हिंदीOn this day
Taittiriya Upanishad

Chapter 2: Brahmananda Valli: the five sheaths and bliss

9 verses · 2 of 3

What happens in this chapter

Brahmananda Valli: the five sheaths and bliss

The knower of Brahman reaches the highest. Brahman is truth, knowledge and the infinite, hidden in the cave of the heart. From the Self came space, from space air, then fire, water, earth, plants, food, and from food the human being. Five sheaths of the self are then shown: made of food, of breath, of mind, of understanding, and of bliss. Brahman willed to be many, did tapas, and became all that is; it is rasa, the taste of life, and gaining it one is filled with joy. A measure of bliss follows, from the joy of a young, strong, learned king of the earth up through gandharvas, devas, Indra, Brihaspati and Prajapati, each a hundredfold greater, to the bliss of Brahman, from which words turn back with the mind.

ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्वि नावधीतमस्तु मा विद्विषावहै ।
ॐ शान्तिः शान्तिः शान्तिः ॥

oṃ saha nāvavatu | saha nau bhunaktu | saha vīryaṃ karavāvahai | tejasvi nāvadhītamastu mā vidviṣāvahai |
oṃ śāntiḥ śāntiḥ śāntiḥ ||
2.1.1

ॐ ब्रह्मविदाप्नोति परम् । तदेषाऽभ्युक्ता । सत्यं ज्ञानमनन्तं ब्रह्म । यो वेद निहितं गुहायां परमे व्योमन् ।
सोऽश्नुते सर्वान् कामान् सह ब्रह्मणा विपश्चितेति ॥ तस्माद्वा एतस्मादात्मन आकाशः संभूतः । आकाशाद्वायुः ।
वायोरग्निः । अग्नेरापः । अद्भ्यः पृथिवी । पृथिव्या ओषधयः । ओषधीभ्योऽन्नम् । अन्नाद्रेतः । रेतसः पुरुषः ।
स वा एष पुरुषोऽन्नरसमयः । तस्येदमेव शिरः । अयं दक्षिणः पक्षः । अयमुत्तरः पक्षः । अयमात्मा ।
इदं पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति

oṃ brahmavidāpnoti param | tadeṣā'bhyuktā | satyaṃ jñānamanantaṃ brahma | yo veda nihitaṃ guhāyāṃ parame vyoman |
so'śnute sarvān kāmān saha brahmaṇā vipaściteti || tasmādvā etasmādātmana ākāśaḥ saṃbhūtaḥ | ākāśādvāyuḥ |
vāyoragniḥ | agnerāpaḥ | adbhyaḥ pṛthivī | pṛthivyā oṣadhayaḥ | oṣadhībhyo'nnam | annādretaḥ | retasaḥ puruṣaḥ |
sa vā eṣa puruṣo'nnarasamayaḥ | tasyedameva śiraḥ | ayaṃ dakṣiṇaḥ pakṣaḥ | ayamuttaraḥ pakṣaḥ | ayamātmā |
idaṃ pucchaṃ pratiṣṭhā | tadapyeṣa śloko bhavati

Om. The knower of Brahman reaches the highest. On this it is said: Brahman is truth, knowledge, infinite. Whoever knows it hidden in the cave of the heart, in the highest space, enjoys all desires together with the all-knowing Brahman. From this Self came space; from space air; from air fire; from fire water; from water earth; from earth plants; from plants food; from food seed; from seed man. This man is made of the sap of food. This is his head, this the right wing, this the left wing, this the trunk, this the tail that supports him. On this there is a verse.

2.2.1

अन्नाद्वै प्रजाः प्रजायन्ते । याः काश्च पृथिवीँ श्रिताः । अथो अन्नेनैव जीवन्ति । अथैनदपि यन्त्यन्ततः ।
अन्नँ हि भूतानां ज्येष्ठम् । तस्मात् सर्वौषधमुच्यते । सर्वं वै तेऽन्नमाप्नुवन्ति । येऽन्नं ब्रह्मोपासते ।
अन्नँ हि भूतानां ज्येष्ठम् । तस्मात् सर्वौषधमुच्यते । अन्नाद् भूतानि जायन्ते । जातान्यन्नेन वर्धन्ते ।
अद्यतेऽत्ति च भूतानि । तस्मादन्नं तदुच्यत इति । तस्माद्वा एतस्मादन्नरसमयात् । अन्योऽन्तर आत्मा प्राणमयः ।
तेनैष पूर्णः । स वा एष पुरुषविध एव । तस्य पुरुषविधताम् । अन्वयं पुरुषविधः । तस्य प्राण एव शिरः ।
व्यानो दक्षिणः पक्षः । अपान उत्तरः पक्षः । आकाश आत्मा । पृथिवी पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति

