The Taittriya Upanishad is part of the Krshna Yajur Veda.It has three chapters :
(1) Shiikshaavallii
(2) Brahmaanandavalli
(3) Bhriguvalli
Its summary :
Bhrigu tells his father that God is food,vital-air,the senses,mind,speech etc.But,the son soon learns that these are not God.He declares that Brahman is that,from which these are born and by which they live and function.
He first believed that food ( annam ) is God ( brahman ) since all beings exist on food.But,later he feels that Brahman is much more inclusive.He asks for direct teaching of the Real , the Brahman.Thereafter,he was told that penance ( tapas ) is God ( Brahman ) , for it is by that by which the Reality is known.
Thus,it is announced that,of all disciplines and subjects of study,the knowledge of the Supreme ( Brahmavidya ) is the most sacred,holy and impenetrable.
- Baba
bhR^iguvallii
OM saha naavavatu
saha nau bhunaktu
saha viiryam kara-vaavahai
tejasvi-naav-adhiitam-astu
maa-vidvi-shhaavahai
OM shaantiH shaantiH shaantiH
May He ( sa- Almighty God ) protect ( avatu ) both of us ( nau - two ; teacher and the taught )
May He nourish ( bhunaktu ) us both ( nau ).
May we together ( saha ) acquire ( kara-vaavahai ) the power ( viiryaM - herois,prowess of lustre ) of right understanding.
May what we have studied ( adhiitam ) become ( astu ) illumined ( tejasvi ) in our minds and hearts.
May love and harmony be with us,without ( maa - no ) any room for conflict ( vidvi-shhaavahai )
Peace,Peace,Peace - Peace to body,mind and soul.
bhR^igur-vai vaaruNiH
varuNaM pitaram-upasasaara
adhiihi bhagavo bramheti
tasmaa etat provaacha
Bhrigu,the son of Varuna ( vaaruNiH ) , approached ( upasasaara ) his father ( pitaram ) with the ( formal ) request ( adhiihi - declaration ) ,
'O,revered sir ( bhagavo ) ! Teach me about Brahman'.
Then,Varuna taught ( provaacha ) him thus ( etat ).
annaM praaNaM chakshush-shrotraM
mano vaacham-iti
ta(gm) hovaacha
yato vaa imaani bhuutani jaayante
yena jaataani jiivanti
Food ( annaM) , vital air ( praaNam) , sight ( chakshush ) , hearing ( shotraM ) , mind ( mano ) and speech ( vaacham ) - these are the aids to know Brahman.
He added ( hovaacha - taught ) , '' Seek to know the One from which all beings ( bhuutani ) are born ( jaayante ) and because of which all that are born ( jaatani ) are alive ( jiivanti )''.
yat-prayanty-abhisaMvishanti
tad vijiGYaasasva
tad-bramheti
sa tapo.atapyata
sa tapas-taptvaa
annaM bramheti vyajaanaat
Varuna continued : ''Crave ( vijiGYaasasva ) to know that,towards which all beings move and into which they merge ( abhisaMvishanti - enter ) after death ( prayanti ).That is Brahman''.
Bhrigu ( sa-he ) performed ( atapyata ) austerities ( tapo ) .
Having performed penance ( taptvaa),he realised ( vyajanaat ) that food is God.
annaad-dhyeva khal-vimaani bhuutani jaayante
Truly ( khalu ) , it is only ( eva ) from food ( annaad ) that all beings ( bhuutani ) here are born ( jaayante ).
annena jaataani jiivanti
annaM prayanty-abhisaMvishanti-iti
All beings that are born ( jaataani ) are alive ( jiivanti ) because of food and they merge ( abhisaMvishanti - enter ) into it after death ( prayanti ).
tad-viGYaaya
punareva varuNaM
pitaram-upasasaara
adhiihi bhagavo bramheti
ta(gm) hovaacha
Having thus reflected ( viGYaaya ) , Bhrigu approached ( upasasaara ) his father ( pitaram ) again ( punar ) .
''O,revered sir ( bhagavo ) ! Teach me about Brahman.''
Then,Varuna taught ( provaacha ) him thus ( etat ).
tapasaa bramha vijiGYaasasva
tapo bramheti
sa tapo.atapyata
sa tapas-taptvaa
The father said to him,'' Contemplate on God and seek to know Him through penance or austerity ( tapo ) ''.
Bhrigu ( sa-he ) performed ( atapyata ) austerities ( tapo) . Having performed penance ( taptvaa ),
praaNo bramheti vyajaanaat
praaNaad-dhyeva khalvimaani bhuutani jaayante
praaNena jaataani jiivanti
Bhrigu realised ( vyajaanaat ) that vital air ( praaNo ) is God.
Truly ( khalu ) , it is only ( eva ) from vital-air ( praaNaad ) that all beings ( bhuutani ) here are born.
Having been born ( jaataani ), they live ( jiivanti ) because of vital-air ( praaNena )
praaaNam prayanty-abhisaMvishnti-iti
tad-viGYaaya
punareva varuNam pitaram-upasasaara
adhiihi bhagavo bramheti
All beings merge ( abhisaMvishanti - enter ) into vital air after death ( prayanti ).
Having thus reflected ( viGYaaya ) , Bhrigu went ( upasasaara ) to his father ( pitaram ) again ( punar ) .
''O,revered sir ( bhagavo ) ! Teach me about Brahman.''
ta(gm) hovaacha
tapasaa bramha vijiGYaasasva
tapo bramheti
sa tapo.atapyata
sa tapas-taptvaa
Then , Varuna told ( hovaacha ) him, '' Contemplate ( vijiGYaasasva ) on God and seek to know Him through penance or austerity ( tapo ) .''
Bhrigu ( sa-he ) performed ( atapyata ) austerities ( tapo). Having performed penance ( taptvaa) ,
mano bramheti vyajaanaat
manaso hyeva khalvimaani bhuutaani jaayante
manasaa jaataani jiivanti
Bhrigu realised ( vyajaanaat ) that mind ( mano ) is God.
