Upaniṣads · Taittirīya 3
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Taittirīya 3.1
भृगुर्वै वारुणिः । वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तस्मा एतत्प्रोवाच । अन्नं प्राणं चक्षुः श्रोत्रं मनो वाचमिति ।
तँ होवाच । यतो वा इमानि भूतानि जायन्ते । येन जातानि जीवन्ति । यत्प्रयन्त्यभिसंविशन्ति । तद्विजिज्ञासस्व । तद् ब्रह्मेति ।
स तपोऽतप्यत । स तपस्तप्त्वा ॥ ३.१ ॥
Bhṛgu, son of Varuṇa, approached his father Varuṇa and said: 'Venerable one, teach me brahman.' To him he declared this: food, breath, eye, ear, mind, speech. And he said to him: 'Seek to know that from which these beings are born, by which, having been born, they live, and into which, at their departing, they enter. That is brahman.' He performed austerity. Having performed austerity,
Taittirīya 3.2
अन्नं ब्रह्मेति व्यजानात् । अन्नाद्ध्येव खल्विमानि भूतानि जायन्ते । अन्नेन जातानि जीवन्ति । अन्नं प्रयन्त्यभिसंविशन्तीति ।
तद्विज्ञाय । पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तँ होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति स तपोऽतप्यत ।
स तपस्तप्त्वा ॥ ३.२ ॥
'Food is brahman,' he understood. Surely from food these beings are born, by food, having been born, they live, and into food they enter at their departing. Having understood this, he again approached his father Varuṇa and said: 'Venerable one, teach me brahman.' He said to him: 'Seek to know brahman through austerity; austerity is brahman.' He performed austerity.
Taittirīya 3.3
प्राणो ब्रह्मेति व्यजानात् । प्राणाद्ध्येव खल्विमानि भूतानि जायन्ते । प्राणेन जातानि जीवन्ति । प्राणं प्रयन्त्यभिसंविशन्तीति ।
तद्विज्ञाय पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तँ होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति ।
स तपोऽतप्यत । स तपस्तप्त्वा ॥ ३.३ ॥
'Breath is brahman,' he understood. Surely from breath these beings are born, by breath, having been born, they live, and into breath they enter at their departing. Having understood this, he again approached his father Varuṇa and said: 'Venerable one, teach me brahman.' He said to him: 'Seek to know brahman through austerity; austerity is brahman.' He performed austerity. Having performed austerity,
Taittirīya 3.4
मनो ब्रह्मेति व्यजानात् । मनसो ह्येव खल्विमानि भूतानि जायन्ते । मनसा जातानि जीवन्ति । मनः प्रयन्त्यभिसंविशन्तीति ।
तद्विज्ञाय । पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तँ होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति ।
स तपोऽतप्यत । स तपस्तप्त्वा ॥ ३.४ ॥
He understood that mind is brahman, for indeed from mind these beings are born, by mind born they live, and into mind they go and enter. Knowing this, he again approached his father Varuṇa and said, "Venerable sir, teach me brahman." He said to him, "Seek to know brahman through tapas; tapas is brahman." He practiced tapas. Having practiced tapas...
Taittirīya 3.5
विज्ञानं ब्रह्मेति व्यजानात् । विज्ञानाद्ध्येव खल्विमानि भूतानि जायन्ते । विज्ञानेन जातानि जीवन्ति । विज्ञानं प्रयन्त्यभिसंविशन्तीति ।
तद्विज्ञाय पुनरेव वरुणं पितरमुपससार । अधीहि भगवो ब्रह्मेति । तँ होवाच । तपसा ब्रह्म विजिज्ञासस्व । तपो ब्रह्मेति ।
स तपोऽतप्यत । स तपस्तप्त्वा ॥ ३.५ ॥
He understood that understanding is brahman, for indeed from understanding these beings are born, by understanding born they live, and into understanding they go and enter. Knowing this, he again approached his father Varuṇa and said, "Venerable sir, teach me brahman." He said to him, "Seek to know brahman through tapas; tapas is brahman." He practiced tapas. Having practiced tapas...
