Adi Sankaracharya by Swami Dayananda Saraswati

Part Two    On Brahmananda or the Bliss of Brahman 
http://sankaracharya.org/taittiriya_upanishad.php
Chapter I—The Sheath of Food 

1     Om. May Mitra be propitious unto us! May Varuna be propitious unto us! May Aryaman be propitious unto us! May Indra and Brihaspati be propitious unto us! May Vishnu, of wide strides, be propitious unto us! Salutation to Brahman! Salutation to Thee, O Vayu! Thou indeed art the visible Brahman. Thee indeed, O Vayu, I shall proclaim as the right! Thee indeed, I shall proclaim as the true! May It protect me! May It protect the teacher! May It protect me! May It protect the teacher!

2     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! 

3     Om. He who knows Brahman attains the Supreme. On the above, the following mantra is recorded: “He who knows Brahman which is Reality, Knowledge and Infinity, hidden in the cave of the heart and in the highest akasa—he, being one with the omniscient Brahman, enjoys simultaneously all desires.” From the Atman was born akasa; from akasa, air; from air, fire; from fire, water; from water, earth; from earth, herbs; from herbs, food; from food, man. He, that man, verily consists of the essence of food. This indeed is his head, this right arm is the right wing, this left arm is the left wing, this trunk is his body, this support below the navel is his tail. 

Chapter II—The Sheath of the Vital Breath 

1.    “From food, verily, are produced all creatures—whatsoever dwell on earth. By food alone, furthermore, do they live and to food, in the end, do they return; for food alone is the eldest of all beings and therefore, it is called the panacea for all.” “They who worship food as Brahman obtain all food. Food alone is the eldest of all beings and therefore it is called the panacea for all. From food all creatures are born: by food, when born, they grow. Because it is eaten by beings and because it eats beings, therefore it is called food.” Verily, different from this, which consists of the essence of food, but within it, is another self, which consists of the vital breath. By this the former is filled. This too has the shape of a man. Like the human shape of the former is the human shape of the latter. Prana, indeed, is its head; vyana is its right wing; apana is its left wing; akasa is its trunk; the earth is its tail, its support. 

Chapter III—The Sheath of the Mind 

1     “The gods breathe after the prana, so also do men and cattle; for the prana is the life of creatures. Therefore it is called the life of all. Those who worship the prana as Brahman obtain a full life; for the prana is the life of creatures. Therefore it is called the life of all.” 

2     This sheath of the Prana is the embodied soul of the former. Verily, different from this sheath, which consists of the essence of the prana, but within it, is another self, which consists of the mind. By this the former is filled. This too has the shape of a man. Like the human shape of the former is the human shape of the latter. The Yagur—Veda is its head, the Rig—Veda is its right wing, the Sama—Veda is its left wing, the teaching is its trunk, the hymns of Atharva and Angiras are its tail, its support. 

Chapter IV—The Sheath of the Intellect 

1     “He who knows the Bliss of Brahman, whence all words together with the mind turn away, unable to reach it—he never fears.” 

2     This sheath of the mind is the embodied soul of the former. Verily, the different from this sheath, which consists of the essence of the mind, but within it, is another self, which consists of the intellect. By this the former is filled. This too has the shape of a man. Like the human shape of the former is the human shape of the latter. Faith is it head, what is right is its right wing, what is truth is its left wing, absorption is its trunk, Mahat is its tail, its support. 

Chapter V—The Sheath of Bliss 

1     “The intellect accomplishes the sacrifice; it also accomplishes all actions. All the gods worship the intellect, who is the eldest, as Brahman.” “If a man knows the intellect as Brahman and if he does not swerve from it, he leaves behind in the body all evils and attains all his desires.” 

2     This is the embodied soul of the former. Verily, different from this, which consists of the essence of the intellect, but within it, is another self, which consists of bliss. By this the former is filled. This too has the shape of a man. Like the human shape of the former is the human shape of the latter. Joy is its head, delight is its right wing, great delight is its left, bliss is its trunk. Brahman is its tail, its support. 

