thaithireeya upanishad

THAITHTHIREEYA UPANISHAD



Sahanavavathu | saha nav punakthu |
Saha veeryam karavavahai ||
Thejasvina-vatheethamasthu
Ma vithvishavahai ||

Om let the Brahmam save both of us the teacher and the student.
Let us be nurtured. Let us work together with full energy. Let our

rituals be bright. Let us not have the enmity with each other.

Part I
SIKSHA VALLI

Hari Om. Let Mitra be favorable to us! Let Varuna be favorable to us!

Let Aryaman be favorable to us! Let Indra and Bruhaspati be favorable

to us! Let Vishnu be favorable to us!
Salutation to Brahman! Salutation to Vayu(air)! You are the visible

Brahman. I will proclaim only you as the visible Brahman. O Vayu,

I proclaim only you as the right. I will proclaim only you as the truth.
Let the Brahmam protect me! Let It protect the teacher! Let It protect

me! Let It protect the teacher!
Om. Peace! Peace! Peace! ....................1





Om. Now we will expound the science of pronunciation. It deals with

sound, pitch, quantity, force, modulation and combination. .......2






Let the glory come on both of us together! Let the brightness of Brahman

reach both of us! Now we will explain the combinations under five heads:

the world, the heavenly lights, knowledge, progeny and the atman

(individual). People call these the great Samhitas.

First, the world: The earth is the first form, heaven is the last from,

the akasa(sky) is the union and the air is the medium. .........3.1


Secondly, the heavenly lights: Fire is the first form, the sun is the

second form, water is the union and lightning is the medium. .......3.2


Thirdly, the knowledge: The teacher is the first form, the pupil is the

second form, knowledge is the union and the recitation

is the medium.


Fourthly, the progeny: The mother is the first form, the father is the

second form, the progeny is the union and procreation is the medium. .......3.3

Fifthly, the atman: The lower lip is the first form, the upper lip is the

second form, the speech is the union and the tongue is the medium.


These are the great Samhitas. He who realises these Samhitas, as here

explained, becomes united with progeny, cattle, the light of Brahman,

food and the heavenly world. .......3.4






Which is grater than other Vedic hymns like a bull among many cows,

which is reached by the Brahma by curdle the ocean of knowledge, let

that Indra cheer me with wisdom. O God, let me be the possessor of

immortality! Let my body be competent to that; Let my tongue be sweet

like honey; let me hear abundantly with my ears. You are the sheath of

Brahman, hiding yourself in the worldly knowledge.

Guard my knowledge. ..........4.1


Next bring me the fortune. Give me the energy which is giving me

dresses, sheeps with rich wool and cows, food and drink. Increase them

when they have been acquired and preserve them long when increased.

Swaha! (swallowing)
May brahmacharins (bachelors) come to me variously! Swaha!
May brahmacharins come to me without hesitation!. Swaha!

Let them come from all directions.
May brahmacharins practicing self-control come to me! Swaha!
May brahmacharins enjoying peace come to me! Swaha! ......4.2

The practice is that when a mantra is swallowed it will be inside you and

you will be charged with that. When the number goes high you will be

more powerful. It is a static current. You are like a condenser.

When you apply that mantra on anybody it is like a discharge, yes it

will be a shock to him or an action to get some success from him.

.............ashokha

Let me be famous among men! Swaha!
Let me be richer than the rich! Swaha!
O my Lord, “OM”,let me enter into you! Swaha!
Let you also, O Lord, enter into me! Swaha!
O Lord, I am removing my sins in you, which is like a river of a

thousand branches. Swaha!
O savior, as waters flow downward, as the months merge in the year,

so may brahmacharins come to me from all directions! Swaha!

Let my life be completed by that.
You are the refuge. Brighten me and accept me unto you completely...4.3



Bhuh, Bhuvah, Suvaha-these are the three utterances. Besides these

there is a forth, called Mahah, which became known by the rishi

Mahachamasyar. That is Brahman, that is the Self. The other gods

are its limbs.
Bhuh is this world; Bhuvah, the mid-region; Suvah, the world heaven....5.1

Mahah, the sun. By the sun, indeed, all the worlds become great.
Bhuh is fire; Bhuvah, the air; Suvah, the sun; Mahah, the moon.

