brahman alone who truly knows him.
yasyoccotha samo vā kaścinnaivāsty-anantasacchakteḥ। taṃ vande parameśaṃ preyāṃsaṃ preyasaśca me viṣṇum॥
I bow to Viṣṇu, the supreme lord, in whom none is higher or equal, who possesses infinite true power, and who is dearer to me than anything else.
yasya trīṇyuditāni vedavacane rūpāṇi divyānyaḷaṃ baṭ taddarśatamitthameva nihitaṃ devasya bhargo mahat।
The three divine forms spoken of in the Vedas, enough indeed; that most manifest is thus alone established as the great radiance of the god.
vāyo rāmavaconayaṃ prathamakaṃ pṛtkṣo dvitīyaṃ vapuḥ। madhvo yattu tṛtīyakaṃ kṛtamidaṃ bhāṣyaṃ hi tena prabhau॥
O Vāyu, the first is Rāma's word, the second is the great form (Bhima), and this commentary is indeed composed by Madhva, the third, for the Lord.
hanuśabdo jñānavācī hanūmān matiśabditaḥ। rāmasya smṛtarūpasya vācastenānayanta hi॥
The word 'hanu' signifies knowledge; Hanuman is described as intellect. He brings forth the speech of Rama, who is of the nature of memory.
bhṛtamo bhīma ityukto vāco mā mātaraḥ smṛtāḥ। ṛgādyāḥ itihāsaś ca purāṇaṃ pañcarātrakam॥
Bhima, known as the nourished one, is thus addressed; the words 'mā mātaraḥ', another name for the wind god, are remembered. The Ṛgveda and other scriptures, history, the Purāṇas, and the Pañcarātra are included.
proktāḥ sapta śivās tatra śayo bhīmas tataḥ smṛtaḥ। madhvityānanda uddiṣṭo veti tīrtham udāhṛtam॥
There, seven auspicious Śivas are declared; the resting place called Bhīma is remembered. The sacred place named Madhvityānanda is thus indicated.
madhva ānandatīrthaḥ syāt tṛtīyā mārutī tanuḥ। iti sūktagataṃ rūpatrayam etan mahātmanaḥ। yo veda vedavit sa syāt tattvavit tatprasādataḥ॥
Madhva, also known as Ānandatīrtha, is regarded as the third incarnation of Hanuman. Thus, this triple form of the great soul is described in the hymn. He who knows, who is a knower of the Veda, becomes a knower of the truth by that grace.
iti ca।
- stated thus as well.
sādhako rāmavākyānāṃ tatsamīpagataḥ sadā। hanūmān prathamo jñeyo bhīmas tu bahubhuk pitoḥ॥
The one who always approaches near to Rāma's words is Hanuman, who should be known as the first; but Bhima, the son of the father, is known for eating much.
pṛtanākṣayakārī ca dvitīyastu tṛtīyakaḥ। pūrṇaprajñastathā''nandatīrthanāmā prakīrtitaḥ॥
He who destroys armies, the second and third, is Pūrṇaprajña, who is also known as Ānandatīrtha.
daśeti sarvam uddiṣṭaṃ sarvaṃ pūrṇam ihocyate। prajñā pramatir uddiṣṭā pūrṇaprajñas tataḥ smṛtaḥ॥
Thus, the ten are all specified; all is said to be complete here. Wisdom and understanding are specified; therefore, one who possesses complete wisdom is called so.
ā samantāt patitve tu gūḍhaṃ kaliyuge harim। asatyamapratiṣṭhaṃ ca jagadetadanīśvaram॥
In the Kali age, Hari (Viṣṇu) is hidden everywhere in downfall; this world is untrue, without foundation, and without a Lord.
vadaddhirgohitaṃ santaṃ tṛtīyo'surmathāyati। yena viṣṇostu varpākhyān guṇān ajñāsiṣuḥ parān॥
The third demon, who spoke with wisdom for the welfare of cows, churned the good. By him, the supreme qualities of Viṣṇu, known as Varpā, were realized.
īśānāsaḥ sūrayaś ca nigūḍhān nirguṇoktibhiḥ। tretāyāṃ dvāpare caiva kalau caite kramāt trayaḥ॥
The masters of the east and the wise, concealed by teachings about the attributeless, in the Tretā, Dvāpara, and Kali ages, these three appear in succession.
eteṣāṃ paramo viṣṇuḥ netā sarveśvareśvaraḥ। svayambhubrahmasaṃjño'sau parasmai brahmaṇe namaḥ॥
Among these, the supreme Viṣṇu is the leader, the lord of all lords. He is self-born, known as Brahman; salutations to that supreme Brahman.
iti ca।
- stated thus as well.
pūrṇāgaṇyaguṇodāradhāmne nityāya vedhase। amandānandasāndrāya preyase viṣṇave namaḥ॥
I bow to Lord Viṣṇu, the beloved and eternal creator, who is the repository of noble and countless virtues, and who is of unfailing, intense bliss.
॥ iti śrīmad-ānanda-tīrtha-bhagavat-pāda-ācārya viracite taittirīyopaniṣad-bhāṣyam॥
Thus ends the commentary on the Taittirīya Upaniṣad composed by the revered Ānanda Tīrtha Bhagavatpāda Ācārya.
oṃ saha nāvavatu। saha nau bhunaktu। saha vīryaṃ karavāvahai। tejasvi nāvadhītam astu mā vidviṣāvahai। oṃ śāntiḥ śāntiḥ śāntiḥ॥
Om, may we be protected together. May we be nourished together. May we work together with great energy. May our study be brilliant. May we not hate each other. Om, peace, peace, peace.
॥ iti tṛtīyā bhṛguvallī samāptā॥
Thus ends the third, Bhṛgu section.
॥ iti taittirīyopaniṣat samāptā॥
Thus ends the Taittirīya Upaniṣad.