Chapter VI—Brahman: The Source of All 

1.    “If a person knows Brahman as non—existent, he himself becomes non—existent. If he knows Brahman as existent, then know him as existent.” This is the embodied soul of the former. Thereupon the following questions of the pupil: Does anyone who knows not attain that World after departing this life? Or does he who knows attain that World after departing this life? He desired: “May I be many, may I be born. He performed austerities. Having performed austerities, He created all this— whatever there is. Having created all this, He entered into it. Having entered into it, He became both the manifested and the unmanifested, both the defined and undefined, both the supported and unsupported, both the intelligent and the non— intelligent, both the real and the unreal. The Satya became all this: whatever there is. Therefore call It the True. 

Chapter VII—Brahman as Fearlessness 

1.    “In the beginning all this was non—existent. From it was born what exists. That created Itself by Itself; therefore It is called the self—made.” That which is Self—made is flavour; for truly, on obtaining the flavour one becomes blissful. Who could direct the prana and the apana if this Bliss did not exist in the akasa? Brahman verily exists because It alone bestows bliss. When a man finds fearless support in That which is invisible, incorporeal, indefinable and supportless, he has then obtained fearlessness. If he makes the slightest differentiation in It, there is fear for him. That becomes fear for the knower who does not reflect. 

Chapter VIII—The Supreme Bliss of Brahman 

“From fear of It the wind blows; from fear of It the sun rises; from fear of It Agni and Indra and Death, the fifth, run.” 

Now this is an inquiry regarding the Bliss. 

Suppose there is a young man—a noble young man—versed, the best of rulers, firm in body and strong and possesses the whole world, full of wealth, is his: that is one measure of human bliss. 

This human bliss, multiplied on hundred times, is one measure of the bliss of the human gandharvas, as also of a man versed in the Vedas and free from desires. 

This bliss of the human gandharvas, multiplied one hundred times, is one measure of the bliss of the celestial gandharvas, as also of a man versed in the Vedas and free from desires. 

This bliss of the celestial gandharvas, multiplied one hundred times, is one measure of the bliss of the Manes, who dwell in the long—enduring world, as also of a man versed in the Vedas and free from desires. 

This bliss of the Manes who dwell in the long—enduring world, multiplied on hundred times, is one measure of the bliss of the gods born in the Ajana heaven, as also of a man versed in the Vedas and free from desires. 

The bliss of the gods born in the Ajana heaven, multiplied one hundred times, is one measure of the bliss of the sacrificial gods who have attained to divinity by means of sacrifices, as also of a man versed in the Vedas and free from desires. 

The bliss of the sacrificial gods, multiplied one hundred times, is one measure of the bliss of the gods, as also of a man versed in the Vedas and free from desires. 

The bliss of the gods, multiplied one hundred times, is one measure of the bliss of Indra, as also of a man versed in the Vedas and free from desires. 

The bliss of Indra, multiplied one hundred times, is one measure of the bliss of Brihaspati, as also of a man versed in the Vedas and free from desires. 

The bliss of Brihaspati, multiplied one hundred times, is one measure of the bliss of Prajapati, as also of a man versed in the Vedas and free from desires. 

The bliss of Prajapati, multiplied one hundred times, is one measure of the bliss of Brahma, as also of a man versed in the Vedas and free from desires. 

He who is here in man and he who is in yonder sun—both are one. He who knows this, after dying to this world, attains the self which consists of food, attains the self which consist of the vital breath, attains the self which consists of the mind, attains the self which consists of intellect, attains the self which consists of bliss. 

Chapter IX—The Merging of Good and Evil in Brahman 

1.    “He who knows the Bliss of Brahman, whence words together with the mind turn away, unable to reach It—he is not afraid of anything whatsoever.” He does not distress himself with the thought: Why did I not do what is good? Why did I do what is evil? Whosoever knows this regards both these as Atman; indeed he cherishes both these as Atman. Such, indeed, is the Upanishad, the secret knowledge of Brahman.