By the moon, indeed, all the lights become great.
Bhuh is the Rik-veda; Bhuvah, the Sama; Suvah, the Yajus; ...5.2

Mahah, Brahmam. By Brahmam, indeed, all the Vedas become great.
Bhuh is the prana, Bhuvah, the abana; Suvah, the vyana; Mahah, the food.

By food, indeed, all the breaths become great.
They, these four, become four fold. When they combined together

they become vyahrithis. One who knows these will know Brahman.

All the gods bring offerings to him. .........5.3






There is a space within the heart; in it lies the Person consisting

of mind, immortal and luminous like gold.
The Sushumna nadi passes through the piece of flesh which hangs

down like a nipple between the two palates and ends where the skull

splits and the roots of hair starts. That Sushumna is the path for the

realization of Indra. The souls of the aspirants, passing through the

Sushumna, rests in fire, represented by the vyahrithi Bhuh; then rests

in the air, represented by the vyahrithi Bhuvah. .........6.1


Then He rests in the sun, represented by the vyahriti Suvah; then he

rests in Brahman, represented by the vyahriti Mahah.
He attains Moksha (heaven). He reaches the lordship of the mind;

he attainsreaches the lordship of speech; the lordship of sight;

the lordship of hearing; the lordship of intelligence. Above all,

he becomes Brahman,

which is indestructible, which is having the truth as the soul,

which is in bliss, which is in peace, which is immortal, which

is having the sky as the body . ............6.2





Earth, the mid-region, sky, the directions and the intermediate

directions. Agni (fire), Vayu (air), Adityan (sun), Chandran (moon)

and the Nakshatras (stars). Water, plants, trees, space and the body.

These are all material objects.
the body: The pranan, vyanan, apanan, udanan and samanan; the eye,

the ear, the mind, speech and touch; the skin, flesh, muscle, bone

and marrow.
Differentiating like this, the rishi said: "Whatever exists is five fold.

" Through the five fold in the body one becomes identified with the

five fold material object. ................7



Om is Brahman. Om is all this. (Meditate like this). This Om is used

to indicate acceptance. If you say: "Om, recite," they will recite,

if you say

“Om,hear, they will hear. Uttering Om, they starts the Sama vedha

chants. With "Om, Som," they recite the prayers in Ruk vedha..

Uttering Om, the Adhvaryu rishi gives the response. The Brahma gives

assent by uttering Om . To give permission to offer oblations in the

Agnihotra sacrifice Om is uttered. When a teacher starts teaching

to a student he

starts with Om; the disciple also reach the Brahman. ..........8



The disciplines are rightness; truth, austerity; self-control; tranquility;

the kindling of sacrificial fires; the performance of the Agnihotra sacrifice;

hospitality to guests; the performance of social duties; procreation;

propagation of the race and also the learning and teaching of the

Vedas

with all these duties.
According to Rathithara, truth alone should be practiced; austerity alone,

According to Pourusishti austerity alone is important; According to

Nakar the son of Mudhgalar, the learning and teaching of the Vedas

alone is important for that austerity. ............9



I am the life of the tree of the universe. My fame is high, like a mountain

peak. My root is the Supremely Pure Brahman. Like the nectar of immortality

that resides in the sun I am the unstained essence of the Self,. My

wisdom is the brightest treasure. I am the shinning wisdom. I am

immortal and my wisdom will not decay.
Rishi Trisanku tells this after the attainment of the Knowledge

of the Self. ..........10




After teaching the Vedhas, the teacher instructs the pupil like this:
Speak the truth. Practice dharma. Don't neglect the study of the Vedas.

Having brought to the teacher the Thakshinai (tuition fees!) desired by him,

enter the householder's life and see that the line of progeny is not cut off.