Truly,it is only ( eva ) from mind ( manaso ) that all beings ( bhuutani ) here are born ( jaayante ).Having been born ( jaataani ),they live ( jiivanti ) because of the mind ( manasaa ).
manaH ( f ) prayanty-abhisaMvishanti-iti
tad-viGYaaya
punareva varuNam pitaram-upasasaara
All beings merge ( abhisaMvishanti - enter ) into the mind after death ( prayanti ).
Having thus reflected ( viGYaaya ) , he went ( upasasaara ) to his father ( pitaram ) again ( punar ) .
adhiihi bhagavo bramheti
ta(gm) hovaacha
tapasaa bramha vijiGYaasasva
tapo bramheti
sa tapo-atapyata
sa tapas-taptvaa
''O, revered sir ( bhagavo ) ! Teach me about Brahman''.
Then,Varuna taught ( provaacha ) him thus ( etat ).Contemplate on God and seek to know Him through penance or austerity ( tapo ).
Bhrigu ( sa-he ) performed ( atapyata ) austerities ( tapo ).Having performed penance ( taptvaa ).
viGYaanaM bramheti vyajaanaat
viGYaanaad-dhyeva khalvimaani bhuutani jaayante
viGYaanena jaataani jiivanti
viGYaanam prayanty-abhisaMvishanti-iti
Bhrigu realised ( vyajaanaat ) that intellect ( viGYaanaM) is God.
Truly ( khalu ) , it is only ( eva ) from intellect ( viGYaanaad ) that all beings ( bhuutani ) here are born.
Having been born ( jaataani ) , they live ( jiivanti ) because of intellect ( viGYaanena ).
All beings merge ( abhisaMvishanti-enter ) into the intellect after death ( prayanti).
tad-viGYaaya
punareva varuNaM pitaram-upasasaara
adhiihi bhagavo bramheti
ta(gm) hovaacha
tapasaa bramha vijiGYaasasva
tapo bramheti
sa tapo.atapyata
sa tapas-taptvaa
Having thus reflected ( viGYaaya ),Bhrigu approached ( upasasaara ) his father ( pitaram) again ( punar).
''O,revered sir ( bhagavo ) ! Teach me about Brahman ''
Then,Varuna taught ( provaacha ) him thus ( etat ).''Contemplate on God and seek to know Him through penance or austerity ( tapo ).''
Bhrigu ( sa - he ) performed ( atapyata ) austerities ( tapo ).Having performed penance (taptvaa),
aanando bramheti vyajaanaat
aanandaad-dhyeva khalvimani bhuutani jaayante
Bhrigu realised ( vyaajaanaat) that bliss ( aanando ) is God.Truly ( khalu) , it is only ( eva ) from bliss ( aanandaad) that all beings ( bhuutani ) here are born.
aanandena jaataani jiivanti
aanandaM prayanty-abhisaMvishanti-iti
Having born ( jaataani ), they live ( jiivanti ) because of bliss ( aanandena ) .
All beings merge ( abhisaMvishanti - enter ) into bliss after death ( prayanti ) .
saishaaa bhaargavii vaaruNii vidyaa
parame vyoman pratishhThitaa
This knowledge imparted by Varuna and realised by Bhrigu is installed ( pratishhThitaa ) in the highest ( parame ) echelons of the heart ( vyoman ).
ya evam veda pratitishhThati
annavaan-annaado bhavati
mahaan bhavati prajayaa pashubhir-bramhavarchasena
mahaan kirtyaa
One who knows this becomes firmly established ( pratitishhThati).
He becomes the possessor of food ( annavaan ) and the consumer of food ( annaado ).
He becomes ( bhavati ) great ( mahaan ) and has successors ( prajayaa - progeny ).
He acquires cattle ( pashu ) and the lustre of wisdom ( bramhavarchasena ) .
He attains great glory ( mahaan-kiirtyaa ).
annaM na nindyaat
tad-vratam
praaNo vaa annam
Do not criticise ( na nindyaat ) food ( annaM).
That ( tad ) should be the pious vow ( vratam).
Vital air ( praaNo ) is indeed ( vaa ) food,as this vital air is necessary for all life.
shariiram-annadam
praaNe shariiram pratishhThitam
The body ( shariiram ) is the consumer ( annaadam ) of food.
The body is established ( pratishhThitam ) in the vital air ( praaNe).
shariire praanNaH ( f) pratishhThitah
tadetad-annam-anne pratishhThitam
Vital air ( praaNahH ) is established ( pratishhThitaH ) in the body ( shariire ).
Thus ( etad),food ( annam ) is established ( pratishhThitam ) in food ( anne ).
Note 1 **
sa ya etad-annam-anne pratishhThitam veda pratitishhThati
annavaan-annaado bhavati
One who knows ( veda ) this and contemplates on food ( annam ) which is established ( pratishhThitam ) in food ( anne ) ,becomes established ( pratitishhThati ) in God.
Such a person has plenty of food ( annavaan) and enjoys ( annaado - consumes ) food.
mahaan bhavati prajayaa
pashubhir-bramhaa-varchasena
mahaan kiirtyaa
He becomes great ( mahaan),has successors (prajayaa ),cattle ( pashu ) and spiritual effulgence ( bramha-varchasena).
He attains great glory ( mahaan-kiirtyaa).
annaM na parichakshiita
tad vratam
aapo vaa annam
jyotir-annaadam
apsu jyotiH (f) pratishhThitam
jyoti-shhyaapaH ( f) pratishhThitaaH
Do not disregard ( na parichakshiita ) food.That ( tad ) should be the pious now ( vratam).
Water ( aapo ) is indeed food.Fire ( jyotir-light ) is the consumer of food.
( Note : Water is needed for growing food.Fire in the form of digestive juice within the stomach - consumes food ).
