Taittiriya Upanishad - Ananda Valli - English

taittirīya upaniṣad - ānanda vallī, also called brahmānanda vallī, is the philosophical heart of the Taittiriya Upanishad. It opens with brahmavidāpnōti param and defines Brahman as satyaṃ jñānamanantaṃ brahma: truth, knowledge, and infinity. From there it unfolds the celebrated teaching of the five sheaths.

The vallI moves by inward refinement. Creation is traced to Brahman, life is shown to depend on food and prāṇa, and the seeker is led through the sheaths until speech and mind reach their limit. The famous lines rasō vai saḥ and yatō vāchō nivartantē teach that Brahman is not an object among objects but the fullness because of which experience, joy, and fearlessness are possible.

(tai. ā. 8-1-1)

Translation (bhāvārtha):
This source marker identifies the Taittiriya Aranyaka section for the Ananda Valli recitation.

ōṃ sa̠ha nā̍vavatu । sa̠ha nau̍ bhunaktu । sa̠ha vī̠rya̍-ṅkaravāvahai । tē̠ja̠svinā̠vadhī̍tamastu̠ mā vi̍dviṣā̠vahai̎ । ōṃ śānti̠-śśānti̠-śśānti̍ḥ ॥

Translation (bhāvārtha):
The opening peace prayer seeks mutual protection, nourishment, strength in study, brilliance, and absence of hostility.

bra̠hma̠vidā̎pnōti̠ param̎ । tadē̠ṣā-'bhyu̍ktā । sa̠tya-ñjñā̠nama̍na̠nta-mbrahma̍ । yō vēda̠ nihi̍ta̠-ṅguhā̍yā-mpara̠mē vyō̍mann । sō̎-'śnu̠tē sarvā̠nkāmā̎nthsa̠ha । brahma̍ṇā vipa̠śchitēti̍ ॥ tasmā̠dvā ē̠tasmā̍dā̠tmana̍ ākā̠śassambhū̍taḥ । ā̠kā̠śādvā̠yuḥ । vā̠yōra̠gniḥ । a̠gnērāpa̍ḥ । a̠dbhyaḥ pṛ̍thi̠vī । pṛ̠thi̠vyā ōṣa̍dhayaḥ । ōṣa̍dhī̠bhyō-'nnam̎ । annā̠tpuru̍ṣaḥ । sa vā ēṣa puruṣō-'nna̍rasa̠mayaḥ । tasyēda̍mēva̠ śiraḥ । aya-ndakṣi̍ṇaḥ pa̠kṣaḥ । ayamutta̍raḥ pa̠kṣaḥ । ayamātmā̎ । ida-mpuchCha̍-mprati̠ṣṭhā । tadapyēṣa ślō̍kō bha̠vati ॥ 1 ॥
iti prathamō-'nuvākaḥ ॥

Translation (bhāvārtha):
The first anuvaka states that the knower of Brahman attains the supreme and defines Brahman as truth, knowledge, and infinity; from the Self arise space, air, fire, water, earth, plants, food, and the food-formed person.

annā̠dvai pra̠jāḥ pra̠jāya̍ntē । yāḥ kāścha̍ pṛthi̠vīg śri̠tāḥ । athō̠ annē̍nai̠va jī̍vanti । athai̍na̠dapi̍ yantyanta̠taḥ । anna̠g̠ṃ hi bhū̠tānā̠-ñjyēṣṭham̎ । tasmā̎thsarvauṣa̠dhamu̍chyatē । sarva̠ṃ vai tē-'nna̍māpnuvanti । yē-'nna̠-mbrahmō̠pāsa̍tē । anna̠g̠ṃ hi bhū̠tānā̠-ñjyēṣṭham̎ । tasmā̎thsarvauṣa̠dhamu̍chyatē । annā̎dbhū̠tāni̠ jāya̍ntē । jātā̠nyannē̍na vardhantē । adyatē-'tti cha̍ bhūtā̠ni । tasmādanna-ntaduchya̍ta i̠ti । tasmādvā ētasmādanna̍rasa̠mayāt । anyō-'ntara ātmā̎ prāṇa̠mayaḥ । tēnai̍ṣa pū̠rṇaḥ । sa vā ēṣa puruṣavi̍dha ē̠va । tasya puru̍ṣavi̠dhatām । anvaya̍-mpuruṣa̠vidhaḥ । tasya prāṇa̍ ēva̠ śiraḥ । vyānō dakṣi̍ṇaḥ pa̠kṣaḥ । apāna utta̍raḥ pa̠kṣaḥ । ākā̍śa ā̠tmā । pṛthivī puchCha̍-mprati̠ṣṭhā । tadapyēṣa ślō̍kō bha̠vati ॥ 1 ॥
iti dvitīyō-'nuvākaḥ ॥