Do not swerve from the truth. Do not swerve from dharma. Do not neglect

personal welfare. Do not neglect prosperity. Do not neglect the study and

teaching of the Vedas. ............11.1


Do not neglect your duties to the Gods and the Manes. Treat your mother

as God. Treat your father as God. Treat your teacher as God. Treat your

guest as God. Whatever deeds are faultless, must be performed-not others.

Whatever good works have been performed by us, must be

followed by you-not others. .........11.2


Those brahmins who are superior than us must be honored by giving

them seats, and by hearing their words sincerely and by not uttering

any words

before them. Whatever is to be given should be given with faith,

not without faith. According to one’s plenty, with modesty,

with fear, with sympathy

the offerings must be given. ......11.3



Even now if a student often rises from his seat and tells something

will be nicknamed as "athikapprasank"(blabbermouth) or

"munthirikkottai (cashew nut) (which comes before the fruit itself.)

Thousands of years have crossed but the teacher student relationship

is not changed much. ...............ashokha




You should follow yourself the brahmins who are competent to judgment

by inquiring themselves, who are devoted to good deed and who are not

follow anybody else because of fear and who are not cruel and are not

urged to their performance by others, and who are not too severe,

but are lovers of dharma. This is the rule. This is the teaching.

This is the secret wisdom of the Vedas. This is the command of God.
This you should observe. This alone should be observed. ..............11.4

Let Mitra be favorable to us! Let Varuna be favorable to us!

Let Aryaman be favorable to us! Let Indra and Brihaspati be favorable

to us! Let Vishnu be favorable to us!
Salutation to Brahman! Salutation to Vayu(air)! You are the visible

Brahman. I will proclaim only you as the visible Brahman. O Vayu,

I proclaim only you as the right. I will proclaim only you as the truth.
Let the Brahmam protect me! Let It protect the teacher! Let It protect

me! Let It protect the teacher!
Om. Peace! Peace! Peace!





Part Two

ANANTHA VALLI

Sahanavavathu | saha nav punakthu |
Saha veeryam karavavahai ||
Thejasvina-vatheethamasthu
Ma vithvishavahai ||

Om let the Brahmam save both of us the teacher and the student.
Let us be nurtured. Let us work together with full energy. Let our
rituals be bright. Let us not have the enmity with each other.


Om. He who knows Brahman attains the Supreme stage.

“He who knows Brahman which is Reality, Knowledge and Infinity,

hidden in the cave of the heart and in the highest akash (sky) (everything

that are outside in this world are also there inside the body)-he,

being one with the omniscient Brahman, enjoys simultaneously all desires.”
From the Atman (soul)was born akasa (sky); from akasa, air; from air, fire;

from fire, water; from water, earth; from earth, herbs; from herbs, food;

from food, man. The man 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. .......1



“From food are produced all creatures-whatsoever dwell on earth.

By food alone, furthermore, do they live and to food, in the end, do they

return and we will become food; for food alone is the eldest of all beings

and therefore, it is called the medicine for all.”

After death our body will be disintegrated into vitamins and minerals

and absorbed by the earth and then plants absorbs them and then become

food to the next generation. Hence this word "we are also becoming food". .........ashokha

“They who worship food as Brahman will get all food. All creatures are

born from food . By food they grow. Because it is eaten by beings and

because it eats the beings, therefore it is called food.”
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. Prana, indeed, is his head; vyana is his

right wing; apana is his left wing; akasa is his trunk; the earth is his tail,

its support. ................2




“The gods like Agni (fire) breathe after the prana (air), 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 (air) (breathing) as Brahman obtain a full life;

for the prana is the life of creatures. Therefore it is called the life of all.”

