Taith chapter 2

 Chapter 2 - Brahmananda Valli

Section 1

Brahman and Creation

sa ha nav avatu saha nau bhunaktu saha viryam karavavahai tejasvi nav adhitam astu; ma vidvisavahai; aum, santih, santih, santih.

May He protect us both; may He nourish us both together; may we both become energetic by working together; may our study illumine (our minds); may there be no hatred between us. Aum, peace, peace, peace.

1. aum brahmavid apnoti param, tad esa, abhyukta, satyam jnanam anantam brahma, yo veda nihitam guhayam parame vyoman, so, asnute sarvan kaman saha, brahmana vipasciteti, tasmadva etasmadatmana akasah sambhutah, akasadvayuh, vayoragnih, agnerapah, adbhyah prithivi, prithivya osadhayah, osadhibhyo, annam, annatpurusah, sa va esa puruso, annnarasamayah, tasyedameva sirah, ayam daksinah paksah, ayamuttarah paksah, ayamatma, idam puccham pratistha, tadapyesa sloko bhavati.

1. Aum, the knower of Brahman attains the Supreme. Of this there is the saying: He who knows Brahman as truth, knowledge, infinite, who is hidden in the cave (of the heart) and in the supreme space, enjoys all desires and becomes one with Brahman, the omniscient. From that (Brahman) who is this Self manifested space, from space air, from air fire, from fire water, from water the earth, from the earth the plants, from the plants food, from the food the being. This, verily, is the being who is made up of food. This, indeed, is his head. This (right side) is the southern quarter. This (left side) is the northern quarter. This (the middle part) is the body. This (lower side) is the tail, the foundation. Regarding this there is also this verse.

Section 2The Importance of Food

1. annadvai prajah prajayante, yah kasca prithivim sritah, atho annenaiva jivanti, athainadapi yantyantatah, annam hi bhuta-nam jyestham, tasmat sarvausadhamucyate, sarvam vai te'an-namapnuvanti, ye, annam brahmopasate, annam hi bhutanam jyestham, tasmat sarvausadhamucyate, annad bhutani jayante, jatanyannena vardhante, adyate, atti ca bhutani, tasmadannam taducyata iti, tasmadva etasmadannarasamayat, anyo, antara atma pranamayah, tenaisa purnah, sa va esa purusavidha eva, tasya purusavidhatam, anvayam purusavidhah, tasya prana eva sirah, vyano daksinah paksah, apana uttarah paksah, akasa atma, prithivi puccam pratistha, tadapyesa sloko bhavati

1.From food only are produced all beings, whatsoever that dwell upon earth. Further, by food only they live and in the end to food only they return. Food alone is the eldest of the living beings. Therefore, it is called the universal medicine. Those who worship food as Brahman, they obtain all food. Food alone is the eldest of the living beings. There-fore it is called the universal medicine. From food, all beings are born; having born, by food they grow. It is eaten (by beings) and its eats beings. Therefore, it is called food. Now, different from this (body) which is made up of food is another body inside, which is made up of breath. By that (breath) is filled this (food body). This one is also in the shape of the being. As is the shape of that form of the being so is the shape of this form of the being. Of him, the in breath is its head, the diffused breath the right side, the downward breath is the left side, the space is the body, the earth is the tail, the foundation. Regarding this there is also this verse.

Section 3Breath and Mind

1. pranam deva anu prananti, manusyah pasavasca ye, prano hi bhutanamayuh, tasmat sarvayusamucyate, sarvameva ta ayuryanti, ye pranam brahmopasate, prano hi bhutanamayuh, tasmat sarvayusamucyata iti, tasyaisa eva sarira atma, yah purvasya, tasmadva etasmat pranamayat, anyo' antara atma manomayah, tenaisa purnah, sa va esa purusavidha eva, tasya purusavidhatam, anvayam purusavidhah, tasya yajureva sirah, rigdaksinah paksah, samottarah paksah, adesa atma, atharvangirasah puccam pratistha, tadapyesa sloko bhavati.

1. The organs act by following the breath; so do humans and the animals. Breath, indeed, is the life of beings. Therefore, it is called the life of all. Those who worship Brahman as breath they attain full life, for breath, indeed, is the life of beings. Therefore, it is called the life of all. This, indeed, is the soul of that prior (food) body. Now, different from this (breath body) which is made up of breath is another body inside, which is made up of mind. By that (mind) is filled this (breath body). This one is also in the shape of the being. As is the shape of that form of the being so is the shape of this form of the being. Of him, the Yajurveda is its head, the Rigveda the right side, the Samaveda is the left side, the teaching is the body, the hymns of Atharvan and Angirasa are the tail, the foundation. Regarding this there is also this verse.

