Transcending dualities is the central theme of Hindu spirituality. It is said that duality is the cause of all sorrows.
The duality that plagues Indian society today is the general belief that spirituality and worldly life are irreconcilable poles of a duality, and a person has to choose one or the other.
Taittiriya Upanishad connects up spirituality with real life. It tells us how to transcend the duality of spirituality and worldliness to attain true prosperity, which is the spaciousness of infinite resourcefulness. The abstracts of the ideas that led to the technological revolution, and paradigm shifts in management science, in the recent decades can be seen in the lines of Taittiriya Upanishad. The west had no inhibitions about applying these ideas. The Indians on the other hand are still obsessed with imperfect practical solutions for their problems, and in that process are accentuating the divide between spirituality and worldly life.
The interpretation of Taittiriya Upanishad attempted by me tries to bring out that the theme of Taittiriya Upanishad is the application of spirituality to worldly life to attain true prosperity.
After the introduction please read the sections in chronological order.
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A.V.Gopalakrishna Warrier
Tuesday, October 16, 2007
Nourishment is Brahman
A man experiences his existence in the plane of sensations. Bhrugu is the epitome of a man who has to necessarily connect himself with the universe in the domain of sensations. To transact in this domain without compromising spiritual evolution he ought to have a proper pattern to regulate his movements. The concluding chapter of Taittiriya Upanishad attempts to derive the general parameters of a pattern that can provide the guidance for transacting in the domain of sensations.
An entity has value because of its ability to provide nourishment at some level. Bhrugu had started his search from the form of nourishment and ended it with the realization that the subtlest of the manifestation of Brahman in the manifested universe is the bliss of Brahman. This does not mean that nourishment is to be taken lightly. Nourishment is very much a manifestation of Brahman. We can even say that when the perspective is broadened Brahman itself is seen as nourishment.
Annam na nindyat tad vratam
Prano vaa annam shareeramannadam
Prane shareeram pratishthitam shareeram pranah pratishthitah
Tadetannamanne pratishthitam
Sa ya etadannamanne pratishthitam veda pratitishthati
Annavanannado bhavati
Mahan bhavati prajayaa pashubhir brahmavarchasena
Mahaan keertyaa
Treat nourishment with great respect. Never show disrespect to nourishment. That should be a vow. Nourishment is verily vitality and the physical body is the consumer of this nourishment. Vitality is established in physical body, which is the form of nourishment, and physical body is established in vitality. One can not survive without the other. Here nourishment remains established in nourishment. When one realizes this mutuality he transcends the duality of physical body and vitality and remains unwavering in the path of spiritual evolution. He can sense his true appetites and hence recognize what is good nourishment for him. His system will now crave only for good inputs. The products and processes that emanate from him will contribute to his greatness by the glory of Brahman. With his intimate connection to the essence of the universe he becomes well-known because of his essentiality.
Annam na parichaksheeta tad vratam
Aapo vaa annam jyotirannadam
Apsu jyotih pratishthitam jyotishyaapah pratishthitaah
Tadetannamanne pratishthitam
Sa ya etadannamanne pratishthitam veda pratitishthati
Annavanannado bhavati
Mahan bhavati prajayaa pashubhir brahmavarchasena
Mahaan keertyaa
Never turn away from nourishment. That should be a vow. Attractions and repulsions arise from sensibilities. The water of sensibilities is the nourishment for the inner fire of passions. Sensibilities are established in the fire of passions and the fire of passions is established in sensibilities. One can not survive without the other. One acts as the nourishment for the other. Here nourishment remains established in nourishment. When one realizes the mutuality he transcends the duality of sensibilities and passions and remains unwavering in the path of spiritual evolution. He can sense his true passions and hence recognize what is good nourishment for him. His passions will now be directed only towards good inputs. The products and processes that emanate from him will contribute to his greatness by the glory of Brahman. With his intimate connection to the essence of the universe he becomes well-known because of his essentiality.
