Taittiriya upanishad english translation
Being the very Brahman, he attains to Brahman.”įalse conception regarding the Thing in Itself,-which is in fact devoid of all duality, which is ever none other than Ātman, our own Self,-is due to ignorance of Its real nature. False conception gives rise to desires, and these lead to action.
“As his desire, so is his resolve as his resolve, so his work as his work, so his reward…………But he who does not desire, who has no desires, who is beyond desire, whose desires have been attained, whose object of desire is Ātman, his sense-organs do not depart.
Bondage is caused by desire, and liberation by absence of desire, as taught by the Śruti with particular care in the following passages: The Upaniṣad imparts knowledge concerning the Thing in Itself for, that knowledge alone can put an end to the desires which lead one to have recourse to works. “He unites with this blissful Self.” The two passages here quoted occur in a section which treats of the Self in the Ānandamaya-kosa.”> “He attains the Fearless, the firm abode” Wherefore, one is said to attain the supreme end when one abides in one’s own Self, on the removal of avidyā or ignorance of the nature of Brahman, as the Śruti declares in such passages as the following: The Śruti, indeed, speaks of the knower of Brahman attaining the Supreme End. When one seeks for Ātman, the Self, then one has attained all desires. Indeed, no activity arises in those who have attained all desires, inasmuch as they rest in their own Self when there is no desire. In fact, activity is there where desire is. Now the Śruti commences Brahma-vidyā with a view to remove the cause which leads one to have recourse to works (karma.) Desire (kāma) must be the cause of works, because it is desire that urges one to work. In the former section i.e., the section termed Brāhmaṇa, and which enjoins works, were made known the obligatory acts, nityāni karmāṇi, intended for the eradication of sins already incurred, as well as kāmyāni karmāṇi, those acts by which to secure some specific objects, and which are intended for the benefit of those who seek those objects. Brahmavidyā the specific theme of the Upaniṣad. This verse occurs also in the published edition of Sureśvarāchārya’s Vārtika and Ānandagiri gives different glosses under the Bhaṣya and the Vārtika. I bow ever to those Gurus by whom all these Upaniṣads have been explained heretofore, who have explained all words and sentences as well as all kinds of proof.įor the benefit of those who wish to have a clear view of the essence of the Taittirīyaka, has the following commentary been got up by me by the grace of the Teacher. From whom is born the whole universe, in whom alone it is dissolved, and by whom alone is this upheld,- to that Self who is Consciousness be this bow!