Taittirīya 3.6
आनन्दो ब्रह्मेति व्यजानात् । आनन्दाध्येव खल्विमानि भूतानि जायन्ते । आनन्देन जातानि जीवन्ति । आनन्दं प्रयन्त्यभिसंविशन्तीति ।
सैषा भार्गवी वारुणी विद्या । परमे व्योमन्प्रतिष्ठिता । स य एवं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति । महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन महान् कीर्त्या ॥ ३.६ ॥
He understood that bliss is brahman, for indeed from bliss these beings are born, by bliss born they live, and into bliss they go and enter. This is the Bhārgavī-Vāruṇī knowledge, established in the highest ether. He who knows thus stands firm. He becomes possessed of food and an eater of food; he becomes great by offspring, by cattle, by the brilliance of brahman, and great by fame.
Taittirīya 3.7
अन्नं न निन्द्यात् । तद्व्रतम् । प्राणो वा अन्नम् । शरीरमन्नादम् । प्राणे शरीरं प्रतिष्ठितम् । शरीरे प्राणः प्रतिष्ठितः । तदेतदन्नमन्ने प्रतिष्ठितम् ।
स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति । महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन महान् कीर्त्या ॥ ३.७ ॥
One should not revile food; this is the vow. Breath is indeed food, and the body is the eater of food. The body is established in breath, and breath is established in the body. This food is established in food. He who knows that this food is established in food stands firm. He becomes possessed of food and an eater of food; he becomes great by offspring, by cattle, by the brilliance of brahman, and great by fame.
Taittirīya 3.8
अन्नं न परिचक्षीत । तद्व्रतम् । आपो वा अन्नम् । ज्योतिरन्नादम् । अप्सु ज्योतिः प्रतिष्ठितम् । ज्योतिष्यापः प्रतिष्ठिताः ।
तदेतदन्नमन्ने प्रतिष्ठितम् । स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति । महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन महान् कीर्त्या ॥ ३.८ ॥
One should not revile food; this is the vow. Water is food, and light is the eater of food. Light is established in water, and water is established in light. This food is established in food. One who knows that this food is established in food becomes firmly established. He becomes possessed of food and an eater of food; he becomes great through progeny, cattle, the splendour of brahman, and fame.
Taittirīya 3.9
अन्नं बहु कुर्वीत । तद्व्रतम् । पृथिवी वा अन्नम् । आकाशोऽन्नादः । पृथिव्यामाकाशः प्रतिष्ठितः । आकाशे पृथिवी प्रतिष्ठिता ।
तदेतदन्नमन्ने प्रतिष्ठितम् । स य एतदन्नमन्ने प्रतिष्ठितं वेद प्रतितिष्ठति । अन्नवानन्नादो भवति । महान्भवति प्रजया पशुभिर्ब्रह्मवर्चसेन महान्कीर्त्या ॥ ३.९ ॥
One should produce abundant food; this is the vow. Earth is food, and space is the eater of food. Space is established in earth, and earth is established in space. This food is established in food. One who knows that this food is established in food becomes firmly established. He becomes possessed of food and an eater of food; he becomes great through progeny, cattle, the splendour of brahman, and fame.
