TAITTIRIYA UPANISHAD – 56. Rishi Yajnavalkya.

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Sunday 19, May 2024. 07:30.
Taittiriya Upanishad
Part-2.
BRAHMANANDA VALLI
PART 2: 9 No. Anuvakas (Chapters)
THE BLISS THAT IS BRAHMAN
Post - 56.

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UPANISHAD SARA SANGRAH 
Anuvaka 2.1 
The Essence of the Upanishads:

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“Satyam, Jnaanam, Anantam, Brahman” 
Bhashya A: 
“On the Nature of BRAHMAN” 
Coverage:   Mantram - 2.1.2 (3 Padas)

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INTRODUCTORY LINK TO THE FIVE KOSHAS:

The above completes Bhashya A. At Sandeepany, Bhashya A was a compulsory class 

assignment for every student. That’s how important it is to grasp the nature of Reality. 

We have given Anantam scant attention so far. That is what we we now take up. 

Infinity may be seen from three standpoints: namely, Space, Time and Objects.

 

i) Space standpoint: Akasha or sky is unlimited from the point of view of Space; as 

long as space exists, the sky will represent the infinite for us. Similarly, Brahman also is 

spatially Infinite. like space. The explanation is that space was born from Brahman. So if 

space is infinite, then its cause, Brahman, also has to be Infinite. 

ii) Time standpoint: Space and objects are limited (plottable) on a Time axis, since 

they are created entities or products, and have a beginning and an end. But Brahman is not 

a product, and so He has no limitation with respect to time. Brahman is temporally Infinite;

Being beginningless and endless, He cannot be plotted in Time. He is truly Anitya or Eternal. 

iii) Objects standpoint: As far as objects are concerned, one object is different from 

another. That fact delimits it from the other objects. This applies even to thought; when the 

intellect is occupied with one thought, all other thoughts are delimited. Brahman is non

different and exists in all objects, including thoughts. Hence Brahman is substantially 

Infinite, i.e. with respect to substances or objects. 

However, this last type of Infinity is subtlely different from the previous two. 

Brahman is not only “in and through” all objects, as in the case of the other two, but is

 all objects. We cannot say Brahman is space or time, but we can say Brahman is

 all objects. As gold is in the gold ornament, so Brahman is non-different from Objects.  

The example given is that the idea of cowhood is repelled or delimited by the idea of 

horsehood. Horsehood debars cowhood. The two ideas cannot co-exist. Brahman, which 

cannot be differentiated in this way, is Infinite even from the standpoint of objects. 

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[At this point OBJ 7 arises.] 

Objection 7:

 Is not Brahman Limited by Its Own Effects? 

Poorvapakshi: From the standpoint of objects, Brahman surely is limited by its own 

effects, which are limited in nature? 

Answer: No, this is not so, because all the effects are not real objects. They are 

unreal from Brahman’s standpoint. Thus there is no such thing as the effects delimiting the 

Cause. There is a Shruti quote that bears this out: “All transformation has speech as its basis, 

it is in name only” (Ch VI, 1.4). Also we have the quote: “Existence alone is true” (Ch VI, 2.1).  

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Next

Mantram - 2.1.3: The Creation of the Elements & Man

Continued

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