This Prana is the embodied soul of the former. Different from this 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 Yajur-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. ........3




“He who knows the Bliss of Brahman, when all words together with the mind

turn away, unable to reach it,will never fear.” This sheath of the mind is the

embodied soul of the former. 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

its head, what is right is its right wing, what is truth is its left wing, absorption

is its trunk, philosophy is its tail, its support. ..........4




“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.” This is

the embodied soul of the former. 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. .............5



“If a person tells 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 Truth . ..........6





“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 the essence; on obtaining the essence one

becomes blissful. Who could direct the prana and the apana if this Bliss

did not exist in the akasa (sky of the inside)? Brahman verily exists

because It alone bestows bliss. When a man finds fearless support in

That which is invisible, incorporeal, indefinable and support less, he has

then obtained fearlessness. If he feels the slightest differentiation from

Brahmam, the fear will come inside him. Whatever may be the wisdom

one may have if he cannot identify himself with Brahmam he will fear

the brahmam. ...........7



If one is having the experience of the Brahmam( the fourth stage of

consciousness) if he fears when he is experiencing that bliss (whatever may be

his knowledge level) he will afraid of the Brahmam and will not reach that

stage again. .........ashokha





From fear of the Brahmam the wind blows; from fear of It the sun rises;

from fear of It Agni and Indra are doing their duties and Death, the fifth,

jumps upon living beings.


What is the Bliss: answer follows:
If an young man who is by nature a pious one and is very healthy and doing

his prayers well and who can control the mass and having a strong mind

and body and is ruling the entire world, the bliss he caught is one

measurement of human happiness.
If this human happiness is multiplied by hundred times, is equal to one

measure of the bliss of the human gandharvas. A man well versed in the

Vedas and free from desires will also have the same amount of bliss.

Gandharvas were from the nowadays Gandhagar and they might be

enjoying the life by music and dances everyday. Hence they are

hundred times more happier than the human beings happiness in

other parts of the world. ..........ashokha

Even now the Afghanistan is the place of all the intoxicating materials

that are produced and consumed. I am wondering when i see them

in news etc, that they are simply sitting and smoking, having ugly

clothes, having only clay made houses, cultivating kanja, always

fighting in groups. ............ashokha

we can remember here that "sakuni" (the uncle of Thuriothan

who is responsible for all the problems in Mahabarat) is from

this area. ..........ashokha

This bliss of the human gandharvas, if multiplied by one hundred times,

is equal to one measure of the bliss of the celestial gandharvas. A man

well versed in the Vedas and free from desires will also have the same

amount of bliss.
This bliss of the celestial gandharvas, if multiplied by one hundred times,

is equal to one measure of the bliss of the Manes, who are dwelling in the

heaven. A man well versed in the Vedas and free from desires will also

have the same amount of bliss.
This bliss of the Manes who are dwelling in the heaven, if multiplied by

hundred times, is equal to one measure of the bliss of the Gods born in

the heaven. A man well versed in the Vedas and free from desires will

also have the same amount of bliss.
The bliss of the Gods born in the heaven, if multiplied by one hundred

times, is equal to one measure of the bliss of the sacrificial Gods who

have attained the divinity by means of sacrifices. A man well versed in the

Vedas and free from desires will also have the same amount of bliss.
The bliss of the sacrificial Gods, if multiplied by one hundred times, is

equal to one measure of the bliss of the Gods. A man well versed in the

Vedas and free from desires will also have the same amount of bliss.
The bliss of the Gods, if multiplied by one hundred times, is equal to one

measure of the bliss of Indra. A man well versed in the Vedas and free from

desires will also have the same amount of bliss.
The bliss of Indra, if multiplied by one hundred times, is equal to one measure

of the bliss of Bruhaspati (jupiter). A man well versed in the Vedas and free

from desires will also have the same amount of bliss.
The bliss of Bruhaspati, if multiplied by one hundred times, is equal to one

measure of the bliss of Prajapati . A man well versed in the Vedas and

free from desires will also have the same amount of bliss.
The bliss of Prajapati, if multiplied by one hundred times, is equal to one

measure of the bliss of Brahma. A man well versed in the Vedas and

free from desires will also have the same amount of bliss.