annādvai prajāḥ prajāyante | yāḥ kāśca pṛthivīm̐ śritāḥ | atho annenaiva jīvanti | athainadapi yantyantataḥ |
annam̐ hi bhūtānāṃ jyeṣṭham | tasmāt sarvauṣadhamucyate | sarvaṃ vai te'nnamāpnuvanti | ye'nnaṃ brahmopāsate |
annam̐ hi bhūtānāṃ jyeṣṭham | tasmāt sarvauṣadhamucyate | annād bhūtāni jāyante | jātānyannena vardhante |
adyate'tti ca bhūtāni | tasmādannaṃ taducyata iti | tasmādvā etasmādannarasamayāt | anyo'ntara ātmā prāṇamayaḥ |
tenaiṣa pūrṇaḥ | sa vā eṣa puruṣavidha eva | tasya puruṣavidhatām | anvayaṃ puruṣavidhaḥ | tasya prāṇa eva śiraḥ |
vyāno dakṣiṇaḥ pakṣaḥ | apāna uttaraḥ pakṣaḥ | ākāśa ātmā | pṛthivī pucchaṃ pratiṣṭhā | tadapyeṣa śloko bhavati

From food are born all creatures that dwell on earth; by food they live, and into food they pass at the end. Food is the eldest of beings, so it is called the medicine of all. Those who worship food as Brahman obtain all food. Beings are born from food and grow by food; it is eaten and it eats beings, hence its name anna. Within this self made of food is another self, made of prana, the life-breath, and it fills the first. It too has the shape of a man. Prana is its head, vyana the right wing, apana the left wing, space the trunk, earth the tail that supports it. On this there is a verse.

2.3.1

प्राणं देवा अनु प्राणन्ति । मनुष्याः पशवश्च ये । प्राणो हि भूतानामायुः । तस्मात् सर्वायुषमुच्यते । सर्वमेव त आयुर्यन्ति ।
ये प्राणं ब्रह्मोपासते । प्राणो हि भूतानामायुः । तस्मात् सर्वायुषमुच्यत इति । तस्यैष एव शारीर आत्मा ।
यः पूर्वस्य तस्माद्वा एतस्मात् प्राणमयात् । अन्योऽन्तर आत्मा मनोमयः । तेनैष पूर्णः । स वा एष पुरुषविध एव ।
तस्य पुरुषविधताम् । अन्वयं पुरुषविधः । तस्य यजुरेव शिरः । ऋग्दक्षिणः पक्षः । सामोत्तरः पक्षः । आदेश आत्मा ।
अथर्वाङ्गिरसः पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति

prāṇaṃ devā anu prāṇanti | manuṣyāḥ paśavaśca ye | prāṇo hi bhūtānāmāyuḥ | tasmāt sarvāyuṣamucyate | sarvameva ta āyuryanti |
ye prāṇaṃ brahmopāsate | prāṇo hi bhūtānāmāyuḥ | tasmāt sarvāyuṣamucyata iti | tasyaiṣa eva śārīra ātmā |
yaḥ pūrvasya tasmādvā etasmāt prāṇamayāt | anyo'ntara ātmā manomayaḥ | tenaiṣa pūrṇaḥ | sa vā eṣa puruṣavidha eva |
tasya puruṣavidhatām | anvayaṃ puruṣavidhaḥ | tasya yajureva śiraḥ | ṛgdakṣiṇaḥ pakṣaḥ | sāmottaraḥ pakṣaḥ | ādeśa ātmā |
atharvāṅgirasaḥ pucchaṃ pratiṣṭhā | tadapyeṣa śloko bhavati

Devas, men and beasts breathe after prana. Prana is the life of beings, so it is called the life of all. Those who worship prana as Brahman reach the full span of life. This prana-self is the embodied self of the former. Within the self made of prana is another self, made of mind, and it fills the first. It too has the shape of a man. The Yajus is its head, the Rik the right wing, the Saman the left wing, the teaching the trunk, the hymns of Atharva and Angiras the tail that supports it. On this there is a verse.