Section 4Mind and Intelligence

1. yato vaco nivartante, aprapya manasa saha, anandam brahmano vidvan, na bibheti kadacaneti, tasyaisa eva sarira atma, yah purvasya, tasmadva etasmanmanomayat, anyo, antara atma vijnanamayah, tenaisa purnah, sa va esa purusavidha eva, tasya purusavidhatam, anvayam purusavidhah, tasya sraddhaiva sirah, ritam daksinah paksah, satyamuttarah paksah, yoga atma, mahah puccam pratistha, tadapyesa sloko bhavati.

1. From where the words return, along with the mind, unable to attain it, that blissful Brahman he who knows does not fear even a little. This, indeed, is the soul of the that prior one (breath body). Now, different from this which is made up of mind is another body inside, which is made up of intelligence. By that (intelligence) is filled this (mental body). This one is also in the shape of the being. As is the shape of that form of the being so is the shape of this form of the being. Of him, faith is its head, the order and regularity of the world the right side, truth the left side, yoga the body, the great one (intelligence) the tail, the foundation. Regarding this there is also this verse.

Notes: Mind is usually considered a receptacle of thoughts. It does not produce thoughts. Thoughts are believed to exist in the space of Brahman and they enter the mind of a person according to his desires and inclinations in which intelligence said to play an important role. Intelligence gives us the ability to exercise our will. It is there-fore considered superior to the mind.

Section 5Intelligence and Bliss

1. vijnanam yajnam tanute,karmani tanute, api ca, vijnanam devah sarve, brahma jyesthamupasate,vijnanam brahma cedveda, tasmaccenna pramadyati, sarire papmano hitva, sar-vankamansamasnuta iti, tasyaisa eva sarira atma, yah purvasya, tasmadva etasmadvijnanamayat, anyo, antara atma, anandamayah, tenaisa purnah, sa va esa purusavidha eva, tasya purusavidhatam, anvayam purusavidhah,tasya priyameva sirah, modo daksinah paksah, pramoda uttarah paksah, anan-da atma,brahma puccam pratistha, tadapyesa sloko bhavati.

1. Intelligence sets in motion the sacrifice. It sets in motion all obligatory duties. All the gods worship intelligence as Brahman, the eldest. He who knows Brahman as intelligence does not neglect (his duties). Getting rid of all the sins of his body, he attains all desires. This, indeed, is the soul of the that prior one (mental body). Now, different from this which is made up of intelligence is another body inside, which is made up of bliss. By that (bliss) is filled this (Self). This one is also in the shape of the being. As is the shape of that form of the being so is the shape of this form of the being. Of him, pleasure is its head, happiness the right side, joy the left side, bliss the body, Brahman the tail, the foundation. Regarding this there is also this verse.

Section 6Brahman, the Self in the Body

6. asanneva sa bhavati, asadbrahmeti veda cet, asti brahmeti cedveda, santamenam tato viduriti, tasyaisa eva sarira atma, yah purvasya, athato, anuprasnah, utavidvanamum lokam pretya, kascana gaccati u, aho vidvanamum lokam pretya kas-citsamasnuta u, so, akamayata, bahu syam prajayeyeti, sa tapo, atapyata, sa tapastaptva, idam sarvamasrijata, yadidam kinca, tatsristva, tadevanupravisat, tadanupravisya, sacca tyacca abha-vat, niruktam caniruktam ca, nilayanam canilayanam ca, vijna-nam cavijnanam ca, satyam canritam ca satyamabhavat, yadid-am kinca, tatsatyamityacaksate, tadapyesa sloko bhavati.

1. Non-existent, verily, becomes, when one knows thus, "Non-existence is this Brahman." Existent becomes by that knowing, when one knows thus, "Brahman does exist." This (Brahman), indeed, is the soul of the that prior one (bliss body). Now, (the answer) as to the following question. Whether anyone who knows not upon departing from this life go to the other world; or does anyone who knows upon departing from here attains that world? He desired, "May I become many; may I be born." He performed austerity. Having performed the austerity, out of that austerity, He created all this, whatever that is here. Having created it, he entered into it. Having entered into it, he became both the manifested (gross) and the unmanifested (subtle), the definable and the indefinable, the supporting and the non-supporting, the intelligent and the not-intelligent, the true and the untrue. The true became all this, what-ever. This is what they call the true. Regarding this there is also this verse.

