- Taittirīyopaniṣat 01.01
oṃ śaṃno mitraḥ śaṃ varuṇaḥ। śaṃno bhavatvaryamā। śaṃna indro bṛhaspatiḥ। śaṃno viṣṇururukramaḥ। namo brahmaṇe। namaste vāyo। tvameva pratyakṣaṃ brahmāsi। tvāmeva pratyakṣaṃ brahma vadiṣyāmi। ṛtaṃ vadiṣyāmi। satyaṃ vadiṣyāmi। tanmāmavatu। tadvaktāramavatu। avatumām। avatu vaktāram। oṃ śāntiḥ śāntiḥ śāntiḥ ॥1॥
Om. Auspiciousness to us from Mitra, auspiciousness from Varuṇa. May Aryamā be auspicious to us. May Indra and Bṛhaspati be auspicious to us. May Viṣṇu of wide stride be auspicious to us.
Salutation to Brahman. Salutation to you, O Vāyu. You indeed are the directly perceivable Brahman. You indeed, I shall declare as the directly perceivable Brahman.
I shall declare ṛta (cosmic order). I shall declare satya (truth). May that protect me. May that protect the speaker. May it protect me. May it protect the speaker.
Om. Peace, peace, peace.
Bhā.: Brahman is truth, knowledge, infinite, and bliss; the one with all powers. He is praised by all gods, known as Lord Viṣṇu, ever-present and most beloved.
A reference is provided from Yajur Veda Saṃhitā, where the following aspects of the Upanishad come to light:
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Lord Vishnu first taught this knowledge to Brahma, who imparted it to Varuna, and then Varuna imparted it to sage Brugu.
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It is a praise to Lord Acyuta, who is of fivefold nature, complete, consisting of food and other realms, and also speaks to various acts of the wind god.
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Just before attaining liberation, sage Brugu praised Lord Achuta with these hymns. Lord Janārdana, being well-pleased, gave knowledge and eternal liberation to him. This shows it is possible to attain final liberation by understanding and practicing the knowledge within this Upanishad.
- Taittirīyopaniṣat 01.02
oṃ śikṣāṃ vyākhyāsyāmaḥ। varṇasvaraḥ। mātrā balam। sāma santānaḥ। ityuktaḥ śikṣādhyāyaḥ ॥2॥
Oṃ. We shall explain phonetics: letters and sounds, measure, strength, intonation, and continuity. Thus is said the chapter on phonetics.
Bhā.: As Lord Vishnu is the desirable object, 'varaṇīyaḥ', he is 'varṇaḥ', the letter depicting the sound. As He is the one who takes delight in himself, 'svarateḥ', he is called 'svaraḥ', the vowel sound. He protects by a measure, considered in the mind, 'māna', hence He is called 'mātrā', i.e. a measure unit. In a person, Lord Viṣṇu establishing himself in the 'varṇa', i.e. syllable, and others, grants each the corresponding action. He is present with equal glory in all forms and is continuous and unbroken.
- Taittirīyopaniṣat 01.03
saha nau yaśaḥ। saha nau brahmavarcasam। athātaḥ saṃ hitāyā upaniṣadaṃ vyākhyāsyāmaḥ। pañcasvadhikaraṇeṣu। adhilokamadhijyautiṣamadhividyamadhiprajamadhyātmam। tā mahāsaṃhitā ityācakṣate ॥3॥
May we both attain glory together. May we both attain spiritual radiance together. Now, therefore, we shall explain the Upaniṣad (secret teaching) of the Saṃhitā. It is in five topics: concerning the worlds, concerning the luminaries, concerning the knowledge, concerning the progeny, and concerning the self. These they call the great Saṃhitās. Thus (it is said).
Bhā.: A testimonial is referenced that elaborates on the fivefold form of the Supreme Lord Nārāyaṇa (Nārāyaṇa, Vāsudeva, Sankarshana, Pradyumna, and Aniruddha) that governs the five topics mentioned.