Fire is established in water ( apsu ) and water is based on fire ( jyotishhyaapaH)
Note 2 ***
tadetad-annam-anne pratishhThitam
Thus ( etad ) , food ( annam) is established ( pratishhThitam ) in food ( anne).
sa ya etad-annam-anne
pratishhThitam veda
One ( sa) who knows ( veda ) this and contemplates on food ( annam ) which is established ( pratishhThitam ) in food ( anne), becomes established ( pratitishhThati) in God.
prati-tishhThati
annavaan-annaado bhavati
mahaan bhavati prajayaa pashubhir-bramha-varchasena
mahaan kirtyaa
Such a person has plenty of food ( annavaan) and enjoys ( annaado-consumes ) food.
He becomes great ( mahaan ) , has successors ( prajaaya ) , cattle ( pashu ) and spiritual effulgence ( bramha-varchasena ).
He attains great glory ( mahaan-kiirtyaa ) .
annaM bahu kurviita
tad vratam
pr^ithivii vaa annam
aakaasho.annaadaH
pR^ithivyaam-aakaashaH (f) pratishhThitaH
aakaashe pr^ithivii pratishhThitaa
Earth ( pR^ithivii ) is indeed food,as without this earth we will have no food.Ether ( often misinterpretted as 'space' ) consumes food ( annaadaH ).
Ether is established in Earth ( pR^ithivyaam) and Earth is established in Ether ( aakaashe )
tadetad-annam-anne pratishhThitam
Thus ( etad ) , food ( annam ) is established ( pratishhThitam ) in food ( anne).
sa ya etad-annam-anne
pratishhThitam veda
prati-tishhThati
One who knows ( veda ) this and contemplates on food ( annam ) which is established ( pratishhThitam ) in food ( anne ) , becomes established ( pratitishhThati ) in God.
annavaan-annaado bhavati
mahaan bhavati prajayaa pashubhir-bramha-varchasena
mahaan kiirtyaa
Such a person has plenty of food ( annavaan) and enjoys ( annado-consumes ) food.
He becomes great ( mahaan) ,has progent ( prajayaa), cattle ( pashu) and spiritual effulgence ( bramha-varchasena ).He attains great glory ( mahaan kiirtyaa).
na kanchana vasatau
pratyaakchakshiita
tad vratam
An aspirant should not refuse ( na pratyaachakshiita ) food to anyone at his residence ( vasatau ).That should be the pious vow ( vratam ).
tasmaad-yayaa kayaa cha vidhayaa bahvannaM praapnuyar
araadhy-asmaa annam-ityaachakshate
Thus,by any means whatsoever ( yayaa kayaa vidhayaa ),one must acquire ( praapnuyaat ) a good supply of food ( bahvannaM).
It is declared ( ityaachakshate ) that,for the sake of the guest,food must be prepared ( araadhi - got ready ) .
etadvai mukhato.anna(gm) raaddham
Food which is prepared ( raaddham ) and offered in the best manner ( mukhato ) of goodwill.
mukhato.asmaa anna(gm) raadhyate
..and courtesy,returns ( raadhyate - accomplishes ) to the giver in the best manner.
etadvai madhyato.anna(gm) raaddham
madhyato.asmaa anna(gm) raadhyate
etadvaa antato.anna(gm) raaddham
antato.asmaa anna(gm) raadhyate
ya evaM veda
Food which is prepared ( raaddham) and offered with average ( madhyato) courtesy,returns ( raadhyate - accomplishes) to the giver in an average manner.
Food which is prepared ( raaddham ) and offered in the lowest ( antato) form of courtesy,returns ( raadhyate-accomplishes ) to the giver in the lowest manner.
One who knows this gets rewarded.
kshema iti vaachi
yoga-kshema iti praaNa-apaanayoH
karmeti hastayoH
gatir-iti paadayoH
God is to be worshiped and meditated on as :
-preservation ( kshema ) in speech ( vaachi )
-acquisition ( yoga ) and preservation of the incoming ( praaNa) and outgoing ( apaanayoH) vital air
- as action ( karmeti) in the hands ( hastayoH)
-as movement ( gatir ) in the feet ( paadayoH )
vimuktir-iti paayau
iti maanushhiis-samaaGYaaH
-as discharge ( vimuktir) in the anus ( paayau )
These are the meditations ( samaaGYaaH ) on the human plane.
atha daiviiH
tr^iptir-iti vR^ishhTau
balamiti vidyuti
yasha iti pashushhu
jyotir-iti nakshatreshhu
prajaatir-amR^itam-aananda ityupasthe
sarvam-ityaakaashe
Now ( atha ) follow the Divine ( daiviH) ones.
God is to be worshiped and meditated on s :
- contentment ( tR^iptir) in rain ( vR^ishhTau);
-energy ( balam - strength ) in lightning ( vidyuti )
-fame ( yasha ) in cattle ( pashushhu);
-light ( jyotir) in the stars ( nakshatreshhu);
-procreation ( prajaatir),immortality ( amR^itam) and joy ( aananda) in the generative organs ( upasthe );
-everything ( sarvam) in ether ( aakashe).
tat pratishhThet-yupaasiita
pratishhThaa-vaan bhavati
One should meditate ( upaasiita ) on God as the support of everything
One who does that,becomes well-founded or established.
tanmaha ityupaasiita
mahaan bhavati
tanmana ityupaasiita
maanavaan bhavati
One should meditate on the greatness ( maha ) of God.Then,one becomes ( bhavati ) great ( mahaan).
One should meditate on God as mind ( mana).Then , one becomes ( bhavati ) mindful ( maanavaan).
tannama ityupaasiita
namyante.asmai kaamaH
One should meditate on God as salutation or respect ( nama ).Then,all desires ( kaamaaH) salute ( namyante ) such a person.
tad-bramhetyupaasiita
bramha-vaan bhavati
One should meditate on God ( bramha ).Then he becomes God ( enlightenment ).
tad-bramhaNaH ( f) parimara ityupaasitaa
One should meditate on God who is the universal dissolver ( parimara) i.e.,who has the power of destruction.
paryeNam mriyante dvishhantas-sapatnaaH
pari ye.apriyaa bhraatR^ivyaaH
sa yashchaayaM purushhe
yashchaasaav-aaditye
sa ekaH
Then the hateful ( dvishhantas ) enemies ( sapatnaaH) around him ( paryeNaM ) and the unpopular ( apriyaa ) foes ( bhraatR^ivyaaH) are destroyed ( mriyante )
And this one ( ayaM ) who is in man and that one in the yonder Sun ( aaditye) are the same ( ekaH)
sa ya evaM-vit
asmaal-lokaat pretya
etam-anna-mayam-aatmaan-upasankramya
One who knows ( vit ) this,after departure ( pretya ) from this world ( lokaat ) transcends ( upasankramya) this self or the sheath of food ( annamayam).
etaM praaNa-mayam-aatmaanam-upasankramya
etaM mano-mayam-aatmaanam-upasankramya
Such a person transcends ( upasankramya ) this sheath of vital air ( praaNamayam).
