Hear now the sacred teaching as it unfolds, step by step, from the revered Taittiriya Upanishad. First, it is declared: one should never despise food—this is a solemn vow. For, truly, breath itself is food, and the body is the eater of that food. In breath, the body finds its support, and in the body, breath is established; thus, food is established in food. Whoever truly knows this—who sees that food is established in food—stands firm and secure. Such a one becomes endowed with abundance: with food and the capacity to enjoy it, with many children and cattle, with the radiance of Brahman, and with great fame. Next, it is taught: one should never reject food—this too is a sacred vow. Water, indeed, is food, and light is the eater of food. In water, light is established, and in light, water is established; thus, food is established in food. Whoever knows this truth stands firm, and is blessed with food and the power to enjoy it, with offspring and cattle, the radiance of Brahman, and renown. Further, the teaching continues: one should strive to produce much food—this is yet another vow. The earth itself is food, and space is the eater of food. In the earth, space is established, and in space, the earth is established; thus, food is established in food. Whoever knows this is steadfast, and becomes rich in food, in progeny, in cattle, in Brahman’s light, and in fame. Then, the Upanishad instructs: one should never refuse anyone who seeks shelter—this is a sacred vow. Therefore, people say, “Food is to be sought from him,” meaning, from one who has abundant food. Food is obtained from the mouth, from the middle, and from the end; in all these ways, food is sought. Moreover, for one who meditates upon earth and space, it is taught: never turn away anyone who comes seeking shelter or a place to dwell. When shelter is given, food must also be given. Thus, by whatever means one can obtain abundant food, one should do so, and gather much food. For the wise, who possess food, when a guest arrives, they say, “It is ready for him,” and never, “There is none.” The greatness of giving food is thus: as one gives food at a particular time, so does it return at that very time. If food is given in the prime of life, with the best means and with honor, it returns in like manner. If given in middle age, with moderate means, or in old age, with the least means, still, it returns accordingly. Whoever knows this also knows the deeper attributes of the human and the divine: “Security” is in speech; “acquisition and security” are in the in-breath and out-breath; “action” in the hands; “movement” in the feet; “liberation” in the anus—these are human attributes. Among the divine: “Satisfaction” is in rain, “strength” in lightning. Whoever knows these truths and the greatness of food, and the fruits of giving it, receives the results as described. The Upanishad then reveals the right mode of meditation for the knower: “Security” is in speech, which means the preservation of what is acquired; Brahman is to be meditated upon as security in speech. “Acquisition and security”—the gaining of what is not yet acquired and the keeping of what is gained—are to be meditated upon as Brahman in the breath. Likewise, “action” is to be meditated upon as Brahman in the hands, “movement” in the feet, and “liberation” in the anus. These are inner meditations on the human attributes. For the divine: “Satisfaction” is to be meditated upon as Brahman in rain, for rain brings satisfaction through food; “strength” is Brahman in lightning; “fame” in cattle; “light” in the stars; “progeny, immortality, and bliss” in the generative organ; and “all” in space. Meditate on Brahman as the foundation of all; by such meditation, one becomes possessed of foundation, greatness, and mind. The Upanishad continues: meditate on “fame” as Brahman in cattle, “light” in the stars, “progeny, immortality, and bliss” in the generative organ—Brahman is established in these. All is established in space; whatever is in space, that is Brahman, and space itself is Brahman. Thus, meditate on Brahman as the foundation of all; by doing so, one becomes possessed of foundation. In all cases, whatever fruit is attained, that is Brahman; as one meditates, so one becomes. Meditate on “greatness” as Brahman, and one becomes great; on “mind” as Brahman, and one becomes endowed with thought and reflection; on “reverence” as Brahman, and desires bow to him; on “Brahman” itself, and one becomes possessed of Brahman; on “the destruction by Brahman,” and enemies and rivals perish.