- Taittirīyopaniṣat 01.04
athādhilokam। pṛthivī pūrvarūpam। dyauruttararūpam। ākāśaḥ sandhiḥ। vāyuḥ sandhānam। ityadhilokam ॥4॥
Now, concerning the worlds: the earth is the prior form, heaven is the latter form, space is the junction, air brings them together; thus is the teaching regarding the worlds.
- Taittirīyopaniṣat 01.05
athādhi jyautiṣam। agniḥ pūrvarūpam। āditya uttararūpam। āpaḥ sandhiḥ। vaidyutaḥ sandhānam। ityadhijyautiṣam ॥5॥
Now, with regard to astrology: fire is the prior form, the sun is the latter form, waters are the junction, lightning brings them together; thus ends the section on astrology.
- Taittirīyopaniṣat 01.06
athādhi vidyam। ācāryaḥ pūrvarūpam। antevāsyuttararūpam। vidyā sandhiḥ। pravacanaṃ sandhānam। ityadhi vidyam ॥6॥
Now, regarding knowledge: the teacher is the initial aspect, the student is the subsequent aspect, knowledge is the junction, and teaching brings them together; thus is knowledge described.
- Taittirīyopaniṣat 01.07
athādhi prajam । mātā pūrvarūpam। pitottararūpam। prajā sandhiḥ। prajananaṃ sandhānam। ityadhi prajam ॥7॥
Now, regarding offspring: the mother is the prior form, the father is the subsequent form; the offspring is the union, and procreation brings them together. Thus is the teaching concerning offspring.
- Taittirīyopaniṣat 01.08
athādhyātmam। adharāhanuḥ pūrvarūpam। uttarāhanuruttararūpam। vāk sandhiḥ। jihvā sandhānam। ityadhyātmam॥ itīmā mahāsaṃhitāḥ। ya evametā mahāsaṃhitā vyākhyātā veda। sandhīyate prajayā paśubhiḥ। brahmavarcasenānnādyena suvaryeṇa lokena॥8॥
Now, concerning the 'adhyātma', i.e. spirituality: the lower jaw is the earlier form, the upper jaw is the latter form, speech is the junction, the tongue brings them together; thus is the teaching about the 'adhyātma', i.e. spirituality.
These are great collections. Whoever knows these great collections as explained is united with progeny, cattle, spiritual brilliance, food and drink, and the heavenly world.
- Taittirīyopaniṣat 01.09
yaś chandasaām ṛṣabho viśvarūpaḥ। chandobhyo'dhyamṛtāt sambabhūva। sa mendro medhayā spṛṇotu। amṛtasya deva dhāraṇo bhūyāsam। śarīraṃ me vicarṣaṇam। jihvā me madhumattamā। karṇābhyāṃ bhūri viśruvam। brahmaṇaḥ kośo'si medhayā'pihitaḥ। śrutaṃ me gopāya ॥9॥
These (Vedic) meters which are of universal form. By chanting these (Vedic) meters, which have descended from above, let's together attain immortality. May that Lord of the senses fill me with intelligence. May I become the wearer of that immortal Lord. May my body be active. May my tongue be most sweet. By the two ears may I hear much. Your intelligence covers the Brahmana portion of the Vedas. Hearing that, let me be protected.
- Taittirīyopaniṣat 01.10
āvahantī vitanvānā। kurvāṇā cīramātmanaḥ। vāsāṃsi mama gāvaśca। annapāne ca sarvadā। tato me śriyamāvaha। lomaśāṃ paśubhiḥ saha svāhā ॥10॥
"By spreading, I invite. Provide me always with bark-garments, shelter, cows, food, and drink. Then bring prosperity to me. Offering, together with hairy animals."