Annam bahu kurveet tad vratam
Pruthvee vaa annam aakaasho annaadah
Pruthvyaamaakaashah pratitishthanti aakasho pruthvee pratitishthanti
Tadetannamanne pratishthitam
Sa ya etadannamanne pratishthitam veda pratitishthati
Annavanannado bhavati
Mahan bhavati prajayaa pashubhir brahmavarchasena
Mahaan keertyaa
Work for the proliferation of nourishment. That should be a vow. Nourishment proliferates when it breaks free from the limitations imposed by the solidity of earthiness and transgresses into the domain of the infinity of inner space. The solidity of earthiness is the nourishment for the ethereal inner emptiness. Earthiness is grasped by the ethereal nature of the inner space. Earthiness is established in ethereal nature of inner space and vice versa. The ethereal nature of inner space is nourished by the solidity of earthiness. The solidity of earthiness in turn is nourished by the ethereal nature of inner space. One can not survive without the other. Here nourishment remains established in nourishment. When one realizes the mutuality he transcends the duality of earthiness and the ethereal nature of inner space and remains unwavering in the path of spiritual evolution. His perceptions will now convert everything into good nourishment. The products and processes that emanate from his virility will contribute to his greatness by the glory of Brahman. With his intimate connection to the essence of the universe he becomes well-known because of his essentiality.
Na kanchana vasatou pratyaachaksheet tad vratam
Tasmaadyaa kayaa cha vidhaya bahunam praapnuyat
Araadhyasmaa annamityaachakshate
Etadvai mukhato annam ratdham
Mukhato/sma annam ratdhyate
Etadvai madhyato/nnam ratdham
Madhyato/sma annam ratdhyate
Etatdvaa antato/nnam ratdham antatosma annam ratdhyate
Ya evam veda kshema iti vaachi
Yogakshema iti pranaapanayoh kameti hastayoh gatiriti paadayo
Vimuktiriti payou iti manushee samaajnaa
Atha daiveeh triptirit vrushtou balamiti vidyuti
Accept whatever inputs come to you with equanimity. That should be a vow. To accommodate palatable and unpalatable inputs in the same manner one has to be resourceful. It is to be understood that the basic purpose of nourishment in any plane is to accumulate resources. If nourishment has been cooked with this attitude it provides excellent resourcefulness. If nourishment has been cooked with a partial acceptance of this attitude it yields resources that are of tolerable quality. If nourishment is prepared indifferently it yields resources of very poor quality. When one is aware of this he will be careful about how he prepares nourishment. His words will be productive. The play of his vitality will be for the good of all. His hands will always be busy with productive work. He will be dynamic and will not fumble for sense of direction. The outputs from him will have plenty of takers and will not suffocate him as stale inventory. That is a balanced existence as we see from the plane of an earthy man.
Seen from the plane of ideals the state of equanimity when all demands are satisfied is to be thought of as manifest in the shower of sensibilities in a state of total relaxation. All sacrifices are to be directed towards this end. The resourcefulness that comes out of this state of relaxation is the insights that flashes like lightening.
Yasha iti pashushu jyotiriti nakshatreshu
Prajaatiramrutamaananda ityupaasate
Sarvamityaakaashe
Tatpratishthetyupaaseet pratishthaavaan bhavati
Tanmaha ityupaseet mahaan bhavati
Tanmana ityupaaseet maanavaan bhavati
Tannam ityupaseet namyanteasmai kaamaah
Tadbrahmetyupaseet brahmavaan bhavati
Tadbrahmanah parimara ityupaseet
Paryangam mriyante dvishantah sapatnaah
Pariyoapriyaa bhratruvyaah sa yashvaayam purushe
Yashvaasaavaaditye
Sa ekah
Whatever is there in the microcosm has to be there in the macrocosm as well. Now the same theme is pursued in the universe of which a man is only a part. Here, for processes in general, proper nourishment bestows the enhancement of their relevance. In the sparkling stars in any field, to which one looks up for inspiration, nourishment contributes to the enhancement of the power to illuminate. In the processes of production nourishment leads to the enhancement of the durability of the lineage of products and the delight experienced during the process of production. In the empty space that provides the atmosphere for all things, which is the same as the inner ethereal space in all beings, nourishment enhances general well-being. When the problem of existence is approached in this manner it ensures a solid basis for harmonious being. By meditating on the inner space as greatness one becomes great. By uniting his mind with the inner space he acquires the adoration of all beings. By meditating on the inner space as the medium for the consummation of Brahman all enmities and jealousies cease to exist. Then whatever is not to one’s liking gets weeded out. His virility becomes highly esteemed. He becomes as relevant to all as the sun. He merges with the universe and becomes peerless.
