- Section One (प्रथमः खण्डः)
By whom is the mind impelled to move? By whom is the vital breath first set in motion? By whose will do men utter speech? What god unites the eye and the ear with their objects?
He is the ear of the ear, the mind of the mind, the speech of speech, the breath of breath, the eye of the eye; the wise, having realized this, transcend this world and become immortal.
There the eye does not go, nor speech, nor the mind. We do not know, we do not understand how one could teach this.
It is indeed different from the known and beyond the unknown; thus we have heard from the ancient seers who explained it to us.
Know that to be Brahman which is not expressed by speech, but by which speech is expressed; this is not what people worship.
Know that to be Brahman which the mind does not think, but by which, they say, the mind thinks; this is not what people worship.
Know that to be Brahman which the eye does not see, but by which the eyes see; this is not what people worship.
Know that to be Brahman which the ear does not hear, but by which the ear hears; this is not what people worship.
Know that to be Brahman which the breath does not breathe, but by which the breath is impelled; this is not what people worship.
Thus ends the first section.
- Section Two (द्वितीयः खण्डः)
If you think you have well understood Brahman, then surely you know only a little of its forms. Indeed, you must inquire further, now - the form of Brahman among the gods.
I think it is not known; I believe that one who thinks “I know it well” does not truly know. It is known by the one who understands that it is not known; the one who says, “I do not know,” indeed knows it.
He who thinks he does not know - that one truly knows; he who believes he knows - knows not. It is unknown to those who claim knowledge; known to those who know they do not know.
That which is known through every state of awareness is the true understanding; for through it, one attains immortality. By the Ātman one gains valour, and by its understanding, one attains immortality.
If one knows it in this life, then truth is attained; if one does not know it in this life, there is a great loss. Reflecting upon it among all beings, the wise, departing from this world, become immortal.
Thus ends the second section.
- Section Three (तृतीयः खण्डः)
The Brahman indeed ('ha') triumphed over the gods. In that victory of the Brahman, the gods rejoiced.
They saw it as , “This victory is ours alone; this glory is ours alone.” But He (the Brahman) indeed ('ha') understood them well.
It (the Brahman) indeed ('ha') appeared before them. They did not recognize what this wondrous being was.
They said to Agni: “O Jātaveda, find out what this wondrous being is.” He said, “So be it,” and approached it. It (the wondrous being) asked him, “Who are you?”
He said, “I am Agni; I am Jātaveda indeed (vā).” It (the wondrous being) then asked, “What power is there in you?”
He said, “I can burn all this that is on the earth.” Then it (the wondrous being) placed a blade of grass before him and said, “Burn this.”
He approached it with all speed but was not able to burn it. He then returned from there, unable to know what that wondrous being was.
Then they said to Vāyu: “O Vāyu, find out what this wondrous being is.” He said, “So be it,” and approached it. It (the wondrous being) asked him, “Who are you?”
Vāyu said, “I am Vāyu; I am Ātariśvā indeed ('vā').” It then asked him, “What power is there in you?”
He said, “I can carry away all this that is on the earth.” Then it (the wondrous being) placed a blade of grass before him and said, “Take this up.”
He approached it with all speed but was not able to take it up. He then returned from there, unable to know what that wondrous being was.
Then they said to Indra: “O Maghavan, find out what this wondrous being is.” He said, “So be it,” and approached it — but it disappeared from him.
He was then approached in that very space by a woman, exceedingly radiant — Umā, the daughter of Himavat. To her he asked, “What was this wondrous being?”
Thus ends the third section.
- Section Four (चतुर्थः खण्डः)
“It is Brahman,” she said. “It was through the victory of Brahman that you glorified yourselves.” Then indeed ('ha') he understood—it was Brahman only.
Therefore, these gods — Agni, Vāyu, and Indra — are considered to surpass the other gods, for they indeed ('hi') touched It (Brahman) most closely. They were the first to recognize It as Brahman. And among them, indeed ('hi') Indra is said to surpass the others, for he touched It most nearly and was the first to understand It as Brahman.
This is its instruction: this (Brahman), who is complete in all aspects, like a flash of lightning — flashed forth; with the blink of an eye - closed, such is the explanation from the viewpoint of adhidaivatam, i.e the gods.
Now the explanation from the adhyātma perspective:
That which the mind seems to move toward, indeed, by this alone it recollects that. Constant volition; unceasing intentionality. That, indeed, is the Beloved, i.e. 'vanam'; thus, is it to be meditated upon as 'Tadvanam'. He who thus knows this ('Tadvanam') — towards him indeed all beings deeply yearn.
“O reverend sir, teach me the Upaniṣad.” — “The Upaniṣad has been spoken to you. Indeed, we have spoken to you the Upaniṣad pertaining to Brahman.”
Austerity, self-restraint, and action are its foundation; the Vedas are its limbs; truth is its abode.
He who knows this Upaniṣad thus, having destroyed sin, stands firmly in the infinite, highest heavenly world — he truly stands firmly in the highest.
Thus ends the fourth section.
Thus ends the Talavakāra Upaniṣad.