- Taittirīyopaniṣat 01.11
ā mā yantu brahmacāriṇaḥ svāhā। vi mā yantu brahmacāriṇaḥ svāhā। pra mā yantu brahmacāriṇaḥ svāhā। damā yantu brahmacāriṇaḥ svāhā। śamā yantu brahmacāriṇaḥ svāhā। yaśojanenāni svāhā। śreyān vasyaso'sāni svāhā। taṃ tvā bhaga praviśāni svāhā। sa mā bhaga praviśa svāhā। tasmiṃtsahasraśākhe। ni bhagāhaṃ tvayi mṛje svāhā॥11॥
"Invoking the syllable 'Aa', i.e. auspicious expansion, may the brahmachārins (students) come to me, Offering!
Invoking the syllable 'Vi', i.e. distinguished particularity, may the brahmachārins (students) come to me, Offering!
Invoking the syllable 'Pra', i.e. with directedness and intensity, may the brahmachārins (students) come to me, Offering!
Invoking the syllable 'Da', i.e. self-control, may the brahmachārins (students) come to me, Offering!
Invoking the syllable 'Sha', i.e. tranquillity, may the brahmachārins (students) come to me, Offering!
Glory to all the people, Offering!
Let there be enhanced prosperity, Offering!
O Lord, may I enter you, Offering!
O Lord, may you enter me, Offering!
In that thousand-branched (body); O Lord, I cleanse myself in you, Offering!
- Taittirīyopaniṣat 01.12
yathāpaḥ pravatā yanti। yathā māsā aharjaram। evaṃ māṃ brahmacāriṇaḥ। dhātārayantu sarvataḥ svāhā। prativeśo'si pra mā bhāhi pra mā padyasva ॥12॥
Just as waters flow downward and months wear away the days, so may the brahmachārins (students), the sustainers, come to me from all directions. Offering! You are the neighbour; may your radiance never leave us; do not depart from our hearts.
- Taittirīyopaniṣat 01.13
bhūrbhuvassuvariti vā etās tisro vyāhṛtayaḥ tāsā mu ha smaitāṃ caturthīm। māhācamāsyaḥ pravedayate। maha iti। tad brahma। sa ātmā। aṅgāny anyā devatāḥ ॥13॥
The words 'bhūḥ', 'bhuvaḥ', and 'suvaḥ' are the three sacred utterances; indeed, the great sage Chamasa teaches the fourth, 'maha'. That is Brahman. He is the Ātmān. The other deities are his limbs.
Bhā.: Lord Hari, who is the Lord of the Vedas, is clearly manifest from the immortal sounds of the Vedas. He is called 'Brahmakosha' i.e. the repository of Brahman, as he is the abode of the Vedas; is called 'Bhaga' as he is full of the six qualities; and is called 'Vibhu' as he possesses manifold forms. The four Vyahritis 'Bhū', 'Bhuvaḥ', 'Suva' and 'Maha' correspond to the Aniruddha, Pradyumna, Sankarshana, and Vāsudeva forms of the Lord, respectively. Each of them corresponds to the head, arms, feet, and the centre (heart).
- Taittirīyopaniṣat 01.14
bhūriti vā ayaṃ lokaḥ। bhuvaḥ ityantarikṣam। suvarityasau lokaḥ। maha ityādityaḥ। ādityena vāva sarve lokā mahīyante।
"Bhūḥ" is 'this' world. "Bhuvaḥ" is the 'antarikṣa', the inner witness. "Suvaḥ" is 'that' world, (established in the vital breadth). "Mahaḥ" is the 'aditya', the sun, in which he is established. By the sun, indeed, all worlds are made great.
bhūriti vā agniḥ। bhuva iti vāyuḥ। suvarityādityaḥ। maha iti candramāḥ। candramasā vāva sarvāṇi jyotīṃṣi mahīyante।
"Bhūḥ" is fire; "Bhuvaḥ" is wind; "Suvaḥ" is the sun; "Mahaḥ" is the moon. Indeed, by the moon all lights are magnified.