Sa ya evamvit asmallokaapretya
Etam annamayamaatmaa anupasamkramya
Etam manomayamaatmaa anupasamkramya
Etam vijnaanamayamaatmaa anupasamkramya
Etam aanandamayamaatmaa anupasamkramya
Imamllokaan kamaanni kaamaroopyanusamcharan
Etat saamam gaayanaaste
Ha3vu ha3vu ha3vu
Ahamannam ahamannam ahamannam
Ahamannado3 ahamannado3 ahamannadah
Aham slokakrut aham slokakrut aham slokakrut
Ahamasmi prathamajaa shrutasya poorvam devebhyoamrutasyanaabhyai
Yo maa dadaati sa ideva maavah
Ahamannam annamadantama admi
Aham vishvam bhuvanamabhyabhavaa3m
Suvarna jyotih ya evam veda
ityupanishad
One who conducts his life in accordance with a pattern on these lines, after leaving this world, goes beyond the form of nourishment, beyond the form of vitality, beyond the form of mind, beyond the form of knowledge and beyond the form of bliss. He becomes a free spirit that roams freely in all the worlds. He has command over all forms that have the potential to be objects of desire. He keeps humming the celestial song of harmony…’I am the nourishment in the three domains… I am the consumer of nourishment in the three domains …I am the consummator of nourishment in the three domains… I am the harmonizer of all things in the three domains. I am here from the beginning of the manifested universe. I am the navel of immortality from which all creative activities sprout. When someone propitiates me thus, as nourishment, he protects me as I am. I, the embodiment of nourishment, eat those who eat without offering their food to Brahman. I engulf the entire universe. I am effulgent as the sun”. When one knows himself like this he establishes intimate connection with the Brahman.
The Upanishad concludes with the shantimantra
Om
Sahana/vatu
Saha nou bhunaktu
Sahaveeryam karavaavahe
Tejasvinaavadheetamastu
Maa vidvishaavahe
An entity has value because of its ability to provide nourishment at some level. Bhrugu had started his search from the form of nourishment and ended it with the realization that the subtlest of the manifestation of Brahman in the manifested universe is the bliss of Brahman. This does not mean that nourishment is to be taken lightly. Nourishment is very much a manifestation of Brahman. We can even say that when the perspective is broadened Brahman itself is seen as nourishment.
Annam na nindyat tad vratam
Prano vaa annam shareeramannadam
Prane shareeram pratishthitam shareeram pranah pratishthitah
Tadetannamanne pratishthitam
Sa ya etadannamanne pratishthitam veda pratitishthati
Annavanannado bhavati
Mahan bhavati prajayaa pashubhir brahmavarchasena
Mahaan keertyaa
Treat nourishment with great respect. Never show disrespect to nourishment. That should be a vow. Nourishment is verily vitality and the physical body is the consumer of this nourishment. Vitality is established in physical body, which is the form of nourishment, and physical body is established in vitality. One can not survive without the other. Here nourishment remains established in nourishment. When one realizes this mutuality he transcends the duality of physical body and vitality and remains unwavering in the path of spiritual evolution. He can sense his true appetites and hence recognize what is good nourishment for him. His system will now crave only for good inputs. The products and processes that emanate from him will contribute to his greatness by the glory of Brahman. With his intimate connection to the essence of the universe he becomes well-known because of his essentiality.