2.4.1

यतो वाचो निवर्तन्ते । अप्राप्य मनसा सह । आनन्दं ब्रह्मणो विद्वान् । न बिभेति कदाचनेति । तस्यैष एव शारीर आत्मा ।
यः पूर्वस्य तस्माद्वा एतस्मान्मनोमयात् । अन्योऽन्तर आत्मा विज्ञानमयः । तेनैष पूर्णः । स वा एष पुरुषविध एव ।
तस्य पुरुषविधताम् । अन्वयं पुरुषविधः । तस्य श्रद्धैव शिरः । ऋतं दक्षिणः पक्षः । सत्यमुत्तरः पक्षः । योग आत्मा ।
महः पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति

yato vāco nivartante | aprāpya manasā saha | ānandaṃ brahmaṇo vidvān | na bibheti kadācaneti | tasyaiṣa eva śārīra ātmā |
yaḥ pūrvasya tasmādvā etasmānmanomayāt | anyo'ntara ātmā vijñānamayaḥ | tenaiṣa pūrṇaḥ | sa vā eṣa puruṣavidha eva |
tasya puruṣavidhatām | anvayaṃ puruṣavidhaḥ | tasya śraddhaiva śiraḥ | ṛtaṃ dakṣiṇaḥ pakṣaḥ | satyamuttaraḥ pakṣaḥ | yoga ātmā |
mahaḥ pucchaṃ pratiṣṭhā | tadapyeṣa śloko bhavati

He who knows the bliss of Brahman, from which words turn back along with the mind, never having reached it, fears nothing at any time. This mind-self is the embodied self of the former. Within the self made of mind is another self, made of understanding, vijnana, and it fills the first. It too has the shape of a man. Faith is its head, right the right wing, truth the left wing, yoga the trunk, Mahat the tail that supports it. On this there is a verse.

2.5.1

विज्ञानं यज्ञं तनुते । कर्माणि तनुतेऽपि च । विज्ञानं देवाः सर्वे । ब्रह्म ज्येष्ठमुपासते । विज्ञानं ब्रह्म चेद्वेद ।
तस्माच्चेन्न प्रमाद्यति शरीरे पाप्मनो हित्वा । सर्वान्कामान्समश्नुत इति । तस्यैष एव शारीर आत्मा । यः पूर्वस्य ।
तस्माद्वा एतस्माद्विज्ञानमयात् । अन्योऽन्तर आत्माऽऽनन्दमयः । तेनैष पूर्णः । स वा एष पुरुषविध एव ।
तस्य पुरुषविधताम् । अन्वयं पुरुषविधः । तस्य प्रियमेव शिरः । मोदो दक्षिणः पक्षः । प्रमोद उत्तरः पक्षः ।
आनन्द आत्मा । ब्रह्म पुच्छं प्रतिष्ठा । तदप्येष श्लोको भवति

vijñānaṃ yajñaṃ tanute | karmāṇi tanute'pi ca | vijñānaṃ devāḥ sarve | brahma jyeṣṭhamupāsate | vijñānaṃ brahma cedveda |
tasmāccenna pramādyati śarīre pāpmano hitvā | sarvānkāmānsamaśnuta iti | tasyaiṣa eva śārīra ātmā | yaḥ pūrvasya |
tasmādvā etasmādvijñānamayāt | anyo'ntara ātmā''nandamayaḥ | tenaiṣa pūrṇaḥ | sa vā eṣa puruṣavidha eva |
tasya puruṣavidhatām | anvayaṃ puruṣavidhaḥ | tasya priyameva śiraḥ | modo dakṣiṇaḥ pakṣaḥ | pramoda uttaraḥ pakṣaḥ |
ānanda ātmā | brahma pucchaṃ pratiṣṭhā | tadapyeṣa śloko bhavati

Understanding performs the sacrifice and performs all works. All the devas worship understanding as Brahman, the eldest. If one knows understanding as Brahman and does not stray from it, he leaves all sins in the body and enjoys every desire. This is the embodied self of the former. Within the self made of understanding is another self, made of bliss, anandamaya, and it fills the first. It too has the shape of a man. Joy is its head, delight the right wing, great delight the left wing, bliss the trunk, Brahman the tail that supports it. On this there is a verse.

