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Taittiriya Upanisad
Chapter One
I.5
1. BHUH BHUVAH SUVAH: these are the three utterances (vyahrti). Mahacamasya makes known the fourth of them: MAHAH. That is brahman: that is the self. The other gods are limbs of it. BHUH is this world. BHUVAH is middle-air. SUVAH is that world.
2. MAHAH is the sun. All the worlds grow great through the sun. BHUH is fire. BHUVAH is air. SUVAH is the sun. MAHAH is the moon. All the lights grow great through the moon. BHUH is the rc verses. BHUVAH is the saman verses. SUVAH is the yajus verses.
3. MAHAH is brahman. All the Vedas grow great through brahman. BHUH is the breath. BHUVAH is the lower breath. SUVAH is the diffused breath. MAHAH is food. All the breaths grow great through food. These are fourfold, in four ways. The four utterances are fourfold. The one who knows them knows brahman: all the gods bring tribute to him.
I.6
1. There is a space within the heart. In it is the person made of mind, immortal and golden. The nipple?like thing that hangs down between the two halves of the paIate is birthplace of Indra. He exists where the root of the hair is, dividing the two halves of the skull of the head. As BHUH he rests in fire, as BHUVAH in air,
2. as SUVAH in the sun, as MAHAH in brahman. He wins independence, he wins the lord of the mind: he is lord of speech, lord of the eye, lord of the ear, lord of knowledge. From that comes this: brahman, with space as its body, truth as its self, breath as its dwelling, mind as its joy, pervaded by peace, immortal. Worship it as such, Pracinayogya.
I.7
1. Earth, middle?air, sky, directions, intermediate directions; fire, air, sun, moon, constellations; the waters, plants, trees, space, self: so much regarding beings. Now regarding oneself: breath, diffused breath, lower breath, up?breath, central breath; eye, ear, mind, speech, skin; cuticle, flesh, sinews, bone, marrow. Dividing them up in this way, the Rsi has said, 'All this is fivefold. By the fivefold, one wins the fivefold.'
I.8
1. OM is brahman. OM is all this. OM: this is compliance. Indeed, with the words 'O, recite", they recite. With 'OM', they chant the saman?verses. With 'OM SOM’, they recite the recitations. With 'OM', the Adhvaryu utters the response. With OM the Brahma sets it going. With OM one authorises the Agnihotra. With OM a Brahmana, about to recite, says, 'May I win brahman'. He wins brahman.
I.9
1. Law (rta) and study and teaching. Truth and study and teaching. Asceticism (tapas) and study and teaching. Self?control and study and teaching. Peace and study and teaching. The fires and study and teaching. The Agnihotra and study and teaching. Guests and study and teaching. Humanity and study and teaching. Offspring and study and teaching. Begetting and study and teaching. Procreation and study and teaching.
'Truth,’ said Satyavacas Rathitara.
'Asceticism,’ said Taponitya Paurusisti.
'Just study and teaching,’ said Naka Maudgalya. 'That is asceticism. That is asceticism.'
I.10
1. 'I am the mover of the tree,
Fame, like the top of the mountain.
As the purifier above,
I am true nectar in the racehorse,
A radiant treasure,
Truly intelligent, immortal, indestructible.'
Such is Trisanku's teaching on the Veda.
I.11
1. After teaching him the Veda, the teacher tells the student: 'Speak truth. Do not neglect study. Once you have brought your teacher a fee that is pleasing to him, do not cut off the thread of offspring. You must not neglect truth. You must not neglect dharma. You must not neglect what is
beneficial. You must not neglect prosperity. You must not neglect study and teaching.
2. 'You must not neglect your duty to gods and ancestors. Hold your mother as a god. Hold your father as a god. Hold your teacher as a god. Hold your guest as a god. You must practise whatever other actions are irreproachable-no others. You must honour whatever actions of ours are good.
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