Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 This invocation is here counted as an Anuvaka; see Taitt. Ar., ed. Rajendralal Mitra, p. 725. 2 This verse is taken from Rig-veda-samhita I, go, 9. The deities are variously explained by the commentators: Mitra as god of the Préza (forth-breathing) and of the day; Varuwa as god of the Apana (off-breathing) and of the night. Aryaman is supposed to represent the eye or the sun; Indra, strength; Brrhaspati, speech or intellect; Vishvu, the feet. Their favour is invoked, because it is only if they grant health that the study of the highest wisdom can proceed without fail. 8 Five short sentences, in addition to the one paragraph. Such sentences occur at the end of other Anuvikas also, and are counted separately. 46 TAITTIR{YAKA-UPANISHAD. Sreconp ANUVAKA. 1. Om'! Let us explain Siksha, the doctrine of pronunciation, viz. letter, accent, quantity, effort (in the formation of letters), modulation, and union of letters (sandhi). This is the lecture on Siksha. Turrp ANUVAKA.
21. May glory come to both of us (teacher and pupil) together! May Vedic light belong to both of us! Now let us explain the Upanishad (the secret meaning) of the union (samhita)*, under five heads, with regard to the worlds, the heavenly lights, knowledge, offspring, and self (body). People call these the great Samhitas. First, with regard to the worlds. The earth is the former element, heaven the latter, ether their union ; 2. That union takes place through Vayu (air). So much with regard to the worlds. Next, with regard to the heavenly lights. Agni (fire) is the former element, Aditya (the sun) the latter, water their union. That union takes place through lightning. So much with regard to the heavenly lights. Next, with regard to knowledge. The teacher is the former element, 3. The pupil the latter, knowledge their union. That union takes place through the recitation of the Veda. So much with regard to knowledge. Next, with regard to offspring. The mother is = eee * Cf. Rig-veda-pratisakhya, ed. M. M., p. iv seq. * Cf. Aitareya-Aramyaka III, 1, 1 (Sacred Books, vol. i, p. 247). I VALLI, 4 ANUVAKA, 2. 47 pee cs se lle ad 5 the former element, the father the latter, offspring their union. That union takes place through procreation. So much with regard to offspring. 4. Next, with regard to the self (body). The lower jaw is the former element, the upper jaw the latter, speech their union. That union takes place through speech. So much with regard to the Self. These are the great Samhités. He who knows these Samhitds (unions), as here explained, becomes united with offspring, cattle, Vedic light, food, and with the heavenly world. FourtH ANUVAKA.
31. May he! who is the strong bull of the Vedas, assuming all forms, who has risen from the Vedas, from the Immortal, may that Indra (lord) strengthen me with wisdom! May I, O God, become an upholder of the Immortal ! May my body be able, my tongue sweet, may I hear much with my ears! Thou (Om) art the shrine (of Brahman), covered by wisdom. Guard what I have learnt ?. She (Sri, happiness) brings near and spreads, 2. And makes, without delay, garments for herself, cows, food, and drink at all times; therefore bring that Sri (happiness) hither to me the woolly, with 1 The next verses form the prayer and oblation of those who wish for wisdom and happiness. In the first verse it is supposed that the Om is invoked, the most powerful syllable of the Vedas, the essence extracted from all the Vedas, and in the end a name of Brahman. See AAand. Up. p. 1 seq. * Here end the prayers for the attainment of wisdom, to be followed by oblations for the attainment of happiness. 48 TAITTIR{YAKA-UPANISHAD. her cattle1! Sv4h4?! May the Brahman-students come to me, Svah4! May they come from all sides, Svaha! May they come forth to me, Svaha! May they practise restraint, Svaha! May they enjoy peace, Svaha! 3. May I be a glory among men, Sva4ha! May I be better than the richest, Svaha! May I enter into thee, O treasure (Om), Svaha! Thou, O treasure*, enter into me, Svaha! In thee, consisting of a thousand branches, in thee, O treasure, I am cleansed, Sv4ha! As water runs downward, as the months go to the year, so, O preserver, of the world, may Brahman-students always come to me from all sides, Sv4ha ! (1) Thou art a refuge! Enlighten me! Take possession of me! FirtH ANuVAKA.