2.6.1

असन्नेव स भवति असद्ब्रह्मेति वेद चेत् । ब्रह्मेति चेद्वेद । सन्तमेनं ततो विदुरिति । तस्यैष एव शारीर आत्मा ।
यः पूर्वस्य अथातोऽनुप्रश्नाः । उताविद्वानमुं लोकं प्रेत्य । कश्चन गच्छी३ । आहो विद्वानमुं लोकं प्रेत्य कश्चित्समश्नुता ३ उ ।
सोऽकामयत । बहुभ्यां प्रजायेयेति । स तपोऽतप्यत । स तपस्तप्त्वा । इदँ सर्वमसृजत । यदिदं किञ्च । तत्सृष्ट्वा ।
तदेवानुप्राविशत् । तदनुप्रविश्य । सच्च त्यच्चाभवत् । निरुक्तं चानिरुक्तं च । निलयनं चानिलयनं च । विज्ञानं चाविज्ञानं च ।
सत्यं चानृतं च । सत्यमभवत् । यदिदं किञ्च । तत्सत्यमित्याचक्षते । तदप्येष श्लोको भवति

asanneva sa bhavati asadbrahmeti veda cet | brahmeti cedveda | santamenaṃ tato viduriti | tasyaiṣa eva śārīra ātmā |
yaḥ pūrvasya athāto'nupraśnāḥ | utāvidvānamuṃ lokaṃ pretya | kaścana gacchī3 | āho vidvānamuṃ lokaṃ pretya kaścitsamaśnutā 3 u |
so'kāmayata | bahubhyāṃ prajāyeyeti | sa tapo'tapyata | sa tapastaptvā | idam̐ sarvamasṛjata | yadidaṃ kiñca | tatsṛṣṭvā |
tadevānuprāviśat | tadanupraviśya | sacca tyaccābhavat | niruktaṃ cāniruktaṃ ca | nilayanaṃ cānilayanaṃ ca | vijñānaṃ cāvijñānaṃ ca |
satyaṃ cānṛtaṃ ca | satyamabhavat | yadidaṃ kiñca | tatsatyamityācakṣate | tadapyeṣa śloko bhavati

If one knows Brahman as non-existent, he himself becomes as non-existent. If one knows that Brahman is, the wise know him as existing. This is the embodied self of the former. Now the questions that follow: does one who does not know go to that world after death? Does one who knows reach it? He, the Supreme, desired: may I be many, may I be born. He performed tapas, and having done so he created all this, whatever there is. Having created it, he entered into it. Having entered, he became the manifest and the unmanifest, the defined and the undefined, the supported and the unsupported, consciousness and the insentient, the true and the untrue. He became the Truth, all that is. So they call it the Real. On this there is a verse.

2.7.1

असद्वा इदमग्र आसीत् । ततो वै सदजायत । तदात्मानँ स्वयमकुरुत । तस्मात्तत्सुकृतमुच्यत इति । यद्वै तत् सुकृतम् ।
रसो वै सः । रसँ ह्येवायं लब्ध्वाऽऽनन्दी भवति । को ह्येवान्यात्कः प्राण्यात् । यदेष आकाश आनन्दो न स्यात् ।
एष ह्येवानन्दयाति । यदा ह्येवैष एतस्मिन्नदृश्येऽनात्म्येऽनिरुक्तेऽनिलयनेऽभयं प्रतिष्ठां विन्दते । अथ सोऽभयं गतो भवति ।
यदा ह्येवैष एतस्मिन्नुदरमन्तरं कुरुते । अथ तस्य भयं भवति । तत्त्वेव भयं विदुषोऽमन्वानस्य । तदप्येष श्लोको भवति

asadvā idamagra āsīt | tato vai sadajāyata | tadātmānam̐ svayamakuruta | tasmāttatsukṛtamucyata iti | yadvai tat sukṛtam |
raso vai saḥ | rasam̐ hyevāyaṃ labdhvā''nandī bhavati | ko hyevānyātkaḥ prāṇyāt | yadeṣa ākāśa ānando na syāt |
eṣa hyevānandayāti | yadā hyevaiṣa etasminnadṛśye'nātmye'nirukte'nilayane'bhayaṃ pratiṣṭhāṃ vindate | atha so'bhayaṃ gato bhavati |
yadā hyevaiṣa etasminnudaramantaraṃ kurute | atha tasya bhayaṃ bhavati | tattveva bhayaṃ viduṣo'manvānasya | tadapyeṣa śloko bhavati

In the beginning this was unmanifest; from it the manifest was born. It made itself by itself, so it is called self-made. That self-made one is rasa, the very essence of joy; having gained that essence a man becomes blissful. Who could breathe in or breathe out if this bliss were not in the space of the heart? It alone gives bliss. When a man finds fearless rest in that which is invisible, bodiless, undefinable and without support, he has gone beyond fear. But when he makes even the smallest gap within it, fear comes to him. That is fear for the learned man who does not reflect. On this there is a verse.

2.8.1

भीषाऽस्माद्वातः पवते । भीषोदेति सूर्यः । भीषाऽस्मादग्निश्चेन्द्रश्च । मृत्युर्धावति पञ्चम इति । सैषाऽऽनन्दस्य मीमाँसा भवति ।
युवा स्यात्साधुयुवाऽध्यायकः । आशिष्ठो द्रढिष्ठो बलिष्ठः । तस्येयं पृथिवी सर्वा वित्तस्य पूर्णा स्यात् । स एको मानुष आनन्दः ।
ते ये शतं मानुषा आनन्दाः । स एको मनुष्यगन्धर्वाणामानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं मनुष्यगन्धर्वाणामानन्दाः ।
स एको देवगन्धर्वाणामानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं देवगन्धर्वाणामानन्दाः । स एकः पितृणां चिरलोकलोकानामानन्दः ।
स एक आजानजानां देवानामानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतमाजानजानां देवानामानन्दाः ।
स एकः कर्मदेवानां देवानामानन्दः । ये कर्मणा देवानपि यन्ति । श्रोत्रियस्य चाकामहतस्य । ते ये शतं कर्मदेवानां देवानामानन्दाः ।
स एको देवानामानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं देवानामानन्दाः । स एक इन्द्रस्याऽऽनन्दः । श्रोत्रियस्य चाकामहतस्य ।
ते ये शतमिन्द्रस्याऽऽनन्दाः । स एको बृहस्पतेरानन्दः । श्रोत्रियस्य चाकामहतस्य । ते ये शतं बृहस्पतेरानन्दाः । स एकः प्रजापतेरानन्दः ।
श्रोत्रियस्य चाकामहतस्य । ते ये शतं प्रजापतेरानन्दाः । स एको ब्रह्मण आनन्दः । श्रोत्रियस्य चाकामहतस्य । स यश्चायं पुरुषे ।
यश्चासावादित्ये । स एकः । स य एवंवित् । अस्माल्लोकात्प्रेत्य । एतमन्नमयमात्मानमुपसङ्क्रामति । एतं प्राणमयमात्मानमुपसङ्क्रामति ।
एतं मनोमयमात्मानमुपसङ्क्रामति । एतं विज्ञानमयमात्मानमुपसङ्क्रामति । एतमानन्दमयमात्मानमुपसङ्क्रामति । तदप्येष श्लोको भवति

