ब्रह्मानन्दमीमांसा
Brahmananda Mimamsa
from Taittiriya Upanishad (this chant is a part of the Krishna Yajurveda, in particular, the Brahmananda Valli which discusses the nature of Brahman)
भीषाऽस्माद्वातः पवते । भीषोदेति सूर्यः ।
bhīṣa'ṣmādvātaḥ pavate | bhīṣodeti sūryaḥ |
भीषाऽस्मादग्निश्चेन्द्रश्च । मृत्युर्धावति पञ्चम इति ।
bhīṣa'smādagniścendraśca | mṛtyur dhāvati pañcama iti ||
“From the fear of Him, the wind blows (bhīṣa'ṣmādvātaḥ pavate). From the fear of Him, the sun rises (bhīṣo'deti sūryaḥ). From the fear of Him, the fire burns, and even Indra, the king of gods acts (bhīṣma'dagniścendrāśca). Death runs always along with the fifth (panchapranas). He is a person of great spiritual and moral power. Even the forces of nature and Divine beings consider him a figure of authority and reverence. Death too is always near, an ever-present force that not even he can ultimately evade, despite his boon of choosing the time of his death.”
सैषाऽऽनन्दस्य मीमाꣳसा भवति ।
saiṣa''nandasya mīmāguṃsā bhavati |
युवा स्यात्साधुयुवाऽध्यायकः ।
yuvā syāt sādhu yuvā'dhyā yakaḥ |
आशिष्ठो दृढिष्ठो बलिष्ठः ।
āśiṣṭo dṛḍhiṣṭho baliṣṭhaḥ |
तस्येयं पृथिवी सर्वा वित्तस्य पूर्णा स्यात् ।
tasye yaṃ pṛthivī sarvā vittasya pūrṇā syāt ||
“This indeed is the inquiry into bliss, an exploration of what constitutes true happiness (saisa''nandasya mīmāṃsa' bhavatī). May the young people be righteous and studious (sadhu), being disciplined in learning (adhyayakah). The importance of virtue and learning is the pursuit of happiness. This person is the most blessed, the firmest, and the most resolute (āśiṣṭo dṛḍhiṣṭho dṛḍhiṣṭhaḥ). For this person, may the entire Earth be full of wealth. For such a virtuous and learned person, the whole world is replete with wealth — richness of experience, knowledge, and the abundance of life's offerings (tasye yaṃ pṛthivī sarvā vittasya pūrṇā syāt)”
स एको मानुष आनन्दः । ते ये शतं मानुषा आनन्दाः ॥ १॥
sa eko mānuṣa ānandaḥ | te ye śataṃ mānuṣā ānandāḥ || 1 ||
“That is one unit of human bliss. Establishing a baseline for the measurement of joy as experienced by a human being (sa eko mānuṣā ānandaḥ). There are varying degrees of happiness, different levels of bliss experienced by different beings or in different states of consciousness.Those hundred units of human bliss (te ye ṣaṭaṃ mānuṣā ānandaḥ).”
स एको मनुष्यगन्धर्वाणामानन्दः ।
sa eko manuṣya gandharvā nāṃ ānandaḥ |
श्रोत्रियस्य चाकामहतस्य ।
śrotriyasya cākāmahatasya |
ते ये शतं मनुष्यगन्धर्वाणामानन्दाः ।
te ye śataṃ manuṣya gandharvā nāṃ ānandāḥ |
स एको देवगन्धर्वाणामानन्दः ।
sa eko deva gandharvā nāṃ ānandaḥ |
श्रोत्रियस्य चाकामहतस्य ।
śrotriyasya cākāmahatasya |
ते ये शतं देवगन्धर्वाणामानन्दाः ।
te ye śataṃ deva gandharvā nāṃ ānandāḥ ||
“Is one unit of the bliss of a human Gandharva (celestial musicians). The bliss experienced by a human Gandharva (a human with attributes similar to Gandharvas) is a distinct measure or type of joy (sa eko manuṣya gandharvā nāṃ ānandaḥ). The bliss experienced by someone who is learned and has sacred knowledge (śrotriya) and free from cravings or personal desires (akāmahata) is of a particular kind or level of Consciousness. A hundredfold the bliss of a human Gandharva (te ye ṣaṭaṃ manuṣya gandharvā nāṃ ānandaḥ), is one unit of the bliss of a divine Gandharva (sa eko deva gandharvā nāṃ ānandaḥ). A hundredfold the bliss of a divine Gandharva (te ye ṣaṭaṃ deva gandharvā nāṃ ānandaḥ).”
