- 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 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.
'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.
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
Bhā.:
