TAITRIYA UPANISHAS CHAP 10
SECTION 10 –MEDITATION IN DIFFERENT FORMS ON BRAHMAN
na ka~nchana vasatau pratyachaxita . tad.hvratam.h .
tasmadyaya kaya cha vidhaya bahvannam prapnuyat.h .
aradhyasma annamityachaxate .
etadvai mukhato.ana{\m+} raddham.h .
mukhato.asma anna{\m+} radhyate .
etadvai madhyato.ana{\m+} raddham.h .
madhyato.asma anna{\m+} radhyate .
edadva antato.anna{\m+} raddham.h .
antato.asma anna{\m+} radhyate .. 1..
ya evam veda . xema iti vachi . yogaxema iti pranapanayoh .
karmeti hastayoh . gatiriti padayoh . vimuktiriti payau .
iti manushih samaj~nah . atha daivih . triptiriti vrishtau .
balamiti vidyuti .. 2..
yasha iti pashushu . jyotiriti naxatreshu .
prajatiramritamananda ityupasthe . sarvamityakashe .
tatpratishthetyupasita . pratishthavan.h bhavati .
tanmaha ityupasita . mahanbhavati . tanmana ityupasita .
manavanbhavati .. 3..
tannama ityupasita . namyante.asmai kamah .
tad.hbrahmetyupasita . brahmavanbhavati .
tad.hbrahmanah parimara ityupasita .
paryenam mriyante dvishantah sapatnah .
pari ye.apriya bhratrivyah .
sa yashchayam purushe . yashchasavaditye . sa ekah .. 4..
sa ya eva.nvit.h . asmallokatpretya .
etamannamayamatmanamupasa~nkramya .
etam pranamayamatmanamupasa~nkramya .
etam manomayamatmanamupasa~nkramya .
etam vij~nanamayamatmanamupasa~nkramya .
etamanandamayamatmanamupasa~nkramya .
ima.nllokankamanni kamarupyanusa~ncharan.h .
etat.h sama gayannaste . ha 3 vu ha 3 vu ha 3 vu .. 5..
A MYSTICAL CHANT
Ahamannam ahamannam ahamannam.h .
ahamannado3.ahamannado3.ahamannadah .
aha{\m+} shlokakridaha{\m+} shlokakridaha{\m+} shlokakrit.h .
ahamasmi prathamaja rita3sya .
purvam devebhyo.amritasya na3bhayi .
yo ma dadati sa ideva ma3.a.avah .
ahamannam annamadantama3dmi .
aham vishvam bhuvanamabhyabhava3m.h .
suvarna jyotih . ya evam veda . ityupanishat.h .. 6..
XXX
1 Let him not deny lodgings to anyone: this is the vow. Therefore, he
should procure much food by any means whatsoever. To guests, he should say:
"The food has been prepared for you." If this food is given first, food
comes to the giver first. If this food is given in the middle, food comes
to the giver in the middle. If this food is given last, food comes to the
giver last.
2 He who knows this obtains the fruit mentioned above. One should meditate
on Brahman as preservation in speech, as acquisition and preservation in
the prana (upward breath) and the apana (downward breath), as action in the
hands, as movement (walking) in the feet, as evacuation in the anus. These
are the meditations on Brahman through actions. Next follows the meditation
on Brahman, through the gods: One should meditate on Brahman as
satisfaction in rain, as power in lightning;
3 As fame in cattle, as light in the stars, as procreation, immortality and joy
in the organ of generation and as everything in the akasa. Let him
contemplate Brahman as the support and he will be supported; let him
contemplate Brahman as greatness and he will become great; let him
contemplate Brahman as the mind and he will be endowed with mind.
4 Let him contemplate Brahman as adoration and all desires will fall down
before him in adoration. Let him contemplate Brahman as the Supreme Lord
and he will be endowed with supremacy. Let him contemplate Brahman as the
destructive agent and his enemies who hate him and also those who do not
hate him will perish. This he who is in this man and that he who is in
yonder sun, both are one.
5 He who knows this, as described above, after dying to (i.e. withdrawing
from) this world, attains the self which consists of food, attains the self
which consists of the vital breath, attains the self which consists of the
mind, attains the self which consists of the intellect, attains the self
which consists of bliss. Then he goes up and down these worlds, eating the
food he desires, assuming the forms he likes. He sits, singing the chant of
the non—duality of Brahman: "Ah! Ah! Ah!"
6 "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 uniter, I am the uniter, I am the
uniter! "I am the first—born of the true, prior to the gods and the navel
of Immortality. He who gives me away, he alone preserves me. He who eats
food—I, as food, eat him. "I, as the Supreme Lord, overpower the whole
world. I am radiant as the sun." Whosoever knows this, attains Liberation.
Such, indeed, is the Upanishad.
XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX
SECTION 9
annam bahu kurvita . tad.hvratam.h . prithivi va annam.h .
akasho.annadah . prithivyamakashah pratishthitah .
akashe prithivi pratishthita .
tadetadannamanne pratishthitam.h .
sa ya etadannamanne pratishthitam veda pratitishthati .
annavanannado bhavati .
mahanbhavati prajaya
pashubhirbrahmavarchasena . mahankirtya .. 1..
Let him (the knower of Brahman) make food plentiful; that is the vow. The
earth is, verily, food; the akasa is the eater. The akasa rests on the
earth and the earth rests on the akasa. Thus food rests on food. He who
knows this resting of food on food is established; he becomes a possessor
of food and an eater of food. He becomes great in offspring and cattle and
in spiritual radiance and great in fame.
XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX
The ninth Anuvaka says that one should accumulate plenty of food but again
for Bhrigu it has a profound meaning. He realizes that his teacher advises
him not to forget the world around him being maddened by the taste of power
instead he feels that the guru encourages him to fill himself with plenty
of energy so that he is able to propagate the knowledge of the Brahman.
Bhrigu understands that plenty of food is also needed to feed the many who
will come to him for the knowledge of the Brahman.
*iti navamo.anuvakah ..*
End of Section 9 - Chapter 3
SECTION 10 –MEDITATION IN DIFFERENT FORMS ON BRAHMAN
na ka~nchana vasatau pratyachaxita . tad.hvratam.h .
tasmadyaya kaya cha vidhaya bahvannam prapnuyat.h .
aradhyasma annamityachaxate .
etadvai mukhato.ana{\m+} raddham.h .
mukhato.asma anna{\m+} radhyate .
etadvai madhyato.ana{\m+} raddham.h .
madhyato.asma anna{\m+} radhyate .
edadva antato.anna{\m+} raddham.h .
antato.asma anna{\m+} radhyate .. 1..
ya evam veda . xema iti vachi . yogaxema iti pranapanayoh .
karmeti hastayoh . gatiriti padayoh . vimuktiriti payau .
iti manushih samaj~nah . atha daivih . triptiriti vrishtau .
balamiti vidyuti .. 2..
yasha iti pashushu . jyotiriti naxatreshu .
prajatiramritamananda ityupasthe . sarvamityakashe .
tatpratishthetyupasita . pratishthavan.h bhavati .
tanmaha ityupasita . mahanbhavati . tanmana ityupasita .
manavanbhavati .. 3..
tannama ityupasita . namyante.asmai kamah .
tad.hbrahmetyupasita . brahmavanbhavati .
tad.hbrahmanah parimara ityupasita .
paryenam mriyante dvishantah sapatnah .
pari ye.apriya bhratrivyah .
sa yashchayam purushe . yashchasavaditye . sa ekah .. 4..
sa ya eva.nvit.h . asmallokatpretya .
etamannamayamatmanamupasa~nkramya .
etam pranamayamatmanamupasa~nkramya .
etam manomayamatmanamupasa~nkramya .
etam vij~nanamayamatmanamupasa~nkramya .
etamanandamayamatmanamupasa~nkramya .
ima.nllokankamanni kamarupyanusa~ncharan.h .
etat.h sama gayannaste . ha 3 vu ha 3 vu ha 3 vu .. 5..