Translation (bhāvārtha):
The second anuvaka teaches the food sheath and then the prana sheath, showing that beings arise from food, live by food, and return to food.

prā̠ṇa-ndē̠vā anu̠prāṇa̍nti । ma̠nu̠ṣyā̎ḥ pa̠śava̍ścha̠ yē । prā̠ṇō hi bhū̠tānā̠māyu̍ḥ । tasmā̎thsarvāyu̠ṣamu̍chyatē । sarva̍mē̠va ta̠ āyu̍ryanti । yē prā̠ṇa-mbrahmō̠pāsa̍tē । prāṇō hi bhūtā̍nāmā̠yuḥ । tasmāthsarvāyuṣamuchya̍ta i̠ti । tasyaiṣa ēva śārī̍ra ā̠tmā । ya̍ḥ pūrva̠sya । tasmādvā ētasmā̎tprāṇa̠mayāt । anyō-'ntara ātmā̍ manō̠mayaḥ । tēnai̍ṣa pū̠rṇaḥ । sa vā ēṣa puruṣavi̍dha ē̠va । tasya puru̍ṣavi̠dhatām । anvaya̍-mpuruṣa̠vidhaḥ । tasya yaju̍rēva̠ śiraḥ । ṛgdakṣi̍ṇaḥ pa̠kṣaḥ । sāmōtta̍raḥ pa̠kṣaḥ । ādē̍śa ā̠tmā । atharvāṅgirasaḥ puchCha̍-mprati̠ṣṭhā । tadapyēṣa ślō̍kō bha̠vati ॥ 1 ॥
iti tṛtīyō-'nuvākaḥ ॥

Translation (bhāvārtha):
The third anuvaka praises prana as life and introduces the mind sheath shaped by Veda, instruction, and inward organization.

yatō̠ vāchō̠ niva̍rtantē । aprā̎pya̠ mana̍sā sa̠ha । ānanda-mbrahma̍ṇō vi̠dvān । na bibhēti kadā̍chanē̠ti । tasyaiṣa ēva śārī̍ra ā̠tmā । ya̍ḥ pūrva̠sya । tasmādvā ētasmā̎nmanō̠mayāt । anyō-'ntara ātmā vi̍jñāna̠mayaḥ । tēnai̍ṣa pū̠rṇaḥ । sa vā ēṣa puruṣavi̍dha ē̠va । tasya puru̍ṣavi̠dhatām । anvaya̍-mpuruṣa̠vidhaḥ । tasya śra̍ddhaiva̠ śiraḥ । ṛta-ndakṣi̍ṇaḥ pa̠kṣaḥ । satyamutta̍raḥ pa̠kṣaḥ । yō̍ga ā̠tmā । mahaḥ puchCha̍-mprati̠ṣṭhā । tadapyēṣa ślō̍kō bha̠vati ॥ 1 ॥
iti chaturthō-'nuvākaḥ ॥

Translation (bhāvārtha):
The fourth anuvaka says speech and mind return without reaching Brahman and introduces the knowledge sheath, with faith, truth, order, yoga, and greatness as its limbs.

vi̠jñāna̍ṃ ya̠jña-nta̍nutē । karmā̍ṇi tanu̠tē-'pi̍ cha । vi̠jñāna̍-ndē̠vāssarvē̎ । brahma̠ jyēṣṭha̠mupā̍satē । vi̠jñāna̠-mbrahma̠ chēdvēda̍ । tasmā̠chchēnna pra̠mādya̍ti । śa̠rīrē̍ pāpma̍nō hi̠tvā । sarvānkāmānthsamaśnu̍ta i̠ti । tasyaiṣa ēva śārī̍ra ā̠tmā । ya̍ḥ pūrva̠sya । tasmādvā ētasmādvi̍jñāna̠mayāt । anyō-'ntara ātmā̍-''nanda̠mayaḥ । tēnai̍ṣa pū̠rṇaḥ । sa vā ēṣa puruṣavi̍dha ē̠va । tasya puru̍ṣavi̠dhatām । anvaya̍-mpuruṣa̠vidhaḥ । tasya priya̍mēva̠ śiraḥ । mōdō dakṣi̍ṇaḥ pa̠kṣaḥ । pramōda utta̍raḥ pa̠kṣaḥ । āna̍nda ā̠tmā । brahma puchCha̍-mprati̠ṣṭhā । tadapyēṣa ślō̍kō bha̠vati ॥ 1 ॥
iti pañchamō-'nuvākaḥ ॥