Such a person transcends ( upasankramya ) this sheath of mind ( manomayam)
etaM viGYaana-mayam-aatmaanam-upasankramya
etam-aananda-mayam-aatmaanam-upasankramya
Such a person transcends ( upasankramya ) this sheath of intellect ( viGYaanamayam).
Such a person transcends ( upasankramya) this sheath of bliss ( aanandamayam).
imaan lokaan kaamaannii kaama-ruupyanusancharan
etat-saama gaayannaaste
Such a person travels ( anusancharan ) over these worlds ( lokaan ),assimilates food he likes ( kaama-annii),assumes the form that he desires ( kaama-ruupa ) and sings this Sama song :
haa (3) vu haa (3) vu haa(3) vu
''Oh wonderful Oh wonderful ! Oh wonderful !''
aham-annam-aham-anna-m-aham-annam
''I ( aham) am the food ( annam) ,I am the food,I am the food''.
aham-annado (2).aham-annaado (2).aham-annaadaH
''I ( aham) am the consumer of food ( annadaH),I am the consumer of food,I am the consumer of food''.
aha(ggu) shloka-kR^idaha(ggu)
shloka-kR^idaha(ggu) shloka-kR^it
I am the unifier ( shloka-kR^it - link ) , I am the unifier,I am the unifier
( unifier can be interpretted as composer of food ).
aham-asmi pratham-ajaa
R^itaa (3) sya
puurvaM devebhyo amR^itasya naa (3) bhaai
''I am ( aham-asmai) the first born ( pratham-ajaa) of the World-order.I exist even before ( puurvaM ) the devas.I am the centre and the source ( naabhaai / naabhi - navel or centre ) of immortality
- This verse concludes the experience of enlightenment when one merges with the absolute consciousness.
yomaa dadaati sa ideva maa (3) vaaH
aham-annam-annam-adantamaa (3) dmi
''One who gives ( dadaati) me away has protected ( avaaH) me ( maa)''.
''I,the food,eat ( admi) him who eats food ( adantam) all for himself ! ''
ahaM vishvaM bhuvanam abhyabhavaam
suvarna jyotiiH
ya evaM veda
ityupanishhat
''I have overcome ( abhyabhavaam) the whole world ( vishvaM bhuvanam)''.
''My effulgence ( jyotiiH) is like that of the Sun ( suvarna ). This one learns from the sacred doctrine of the Upanishad
OM saha naavavatu
saha nau bhunaktu
saha viiryam kara-vaavahai
tejasvi-naav-adhiitam-astu
maa-vidvi-shhaavahai
OM shaantiH shaantiH shaantiH
May He ( sa- Almighty God ) protect ( avatu ) both of us ( nau - two ; teacher and the taught )
May He nourish ( bhunaktu ) us both ( nau ).
May we together ( saha ) acquire ( kara-vaavahai ) the power ( viiryaM - herois,prowess of lustre ) of right understanding.
May what we have studied ( adhiitam ) become ( astu ) illumined ( tejasvi ) in our minds and hearts.
May love and harmony be with us,without ( maa - no ) any room for conflict ( vidvi-shhaavahai )
Peace,Peace,Peace - Peace to body,mind and soul.
Credits : Adapted from 'Vedic Chants The Journey Within by Ms Lalitha Vaithilingam,Ms Nirmala Sekhar and others'
Note 1
Food is God.Food is not limited to what we eat.The intake of all our senses is food.
Our relation with food can be explained as follows :
- We consume and assimilate food
- The food we eat affects us.As is the food,so is the mind,as the mind,so the thought,as the thought,so the act.
-Our actions in turn affect the food we take in through all the senses.
Thus,we become both the consumer of food.The food ( includes edible food,vital air,what we see,hear,smell) is the basis of the body and the body is the basis of food.
When food is the basis of the body,then the body is established in food.The body is then consumed by food.
When the body is the basis of the food taken in,then the food is established in the body.It becomes the consumer of food.
- Baba
Note 2
- Water represents the qualities or energies ( subtle and not so subtle ) within us.Fire represents the power of will.For an integrated personality,both will-power and the qualities of energies within us have to work closely together.Each depends on the other.Thus,fire is established in water and water is established in fire.
Food is not to be decried ; that should be the vow of the wise.The vital airs are all food.The physical body is the gift of food.The Prana or vital airs have the body as the vehicle.So,food should not be slighted.
The waters in conjunction with the fire in the stomach becomes food.In the water that comes down as rain,the 'fire' of lightning is inherent.So,whoever is established in the Aapajyoti or splendour of water,is aware of the splendour of food and is persuaded to revere it.
Food is the Guru,for it leads you on to the knowledge of Brahman.It should not,therefore,be treated with disrespect
- Baba
The food consumed by man provides the source of origin,sustenance and development of his mind.After digestion,the grosses part of the food is thrown out as excreta.The subtle part becomes blood and flesh while the subtlest part assumes the form of the mind.So the nature of the mind depends on the quality and quantity of food consumed.
While the gross body or the food sheath is chiefly derived from food,the subtle part of the water we drink,contributes to the vital air sheath.The grosser part of the water goes out as urine.The food sheath and the life sheath provide the basis for the other three sheaths namely the mental,intellectual and the bliss sheaths.
This shows the paramount importance of food and drink in moulding and developing the human personality.
- Baba
As is the Food,so is the Mind.
