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Thou art of the form of that faith and devotion which the righteous have in respect of sacrifices. Thou art the artificer of the universe. Thou art the two and ten stages of life through which a person passes. Thou art the beginning of all things. Thou art he that unites Jiva with Supreme Brahman through Yoga.
Know that He is all the seasons; He is these diverse wonderful vegetations of Nature which we see; He is the clouds that pour rain and the lightening that flashes in the sky. He is the elephant Airavata. In fact, He is all the immobile and mobile universe. The abode of the universe and transcending all attributes, this Krishna is Vasudeva. When He becomes Jiva He comes to be called Sankarshana.
Some adore Him as having three forms, viz., Aniruddha, Pradyumna, and Sankarshana. A fourth class adore him as consisting of four forms, viz., Aniruddha, Pradyumna, Sankarshana, and Vasudeva. He is the Jiva in all creatures, transcending the five primal elements. He is the Mind, O monarch, that directs and controls the five senses.
In consequence of his subtlety and the condition of being unmanifest, Jiva does not become attached to anything even after attaining to a body. Therefore, he is called Eternal Brahman. It is in consequence of Him that living creatures live. In consequence of this, the foetus becoming endued with mind begins to move its limbs.
And the purport of co- ordination is to express oneness of being, as when we say, 'This person here is that Devadatta we knew before. And creation preceded by thought can very well be ascribed to an intelligent jiva. The connexion of the whole Taittiriya-text then is as follows. Up.
What other topic, belonging to this or the other world, shall I discourse upon?" "'Yudhishthira said, "Thy illustrious self has explained how Righteousness follows Jiva. I desire to know how the vital seed is originated." "'Vrihaspati said, "The food that these deities, O king, who dwell in the body, viz., Earth, Wind, Ether, Water, Light, and Mind eat, gratifies them.
His abodes always resulting from Avidya, desire, and acts, he migrates from body to body, abandoning one after another repeatedly, urged on by Time, like a person abandoning house after house in succession. This Jiva is no one's relation; there is none again that may be said to belong to him. He is always alone, and he himself creates his own body and his own happiness and misery.
Sambutatwam is sanhatatwam. Niyachachati is nasyyati. Vayu is understood in the second line, or that in the first line of the next verse may be taken as the nom. of niyachachati. Pachante is phalam prayachhanti. Nilakantha explains this verse in a different way. According to him it means, 'in consequence of his subtlety and imperceptibility, Jiva does not become attached to anything.
It is even thus that the wind leaves the body. Then is seen breathlessness. The man then becomes destitute of heat, of breath, of beauty, and of consciousness. By those ducts through which he perceives all sensuous objects, the bearer of the body no longer perceives them. It is the eternal Jiva who creates in the body in those very ducts the life-breaths that are generated by food.
Aha is the day; He is so called because of Jiva being, as it were, awakened when he goes to Him. He is so called because Time is His essence. Vyala He is a huge and fierce snake that inspires dread. Vrishakapi is otherwise explained by Valadeva Vidyabhushan, as He that showers blessings upon His worshippers and causes all His foes to tremble with fear.
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