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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Purusha (person) enjoys nature with its three qualities, by the mouth of undeveloped nature.’ He who knows this, is an ascetic, a yogin, he is a performer of the Self-sacrifice (see before). And he who does not touch the objects of the senses when they intrude on him, as no one would touch women intruding into an empty house, he is an ascetic, a yogin, a performer of the Self-sacrifice. 11. This is the highest form of Self, viz. food, for this Praza (this body) subsists on food. If it eats not, it cannot perceive, hear, touch, see, smell, taste, and it loses the vital airs'. For thus it is said: ‘If it eats, then in full possession of the vital airs, it can perceive, hear, touch, speak, taste, smell, see.’ And thus it is said: ‘From food are born all creatures that live on earth; afterwards they live on food, and in the end (when they die) they return to it®’ 12. And thus it is said elsewhere : Surely all these creatures run about day and night, wishing to catch food. The sun takes food with his rays, and by it he shines. These vital airs digest, when sprinkled with food. Fire flares up by food, and by Brahma (PragApati), desirous of food, has all this been made. Therefore let a man worship food as his Self. For thus it is said: ‘From food creatures are born, by food they grow when born; because it is eaten and because it eats creatures, therefore it is called food (annam).’ 13. And thus it is said elsewhere: This food is the body of the blessed Vishzu, called Visvabh7zt (all-sustaining). Breath is the essence of food, mind 1 Khand. Up. VII, 9, 1. * Taitt. Up. II, 2. 316 MAITRAYANA-BRAHMANA-UPANISHAD.
2who knows this is possessed of food, breath, mind, knowledge, and joy. Whatever creatures here on earth eat food, abiding in them he, who knows this, eats food. Food has been called undecaying, food has been called worshipful ; food is the breath of animals, food is the oldest, food has been called the physician. 14. And thus it has been said elsewhere: Food is the cause of all this, time of food, and the sun is the cause of time’. The (visible) form of time is the year, consisting of twelve months, made up of Nimeshas (twinklings) and other measures. Of the year one half (when the sun moves northward) belongs to Agni, the other to Varuza (when the sun moves southward). That which belongs to Agni begins with the asterism of Magh4 and ends with half of the asterism of Sravish¢#4, the sun stepping down northward. That which belongs to Soma (instead of Varuza) begins with the asterism (of Aslesh4), sacred to the Serpents, and ends with half of the asterism of Sravish¢#4, the sun stepping up southward. And then there (are the months) one by one, belonging to the year, each consisting of nine-fourths of asterisms (two asterisms and a quarter being the twelfth part of the passage of the sun through the twenty-seven Nakshatras), each determired by the sun moving together with the asterisms. Because time is imperceptible by sense, therefore this (the progress of the sun, &c.) is its evidence, and by it alone is time proved to exist. Without proof there is no apprehension of what is to be proved; but even what is to be proved can become proof, for the sake of making itself known, * As food depends on time, therefore time is praised, which again depends on the sun, which is a form of the Self.
3VI PRAPATHAKA, 16. ai7 a if the parts (the twinklings, &c.) can be distinguished from the whole (time?). For thus it is said: ‘As many portions of time as there are, through them the sun proceeds: he who worships time as Brahman, from him time moves away very far. And thus it is said: ‘From time all beings flow, from time they grow ; in time they obtain rest ; time is visible (sun) and invisible (moments). 15. There are two forms of Brahman, time and non-time. That which was before the (existence of the) sun is non-time and has no parts. That which had its beginning from the sun is time and has parts. Of that which has parts, the year is the form, and from the year are born all creatures; when produced by the year they grow, and go again to rest in the year. Therefore the year is Pragépati, is time, is food, is the nest of Brahman, is Self. Thus it is said: ‘Time ripens and dissolves all beings in the great Self, but he who knows into what time itself is dissolved, he is the knower of the Veda.’ 16. This manifest time is the great ocean of creatures. He who is called Savitvz (the sun, as begetter) dwells in it, from whence the moon, stars, planets, the year, and the rest are begotten. From them again comes all this, and thus, whatever of good or evil is seen in this world, comes from them. Therefore Brahman is the Self of the sun, and a man should worship the sun under the name of time. Some say the sun is Brahman, and thus it is said: 1 Thus, the commentator says, the existence of the lamp can be proved by the light of the lamp, as the existence of time is proved by what we see, the rising of the sun. All this is very obscure.