The Peace Chant 

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! 

Part Three  Regarding Varuna and Bhrigu 

Chapter I—Definition of Brahman 

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! 

Harih Om. 

1.    Bhrigu, the son of Varuna, approached his father Varuna and said: "Venerable Sir, teach me about Brahman." To him, the son, he said this: "Food, the vital breath, the eye, the ear, the mind, speech." To him he said further: "That from which these beings are born, That by which, when born, they live, That into which they enter, they merge—seek to know That. That is Brahman." He performed austerities. Having performed austerities— 

Chapter II—The Body as Brahman 

1.    He realised that food is Brahman; for from food, verily, are these beings born; by food, when born, do they live; into food do they enter, do they merge. Having realised this, he approached his father again and said: "Venerable Sir, teach me Brahman." To him, the son, he said this: "Seek to know Brahman by means of austerities. For austerities are the means of knowing Brahman." He practised austerities. Having practised austerities— 

Chapter III—The Prana as Brahman 

1.    He realised that the prana is Brahman; for from the prana, verily, are these beings born; by the prana, when born, do they live; into the prana do they enter, do they merge. Having realised this, he approached his father again and said: "Venerable Sir, teach me Brahman." To him, the son, he said this: "Seek to know Brahman by means of austerities. For austerities are the means of knowing Brahman." He practised austerities. Having practised austerities— 

Chapter IV—The Mind as Brahman 

1.    He realised that the mind is Brahman; for from the mind, verily, are these beings born; by the mind, when born, do they live; into the mind, at the time of dissoulution, do they enter, do they merge. Having realised this, he approached his father again and said: "Venerable Sir, teach me Brahman." To him, the son, he said this: "Seek to know Brahman by means of austerities; for austerities are Brahman." He practised austerities. Having practised austerities— 

Chapter V—The Intellect as Brahman 

1.    He realised that the intellect (vijnana) is Brahman; for from the intellect, verily, are these beings born; by the intellect, when born, do they live; into the intellect, at the time of dissolution, do they enter, do they merge. Having realised this, he approached his father again and said: "Venerable Sir, teach me Brahman." To him, the son, he said this: "Seek to know Brahman by means of austerities; for austerities are the means of knowing Brahman." He practised austerities. Having practised austerities— 

Chapter VI—Bliss as Brahman 

1.    He realised that Bliss is Brahman; for from Bliss (ananda), verily, are these beings born; by bliss, when born, do they live; into bliss, at the time of dissolution, do they enter, do they merge. This is the wisdom taught by Varuna and learnt by Bhrigu. It is established in the the supreme akasa, in the heart. He who knows this is established in the Bliss of Brahman. 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. 

Chapter VII—The Importance of Food 

(I) Let him (the knower of Brahman) never condemn food; that is the vow. The prana is, verily, food; the body is the eater of food. The body rests on the prana; the prana rest on the body. 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. 

Chapter VIII—The Importance of Food 

(II) Let him (the knower of Brahman) never abandon food; that is the vow. Water is, verily, food; fire is the eater. Fire rests on water and water rests on fire. 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. 

Chapter IX—The Importance of Food 

(III) 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. 

Chapter X—Meditation on Brahman 

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 Brahaman, 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. 

End of Taittiriya Upanishad

The Peace Chant 

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! 

Taitriya Upanishat Brahmananda Valli

NarayanaSuktam

Ātmā is defined as : Apnoti sarvam iti Ātmā | That which pervades everything is 'AtmA' (sat chit ānanda). Therefore, in this post I will refer to the knowledge of 'AtmA' as vedāntā.

Science and vedāntā do not contradict each other because they both operate in two different fields. Two people or two beliefs can contradict each other only if they both operate in the same field. If somebody asks who is greater Sachin Tendulkar or DhyAnchand? The answer to this would be that they both can not be compared because one is a genius in cricket and the other was a genius of field hockey. They both operate in different sports therefore, can not be compared.