Annam na parichaksheeta tad vratam
Aapo vaa annam jyotirannadam
Apsu jyotih pratishthitam jyotishyaapah pratishthitaah
Tadetannamanne pratishthitam
Sa ya etadannamanne pratishthitam veda pratitishthati
Annavanannado bhavati
Mahan bhavati prajayaa pashubhir brahmavarchasena
Mahaan keertyaa
Never turn away from nourishment. That should be a vow. Attractions and repulsions arise from sensibilities. The water of sensibilities is the nourishment for the inner fire of passions. Sensibilities are established in the fire of passions and the fire of passions is established in sensibilities. One can not survive without the other. One acts as the nourishment for the other. Here nourishment remains established in nourishment. When one realizes the mutuality he transcends the duality of sensibilities and passions and remains unwavering in the path of spiritual evolution. He can sense his true passions and hence recognize what is good nourishment for him. His passions will now be directed only towards good inputs. The products and processes that emanate from him will contribute to his greatness by the glory of Brahman. With his intimate connection to the essence of the universe he becomes well-known because of his essentiality.
Annam bahu kurveet tad vratam
Pruthvee vaa annam aakaasho annaadah
Pruthvyaamaakaashah pratitishthanti aakasho pruthvee pratitishthanti
Tadetannamanne pratishthitam
Sa ya etadannamanne pratishthitam veda pratitishthati
Annavanannado bhavati
Mahan bhavati prajayaa pashubhir brahmavarchasena
Mahaan keertyaa
Work for the proliferation of nourishment. That should be a vow. Nourishment proliferates when it breaks free from the limitations imposed by the solidity of earthiness and transgresses into the domain of the infinity of inner space. The solidity of earthiness is the nourishment for the ethereal inner emptiness. Earthiness is grasped by the ethereal nature of the inner space. Earthiness is established in ethereal nature of inner space and vice versa. The ethereal nature of inner space is nourished by the solidity of earthiness. The solidity of earthiness in turn is nourished by the ethereal nature of inner space. One can not survive without the other. Here nourishment remains established in nourishment. When one realizes the mutuality he transcends the duality of earthiness and the ethereal nature of inner space and remains unwavering in the path of spiritual evolution. His perceptions will now convert everything into good nourishment. The products and processes that emanate from his virility will contribute to his greatness by the glory of Brahman. With his intimate connection to the essence of the universe he becomes well-known because of his essentiality.
Na kanchana vasatou pratyaachaksheet tad vratam
Tasmaadyaa kayaa cha vidhaya bahunam praapnuyat
Araadhyasmaa annamityaachakshate
Etadvai mukhato annam ratdham
Mukhato/sma annam ratdhyate
Etadvai madhyato/nnam ratdham
Madhyato/sma annam ratdhyate
Etatdvaa antato/nnam ratdham antatosma annam ratdhyate
Ya evam veda kshema iti vaachi
Yogakshema iti pranaapanayoh kameti hastayoh gatiriti paadayo
Vimuktiriti payou iti manushee samaajnaa
Atha daiveeh triptirit vrushtou balamiti vidyuti
Accept whatever inputs come to you with equanimity. That should be a vow. To accommodate palatable and unpalatable inputs in the same manner one has to be resourceful. It is to be understood that the basic purpose of nourishment in any plane is to accumulate resources. If nourishment has been cooked with this attitude it provides excellent resourcefulness. If nourishment has been cooked with a partial acceptance of this attitude it yields resources that are of tolerable quality. If nourishment is prepared indifferently it yields resources of very poor quality. When one is aware of this he will be careful about how he prepares nourishment. His words will be productive. The play of his vitality will be for the good of all. His hands will always be busy with productive work. He will be dynamic and will not fumble for sense of direction. The outputs from him will have plenty of takers and will not suffocate him as stale inventory. That is a balanced existence as we see from the plane of an earthy man.