Translation (bhāvārtha):
The fifth anuvaka praises knowledge as the power behind sacrifice and action and introduces the bliss sheath with dear, delight, great delight, bliss, and Brahman as support.

asa̍nnē̠va sa̍ bhavati । asa̠dbrahmēti̠ vēda̠ chēt । asti brahmēti̍ chēdvē̠da । santamēna-ntatō vi̍duri̠ti । tasyaiṣa ēva śārī̍ra ā̠tmā । ya̍ḥ pūrva̠sya । athātō̍-'nupra̠śnāḥ । u̠tāvi̠dvāna̠muṃ lō̠ka-mprētya̍ । kaścha̠na ga̍chCha̠tī(3) । āhō̍ vi̠dvāna̠muṃ lō̠ka-mprētya̍ । kaśchi̠thsama̍śnu̠tā(3) u̠ । sō̍-'kāmayata । ba̠husyā̠-mprajā̍yē̠yēti̍ । sa tapō̍-'tapyata । sa tapa̍sta̠ptvā । i̠dagṃ sarva̍masṛjata । yadi̠da-ṅkiñcha̍ । tathsṛ̠ṣṭvā । tadē̠vānu̠prāvi̍śat । tada̍nu pra̠viśya̍ । sachcha̠ tyachchā̍bhavat । ni̠rukta̠-ñchāni̍rukta-ñcha । ni̠laya̍na̠-ñchāni̍layana-ñcha । vi̠jñāna̠-ñchāvi̍jñāna-ñcha । satya-ñchānṛta-ñcha sa̍tyama̠bhavat । yadi̍da-ṅki̠ñcha । tatsatyami̍tyācha̠kṣatē । tadapyēṣa ślō̍kō bha̠vati ॥ 1 ॥
iti ṣaṣṭhō-'nuvākaḥ ॥

Translation (bhāvārtha):
The sixth anuvaka asks whether the ignorant and the wise reach the other world and teaches creation from Brahman's will to become many.

asa̠dvā i̠damagra̍ āsīt । tatō̠ vai sada̍jāyata । tadātmānagg svaya̍maku̠ruta । tasmāttathsukṛtamuchya̍ta i̠ti । yadvai̍ tathsu̠kṛtam । ra̍sō vai̠ saḥ । rasagg hyēvāyaṃ labdhvā-''na̍ndī bha̠vati । kō hyēvānyā̎tkaḥ prā̠ṇyāt । yadēṣa ākāśa āna̍ndō na̠ syāt । ēṣa hyēvā-''na̍ndayā̠ti । ya̠dā hyē̍vaiṣa̠ ētasminnadṛśyē-'nātmyē-'niruktē-'nilayanē-'bhayaṃ
prati̍ṣṭhāṃ vi̠ndatē । atha sō-'bhaya-ṅga̍tō bha̠vati । ya̠dā hyē̍vaiṣa̠ ētasminnudaramanta̍ra-ṅku̠rutē । atha tasya bha̍ya-mbha̠vati । tattvēva bhayaṃ viduṣō-'ma̍nvāna̠sya । tadapyēṣa ślō̍kō bha̠vati ॥ 1 ॥
iti saptamō-'nuvākaḥ ॥

Translation (bhāvārtha):
The seventh anuvaka teaches that Brahman is the true essence and bliss, and that fear ends only when one is established in the invisible support.