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Purusha (person) enjoys nature with its three qualities, by the mouth of undeveloped nature.’ He who knows this, is an ascetic, a yogin, he is a performer of the Self-sacrifice (see before). And he who does not touch the objects of the senses when they intrude on him, as no one would touch women intruding into an empty house, he is an ascetic, a yogin, a performer of the Self-sacrifice. 11. This is the highest form of Self, viz. food, for this Praza (this body) subsists on food. If it eats not, it cannot perceive, hear, touch, see, smell, taste, and it loses the vital airs'. For thus it is said: ‘If it eats, then in full possession of the vital airs, it can perceive, hear, touch, speak, taste, smell, see.’ And thus it is said: ‘From food are born all creatures that live on earth; afterwards they live on food, and in the end (when they die) they return to it®’ 12. And thus it is said elsewhere : Surely all these creatures run about day and night, wishing to catch food. The sun takes food with his rays, and by it he shines. These vital airs digest, when sprinkled with food. Fire flares up by food, and by Brahma (PragApati), desirous of food, has all this been made. Therefore let a man worship food as his Self. For thus it is said: ‘From food creatures are born, by food they grow when born; because it is eaten and because it eats creatures, therefore it is called food (annam).’ 13. And thus it is said elsewhere: This food is the body of the blessed Vishzu, called Visvabh7zt (all-sustaining). Breath is the essence of food, mind 1 Khand. Up. VII, 9, 1. * Taitt. Up. II, 2. 316 MAITRAYANA-BRAHMANA-UPANISHAD.
2who knows this is possessed of food, breath, mind, knowledge, and joy. Whatever creatures here on earth eat food, abiding in them he, who knows this, eats food. Food has been called undecaying, food has been called worshipful ; food is the breath of animals, food is the oldest, food has been called the physician. 14. And thus it has been said elsewhere: Food is the cause of all this, time of food, and the sun is the cause of time’. The (visible) form of time is the year, consisting of twelve months, made up of Nimeshas (twinklings) and other measures. Of the year one half (when the sun moves northward) belongs to Agni, the other to Varuza (when the sun moves southward). That which belongs to Agni begins with the asterism of Magh4 and ends with half of the asterism of Sravish¢#4, the sun stepping down northward. That which belongs to Soma (instead of Varuza) begins with the asterism (of Aslesh4), sacred to the Serpents, and ends with half of the asterism of Sravish¢#4, the sun stepping up southward. And then there (are the months) one by one, belonging to the year, each consisting of nine-fourths of asterisms (two asterisms and a quarter being the twelfth part of the passage of the sun through the twenty-seven Nakshatras), each determired by the sun moving together with the asterisms. Because time is imperceptible by sense, therefore this (the progress of the sun, &c.) is its evidence, and by it alone is time proved to exist. Without proof there is no apprehension of what is to be proved; but even what is to be proved can become proof, for the sake of making itself known, * As food depends on time, therefore time is praised, which again depends on the sun, which is a form of the Self.
3VI PRAPATHAKA, 16. ai7 a if the parts (the twinklings, &c.) can be distinguished from the whole (time?). For thus it is said: ‘As many portions of time as there are, through them the sun proceeds: he who worships time as Brahman, from him time moves away very far. And thus it is said: ‘From time all beings flow, from time they grow ; in time they obtain rest ; time is visible (sun) and invisible (moments). 15. There are two forms of Brahman, time and non-time. That which was before the (existence of the) sun is non-time and has no parts. That which had its beginning from the sun is time and has parts. Of that which has parts, the year is the form, and from the year are born all creatures; when produced by the year they grow, and go again to rest in the year. Therefore the year is Pragépati, is time, is food, is the nest of Brahman, is Self. Thus it is said: ‘Time ripens and dissolves all beings in the great Self, but he who knows into what time itself is dissolved, he is the knower of the Veda.’ 16. This manifest time is the great ocean of creatures. He who is called Savitvz (the sun, as begetter) dwells in it, from whence the moon, stars, planets, the year, and the rest are begotten. From them again comes all this, and thus, whatever of good or evil is seen in this world, comes from them. Therefore Brahman is the Self of the sun, and a man should worship the sun under the name of time. Some say the sun is Brahman, and thus it is said: 1 Thus, the commentator says, the existence of the lamp can be proved by the light of the lamp, as the existence of time is proved by what we see, the rising of the sun. All this is very obscure.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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