A MYSTICAL CHANT
ahamannamahamannamahamannam.h .
ahamannado3.ahamannado3.ahamannadah .
aha{\m+} shlokakridaha{\m+} shlokakridaha{\m+} shlokakrit.h .
ahamasmi prathamaja rita3sya .
purvam devebhyo.amritasya na3bhayi .
yo ma dadati sa ideva ma3.a.avah .
ahamannamannamadantama3dmi .
aham vishvam bhuvanamabhyabhava3m.h .
suvarna jyotih . ya evam veda . ityupanishat.h .. 6..
*1 Let him not deny lodgings to anyone: this is the vow. Therefore he
should procure much food by any means whatsoever. To guests, he should say:
"The food has been prepared for you." If this food is given first, food
comes to the giver first. If this food is given in the middle, food comes
to the giver in the middle. If this food is given last, food comes to the
giver last.*
*2 He who knows this obtains the fruit mentioned above. One should meditate
on Brahman as preservation in speech, as acquisition and preservation in
the prana (upward breath) and the apana (downward breath), as action in the
hands, as movement (walking) in the feet, as evacuation in the anus. These
are the meditations on Brahman through actions. Next follows the meditation
on Brahman, through the gods: One should meditate on Brahman as
satisfaction in rain, as power in lightning;*
*3 As fame in cattle, as light in the stars, as procreation, immortality
and joy in the organ of generation and as everything in the akasa. Let him
contemplate Brahman as the support and he will be supported; let him
contemplate Brahman as greatness and he will become great; let him
contemplate Brahman as the mind and he will be endowed with mind.*
*4 Let him contemplate Brahman as adoration and all desires will fall down
before him in adoration. Let him contemplate Brahman as the Supreme Lord
and he will be endowed with supremacy. Let him contemplate Brahman as the
destructive agent and his enemies who hate him and also those who do not
hate him will perish. This he who is in this man and that he who is in
yonder sun, both are one.*
*5 He who knows this, as described above, after dying to (i.e. withdrawing
from) this world, attains the self which consists of food, attains the self
which consists of the vital breath, attains the self which consists of the
mind, attains the self which consists of the intellect, attains the self
which consists of bliss. Then he goes up and down these worlds, eating the
food he desires, assuming the forms he likes. He sits, singing the chant of
the non—duality of Brahman: "Ah! Ah! Ah!"*
*6 "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 uniter, I am the uniter, I am the
uniter! "I am the first—born of the true, prior to the gods and the navel
of Immortality. He who gives me away, he alone preserves me. He who eats
food—I, as food, eat him. "I, as the Supreme Lord, overpower the whole
world. I am radiant as the sun." Whosoever knows this, attains Liberation.
Such, indeed, is the Upanishad.*
Lastly, the tenth section deals with Bhrigu`s understanding of hospitality.
According to him a man of realization should collect around him audiences
from all over the world so that he is able to impart the Vedic knowledge
and in the process the knowledge of the Brahman. This verse emphasizes that
one who possess the Vedic knowledge should impart the message of love and
peace to the entire world around him. This particular Anuvaka has also said
that one should meditate on the Brahman in every form and one should also
glorify the world of food or the world of objects.
Thus the Bhrigu Valli can be called a discourse between a teacher and the
taught in search of the Supreme Being or the Brahman. It also glorifies the
world of objects and declares that the world of objects cannot be
considered equivalent to nothingness.
* iti dashamo.anuvakah ..*
*.. iti bhriguvalli samapta ..*
End of Section 10 - Chapter 3
END OF BHRIGU VALLI
THE PEACE CHANT
*aum saha navavatu . saha nau bhunaktu . saha viryam karavavahai .*
*tejasvi navadhitamastu ma vidvishavahai .*
* .. aum shantih shantih shantih ..*
Om. May Brahman protect us both! May Brahman bestow upon us both the fruit
of Knowledge! May we both obtain the energy to acquire Knowledge! May what
we both study reveal the Truth! May we cherish no ill-feeling toward each
other!
Om. Peace! Peace! Peace!
END OF TAITTIRIYA UPANISHAD KR IRS 141022
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