bhī̠ṣā-'smā̠dvāta̍ḥ pavatē । bhī̠ṣōdē̍ti̠ sūrya̍ḥ । bhīṣā-'smādagni̍śchēndra̠ścha । mṛtyurdhāvati pañcha̍ma i̠ti । saiṣā-''nandasya mīmāg̍ṃsā bha̠vati । yuvā syāthsādhuyu̍vā-'dhyā̠yakaḥ । āśiṣṭhō dṛḍhiṣṭhō̍ bali̠ṣṭhaḥ । tasyēya-mpṛthivī sarvā vittasya̍ pūrṇā̠ syāt । sa ēkō mānuṣa̍ āna̠ndaḥ । tē yē śata-mmānuṣā̍ āna̠ndāḥ ॥ 1 ॥
sa ēkō manuṣyagandharvāṇā̍māna̠ndaḥ । śrōtriyasya chākāma̍hata̠sya । tē yē śata-mmanuṣyagandharvāṇā̍māna̠ndāḥ । sa ēkō dēvagandharvāṇā̍māna̠ndaḥ । śrōtriyasya chākāma̍hata̠sya । tē yē śata-ndēvagandharvāṇā̍māna̠ndāḥ । sa ēkaḥ pitṛṇā-ñchiralōkalōkānā̍māna̠ndaḥ । śrōtriyasya chākāma̍hata̠sya । tē yē śata-mpitṛṇā-ñchiralōkalōkānā̍māna̠ndāḥ । sa ēka ājānajānā-ndēvānā̍māna̠ndaḥ ॥ 2 ॥
śrōtriyasya chākāma̍hata̠sya । tē yē śatamājānajānā-ndēvānā̍māna̠ndāḥ । sa ēkaḥ karmadēvānā-ndēvānā̍māna̠ndaḥ । yē karmaṇā dēvāna̍piya̠nti । śrōtriyasya chākāma̍hata̠sya । tē yē śata-ṅkarmadēvānā-ndēvānā̍māna̠ndāḥ । sa ēkō dēvānā̍māna̠ndaḥ । śrōtriyasya chākāma̍hata̠sya । tē yē śata-ndēvānā̍māna̠ndāḥ । sa ēka indra̍syā-''na̠ndaḥ ॥ 3 ॥
śrōtriyasya chākāma̍hata̠sya । tē yē śatamindra̍syā-''na̠ndāḥ । sa ēkō bṛhaspatē̍rāna̠ndaḥ । śrōtriyasya chākāma̍hata̠sya । tē yē śata-mbṛhaspatē̍rāna̠ndāḥ । sa ēkaḥ prajāpatē̍rāna̠ndaḥ । śrōtriyasya chākāma̍hata̠sya । tē yē śata-mprajāpatē̍rāna̠ndāḥ । sa ēkō brahmaṇa̍ āna̠ndaḥ । śrōtriyasya chākāma̍hata̠sya ॥ 4 ॥
sa yaśchā̍ya-mpu̠ruṣē । yaśchāsā̍vādi̠tyē । sa ēka̍ḥ । sa ya̍ ēva̠ṃvit । asmāllō̍kātprē̠tya । ētamannamayamātmānamupa̍saṅkrā̠mati । ēta-mprāṇamayamātmānamupa̍saṅkrā̠mati । ēta-mmanōmayamātmānamupa̍saṅkrā̠mati । ētaṃ vijñānamayamātmānamupa̍saṅkrā̠mati । ētamānandamayamātmānamupa̍saṅkrā̠mati । tadapyēṣa ślō̍kō bha̠vati ॥ 5 ॥
ityaṣṭamō-'nuvākaḥ ॥

Translation (bhāvārtha):
The eighth anuvaka describes fear of Brahman as cosmic order and gives the scale of bliss, repeatedly showing that the desireless Vedic knower surpasses each level.

yatō̠ vāchō̠ niva̍rtantē । aprā̎pya̠ mana̍sā sa̠ha । ānanda-mbrahma̍ṇō vi̠dvān । na bibhēti kuta̍śchanē̠ti । ētagṃ ha vāva̍ na ta̠pati । kimahagṃ sādhu̍ nāka̠ravam । kimaha-mpāpamakara̍vami̠ti । sa ya ēvaṃ vidvānētē ātmā̍nagg spṛ̠ṇutē । u̠bhē hyē̍vaiṣa̠ ētē ātmā̍nagg spṛ̠ṇutē । ya ē̠vaṃ vēda̍ । ityu̍pa̠niṣa̍t ॥ 1 ॥
iti navamō-'nuvākaḥ ॥

Translation (bhāvārtha):
The ninth anuvaka repeats that speech and mind return from Brahman's bliss and teaches that the knower is no longer tormented by regret over good and evil.

Translation (bhāvārtha):
The closing peace prayer repeats the request for protection, nourishment, joint strength, brilliance, and freedom from hostility.

॥ hari̍ḥ ōm ॥
॥ śrī kṛṣṇārpaṇamastu ॥

Translation (bhāvārtha):
The traditional closing offers the recitation to Hari and Sri Krishna.

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