Taittirīya 3.10
न कञ्चन वसतौ प्रत्याचक्षीत । तद्व्रतम् । तस्माद्यया कया च विधया बह्वन्नं प्राप्नुयात् । अराध्यस्मा अन्नमित्याचक्षते ।
एतद्वै मुखतोऽन्नँराद्धम् । मुखतोऽस्मा अन्नँराध्यते । एतद्वै मध्यतोऽन्नँराद्धम् । मध्यतोऽस्मा अन्नँराध्यते । एदद्वा अन्ततोऽन्नँराद्धम् ।
अन्ततोऽस्मा अन्नँराध्यते
य एवं वेद । 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 । तत्प्रतिष्ठेत्युपासीत । प्रतिष्ठावान् भवति ।
तन्मह इत्युपासीत । महान्भवति । तन्मन इत्युपासीत । मानवान्भवति
तन्नम इत्युपासीत । नम्यन्तेऽस्मै कामाः । तद्ब्रह्मेत्युपासीत । ब्रह्मवान्भवति । तद्ब्रह्मणः परिमर इत्युपासीत ।
पर्येण म्रियन्ते द्विषन्तः सपत्नाः । परि येऽप्रिया भ्रातृव्याः । स यश्चायं पुरुषे । यश्चासावादित्ये । स एकः
स य एवंवित् । अस्माल्लोकात्प्रेत्य । एतमन्नमयमात्मानमुपसङ्क्रम्य । एतं प्राणमयमात्मानमुपसङ्क्रम्य । एतं मनोमयमात्मानमुपसङ्क्रम्य ।
एतं विज्ञानमयमात्मानमुपसङ्क्रम्य । एतमानन्दमयमात्मानमुपसङ्क्रम्य । इमाँल्लोकन्कामान्नी कामरूप्यनुसञ्चरन् ।
एतत् साम गायन्नास्ते । हा ३ वु हा ३ वु हा ३ वु
अहमन्नमहमन्नमहमन्नम् । अहमन्नादो३ऽहमन्नादो३ऽअहमन्नादः । अहँश्लोककृदहँश्लोककृदहँश्लोककृत् । अहमस्मि प्रथमजा ऋता३स्य ।
पूर्वं देवेभ्योऽमृतस्य ना३भायि । यो मा ददाति स इदेव मा३ऽऽवाः । अहमन्नमन्नमदन्तमा३द्मि । अहं विश्वं भुवनमभ्यभवा३म् ।
सुवर्णज्योतीः । य एवं वेद । इत्युपनिषत् ॥ ३.१० ॥
Let no one be refused in one's dwelling. This is the vow. Therefore, by whatever means, let one obtain much food. They say: let food be prepared for him. This food is indeed cooked by the mouth; by the mouth food is prepared for him. This food is indeed cooked by the middle; by the middle food is prepared for him. This food is indeed cooked by the end; by the end food is prepared for him — for one who knows thus. In speech there is 'kṣema' (well-being); in the in-breath and out-breath, 'yogakṣema' (acquisition and security); in the hands, 'karma' (action); in the feet, 'gati' (movement); in the anus, 'vimukti' (release). These are the human designations. Now the divine: in rain, 'tṛpti' (satisfaction); in lightning, 'bala' (strength); in cattle, 'yaśas' (fame); in the stars, 'jyotis' (light); in the genital organ, 'prajāti, amṛta, ānanda' (offspring, immortality, bliss); in space, 'sarva' (all). One should meditate on it as 'pratiṣṭhā' (support); one becomes firmly established. One should meditate on it as 'mahas' (greatness); one becomes great. One should meditate on it as 'manas' (mind); one becomes endowed with mind. One should meditate on it as 'namas' (reverence); desires bow down to him. One should meditate on it as 'brahman'; one becomes possessed of brahman. One should meditate on it as the 'parimara' (encircling protection) of brahman; around him, hating rivals and unfriendly enemies die. He who is in this person and he who is in the sun — they are one. He who knows thus, having departed from this world, approaches this self made of food, approaches this self made of breath, approaches this self made of mind, approaches this self made of understanding, approaches this self made of bliss. Moving about these worlds and desires, taking any form at will, he remains singing this chant: hā ३ vu, hā ३ vu, hā ३ vu. 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 verse, I am the maker of verse, I am the maker of verse. I am the firstborn of the cosmic order, before the gods, in the navel of immortality. He who gives me, he indeed protects me. I eat food, the eater of food I devour. I have overcome the whole world. Golden light. He who knows thus. This is the Upaniṣad.