Notes: This verse has been interpreted variously by different scholars. For me the correct meaning seems to be that Brahman who is both manifested and unmanifested, existence and non-existence (sat and asat), becomes existent for those who believe that He exists and becomes non-existent for those who believe that He does not exist. Thus God does not force the atheists and non-believers to think otherwise. As declared in the Bhagavadgita, He strengthens their faith in their non-belief according to their predominant thoughts (samskaras).

Section 7The Blissful Nature of Brahman

1. asadva idamagra asit, tato vai sadajayata, tadatmanam svayamakuruta, tasmattatsukritamucyata iti, yadvai tat sukritam, raso vai sah, rasam hyevayam labdhvanandi bhavati, ko hyevanyatkah pranyat, yadesa akasa anando na syat, esa hyeva, a, anandayati, yada hyevaisa etasminnadrisye, anatmye, anirukte, anilayane, abhayam pratistham vindate, atha so, abhayam gato bhavati, yada hyevaisa etasminnudaramantaram kurute, atha tasya bhayam bhavati, tatveva bhayam viduso, amanvanasya, tadapyesa sloko bhavati.

1. Non-existent, verily, this (world) was in the beginning. From that verily was born existence. It made itself as the Self (of the existence). Therefore, it is called a virtuous act. Verily, that which is well made is the delight of existence; for truly on obtaining the delight of existence one becomes blissful. Indeed, who can breathe in and breathe out, if this bliss does not exist in the space? This one alone is That which brings blissfulness. When this one (the existence) becomes established in That which is invisible, incorporeal, inexpressible and fearless, then does indeed one becomes fearless. When this one (existence) finds even the smallest distinction, then he becomes fearful. That, indeed, is the fear of the impure arising from the thoughts of separation (anava).

Notes: Fear and insecurity arise when we think we are distinct and different from the rest of creation. It makes us distrustful of the world and people around us and pro-tect ourselves from them. This notion of distinction also drives us into selfish and egoistic thinking whereby we indulge in desire-ridden actions and become bound to the cycle of births and deaths, which in itself is the cause of great fear. However, fear does not exist for those who find God everywhere and in everything. If you genuinely believe that Brahman exists in everyone and in everything, including yourself, that identification alone makes your fearless and assured. Anava means egoism or living like a small particle (anu) in the cosmic sea of creation. When this feeling prevails, one is bound to suffer from fear and insecurity, fear of the unknown, fear of gain and loss, fear of death, sin and suffering.

Section 8Progressive States of Bliss

1. bhisa, asmadvatah pavate, bhisodeti suryah, bhisa, asmadag-niscendrasca, mrityurdhavati pancama iti, saisanandasya mimamsa bhavati, yuva syatsadhuyuva, adhyayakah, asistho dridhistho balist-hah, tasyeyam prithivi sarva vittasya purna syat, sa eko manu-sa anandah, te ye satam manusa anandah, sa eko manusyagan-dharvanamanandah, srotriyasya cakamahatasya,

te ye satam manusyagandharvanamanandah, sa eko devagan-dharvanamanandah, srotriyasya cakamahatasya,

te ye satam devagandharvanamanandah, sa ekah pitrinam ciralokalokanamanandah, srotriyasya cakamahatasya,

te ye satam pitrinam ciralokalokanamanandah, sa eka ajanaja-nam devanamanandah, srotriyasya cakamahatasya,

te ye satam ajanajanam devanamanandah, sa ekah karmade-vanam devanamanandah, ye karmana devanapiyanti, srotriy-asya cakamahatasya,

te ye satam karmadevanam devanamanandah, sa eko deva-namanandah, srotriyasya cakamahatasya,

te ye satam devanamanandah, sa eka indrasya, a, anandah, srotriyasya cakamahatasya,

te ye satamindrasya, a, anandah, sa eko brihaspateranandah, srotriyasya cakamahatasya,

te ye satam brihaspateranandah, sa ekah prajapateranandah, srotriyasya cakamahatasya,

te ye satam prajapateranandah, sa eko brahmana anandah, srotriyasya cakamahatasya,

sa yascayam puruse, yascasavaditye, sa ekah, sa ya evamvit, as-mallokatpretya,

etamannamayamatmanamupasankramati, eta-m pranamayam atmanam upasankramati, etam manomayam atmanam upasankramati, etam vijnanamayam atmanam upasankramati, etam

vijnanamayam atmanam upasankramati, etam anandamayam atmanamupasankramati, tadapyesa sloko bhavati.