As is the Mind,so are the Thoughts.
As is the Thought,so is the Action.
As is the Action,so is the Result
-Baba
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OM saha naavavatu
saha nau bhunaktu
saha viiryam kara-vaavahai
tejasvi-naav-adhiitam-astu
maa-vidvi-shhaavahai
OM shaantiH shaantiH shaantiH
May He ( sa- Almighty God ) protect ( avatu ) both of us ( nau - two ; teacher and the taught )
May He nourish ( bhunaktu ) us both ( nau ).
May we together ( saha ) acquire ( kara-vaavahai ) the power ( viiryaM - herois,prowess of lustre ) of right understanding.
May what we have studied ( adhiitam ) become ( astu ) illumined ( tejasvi ) in our minds and hearts.
May love and harmony be with us,without ( maa - no ) any room for conflict ( vidvi-shhaavahai )
Peace,Peace,Peace - Peace to body,mind and soul.
bhR^igur-vai vaaruNiH
varuNaM pitaram-upasasaara
adhiihi bhagavo bramheti
tasmaa etat provaacha
Bhrigu,the son of Varuna ( vaaruNiH ) , approached ( upasasaara ) his father ( pitaram ) with the ( formal ) request ( adhiihi - declaration ) ,
'O,revered sir ( bhagavo ) ! Teach me about Brahman'.
Then,Varuna taught ( provaacha ) him thus ( etat ).
annaM praaNaM chakshush-shrotraM
mano vaacham-iti
ta(gm) hovaacha
yato vaa imaani bhuutani jaayante
yena jaataani jiivanti
Food ( annaM) , vital air ( praaNam) , sight ( chakshush ) , hearing ( shotraM ) , mind ( mano ) and speech ( vaacham ) - these are the aids to know Brahman.
He added ( hovaacha - taught ) , '' Seek to know the One from which all beings ( bhuutani ) are born ( jaayante ) and because of which all that are born ( jaatani ) are alive ( jiivanti )''.
yat-prayanty-abhisaMvishanti
tad vijiGYaasasva
tad-bramheti
sa tapo.atapyata
sa tapas-taptvaa
annaM bramheti vyajaanaat
Varuna continued : ''Crave ( vijiGYaasasva ) to know that,towards which all beings move and into which they merge ( abhisaMvishanti - enter ) after death ( prayanti ).That is Brahman''.
Bhrigu ( sa-he ) performed ( atapyata ) austerities ( tapo ) .
Having performed penance ( taptvaa),he realised ( vyajanaat ) that food is God.
annaad-dhyeva khal-vimaani bhuutani jaayante
Truly ( khalu ) , it is only ( eva ) from food ( annaad ) that all beings ( bhuutani ) here are born ( jaayante ).
annena jaataani jiivanti
annaM prayanty-abhisaMvishanti-iti
All beings that are born ( jaataani ) are alive ( jiivanti ) because of food and they merge ( abhisaMvishanti - enter ) into it after death ( prayanti ).
tad-viGYaaya
punareva varuNaM
pitaram-upasasaara
adhiihi bhagavo bramheti
ta(gm) hovaacha
Having thus reflected ( viGYaaya ) , Bhrigu approached ( upasasaara ) his father ( pitaram ) again ( punar ) .
''O,revered sir ( bhagavo ) ! Teach me about Brahman.''
Then,Varuna taught ( provaacha ) him thus ( etat ).
tapasaa bramha vijiGYaasasva
tapo bramheti
sa tapo.atapyata
sa tapas-taptvaa
The father said to him,'' Contemplate on God and seek to know Him through penance or austerity ( tapo ) ''.
Bhrigu ( sa-he ) performed ( atapyata ) austerities ( tapo) . Having performed penance ( taptvaa ),
praaNo bramheti vyajaanaat
praaNaad-dhyeva khalvimaani bhuutani jaayante
praaNena jaataani jiivanti
Bhrigu realised ( vyajaanaat ) that vital air ( praaNo ) is God.
Truly ( khalu ) , it is only ( eva ) from vital-air ( praaNaad ) that all beings ( bhuutani ) here are born.
Having been born ( jaataani ), they live ( jiivanti ) because of vital-air ( praaNena )
praaaNam prayanty-abhisaMvishnti-iti
tad-viGYaaya
punareva varuNam pitaram-upasasaara
adhiihi bhagavo bramheti
All beings merge ( abhisaMvishanti - enter ) into vital air after death ( prayanti ).
Having thus reflected ( viGYaaya ) , Bhrigu went ( upasasaara ) to his father ( pitaram ) again ( punar ) .
''O,revered sir ( bhagavo ) ! Teach me about Brahman.''
ta(gm) hovaacha
tapasaa bramha vijiGYaasasva
tapo bramheti
sa tapo.atapyata
sa tapas-taptvaa
Then , Varuna told ( hovaacha ) him, '' Contemplate ( vijiGYaasasva ) on God and seek to know Him through penance or austerity ( tapo ) .''
Bhrigu ( sa-he ) performed ( atapyata ) austerities ( tapo). Having performed penance ( taptvaa) ,
mano bramheti vyajaanaat
manaso hyeva khalvimaani bhuutaani jaayante
manasaa jaataani jiivanti
Bhrigu realised ( vyajaanaat ) that mind ( mano ) is God.
Truly,it is only ( eva ) from mind ( manaso ) that all beings ( bhuutani ) here are born ( jaayante ).Having been born ( jaataani ),they live ( jiivanti ) because of the mind ( manasaa ).
manaH ( f ) prayanty-abhisaMvishanti-iti
tad-viGYaaya
punareva varuNam pitaram-upasasaara
All beings merge ( abhisaMvishanti - enter ) into the mind after death ( prayanti ).
Having thus reflected ( viGYaaya ) , he went ( upasasaara ) to his father ( pitaram ) again ( punar ) .
adhiihi bhagavo bramheti
ta(gm) hovaacha
tapasaa bramha vijiGYaasasva
tapo bramheti
sa tapo-atapyata
sa tapas-taptvaa
''O, revered sir ( bhagavo ) ! Teach me about Brahman''.