स एकः पितृणां चिरलोकलोकानामानन्दः ।
sa ekaḥ pitṛṇāṃ ciraḷoka lokā nāṃ ānandaḥ |
श्रोत्रियस्य चाकामहतस्य ।
śrotriyasya cākāmahatasya |
ते ये शतं पितृणां चिरलोकलोकानामानन्दाः ।
te ye śataṃ pitṛṇāṃ ciraḷoka lokā nāṃ ānandāḥ |
स एक आजानजानां देवानामानन्दः ॥ २॥
sa eka ājāna jānāṃ devā nāṃ ānandaḥ || 2 ||
“That is one unit of the bliss of the ancestors in their eternal world (sa ekaḥ pitṝṇāṃ ciraḷoka loka nāṃ ānandaḥ). For the one who have sacred knowledge and are learned (śrotriya) and have overcome personal desires (akāmahata). They will experience a hundredfold the bliss of the ancestors in their eternal world (te ye śataṃ pitṝṇāṃ ciraḷoka loka nāṃ ānandaḥ). That is one unit of the bliss of the deities born from the human womb (sa eka ājana jānaṃ devā nāṃ ānandaḥ).”
श्रोत्रियस्य चाकामहतस्य ।
śrotriyasya cākāmahatasya |
ते ये शतं आजानजानां देवानामानन्दाः ।
te ye śaṭaṃ ājāna jānāṃ devā nāṃ ānandāḥ ||
स एकः कर्मदेवानां देवानामानन्दः ।
sa eka karma devānāṃ devānāṃ ānandaḥ |
ये कर्मणा देवानपियन्ति ।
ye karmaṇā devānipayanti |
श्रोत्रियस्य चाकामहतस्य ।
śrotriyasya cākāmahatasya ||
“For the one who has sacred knowledge (śrotriya) and has overcome personal desires (akāmahata). This individual is posited to experience a higher level of bliss due to their spiritual knowledge and detachment (śrotriyasya cākāmahatasya), these are a hundredfold the bliss of the deities who are born in a conventional manner, from a human womb (te ye ṣaṭaṃ ājana jānaṃ devā nāṃ ānandaḥ). This is one unit of the bliss of the karma deities, deities attained through actions ‘karma’ (sa eka karma devānāṃ devānāṃ ānandaḥ). Those beings who attain these deities are at certain level of bliss through their actions or karmic practices and rituals (ye karmaṇā devānipayanti). For the one who has sacred knowledge (śrotriya) and has overcome personal desires (akāmahata)”
ते ये शतं कर्मदेवानां देवानामानन्दाः ।
te ye śataṃ karma devānāṃ devānāṃ ānandāḥ |
स एको देवानामानन्दः ।
sa ekaḥ devānāṃ ānandaḥ |
श्रोत्रियस्य चाकामहतस्य ।
śrotriyasya cākāmahatasya ||
“These will experience a hundredfold the bliss of the karma deities (te ye śataṃ karma devānāṃ devānāṃ ānandaḥ), that is one unit of the gods' bliss (sa eko devānāṃ ānandaḥ). For the one who has sacred knowledge (śrotriya) and has overcome personal desires (akāmahata).”
ते ये शतं देवानामानन्दाः ।
te ye śataṃ devānāṃ ānandāḥ |
स एक इन्द्रस्याऽऽनन्दः ॥ ३॥
sa eka indrasyā"nandaḥ || 3 ||
“They will experience a hundredfold the bliss of the gods, the bliss experienced by someone who is spiritually advanced, enlightened or a spiritually realized individual (te ye śataṃ devānāṃ ānandaḥ). That is one unit of Indra's bliss (sa eka indrasya"nandaḥ).”
श्रोत्रियस्य चाकामहतस्य ।
śrotriyasya cākāmahatasya |
ते ये शतमिन्द्रस्याऽऽनन्दाः ।
te ye śataṃ indrasyā"nandāḥ |
स एको बृहस्पतेरानन्दः ।
sa eko bṛhaspater ānandaḥ |
श्रोत्रियस्य चाकामहतस्य ।
śrotriyasya cākāmahatasya ||
“For the one who has sacred knowledge (śrotriya) and has overcome personal desires (akāmahata), these will experience a hundredfold the bliss of Indra (te ye śataṃ indrasya"nandaḥ). Indra represents a significant figure of power and heavenly joy. That is one unit of the bliss of Brihaspati, the guru or teacher of the gods, associated with wisdom and knowledge (sa eko bhraspatēr ānandaḥ). For the one who has sacred knowledge (śrotriya) and has overcome personal desires (akāmahata).”
ते ये शतं बृहस्पतेरानन्दाः ।
te ye śataṃ bṛhaspater ānandaḥ |
स एकः प्रजापतेरानन्दः ।
sa ekaḥ prajāpater ānandaḥ |
श्रोत्रियस्य चाकामहतस्य ।
śrotriyasya cākāmahatasya ||
"These will experience a hundredfold the bliss of Brihaspati (te ye śataṃ bhraspatēr ānandaḥ). That is one unit of the bliss of Prajapati (sa ekaḥ prajāpatēr ānandaḥ). For the one who has sacred knowledge (śrotriya) and has overcome personal desires (akāmahata).”
