TAITTIRIYA UPANISHAD – 78. Rishi Yajnavalkya.

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Thursday 20, February 2025, 07:15.

Taittiriya Upanishad

Part-2.

BRAHMANANDA VALLI

PART 2: 9 No. Anuvakas (Chapters)

THE BLISS THAT IS BRAHMAN

Anuvaka 2.6 

From Anandamaya to Atman  

THE ANUPRASHNAS: (Vital Questions by the Disciple) 

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Coverage:  Anuvaka 2.6.4 onwards upto 2.8.1

THE THIRD PROOF 

3. Vibhaktwena Avabhaasat  

Mantram - 2.6.5. -  8 

Mantram - 2.6.5:  Brahman “Enters” Into His Creation  

Being One, He has become Many; we behold His bounteous manifestations.

Post - 78.

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THE THIRD PROOF 

3. Vibhaktwena Avabhaasat  

Mantras - 2.6.6   9-10

Being One, He has become Many; we behold His bounteous manifestations.

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Mantram - 2.6.6

9 

sat cha tyat cha abhavat; = He became:  i) The formand the formless; 

niruktam cha aniruktam cha; =  ii) The defined and the undefined 

nilayanam cha anilayam cha; = iii) The sustaining; and the non-sustaining; 

vijnanam cha avijnanam cha; =  iv) The sentient and the insentient

 satyam cha anritam cha – = v) The true; and the untrue– 

10 

yat idam kim cha =  Whatever that is here 

tat satyam iti aachakshate =  They call that Truth (or Brahman) 

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9

 This portion of the text explains the third reason that proves the existence of Brahman. After having entered the “cave of man’s intellect”, the Adhyaropa story continues. 

These five lines give five characteristics of the vast universe around us. In particular, it presents both aspects of this creation, the visible as well as the invisible or causal. By  contrasting the two aspects, the Presence of Brahman is discerned by the human intellect. 

The visible and the invisible aspects are both part of the Manifested Creation. The  Manifested is made of subtle as well as gross elements. The subtle elements are invisible, such as mind, intellect, life-energy or Pranas, and the senses. The gross elements are  perceivable, if not directly by the senses, then with the aid of scientific instruments which  widen the range of perception of the senses.

The precision of the laws of Physics, the subtlety of the science of Mathematics, the  regularity of movement of cosmic bodies – all these indicate the presence of a Perfectionist behind them. That Perfectionist is Brahman. He pervades the wonderful creation. 

Sat-Tyat: 

“the formed and the formless”; these are objects which exist in the time space-object continuum. Tyat refers to the subtle body components. However, the Self is  still there in them, as the Self is infinite. 

Niruktam-Aniruktam: 

“Definable and undefinable”. The definable can be given specific characteristics. One can tell exactly what it is.

Nilayanam-Anilayanam: 

“Sustaining or non-sustaining”, i.e. housed or house-less. 

Vijnanam-Avijnanam: 

“sentient and insentient”. 

Satyam-Anritam: 

“truth and untruth”; this is Vyavaharic truth, as expressed in this relative world. 

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10

 By this statement it is finally established that all this is Truth or Brahman. 

It is implied by these observations that the Self must be accepted as existing. 

This is the THIRD PROOF . The next four reasons are to be found in the next Anuvaka. 

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Next
Mantram - 2.6.7: Announcing the Shruti Quotation on Self-Creation 
Continud

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