bhūriti vā ṛcaḥ। bhuva iti sāmāni। suvariti yajūṃṣi। maha iti brahma। brahmaṇā vāva sarve vedā mahīyante।
The Ṛg Veda hymns are called "Bhūḥ", the Sāma Veda chants are "Bhuvaḥ", the Yajur Veda formulas are "Suvaḥ", and "Mahaḥ" is Brahman. By Brahman, indeed, all the Vedas are exalted.
bhūriti vai prāṇaḥ। bhuva ityapānaḥ। suvariti vyānaḥ। maha ityannam। annena vāva sarve prāṇā mahīyante।
"Bhūḥ" is verily 'prāṇa', the vital breath that is inhaled; "Bhuvaḥ" is 'apānaḥ', the exhalation, or downward-life force; "Suvaḥ" is 'vyānaḥ' the life force that digests; "Mahaḥ" is food. Indeed, by food all the life-breaths are magnified.
tā vā etāś catasraś caturdhā। catasraś catasro vyāhṛtayaḥ। tā yo veda। sa veda brahma। sarve'smai devā balim āvahanti ॥14॥
Namely, these fourfold are the four Vyāhṛtis. Whoever knows them, he knows Brahman. All the gods bring offerings to him.
Bhā.: From the fourfold nature of the Supreme Person, he is said to have sixteen forms. The names of the Lord, Hari, is not distinct from the Lord, as his name is the cause for the world and beyond. He is known as 'ayaṃ' i.e. this, 'asau' i.e. 'that', as he is established in vital breath; 'antarikṣam' as he is the inner witness; 'āditya' as he is situated in the sun; 'Vāyu' as he causes all that is in the world to move; 'Rig' because he is of the form of delight like the moon; 'Yajur' because of his sacrificial nature; 'Sāma' because he is equanimous; 'Brahmana' as he is present throughout the entire body of the Vedas; 'prāṇa' as he draws higher; 'apāna' as he expels; and as 'vyāna' he digests food. Thus, this being, established in fourfold nature and sixteen forms, is called 'Mahācamasa', the great sacrificial ladle.
Another explanation: 'bhūḥ' is his one head represented by one syllable, 'bhuvaḥ' are his two arms represented by two syllables, and 'suvaḥ' are his two foundations (feet) represented by two syllables.
Another explanation: 'Bhū' is named for its drive towards manifestation, 'Bhuvaḥ' for its great vigour, 'Suvaḥ' for its auspicious energy form, and 'Mahaḥ' for its fullness and all-pervasiveness. Lord Brahma declares them as arising from the expansion of qualities.
Another explanation: The Vyāhṛtis have the meaning of Om; the Rig and other Vedas, including the Itihasa-Purāṇas and the Pañcarātra have the meaning of the Vyāhṛtis.
- Taittirīyopaniṣat 01.15
sa ya eṣo'ntarhṛdaya ākāśaḥ। tasminnayaṃ puruṣo manomayaḥ। amṛto hiraṇmayaḥ। antareṇa tāluke। ya eṣas-tana ivāvalambate। sendrayoniḥ। yatrāsau keśānto vivartate। vyapo hyaśīrṣakapāle ॥15॥
He who is in this space within the heart, is this (first) person composed of mind, who is immortal and golden. Within the palate, this (second) one hangs like a breast and is the passage of Indra. (The third one is situated) where the end of the hair turns apart. (The fourth,) indeed, pervades the skull-plates.
Bhā.: Testimonial from Pancharatra is quoted identifying these four forms of the lord as corresponding to Anirudha, Pradyumna, Saṅkarṣaṇa, and Vāsudeva.
- Taittirīyopaniṣat 01.16 and 17
bhūrit y agnau pratitiṣṭhati। bhuva iti vāyau। suvar ity āditye। maha iti brahmaṇi। āpnoti svārājyam। āpnoti manasaspatim। vākpatiś cakṣuṣpatiḥ। śrotrapatiḥ vijñāna patiḥ। etat tato bhavati ॥16॥
"Bhūḥ" abides in fire, "Bhuvaḥ" in air, "Suvaḥ" in the sun, "Maḥ" in Brahman. He attains his own sovereignty; attains lordship of the mind; lordship of speech; lordship of the eye; lordship of the ear; and lordship of the knowledge. This becomes from that.