One who is here in man and one who is in the sun, both are same.
The Mumumsu (liberated soul ) who knows this, turn away from this world,

attains the soul which consists of food, attains the soul which consist

of the vital breath, attains the soul which consists of the mind, attains

the soul which consists of intellect, attains the soul which

consists of bliss. .............8

Nowadays we are often telling that people in America are more happier

than the people in India or China like that. In those days also they

were telling like that., we presume. ............ashokha



One who knows the Bliss of the Brahman, where words with the mind

turn away, unable to reach It, will not afraid of anything whatsoever.”
He does not distress himself with the thought: Why I have not done the

good? Why I have done the evil? For evil and good soul is not

responsible. One who knows this will be strengthened by the same evil

and good. One who knows that the attachment in evil and good

will give only pain and the wisdom of brahmam will remove the sorrow,

will make the evil and good weak and will cherish

the Adma (soul) ........9



Sahanavavathu | saha nav punakthu |
Saha veeryam karavavahai ||
Thejasvina-vatheethamasthu
Ma vithvishavahai ||

Om let the Brahmam save both of us the teacher and the student.

Let us be nurtured. Let us work together with full energy. Let our

rituals be bright. Let us not have the enmity with each other.





Part III
BHIRUGU VALLI

Om let the Brahmam save both of us the teacher and the student.

Let us be nurtured. Let us work together with full energy. Let our

rituals be bright. Let us not have the enmity with each other.
Om. Peace! Peace! Peace!

Om. Bhrugu, the son of Varuna, approached his father Varuna and said:

" Sir, teach me about Brahman."
He answered: "Food, the vital breath, the eye, the ear, the mind, speech."
are the basics of the Brahmam.

He said further: " From which these beings are born, by which they live,

in which they enter after death , try to know That. That is Brahman."
He performed austerities. Having performed austerities; .............1



He realised that food is the Brahman; for from food, are these beings born;

by food, when born, do they live; into food do they enter, do they merge.
Having realized this (but as he doubted that food may not be Brahmam as

the food is having production and destruction ), he approached his father

again and asked:
Sir, teach me Brahman."
To him he said this: "Seek to know Brahman by means of austerities. For

austerities are the means of knowing Brahman."
He practiced austerities. Having practiced austerities, ........2



He realized that the prana (breathing) is Brahman; for from the prana,

are these beings born; by the prana, when born, do they live; into the

prana do they enter, do they merge.
Having realized this, he approached his father again and said:
Sir, teach me Brahman.
To him he said this: "Seek to know Brahman by means of austerities.

For austerities are the means of knowing Brahman."
He practiced austerities. Having practiced austerities; ......3



He realized that the mind is Brahman; for from the mind, are these beings

born; by the mind, when born, do they live; into the mind, at the time of

dissolution, do they enter, do they merge.
Having realized this, he approached his father again and said:

Sir, teach me Brahman."
To him he said this: "Seek to know Brahman by means of austerities; for

austerities are Brahman."
He practiced austerities. Having practiced austerities- ...........4



He realized that the intellect (vijnana) is the Brahman; for from the

intellect 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 realized this, he approached his father again and said:
Sir, teach me Brahman.
To him, he said this: "Seek to know Brahman by means of austerities;

for austerities are the means of knowing Brahman."
He practiced austerities. Having practiced austerities. .........5



He realized that Bliss is Brahman; for from Bliss (ananda) 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 Bhrugu. It is established

in the the supreme akasa(sky), 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. ............6



In those days it is enough that one can get a hut in a forest and

some cattle with longevity (of course not to be eaten by any lions) to

get ghee for the fire rituals and a fig tree (pippala) (ficus religiousa)

to get easily some sticks to burn for the fire rituals and some students

with knowledge. People are so pious that they were satisfied with

ordinary things. When a neighboring country king attacks this ashram (farm

house) he will chase away all the cattles first. ....ashokha



An villager once visits a palace of his king to see him. In the entrance

he sees the soldier in front of the gate and thinks that he is the king

as he is wearing shining dress. He laughs and allows him to go inside.