Similarly, Science deals with that which is perceived through 5 senses and science uses the tools called prtyakSham and anUmAnam where as vedāntā deals with that knowledge which can not be perceived through 5 senses it deals with anUmeya vastu.

pratyakSheNa anUmityA vA yastupAyo nA vidyate |
yenam vidanti vedena tasmAt vedasya vedatA ||

Therefore, they both operate in two different fields; you can not compare the two. However, vedāntā has a view on creation which vedA refers as 'sriShTih'

Science And Vedanta by pujya swAmi parmArthAnanda ji

Isa Upanishad  (Isavasya Upanishad)

Source: "The Upanishads - A New Translation" by Swami Nikhilananda

Invocation 

Om. That is full; this is full. This fullness has been projected from that fullness. When this fullness merges in that fullness, all that remains is fullness. Om. Peace! Peace! Peace! 


1     All this—whatever exists in this changing universe—should be covered by the Lord. Protect the Self by renunciation. Lust not after any man's wealth. 

2     If a man wishes to live a hundred years on this earth, he should live performing action. For you, who cherish such a desire and regard yourself as a man, there is no other way by which you can keep work from clinging to you. 

3     Verily, those worlds of the asuras are enveloped in blind darkness; and thereto they all repair after death who are slayers of Atman. 

4     That non—dual Atman, though never stirring, is swifter than the mind. The senses cannot reach It, for It moves ever in front. Though standing still, It overtakes others who are running. Because of Atman, Vayu, the World Soul apportions the activities of all. 

5     It moves and moves not; It is far and likewise near. It is inside all this and It is outside all this. 

6     The wise man beholds all beings in the Self and the Self in all beings; for that reason he does not hate anyone. 

7     To the seer, all things have verily become the Self: what delusion, what sorrow, can there be for him who beholds that oneness?

 8     It is He who pervades all—He who is bright and bodiless, without scar or sinews, pure and by evil unpierced; who is the Seer, omniscient, transcendent and uncreated. He has duly allotted to the eternal World—Creators their respective duties. 

9     Into a blind darkness they enter who are devoted to ignorance (rituals); but into a greater darkness they enter who engage in knowledge of a deity alone. 

10     One thing, they say, is obtained from knowledge; another, they say, from ignorance. Thus we have heard from the wise who have taught us this. 

11     He who is aware that both knowledge and ignorance should be pursued together, overcomes death through ignorance and obtains immortality through knowledge. 

12     Into a blind darkness they enter who worship only the unmanifested prakriti; but into a greater darkness they enter who worship the manifested Hiranyagarbha. 

13     One thing, they say, is obtained from the worship of the manifested; another, they say, from the worship of the unmanifested. Thus we have heard from the wise who taught us this. 

14     He who knows that both the unmanifested prakriti and the manifested Hiranyagarbha should be worshipped together, overcomes death by the worship of Hiranyagarbha and obtains immortality through devotion to prakriti. 

15     The door of the Truth is covered by a golden disc. Open it, O Nourisher! Remove it so that I who have been worshipping the Truth may behold It.

16     O Nourisher, lone Traveller of the sky! Controller! O Sun, Offspring of Prajapati! Gather Your rays; withdraw Your light. I would see, through Your grace, that form of Yours which is the fairest. I am indeed He, that Purusha, who dwells there. 

17     Now may my breath return to the all—pervading, immortal Prana! May this body be burnt to ashes! Om. O mind, remember, remember all that I have done. 

18     O Fire, lead us by the good path for the enjoyment of the fruit of our action. You know, O god, all our deeds. Destroy our sin of deceit. We offer, by words, our salutations to you. 

End of Isa Upanishad 

The Peace Chant

Om. That is full; this is full. This fullness has been projected from that fullness. When this fullness merges in that fullness, all that remains is fullness. 

Om. Peace! Peace! Peace! 

Sri Vyasa Deva

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