bhīṣā'smādvātaḥ pavate | bhīṣodeti sūryaḥ | bhīṣā'smādagniścendraśca | mṛtyurdhāvati pañcama iti | saiṣā''nandasya mīmām̐sā bhavati |
yuvā syātsādhuyuvā'dhyāyakaḥ | āśiṣṭho draḍhiṣṭho baliṣṭhaḥ | tasyeyaṃ pṛthivī sarvā vittasya pūrṇā syāt | sa eko mānuṣa ānandaḥ |
te ye śataṃ mānuṣā ānandāḥ | sa eko manuṣyagandharvāṇāmānandaḥ | śrotriyasya cākāmahatasya | te ye śataṃ manuṣyagandharvāṇāmānandāḥ |
sa eko devagandharvāṇāmānandaḥ | śrotriyasya cākāmahatasya | te ye śataṃ devagandharvāṇāmānandāḥ | sa ekaḥ pitṛṇāṃ ciralokalokānāmānandaḥ |
sa eka ājānajānāṃ devānāmānandaḥ | śrotriyasya cākāmahatasya | te ye śatamājānajānāṃ devānāmānandāḥ |
sa ekaḥ karmadevānāṃ devānāmānandaḥ | ye karmaṇā devānapi yanti | śrotriyasya cākāmahatasya | te ye śataṃ karmadevānāṃ devānāmānandāḥ |
sa eko devānāmānandaḥ | śrotriyasya cākāmahatasya | te ye śataṃ devānāmānandāḥ | sa eka indrasyā''nandaḥ | śrotriyasya cākāmahatasya |
te ye śatamindrasyā''nandāḥ | sa eko bṛhaspaterānandaḥ | śrotriyasya cākāmahatasya | te ye śataṃ bṛhaspaterānandāḥ | sa ekaḥ prajāpaterānandaḥ |
śrotriyasya cākāmahatasya | te ye śataṃ prajāpaterānandāḥ | sa eko brahmaṇa ānandaḥ | śrotriyasya cākāmahatasya | sa yaścāyaṃ puruṣe |
yaścāsāvāditye | sa ekaḥ | sa ya evaṃvit | asmāllokātpretya | etamannamayamātmānamupasaṅkrāmati | etaṃ prāṇamayamātmānamupasaṅkrāmati |
etaṃ manomayamātmānamupasaṅkrāmati | etaṃ vijñānamayamātmānamupasaṅkrāmati | etamānandamayamātmānamupasaṅkrāmati | tadapyeṣa śloko bhavati

From fear of him the wind blows and the sun rises; from fear of him fire and Indra act, and Death, the fifth, runs. Now the measure of bliss. A good young man, learned, quick, firm and strong, owning the whole wealthy earth: that is one human bliss. Each step above is a hundredfold: human gandharvas, divine gandharvas, the ancestors, the devas born so, the devas by works, the devas, Indra, Brihaspati, Prajapati, Brahma. The learned man free from desire has every one of these. He who is in man and he who is in the sun are one. Knowing this, one passes through the selves of food, prana, mind, understanding and bliss.

2.9.1

यतो वाचो निवर्तन्ते अप्राप्य मनसा सह । आनन्दं ब्रह्मणो विद्वान् । न बिभेत कुतश्चनेति । एतँ ह वाव न तपति । किमहँ साधु नाकरवम् ।
किमहं पापमकरवमिति । स य एवं विद्वानेते आत्मानँ स्पृणुते । उभे ह्येवैष एते आत्मानँ स्पृणुते । य एवं वेद । इत्युपनिषत्

yato vāco nivartante aprāpya manasā saha | ānandaṃ brahmaṇo vidvān | na bibheta kutaścaneti | etam̐ ha vāva na tapati | kimaham̐ sādhu nākaravam |
kimahaṃ pāpamakaravamiti | sa ya evaṃ vidvānete ātmānam̐ spṛṇute | ubhe hyevaiṣa ete ātmānam̐ spṛṇute | ya evaṃ veda | ityupaniṣat

He who knows the bliss of Brahman, from which words turn back along with the mind, never having reached it, fears nothing from anywhere. The thought does not torment him: why did I not do good, why did I do wrong? Knowing this, he holds both good and evil as the Self and so frees himself; both he treats as the Self, he who knows thus. Such is the Upanishad, the secret teaching.

English translation · F. Max Müller

OR, THE CHAPTER ON ANANDA (BLISS).

Harih, Om! May it (the Brahman) protect us both (teacher and pupil)! May it nourish us both! May we acquire strength together! May our knowledge become bright! May we never quarrel! Peace! peace! peace!

First Anuvaka

He who knows the Brahman attains the highest (Brahman). On this the following verse is recorded:

'He who knows Brahman, which is (i. e. cause, not effect), which is conscious, which is without end, as hidden in the depth (of the heart), in the highest ether, he enjoys all blessings, at one with the omniscient Brahman.'