ākāśaśarīraṃ brahma. satyātma prāṇārāmaṃ mana ānandam. śāntisamṛddhamamṛtam. iti prācīnayogyopāsva ॥17॥
Brahman has the body of space. Its essence is truth, the abode is breath, and its bliss is that of the mind. It is filled with peace and is immortal. Thus, the ancient and worthy ones meditate upon it.
Bhā.: An ancient testimonial from Brahmasara is quoted, where terminologies in the Upanishad are elaborated with a Pancharatra context. Various auspicious attributes and qualities are those of Lord Vishnu.
- Taittirīyopaniṣat 01.18
pṛthivyantarikṣaṃ dyaurdiśo'vāntaradiśāḥ। agnirvāyurādityaścandramā nakṣatrāṇi। āpa oṣadhayo vanaspataya ākāśa ātmā। ityadhibhūtam। athādhyātmam। prāṇovyāno'pāna udānaḥ samānaḥ। cakṣuḥ śrotraṃ mano vāk tvak। carma māṃsaṃ snāvā'sthimajjā। etadadhi vidhāya ṛṣiravocat। pāṅktaṃ vā idagm sarvam। pāṅktenaiva pāṅktaṃ spṛṇotīti ॥18॥
Earth, atmosphere, sky, directions, and intermediate directions; fire, wind, sun, moon, and stars; waters, herbs, trees, space, and ego-principle — these are the elements. Now, pertaining to spiritual knowledge (adhyātmam): prāṇa, vyāna, apāna, udāna, and samāna; eye, ear, mind, speech, and skin; hide, flesh, sinews, bone, and marrow. Having arranged these, the sage declared: "All this is indeed fivefold. By the fivefold alone, the fivefold is completed."
Bhā.: The word 'ātmā' in this context refers to the principle of ego. A reference is provided to a testimonial from Tattvasaṁhitā where Lord Hari, beginning with Nārāyaṇa empowers the six groups of five elements.
- Taittirīyopaniṣat 01.19
oṃ iti brahma। oṃ itīdaṃ sarvam। omityetadanukṛti ha sma vā apyo śrāvayetya śrāvayanti। omiti sāmāni gāyanti। ogaṃśomiti śastrāṇi śagaṃsanti। omityadhvaryuḥ pratigaraṃ pratigṛṇāti। omiti brahmā prasauti। omityagni hotramanujānāti। omiti brāhmaṇaḥ pravakṣyannāha brahmopāpnavānīti। brahmaivopāpnoti ॥19॥
"Om" is Brahman. "Om" is all this. With "Om" as this imitation, indeed, verily, the priests make (someone) hear, thus they make (someone) hear. With "Om" they sing the Sāman chants. With "Om" and "Sham" they recite the hymns of praise. With "Om" the Adhvaryu priest accepts the response. With "Om" the Brahmana priest initiates. With "Om" Agni permits the oblation. With "Om" the knower of Brahman, about to declare, says, "I have attained Brahman." He indeed attains Brahman.
Bhā.: Testimonial from Pancharatra is quoted paraphrasing the same, attributing "Om" to Lord Vishnu because of his superior qualities.
- Taittirīyopaniṣat 01.20
ṛtaṃ ca svādhyāyapravacane ca। satyaṃ ca svādhyāyapravacane ca। tapaśca ca svādhyāyapravacane ca। damaśca ca svādhyāyapravacane ca। śamaśca ca svādhyāyapravacane ca। agnayaśca svādhyāyapravacane ca। agnihotraṃ ca svādhyāyapravacane ca। atithayaśca svādhyāyapravacane ca। mānuṣaṃ ca svādhyāyapravacane ca। prajā ca svādhyāyapravacane ca। prajanaśca svādhyāyapravacane ca। prajātiśca svādhyāyapravacane ca॥20॥
Acquiring 'as-is knowledge', self-study, and imparting knowledge are the duties. Speech and conduct in tune with perceived 'as-is knowledge', self-study, and imparting knowledge are the duties. Meditating on such truths, worship of the venerable, self-study, and imparting knowledge are the duties. Self-control, self-study, and imparting knowledge are the duties. Engaging in tranquil activities, self-study, and imparting knowledge are the duties. Having humane conduct, self-study, and imparting knowledge are the duties. Procreation, self-study, and imparting knowledge are the duties. Providing excellent birth, self-study, and imparting knowledge are the duties. Protection of the offspring, self-study, and imparting knowledge are the duties.