Seen from the plane of ideals the state of equanimity when all demands are satisfied is to be thought of as manifest in the shower of sensibilities in a state of total relaxation. All sacrifices are to be directed towards this end. The resourcefulness that comes out of this state of relaxation is the insights that flashes like lightening.
Yasha iti pashushu jyotiriti nakshatreshu
Prajaatiramrutamaananda ityupaasate
Sarvamityaakaashe
Tatpratishthetyupaaseet pratishthaavaan bhavati
Tanmaha ityupaseet mahaan bhavati
Tanmana ityupaaseet maanavaan bhavati
Tannam ityupaseet namyanteasmai kaamaah
Tadbrahmetyupaseet brahmavaan bhavati
Tadbrahmanah parimara ityupaseet
Paryangam mriyante dvishantah sapatnaah
Pariyoapriyaa bhratruvyaah sa yashvaayam purushe
Yashvaasaavaaditye
Sa ekah
Whatever is there in the microcosm has to be there in the macrocosm as well. Now the same theme is pursued in the universe of which a man is only a part. Here, for processes in general, proper nourishment bestows the enhancement of their relevance. In the sparkling stars in any field, to which one looks up for inspiration, nourishment contributes to the enhancement of the power to illuminate. In the processes of production nourishment leads to the enhancement of the durability of the lineage of products and the delight experienced during the process of production. In the empty space that provides the atmosphere for all things, which is the same as the inner ethereal space in all beings, nourishment enhances general well-being. When the problem of existence is approached in this manner it ensures a solid basis for harmonious being. By meditating on the inner space as greatness one becomes great. By uniting his mind with the inner space he acquires the adoration of all beings. By meditating on the inner space as the medium for the consummation of Brahman all enmities and jealousies cease to exist. Then whatever is not to one’s liking gets weeded out. His virility becomes highly esteemed. He becomes as relevant to all as the sun. He merges with the universe and becomes peerless.
Sa ya evamvit asmallokaapretya
Etam annamayamaatmaa anupasamkramya
Etam manomayamaatmaa anupasamkramya
Etam vijnaanamayamaatmaa anupasamkramya
Etam aanandamayamaatmaa anupasamkramya
Imamllokaan kamaanni kaamaroopyanusamcharan
Etat saamam gaayanaaste
Ha3vu ha3vu ha3vu
Ahamannam ahamannam ahamannam
Ahamannado3 ahamannado3 ahamannadah
Aham slokakrut aham slokakrut aham slokakrut
Ahamasmi prathamajaa shrutasya poorvam devebhyoamrutasyanaabhyai
Yo maa dadaati sa ideva maavah
Ahamannam annamadantama admi
Aham vishvam bhuvanamabhyabhavaa3m
Suvarna jyotih ya evam veda
ityupanishad
One who conducts his life in accordance with a pattern on these lines, after leaving this world, goes beyond the form of nourishment, beyond the form of vitality, beyond the form of mind, beyond the form of knowledge and beyond the form of bliss. He becomes a free spirit that roams freely in all the worlds. He has command over all forms that have the potential to be objects of desire. He keeps humming the celestial song of harmony…’I am the nourishment in the three domains… I am the consumer of nourishment in the three domains …I am the consummator of nourishment in the three domains… I am the harmonizer of all things in the three domains. I am here from the beginning of the manifested universe. I am the navel of immortality from which all creative activities sprout. When someone propitiates me thus, as nourishment, he protects me as I am. I, the embodiment of nourishment, eat those who eat without offering their food to Brahman. I engulf the entire universe. I am effulgent as the sun”. When one knows himself like this he establishes intimate connection with the Brahman.
The Upanishad concludes with the shantimantra
Om
Sahana/vatu
Saha nou bhunaktu
Sahaveeryam karavaavahe
Tejasvinaavadheetamastu
Maa vidvishaavahe
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