In the next door he sees a captain with more beautiful dress and thinks

that he may be the king. He also laughs and allow him to go further.

In the next door he sees an accountant and thinks the same. He allows

him to go further. Then he meets a minister and he also laughs at him.

Finally the villager come to the main courtyard and sees the king

and realizes who is the real king. Similarly until one is realizing the

real bliss one will doubt that this may be the brahmam or that may

be the brahmam etc. (Hallucinations that are coming in meditation,

sounds heard inside etc.) .....Ramakrishna Paramahamsa



When you are practicing austerities you may get certain siththis

(perfections) like telling the future by having a vision. You must not

be satisfied with that and immersed in that by collecting the crowd

and telling the futures to them. Your efforts will be stopped with that

and you will be immersed in that and you cannot escape from that

level. Even chances are there that you may be slipped down from that

level and become an ordinary person in due course. As it is coming at

the Manipooraka level (Nabi) (adrenal) (stomach) itself you cannot go

further high to the level of agnsa (pituitary) or to the level of

sahasrara (pineal)

to realize what is god. ...........ashokha

Don't condemn food; that must be the vow. Which is being eaten is the

food (annam) and who is eating the food is annatham (no equivalent)

(may say eater). So the prana (breahing) is the food; the body is the

eater of the food. The body rests on the prana; the prana rests on the body.

Thus food rests on food. ie: they are inter related.
One who knows this (resting of food on food) will becomes a powerful

person. He will have enough food to eat and he will enjoy the food.

He will become great in his offspring and cattle and in wisdom and will

become great and famous. ............7



Don't throw the food; that must be the vow.
Water is the food and fire is the eater. Fire rests on water and water

rests on fire. Thus food rests on food.
One who knows this (resting of food on food) will becomes a

powerful person. He will have enough food to eat and he will enjoy

the food. He will become great in his offspring and cattle and in

wisdom and will

become great and famous. ....................8



Make plenty of food, that must be the vow.
The earth is food; the akasa (sky) is the eater. The akasa rests

on the earth and the earth rests on the akasa. Thus food rests

on food.
One who knows this (resting of food on food) will becomes a

powerful person. He will have enough food to eat and he will enjoy the food.

He will become great in his offspring and cattle and in wisdom and will

become great and famous. .......9




Don't refuse food to anyone: this must be the vow. Therefore

he should procure more food by any means whatsoever. To the

guests, one must say: "The food has been ready for you."
If this food is given in good quality, you will get the food in good

quality.

If this food is given in medium quality, you will get the food in

medium quality. If this food is given in lesser quality, you will get

only a lesser

quality food. .........10.1


One who knows this will have more food to eat and to give.

He will become great in his offspring and cattle and in wisdom

and will

become great and famous.
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; ......10.2


As fame in the cattle, as brightness in the stars, as procreation,

immortality and joy in the organ of generation and as everything in

the akasa.(sky) 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 powerful mind....10.3


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

who don't hate him will perish. Who is in this man and who is in the sun,

both are same. .........10.4


One who knows this, as described above, after death , attains the soul

which consists of food, attains the soul which consists of the vital breath,

attains the soul which consists of the mind, attains the soul which

consists of the intellect, attains the soul which consists of bliss.

Even reaching the stage beyond this, eating the food he desires,

assuming the forms he likes, singing the chant of the non-duality

of Brahman: ........10.5



It is wonderful..............It is wonderful..............It is wonderful..............

"I am food, I am food, I am food! I am the eater , I am the eater , I am the eater !

I am the uniter of food and the eater, I am the uniter of food and the eater ,

I am the uniter of food and the eater! I have come first to the

world which is beautiful and discipline, come first before the gods and the

first to get the immortality. One who gives me become the savior of me.

If one don't give I will eat him as food. I am having the brightness of the

sun which is giving the entire brightness to the world. One who knows this

like the Brugu (jupiter) will be liberated. ........10.6

Thaiththireeya Upanishad ends.............