From that Self (Brahman) sprang ether (akasa, that through which we hear); from ether air (that through which we hear and feel); from air fire (that through which we hear, feel, and see); from fire water (that through which we hear, feel, see, and taste); from water earth (that through which we hear, feel, see, taste, and smell). From earth herbs, from herbs food, from food seed, from seed man. Man thus consists of the essence of food. This is his head, this his right arm, this his left arm, this his trunk (Atman), this the seat (the support).

On this there is also the following Sloka:

Second Anuvaka

All beings, that exist on earth, are born of food; then they live by food,then again to the food they go at the end . so verily food is the eldest of all creatures. Therefore, it is called the medicament of all. All those who worship food as Brahman obtain all food. Food is indeed the eldest of all creatures. Therefore,it is called the medicine for all. From food all being are born, having been born they grow by food. Food is eaten

by the beings and it also eats them. Therefore, it is called food (Anna).

Other than that (soul) made of the essence of food , there is another sell within, formed of Prana, By that this is filled. This (Pranamaya) is exactly of the form of man (Purusha). Its human form is according to the human form of the former. Of that, Prana is the head , Vyana its right wing (side), Apana is the left wing (sign), the Akasa is the trunk (body). the earth is the tall, the support . About it also there is the following verse.

'From food are produced all creatures which dwell on earth. Then they live by food, and in the end they return to food. For food is the oldest of all beings, and therefore it is called panacea (sarvaushadha, i. e. consisting of all herbs, or quieting the heat of the body of all beings).'

They who worship food as Brahman, obtain all food. For food is the oldest of all beings, and therefore it is called panacea. From food all creatures are produced; by food, when born, they grow. Because it is fed on, or because it feeds on beings, therefore it is called food (anna).

Different from this, which consists of the essence of food, is the other, the inner Self, which consists of breath. The former is filled by this. It also has the shape of man. Like the human shape of the former is the human shape of the latter. Prana (up-breathing) is its head. Vyana (back-breathing) is its right arm. Apana (down-breathing) is its left arm. Ether is its trunk. The earth the seat (the support).

On this there is also the following Sloka:

Third Anuvaka

The Devas breathe after breath (prana), so do men and cattle. Breath is the life of beings, therefore it is called sarvayusha (all-enlivening).'

They who worship breath as Brahman, obtain the full life. For breath is the life of all beings, and therefore it is called sarvayusha. The embodied Self of this (consisting of breath) is the same as that of the former (consisting of food).

Different from this, which consists of breath, is the other, the inner Self, which consists of mind. The former is filled by this. It also has the shape of man. Like the human shape of the former is the human shape of the latter. Yagus is its head. Rik is its right arm. Saman is its left arm. The doctrine (adesa, i.e. the Brahmana) is its trunk. The Athar-vangiras (Atharva-hymns) the seat (the support).

On this there is also the following Sloka:

Fourth Anuvaka

'He who knows the bliss of that Brahman, from whence all speech, with the mind, turns away unable to reach it, he never fears.' The embodied Self of this (consisting of mind) is the same as that of the former (consisting of breath).

Different from this, which consists of mind, is the other, the inner Self, which consists of understanding. The former is filled by this. It also has the shape of man. Like the human shape of the former is the human shape of the latter. Faith is its head. What is right is its right arm. What is true is its left arm. Absorption (yoga) is its trunk. The great (intellect?) is the seat (the support).

On this there is also the following Sloka:

Fifth Anuvaka

'Understanding performs the sacrifice, it performs all sacred acts. All Devas worship understanding as Brahman, as the oldest. If a man knows understanding as Brahman, and if he does not swerve from it, he leaves all evils behind in the body, and attains all his wishes.' The embodied Self of this (consisting of understanding) is the same as that of the former (consisting of mind).

Different from this, which consists of understanding, is the other inner Self, which consists of bliss. The former is filled by this. It also has the shape of man. Like the human shape of the former is the human shape of the latter. joy is its head. Satisfaction its right arm. Great satisfaction is its left arm. Bliss is its trunk. Brahman is the seat (the support).