Bhā.: The expression '.... ca svādhyāya-pravacane ca' must be completed by adding 'kartavyāni' i.e. 'are the duties'. AS-IS knowledge is 'ṛtam'. Speech and action that are based on and in sync with such AS-IS knowledge is called 'satyam'. Meditating on such truth, worship of the venerable is called 'tapa', i.e. austerity. Because self-study and imparting knowledge to others are obligatory, they are to be connected with all actions at all times. The term 'mānuṣam' refers to humane qualities. The term 'praja' refers to procreation, protection of the offspring, and caring for their well-being.
- Taittirīyopaniṣat 01.21
satyam iti satyavacā rāthītaraḥ। tapa iti taponityaḥ pauruśiṣṭiḥ। svādhyāya-pravacane eva iti nāko maudgalyaḥ। tad dhi tapas tad dhi tapaḥ ॥21॥
Satyavacā Rāthītaraḥ, one who always speaks truth, said, "satyam", i.e. "truth". Taponityaḥ Pauruśiṣṭiḥ, one who is always engaged in austerity, said, "tapah", i.e. "austerity". Nāka Maudgalyaḥ said, "study and imparting knowledge alone". That indeed is austerity, that indeed is austerity.
Bhā.: Truthfulness, self-study, imparting knowledge, and chanting of Vedic hymns - all are austerities. But he who, having thoroughly understood Lord Viṣṇu, explains and repeatedly remembers him, gets liberated. For him, nothing remains to be done.
- Taittirīyopaniṣat 01.22
ahaṃ vṛkṣasya rerivā। kīrtiḥ pṛṣṭhaṃ gireriva। ūrdhvapavitro vājinīvasvamṛtamasmi। draviṇagaṃ savarcasam। sumedhā amṛtokṣitaḥ। iti triśaṅkor vedānuvacanam ॥22॥
"I am the essence of the tree (of worldly existence); my fame is as the mountain's summit. I got purified and got elevated by the swift horse Vājinīvasu, (i.e. the one whose wealth is horses, i.e. Lord Vishnu abiding in the Sun). Because of which I have become immortal, wealthy, radiant, wise, and anointed with nectar" - Thus is the Vedic utterance of Triśaṅku.
Bhā.: Testimonial from an ancient text, Yajuḥ-viveka is referenced to understand the above ecstatic utterance of King Triśaṅku, descendant of Manu, after he gets liberated by the grace of supreme Lord Hari. The cryptic word 'Vājinīvasu' i.e. the one whose wealth is horses, here refers to Lord Vishnu who abides in the Sun, possessor of swift horses.
- Taittirīyopaniṣat 01.23
vedam anūcya ācāryaḥ antevāsinam anuśāsti। satyaṃ vada। dharmaṃ cara। svādhyāyān mā pramadaḥ। ācāryāya priyaṃ dhanam āhṛtya prajātantuṃ mā vyavacchetsīḥ। satyān na pramaditavyam। dharmān na pramaditavyam। kuśalān na pramaditavyam। bhūtyai na pramaditavyam। svādhyāya-pravacanābhyāṃ na pramaditavyam। deva-pitṛ-kāryābhyāṃ na pramaditavyam।
After reciting the Veda, the teacher instructs the student: "Speak the truth. Practice righteousness. Do not be negligent of the truth. Do not be negligent in righteousness. Do not be negligent of welfare. Do not be negligent of prosperity. Do not be negligent in study and teaching. Do not be negligent of duties to gods and ancestors."