Then,Varuna taught ( provaacha ) him thus ( etat ).Contemplate on God and seek to know Him through penance or austerity ( tapo ).
Bhrigu ( sa-he ) performed ( atapyata ) austerities ( tapo ).Having performed penance ( taptvaa ).
viGYaanaM bramheti vyajaanaat
viGYaanaad-dhyeva khalvimaani bhuutani jaayante
viGYaanena jaataani jiivanti
viGYaanam prayanty-abhisaMvishanti-iti
Bhrigu realised ( vyajaanaat ) that intellect ( viGYaanaM) is God.
Truly ( khalu ) , it is only ( eva ) from intellect ( viGYaanaad ) that all beings ( bhuutani ) here are born.
Having been born ( jaataani ) , they live ( jiivanti ) because of intellect ( viGYaanena ).
All beings merge ( abhisaMvishanti-enter ) into the intellect after death ( prayanti).
tad-viGYaaya
punareva varuNaM pitaram-upasasaara
adhiihi bhagavo bramheti
ta(gm) hovaacha
tapasaa bramha vijiGYaasasva
tapo bramheti
sa tapo.atapyata
sa tapas-taptvaa
Having thus reflected ( viGYaaya ),Bhrigu approached ( upasasaara ) his father ( pitaram) again ( punar).
''O,revered sir ( bhagavo ) ! Teach me about Brahman ''
Then,Varuna taught ( provaacha ) him thus ( etat ).''Contemplate on God and seek to know Him through penance or austerity ( tapo ).''
Bhrigu ( sa - he ) performed ( atapyata ) austerities ( tapo ).Having performed penance (taptvaa),
aanando bramheti vyajaanaat
aanandaad-dhyeva khalvimani bhuutani jaayante
Bhrigu realised ( vyaajaanaat) that bliss ( aanando ) is God.Truly ( khalu) , it is only ( eva ) from bliss ( aanandaad) that all beings ( bhuutani ) here are born.
aanandena jaataani jiivanti
aanandaM prayanty-abhisaMvishanti-iti
Having born ( jaataani ), they live ( jiivanti ) because of bliss ( aanandena ) .
All beings merge ( abhisaMvishanti - enter ) into bliss after death ( prayanti ) .
saishaaa bhaargavii vaaruNii vidyaa
parame vyoman pratishhThitaa
This knowledge imparted by Varuna and realised by Bhrigu is installed ( pratishhThitaa ) in the highest ( parame ) echelons of the heart ( vyoman ).
ya evam veda pratitishhThati
annavaan-annaado bhavati
mahaan bhavati prajayaa pashubhir-bramhavarchasena
mahaan kirtyaa
One who knows this becomes firmly established ( pratitishhThati).
He becomes the possessor of food ( annavaan ) and the consumer of food ( annaado ).
He becomes ( bhavati ) great ( mahaan ) and has successors ( prajayaa - progeny ).
He acquires cattle ( pashu ) and the lustre of wisdom ( bramhavarchasena ) .
He attains great glory ( mahaan-kiirtyaa ).
annaM na nindyaat
tad-vratam
praaNo vaa annam
Do not criticise ( na nindyaat ) food ( annaM).
That ( tad ) should be the pious vow ( vratam).
Vital air ( praaNo ) is indeed ( vaa ) food,as this vital air is necessary for all life.
shariiram-annadam
praaNe shariiram pratishhThitam
The body ( shariiram ) is the consumer ( annaadam ) of food.
The body is established ( pratishhThitam ) in the vital air ( praaNe).
shariire praanNaH ( f) pratishhThitah
tadetad-annam-anne pratishhThitam
Vital air ( praaNahH ) is established ( pratishhThitaH ) in the body ( shariire ).
Thus ( etad),food ( annam ) is established ( pratishhThitam ) in food ( anne ).
Note 1 **
sa ya etad-annam-anne pratishhThitam veda pratitishhThati
annavaan-annaado bhavati
One who knows ( veda ) this and contemplates on food ( annam ) which is established ( pratishhThitam ) in food ( anne ) ,becomes established ( pratitishhThati ) in God.
Such a person has plenty of food ( annavaan) and enjoys ( annaado - consumes ) food.
mahaan bhavati prajayaa
pashubhir-bramhaa-varchasena
mahaan kiirtyaa
He becomes great ( mahaan),has successors (prajayaa ),cattle ( pashu ) and spiritual effulgence ( bramha-varchasena).
He attains great glory ( mahaan-kiirtyaa).
annaM na parichakshiita
tad vratam
aapo vaa annam
jyotir-annaadam
apsu jyotiH (f) pratishhThitam
jyoti-shhyaapaH ( f) pratishhThitaaH
Do not disregard ( na parichakshiita ) food.That ( tad ) should be the pious now ( vratam).
Water ( aapo ) is indeed food.Fire ( jyotir-light ) is the consumer of food.
( Note : Water is needed for growing food.Fire in the form of digestive juice within the stomach - consumes food ).
Fire is established in water ( apsu ) and water is based on fire ( jyotishhyaapaH)
Note 2 ***
tadetad-annam-anne pratishhThitam
Thus ( etad ) , food ( annam) is established ( pratishhThitam ) in food ( anne).
sa ya etad-annam-anne
pratishhThitam veda
One ( sa) who knows ( veda ) this and contemplates on food ( annam ) which is established ( pratishhThitam ) in food ( anne), becomes established ( pratitishhThati) in God.
prati-tishhThati
annavaan-annaado bhavati
mahaan bhavati prajayaa pashubhir-bramha-varchasena
mahaan kirtyaa
Such a person has plenty of food ( annavaan) and enjoys ( annaado-consumes ) food.
He becomes great ( mahaan ) , has successors ( prajaaya ) , cattle ( pashu ) and spiritual effulgence ( bramha-varchasena ).