1. From fear of Him Vatah (the wind) blows, from fear of Him the sun rises. From fear of Him the five divinities such as Agni (fire), Indra, and Mrityu (death) work. Now regarding the bliss of this one this is the (conclusion drawn from) philosophical enquiry.

If there were a young man, a good young man, well versed in the Ve-das, efficient in action, with steady mind and senses, strong and if the wealth of the earth were entirely for him only, that is one measure of human bliss. A hundred times of that bliss is one measure of the bliss of celestial humans known as the Gandharvas, so also (the bliss) of a per-son well versed in the Vedas and who is not stricken with desires. A hundred times of the bliss of celestial humans is one measure of the bliss of the divine celestials known as Deva Gandharvas, so also (the bliss) of a person well versed in the Vedas and who is not stricken with desires.

A hundred times the bliss of ancestors (pitrs) in their long-lasting world is one measure of the bliss of those who become gods by birth in the divine world of Ajana, so also (the bliss) of a person well versed in the Vedas and who is not stricken with desires.

A hundred times the bliss of those who become gods by birth in the di-vine world of Ajana is one measure of the bliss of those who become gods by duty known as karmadevas, who reach the gods by their sacrifices, so also (the bliss) of a person well versed in the Vedas and who is not stricken with desires.

A hundred times the bliss of those who become gods by duty is one measure of the bliss of the (immortal) gods, so also (the bliss) of a per-son well versed in the Vedas and who is not stricken with desires.

A hundred times the bliss of the (immortal gods) is one measure of the bliss of Indra, so also (the bliss) of a person well versed in the Vedas and who is not stricken with desires.

A hundred times the bliss of Indra is one measure of the bliss of Brihaspati, so also (the bliss) of a person well versed in the Vedas and who is not stricken with desires.

A hundred times the bliss of Brihaspati is one measure of the bliss of Prajapati, so also (the bliss) of a person well versed in the Vedas and who is not stricken with desires.

A hundred times the bliss of Prajapati is one measure of the bliss of Brahma, so also (the bliss) of a person well versed in the Vedas and who is not stricken with desires.

He who is in this person, and who is in the sun above, He is one only. Whoever knows this, upon departing from this world, attains the body made up of food, attains the body made up of breath, attains the body made up of mind, attains the body made up of intelligence and attains the body which is made up of bliss.

Notes: Different types of men, gods and celestial beings are mentioned in this verse. The Gandharvas are celestial beings who inhabit the mid-region. They are endowed with ethereal bodies and exceptional artistic talents. They are classified here as hu-man gandharvas, who assume human form at will and visit the earth frequently, and as godly gandharvas, who inhabit Indra's heaven and entertain the gods. Three types of gods are mentioned. Those who are born as gods by virtue of the merit of their past lives, those who become equal to gods upon earth by virtue of their obligatory duties and sacrifices and the real gods who are immortal, who said to be thirty three. The last part of the verse signifies that whoever knows the nature of Brahman will have all the bodies in his next birth when he returns from the ancestral world

Section 9Offering Actions to the Self Within

1. yato vaco nivartante, aprapya manasa saha, anandam brahm-ano vidvan, na bibheti kutascaneti, etam ha vava na tapati, kimaham sadhu nakaravam, kimaham papamakaravamiti, sa ya evam vidvanete atmanam sprinute, ubhe hyevaisa ete atma-nam sprinute, ya evam veda, ityupanisat.

1. From where the words return, along with the mind, unable to attain it, that blissful Brahman who knows, he does not fear even a little. Such a person, verily, is not tormented by the thought, "Why did not I per-form good deeds? Why have I indulged in sinful actions?" Whoever knows this offers them to his Self. Indeed, he offers both to himself, who knows thus. Such is the secret teaching.

Notes: The knower of the Self is not troubled by the nature of his actions since he knows that the Self is the source of his action. Accordingly he offers all his actions to his Self, without desiring their fruit and thereby escapes from their consequences. Therefore, he is not troubled by the nature of his actions. Fear rules our minds. We fear for various reasons and philosophically speaking, our fear stems from the reali-zation or the understanding that we are lonely and helpless in this world. This fear is normal because we learn from our experience and perceptions that we are limited in many ways and against the forces of Nature we cannot prevail for long. Fear also arises, if you are a religious person, from the idea of sin and its consequences. Our actions are rooted in our desires and our desires lead to attachment and the continu-ation of our existence in the cycle of births and deaths. All these produce fear and that fear is our constant experience. This fear disappears only when we realize our eternal Nature and experiences oneness with Brahman.