ते ये शतं प्रजापतेरानन्दाः ।
te ye śataṃ prajāpater ānandaḥ |
स एको ब्रह्मण आनन्दः ।
sa eko brahmaṇa ānandaḥ |
श्रोत्रियस्य चाकामहतस्य ॥ ४॥
śrotriyasya cākāmahatasya || 4 ||
“These will experience a hundredfold the bliss of Prajapati (te ye śataṃ prajāpatēr ānandaḥ). That is one unit of the bliss of Brahman (sa eko brahmaṇā ānandaḥ). For the one who has sacred knowledge (śrotriya) and has overcome personal desires (akāmahata).”
स यश्चायं पुरुषे ।
sa yaścayaṃ puruṣe |
यश्चासावादित्ये ।
yaścāsāvāditye |
स एकः ।
sa ekaḥ |
स य एवंवित् ।
sa ya evaṃ vīt |
अस्माल्लोकात्प्रेत्य ।
asmāl lokāt pretya |
एतमन्नमयमात्मानमुपसङ्क्रामति ।
etaṃ annamaya mātmā na muṣpaśaṅ krāmati |
एतं प्राणमयमात्मानमुपसङ्क्रामति ।
etaṃ prāṇamaya mātmā na muṣpaśaṅ krāmati |
एतं मनोमयमात्मानमुपसङ्क्रामति ।
etaṃ manomaya mātmā na muṣpaśaṅ krāmati |
एतं विज्ञानमयमात्मानमुपसङ्क्रामति ।
etaṃ vijñānamaya mātmā na muṣpaśaṅ krāmati |
एतमानन्दमयमात्मानमुपसङ्क्रामति ।
etaṃ ānandamaya mātmā na muṣpaśaṅ krāmati |
तदप्येष श्लोको भवति ॥ ५॥
tadapyeṣa śloko bhavati || 5 ||
“He who is in the dawn, and he who is in the sun, is the One (Brahman). He who knows this, having departed from this world, does not waver, the blissful Self does not falter. The one who has realized this ultimate truth; upon leaving the physical world, their blissful Self (ānandamaya ātmā) remains steady and unshaken (sa ya evaṃ vīt asmāl lokạt pretya ānandamaya mātmā na muṣpaśaṃ krāmati). This life-force-based self (prāṇamaya mātmā) does not waver; this mind-based self (manomaya mātmā) does not waver; this wisdom-based (vijñānamaya mātmā) self does not waver, This bliss-based self (ānandamaya mātmā ) does not waver. Attaining stability and constancy of these aspects of the Self when grounded in the ultimate reality.”
यतो वाचो निवर्तन्ते ।
yato vāco nivartante |
अप्राप्य मनसा सह ।
aprāpya manasā saha |
आनन्दं ब्रह्मणो विद्वान् ।
ānandaṃ brāhmaṇo vidvān |
न बिभेति कुतश्चनेति ।
na bibheti kutaścaneti |
एतꣳह वाव न तपति ।
etaguṃ ha vāva na tapati |
किमहꣳसाधु नाकरवम् ।
kīmahaguṃ sādhu nā karavam |
किमहं पापमकरवमिति ।
kimahaṃ pāpaṃa karavamiti |
स य एवं विद्वानेते आत्मान स्पृणुते ।
sa ya evaṃ vidvānete ātmānagus spṛṇute |
उभे ह्येवैष एते आत्मान स्पृणुते ।
ubhe hye vaiṣa ātmānagus spṛṇute |
य एवं वेद ।
ya evaṃ veda |
इत्युपनिषत् ॥ १॥
itiyupaniṣat ||
“From the place where words fall short, and where the mind in unable to reach, beyond the grasp of speech and mind (yato vāco nivartante aprāpya manasā saha). Knowing the bliss of Brahman, the wise fears nothing (anandaṃ brāhmaṇo vidvān na bibheti kutaścaneti). This person indeed does not get burned by remorse thinking, 'Why did I not perform goodness? Why did I commit sin?'" It indicates that a person who has realized Brahman is free from regret and guilt about their past actions, as they have transcended ordinary moral judgments and have attained a deeper understanding of reality (etaṃ ha vāva na tapati kīmahaṃ sādhū na karavam kīmahaṃ pāpaṃ na karavam iti). The person who knows this (sa ya evaṃ vidvān) touches the Self, a deep and intimate connection, a realization of the Self (ete ātmānaṃ spṛnute). By aspiring to achieve these, indeed, one touches the Self. Even through the pursuit of desires, one ultimately comes into contact with the Self. The one who knows thus, is immersed in the wisdom of the Upanishads.”
ॐ सह नाववतु ।
āūṃ saha nāvavatu |
सह नौ भुनक्तु ।
saha nau bhunaktu |
सह वीर्यं करवावहै ।
saha vīryaṃ karavāvahai |
तेजस्विनावधीतमस्तु मा विद्विषावहै ।
tejasvi nāvadhītamastu mā vidviṣāvahai |
“Aum, may He protect us both (teacher and student). May He nourish us both. May we work together with great energy. May our study be vigorous and effective. May there not be enmity between each other.”
ॐ शान्तिः शान्तिः शान्तिः ॥
āūṃ śāntiḥ śāntiḥ śāntiḥ ||
“Aum, peace within body, peace within the mind, peace in the spiritual realm.”