He attains great glory ( mahaan-kiirtyaa ) .
annaM bahu kurviita
tad vratam
pr^ithivii vaa annam
aakaasho.annaadaH
pR^ithivyaam-aakaashaH (f) pratishhThitaH
aakaashe pr^ithivii pratishhThitaa
Earth ( pR^ithivii ) is indeed food,as without this earth we will have no food.Ether ( often misinterpretted as 'space' ) consumes food ( annaadaH ).
Ether is established in Earth ( pR^ithivyaam) and Earth is established in Ether ( aakaashe )
tadetad-annam-anne pratishhThitam
Thus ( etad ) , food ( annam ) is established ( pratishhThitam ) in food ( anne).
sa ya etad-annam-anne
pratishhThitam veda
prati-tishhThati
One who knows ( veda ) this and contemplates on food ( annam ) which is established ( pratishhThitam ) in food ( anne ) , becomes established ( pratitishhThati ) in God.
annavaan-annaado bhavati
mahaan bhavati prajayaa pashubhir-bramha-varchasena
mahaan kiirtyaa
Such a person has plenty of food ( annavaan) and enjoys ( annado-consumes ) food.
He becomes great ( mahaan) ,has progent ( prajayaa), cattle ( pashu) and spiritual effulgence ( bramha-varchasena ).He attains great glory ( mahaan kiirtyaa).
na kanchana vasatau
pratyaakchakshiita
tad vratam
An aspirant should not refuse ( na pratyaachakshiita ) food to anyone at his residence ( vasatau ).That should be the pious vow ( vratam ).
tasmaad-yayaa kayaa cha vidhayaa bahvannaM praapnuyar
araadhy-asmaa annam-ityaachakshate
Thus,by any means whatsoever ( yayaa kayaa vidhayaa ),one must acquire ( praapnuyaat ) a good supply of food ( bahvannaM).
It is declared ( ityaachakshate ) that,for the sake of the guest,food must be prepared ( araadhi - got ready ) .
etadvai mukhato.anna(gm) raaddham
Food which is prepared ( raaddham ) and offered in the best manner ( mukhato ) of goodwill.
mukhato.asmaa anna(gm) raadhyate
..and courtesy,returns ( raadhyate - accomplishes ) to the giver in the best manner.
etadvai madhyato.anna(gm) raaddham
madhyato.asmaa anna(gm) raadhyate
etadvaa antato.anna(gm) raaddham
antato.asmaa anna(gm) raadhyate
ya evaM veda
Food which is prepared ( raaddham) and offered with average ( madhyato) courtesy,returns ( raadhyate - accomplishes) to the giver in an average manner.
Food which is prepared ( raaddham ) and offered in the lowest ( antato) form of courtesy,returns ( raadhyate-accomplishes ) to the giver in the lowest manner.
One who knows this gets rewarded.
kshema iti vaachi
yoga-kshema iti praaNa-apaanayoH
karmeti hastayoH
gatir-iti paadayoH
God is to be worshiped and meditated on as :
-preservation ( kshema ) in speech ( vaachi )
-acquisition ( yoga ) and preservation of the incoming ( praaNa) and outgoing ( apaanayoH) vital air
- as action ( karmeti) in the hands ( hastayoH)
-as movement ( gatir ) in the feet ( paadayoH )
vimuktir-iti paayau
iti maanushhiis-samaaGYaaH
-as discharge ( vimuktir) in the anus ( paayau )
These are the meditations ( samaaGYaaH ) on the human plane.
atha daiviiH
tr^iptir-iti vR^ishhTau
balamiti vidyuti
yasha iti pashushhu
jyotir-iti nakshatreshhu
prajaatir-amR^itam-aananda ityupasthe
sarvam-ityaakaashe
Now ( atha ) follow the Divine ( daiviH) ones.
God is to be worshiped and meditated on s :
- contentment ( tR^iptir) in rain ( vR^ishhTau);
-energy ( balam - strength ) in lightning ( vidyuti )
-fame ( yasha ) in cattle ( pashushhu);
-light ( jyotir) in the stars ( nakshatreshhu);
-procreation ( prajaatir),immortality ( amR^itam) and joy ( aananda) in the generative organs ( upasthe );
-everything ( sarvam) in ether ( aakashe).
tat pratishhThet-yupaasiita
pratishhThaa-vaan bhavati
One should meditate ( upaasiita ) on God as the support of everything
One who does that,becomes well-founded or established.
tanmaha ityupaasiita
mahaan bhavati
tanmana ityupaasiita
maanavaan bhavati
One should meditate on the greatness ( maha ) of God.Then,one becomes ( bhavati ) great ( mahaan).
One should meditate on God as mind ( mana).Then , one becomes ( bhavati ) mindful ( maanavaan).
tannama ityupaasiita
namyante.asmai kaamaH
One should meditate on God as salutation or respect ( nama ).Then,all desires ( kaamaaH) salute ( namyante ) such a person.
tad-bramhetyupaasiita
bramha-vaan bhavati
One should meditate on God ( bramha ).Then he becomes God ( enlightenment ).
tad-bramhaNaH ( f) parimara ityupaasitaa
One should meditate on God who is the universal dissolver ( parimara) i.e.,who has the power of destruction.
paryeNam mriyante dvishhantas-sapatnaaH
pari ye.apriyaa bhraatR^ivyaaH
sa yashchaayaM purushhe
yashchaasaav-aaditye
sa ekaH
Then the hateful ( dvishhantas ) enemies ( sapatnaaH) around him ( paryeNaM ) and the unpopular ( apriyaa ) foes ( bhraatR^ivyaaH) are destroyed ( mriyante )
And this one ( ayaM ) who is in man and that one in the yonder Sun ( aaditye) are the same ( ekaH)
sa ya evaM-vit
asmaal-lokaat pretya
etam-anna-mayam-aatmaan-upasankramya
One who knows ( vit ) this,after departure ( pretya ) from this world ( lokaat ) transcends ( upasankramya) this self or the sheath of food ( annamayam).
etaM praaNa-mayam-aatmaanam-upasankramya
etaM mano-mayam-aatmaanam-upasankramya
Such a person transcends ( upasankramya ) this sheath of vital air ( praaNamayam).