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.
11 This invocation is here counted as an Anuvaka; see Taitt. Ar., ed. Rajendralal Mitra, p. 725. 2 This verse is taken from Rig-veda-samhita I, go, 9. The deities are variously explained by the commentators: Mitra as god of the Préza (forth-breathing) and of the day; Varuwa as god of the Apana (off-breathing) and of the night. Aryaman is supposed to represent the eye or the sun; Indra, strength; Brrhaspati, speech or intellect; Vishvu, the feet. Their favour is invoked, because it is only if they grant health that the study of the highest wisdom can proceed without fail. 8 Five short sentences, in addition to the one paragraph. Such sentences occur at the end of other Anuvikas also, and are counted separately. 46 TAITTIR{YAKA-UPANISHAD. Sreconp ANUVAKA. 1. Om'! Let us explain Siksha, the doctrine of pronunciation, viz. letter, accent, quantity, effort (in the formation of letters), modulation, and union of letters (sandhi). This is the lecture on Siksha. Turrp ANUVAKA.
21. May glory come to both of us (teacher and pupil) together! May Vedic light belong to both of us! Now let us explain the Upanishad (the secret meaning) of the union (samhita)*, under five heads, with regard to the worlds, the heavenly lights, knowledge, offspring, and self (body). People call these the great Samhitas. First, with regard to the worlds. The earth is the former element, heaven the latter, ether their union ; 2. That union takes place through Vayu (air). So much with regard to the worlds. Next, with regard to the heavenly lights. Agni (fire) is the former element, Aditya (the sun) the latter, water their union. That union takes place through lightning. So much with regard to the heavenly lights. Next, with regard to knowledge. The teacher is the former element, 3. The pupil the latter, knowledge their union. That union takes place through the recitation of the Veda. So much with regard to knowledge. Next, with regard to offspring. The mother is = eee * Cf. Rig-veda-pratisakhya, ed. M. M., p. iv seq. * Cf. Aitareya-Aramyaka III, 1, 1 (Sacred Books, vol. i, p. 247). I VALLI, 4 ANUVAKA, 2. 47 pee cs se lle ad 5 the former element, the father the latter, offspring their union. That union takes place through procreation. So much with regard to offspring. 4. Next, with regard to the self (body). The lower jaw is the former element, the upper jaw the latter, speech their union. That union takes place through speech. So much with regard to the Self. These are the great Samhités. He who knows these Samhitds (unions), as here explained, becomes united with offspring, cattle, Vedic light, food, and with the heavenly world. FourtH ANUVAKA.
31. May he! who is the strong bull of the Vedas, assuming all forms, who has risen from the Vedas, from the Immortal, may that Indra (lord) strengthen me with wisdom! May I, O God, become an upholder of the Immortal ! May my body be able, my tongue sweet, may I hear much with my ears! Thou (Om) art the shrine (of Brahman), covered by wisdom. Guard what I have learnt ?. She (Sri, happiness) brings near and spreads, 2. And makes, without delay, garments for herself, cows, food, and drink at all times; therefore bring that Sri (happiness) hither to me the woolly, with 1 The next verses form the prayer and oblation of those who wish for wisdom and happiness. In the first verse it is supposed that the Om is invoked, the most powerful syllable of the Vedas, the essence extracted from all the Vedas, and in the end a name of Brahman. See AAand. Up. p. 1 seq. * Here end the prayers for the attainment of wisdom, to be followed by oblations for the attainment of happiness. 48 TAITTIR{YAKA-UPANISHAD. her cattle1! Sv4h4?! May the Brahman-students come to me, Svah4! May they come from all sides, Svaha! May they come forth to me, Svaha! May they practise restraint, Svaha! May they enjoy peace, Svaha! 3. May I be a glory among men, Sva4ha! May I be better than the richest, Svaha! May I enter into thee, O treasure (Om), Svaha! Thou, O treasure*, enter into me, Svaha! In thee, consisting of a thousand branches, in thee, O treasure, I am cleansed, Sv4ha! As water runs downward, as the months go to the year, so, O preserver, of the world, may Brahman-students always come to me from all sides, Sv4ha ! (1) Thou art a refuge! Enlighten me! Take possession of me! FirtH ANuVAKA.
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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