On this there is also the following Sloka:

Sixth Anuvaka

He who knows the Brahman as non-existing, becomes himself non-existing. He who knows the Brahman as existing, him we know himself as existing.' The embodied Self of this (bliss) is the same as that of the former (understanding).

Thereupon follow the questions of the pupil:

'Does any one who knows not, after he has departed this life, ever go to that world ? Or does he who knows, after he has departed, go to that world?'

The answer is: He wished, may I be many, may I grow forth. He brooded over himself (like a man performing penance). After he had thus brooded, he sent forth (created) all, whatever there is. Having sent forth, he entered into it. Having entered it, he became sat (what is manifest) and tyat (what is not manifest), defined and undefined, supported and not supported, (endowed with) knowledge and without knowledge (as stones), real and unreal. The Sattya (true) became all this whatsoever, and therefore the wise call it (the Brahman) Sattya (the true).

On this there is also this Sloka:

Seventh Anuvaka

'In the beginning this was non-existent (not yet defined by form and name). From it was born what exists. That made itself its Self, therefore it is called the Self-made.' That which is Self-made is a flavour (can be tasted), for only after perceiving a flavour can any one perceive pleasure. Who could breathe, who could breathe forth, if that bliss (Brahman) existed not in the ether (in the heart)? For he alone causes blessedness.

When he finds freedom from fear and rest in that which is invisible, incorporeal, undefined, unsupported, then he has obtained the fearless. For if he makes but the smallest distinction in it, there is fear for him'. But that fear exists only for one who thinks himself wise, (not for the true sage.)

On this there is also this Sloka:

Eight Anuvaka

(1) 'From terror of it (Brahman) the wind blows, from terror the sun rises; from terror of it Agni and Indra, yea Death runs as the fifth.'

Now this is an examination of (what is meant by) Bliss (Ananda):

Let there be a noble young man, who is well read (in the Veda), very swift, firm, and strong, and let the whole world be full of wealth for him, that is one measure of human bliss.

One hundred times that human bliss (2) is one measure of the bliss of human Gandharvas (genii), and likewise of a great sage (learned in the Vedas) who is free from desires.

One hundred times that bliss of human Gandharvas is one measure of the bliss of divine Gandharvas (genii), and likewise of a great sage who is free from desires.

One hundred times that bliss of divine Gandharvas is one measure of the bliss of the Fathers, enjoying their long estate, and likewise of a great sage who is free from desires.

One hundred times that bliss of the Fathers is one measure of the bliss of the Devas, born in the Agana heaven (through the merit of their lawful works), (3) and likewise of a great sage who is free from desires.

One hundred times that bliss of the Devas born in the Agana heaven is one measure of the bliss of the sacrificial Devas, who go to the Devas by means of their Vaidik sacrifices, and likewise of a great sage who is free from desires.

One hundred times that bliss of the sacrificial Devas is one measure of the bliss of the (thirty-three) Devas, and likewise of a great sage who is free from desires.

One hundred times that bliss of the (thirty-three) Devas is one measure of the bliss of Indra, (4) and likewise of a great sage who is free from desires.

One hundred times that bliss of Indra is one measure of the bliss of Brihaspati, and likewise of a great sage who is free from desires.

One hundred times that bliss of Brihaspati is one measure of the bliss of Pragapati, and likewise of a great sage who is free from desires.

One hundred times that bliss of Pragapati is one measure of the bliss of Brahman, and likewise of a great sage who is free from desires.

(5) He who is this (Brahman) in man, and he who is that (Brahman) in the sun, both are one.

He who knows this, when he has departed this world, reaches and comprehends the Self which consists of food, the Self which consists of breath, the Self which consists of mind, the Self which consists of understanding, the Self which consists of bliss. On this there is also this Sloka:

Ninth Anuvaka

'He who knows the bliss of that Brahman, from whence all speech, with the mind, turns away unable to reach it, he fears nothing.'

He does not distress himself with the thought, Why did I not do what is good? Why did I do what is bad? He who thus knows these two (good and bad), frees himself. He who knows both, frees himself. This is the Upanishad.

Public-domain translation by F. Max Müller (1884).

Text source: Wikisource · CC BY-SA 4.0 (Wikisource transcription of a public-domain text)