mātṛdevo bhava। pitṛdevo bhava। ācāryadevo bhava। atithidevo bhava।
Regard your mother as a god. Regard your father as a god. Regard your teacher as a god. Regard your guest as a god.
yānyanavadyāni karmāṇi। tāni sevitavyāni। no itarāṇi। yānyasmākagaṃ sucaritāni। tāni tvayopāsyāni। no itarāṇi। ye ke cāsmacchreyāgaṃso brāhmaṇāḥ। teṣāṃ tvayāsane na praśvasitavyam।
You should follow only those actions which are blameless, not others. Which among us are good conduct, those are to be respected by you; not the others. Whoever our superiors among the Brāhmaṇas, in their presence, you should not breathe out, i.e. be controlled and respectful.
śraddhayā deyam। aśraddhayā deyam। śriyā deyam। hriyā deyam। bhiyā deyam। saṃvidā deyam ॥23॥
One should give with faith; it should be given even without faith; it should be given with prosperity; it should be given with modesty; it should be given with fear (of wrongdoing); it should be given with understanding.
- Taittirīyopaniṣat 01.24
atha yadi te karmavicikitsā vā vṛttavicikitsā vā syāt। ye tatra brāhmaṇāḥ saṁmarśinaḥ। yuktā ayuktāḥ। alūkṣā dharmakāmāḥ syuḥ। yathā te tatra varteran। tathā tatra varteṭhāḥ। athābhyākhyāteṣu।
Now, if there should be doubt regarding your action or doubt regarding conduct, (observe) those Brāhmaṇas there who are deliberative, competent, (even if) incompetent, not harsh, desiring dharma; and you should act as they would act there. Thus we have declared now.
ye tatra brāhmaṇāḥ sanmarśinaḥ। yuktāḥ ayuktāḥ। alūkṣā dharmakāmāḥ syuḥ। yathā te teṣu varteran। tathā teṣu varteṭhāḥ।
Among the Brāhmaṇas there who are deliberative, whether engaged or not, gentle and desirous of righteousness, as they conduct themselves among them, so should you conduct yourself among them.
eṣa ādeśaḥ। eṣa upadeśaḥ। eṣā vedopaniṣat। etadanuśāsanam। evamupāsitavyam। evam u caitadupāsyam ॥24॥
This is the injunction. This is the instruction. This is the Vedic Upaniṣad. This is the command. Thus it should be meditated upon. Thus, this should be worshipped.
- Taittirīyopaniṣat 01.25
śaṃ no mitraḥ śaṃ varuṇaḥ। śaṃ no bhavatvaryamā। śaṃ na indro bṛhaspatiḥ। śaṃ no viṣṇururukramaḥ।
May Mitra bring us auspiciousness; may Varuṇa bring us auspiciousness. May Aryaman grant us auspiciousness. May Indra and Bṛhaspati bring us auspiciousness. May Lord Viṣṇu, the wide-striding, bring us auspiciousness.
namo brahmaṇe। namaste vāyo। tvameva pratyakṣaṃ brahmāsi। tvāmeva pratyakṣaṃ brahmā'vādiṣam। ṛtam avādiṣam। satyam avādiṣam। tan mām āvīt। tad vaktāram āvīt। avīn mām। avīd vaktāram।
Obeisance to Brahman. Obeisance to you, O Vāyu. You alone are the directly perceivable Brahman. You alone I have declared as the directly perceivable Brahman. I have declared the as-is reality. I have declared the truth. May that protect me. May that protect the speaker. May it protect me. May it protect the speaker.
oṃ śāntiḥ śāntiḥ śāntiḥ॥
oṃ, peace, peace, peace.
Bhā.: As Vāyu also has fivefold forms like prāṇa and others, it is appropriate to address Vāyu as the directly perceived Brahman in the beginning and in the end.