Such a person transcends ( upasankramya ) this sheath of mind ( manomayam)
etaM viGYaana-mayam-aatmaanam-upasankramya
etam-aananda-mayam-aatmaanam-upasankramya
Such a person transcends ( upasankramya ) this sheath of intellect ( viGYaanamayam).
Such a person transcends ( upasankramya) this sheath of bliss ( aanandamayam).
imaan lokaan kaamaannii kaama-ruupyanusancharan
etat-saama gaayannaaste
Such a person travels ( anusancharan ) over these worlds ( lokaan ),assimilates food he likes ( kaama-annii),assumes the form that he desires ( kaama-ruupa ) and sings this Sama song :
haa (3) vu haa (3) vu haa(3) vu
''Oh wonderful Oh wonderful ! Oh wonderful !''
aham-annam-aham-anna-m-aham-annam
''I ( aham) am the food ( annam) ,I am the food,I am the food''.
aham-annado (2).aham-annaado (2).aham-annaadaH
''I ( aham) am the consumer of food ( annadaH),I am the consumer of food,I am the consumer of food''.
aha(ggu) shloka-kR^idaha(ggu)
shloka-kR^idaha(ggu) shloka-kR^it
I am the unifier ( shloka-kR^it - link ) , I am the unifier,I am the unifier
( unifier can be interpretted as composer of food ).
aham-asmi pratham-ajaa
R^itaa (3) sya
puurvaM devebhyo amR^itasya naa (3) bhaai
''I am ( aham-asmai) the first born ( pratham-ajaa) of the World-order.I exist even before ( puurvaM ) the devas.I am the centre and the source ( naabhaai / naabhi - navel or centre ) of immortality
- This verse concludes the experience of enlightenment when one merges with the absolute consciousness.
yomaa dadaati sa ideva maa (3) vaaH
aham-annam-annam-adantamaa (3) dmi
''One who gives ( dadaati) me away has protected ( avaaH) me ( maa)''.
''I,the food,eat ( admi) him who eats food ( adantam) all for himself ! ''
ahaM vishvaM bhuvanam abhyabhavaam
suvarna jyotiiH
ya evaM veda
ityupanishhat
''I have overcome ( abhyabhavaam) the whole world ( vishvaM bhuvanam)''.
''My effulgence ( jyotiiH) is like that of the Sun ( suvarna ). This one learns from the sacred doctrine of the Upanishad
OM saha naavavatu
saha nau bhunaktu
saha viiryam kara-vaavahai
tejasvi-naav-adhiitam-astu
maa-vidvi-shhaavahai
OM shaantiH shaantiH shaantiH
May He ( sa- Almighty God ) protect ( avatu ) both of us ( nau - two ; teacher and the taught )
May He nourish ( bhunaktu ) us both ( nau ).
May we together ( saha ) acquire ( kara-vaavahai ) the power ( viiryaM - herois,prowess of lustre ) of right understanding.
May what we have studied ( adhiitam ) become ( astu ) illumined ( tejasvi ) in our minds and hearts.
May love and harmony be with us,without ( maa - no ) any room for conflict ( vidvi-shhaavahai )
Peace,Peace,Peace - Peace to body,mind and soul.
Credits : Adapted from 'Vedic Chants The Journey Within by Ms Lalitha Vaithilingam,Ms Nirmala Sekhar and others'
Note 1
Food is God.Food is not limited to what we eat.The intake of all our senses is food.
Our relation with food can be explained as follows :
- We consume and assimilate food
- The food we eat affects us.As is the food,so is the mind,as the mind,so the thought,as the thought,so the act.
-Our actions in turn affect the food we take in through all the senses.
Thus,we become both the consumer of food.The food ( includes edible food,vital air,what we see,hear,smell) is the basis of the body and the body is the basis of food.
When food is the basis of the body,then the body is established in food.The body is then consumed by food.
When the body is the basis of the food taken in,then the food is established in the body.It becomes the consumer of food.
- Baba
Note 2
- Water represents the qualities or energies ( subtle and not so subtle ) within us.Fire represents the power of will.For an integrated personality,both will-power and the qualities of energies within us have to work closely together.Each depends on the other.Thus,fire is established in water and water is established in fire.
Food is not to be decried ; that should be the vow of the wise.The vital airs are all food.The physical body is the gift of food.The Prana or vital airs have the body as the vehicle.So,food should not be slighted.
The waters in conjunction with the fire in the stomach becomes food.In the water that comes down as rain,the 'fire' of lightning is inherent.So,whoever is established in the Aapajyoti or splendour of water,is aware of the splendour of food and is persuaded to revere it.
Food is the Guru,for it leads you on to the knowledge of Brahman.It should not,therefore,be treated with disrespect
- Baba
The food consumed by man provides the source of origin,sustenance and development of his mind.After digestion,the grosses part of the food is thrown out as excreta.The subtle part becomes blood and flesh while the subtlest part assumes the form of the mind.So the nature of the mind depends on the quality and quantity of food consumed.
While the gross body or the food sheath is chiefly derived from food,the subtle part of the water we drink,contributes to the vital air sheath.The grosser part of the water goes out as urine.The food sheath and the life sheath provide the basis for the other three sheaths namely the mental,intellectual and the bliss sheaths.
This shows the paramount importance of food and drink in moulding and developing the human personality.
- Baba
As is the Food,so is the Mind.
As is the Mind,so are the Thoughts.
As is the Thought,so is the Action.
As is the Action,so is the Result
-Baba
ALSO READ :
(1) Brahmanandavalli Lyrics with Meanings
(2) How can Water be formed from Fire - Explained in Yajur Veda
(3) Shiikshavalli Lyrics with Meanings
Thankyou so much. The meaning is so clear, simple and valuble.
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DeleteVERY NICE AND SIMPLIFIED
ReplyDeleteVery nicely explained. Helps to understand the slokas and their significance. It helps to look at the various aspects of creation from a totally different perspective and the importance of food etc and the role they play in human lives. The respect for food , air etc increases manifold after knowing the meaning. Thanks very much for this enlightenment.
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