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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11. Bhd, Bhuvas, Suvas‘, these are the three sacred interjections (vyahvzti). Mahdaéamasya taught a fourth, viz. Mahas, which is Brahman, which is the Self. The others (devatds) are its members. Bhd is this world, Bhuvas is the sky, Suvas is the other world. 2. Mahas isthe sun. All the worlds are increased by the sun. Bh is Agni (fire), Bhuvas is Vayu (air), Suvas is Aditya (sun). Mahas isthe moon. All the heavenly lights are increased by the moon. * The construction is not right. Woolly, lomasa, is explained as ‘possessed of woolly sheep.’ * With the interjection Svaha each oblation is offered. * Bhaga, here explained as bhagavat. * The text varies between Bhd, Bhuvas, Suvas, Mahas, and Bhd, Bhuvar, Suvar, Mahar. I VALL?, 6 ANUVAKA, 2. 49 ni ee ee Bhd is the Azé-verses, Bhuvas is the SAman-verses, Suvas is the Yagus-verses. 3. Mahasis Brahman. All the Vedasare increased by the Brahman. (1-2) Bhd is Praza (up-breathing), Bhuvas is Apana (down-breathing), Suvas is Vydna (backbreathing). Mahas is food. All breathings are increased by food. Thus there are these four times four, the four and four sacred interjections. He who knows these, (1-2) Knows the Brahman. All Devas bring offerings to him. StxtH ANUVAKA.
21. There is the ether within the heart, and in it there is the Person (purusha) consisting of mind, immortal, golden. Between the two palates there hangs the uvula, like a nipple—that is the starting-point of Indra (the lord)': Where the root of the hair divides, there he opens the two sides of the head, and saying Bhd, he enters Agni (the fire); saying Bhuvas, he enters Vayu (air) ; 2. Saying Suvas, he enters Aditya (sun); saying Mahas, he enters Brahman. He there obtains lordship, he reaches the lord of the mind. He becomes lord of speech, lord of sight, lord of hearing, lord of knowledge. Nay, more than this. There is the Brahman whose body is ether, whose nature is true, rejoicing in the senses (praza), delighted in the mind, perfect in peace, and immortal. (1) Worship thus, O Praginayogya ! LL oe AOS e (15) E 50 TAITTIRIYAKA-UPANISHAD. SEVENTH ANUVAKA. 1. ‘The earth, the sky, heaven, the four quarters, and the intermediate quarters, —‘ Agni (fire), Vayu (air), Aditya (sun), AKandramas (moon), and the stars, —‘ Water, herbs, trees, ether, the universal Self (virag),’—so much with reference to material objects (bhata). Now with reference to the self (the body) : ‘ Praza (up-breathing), Apana (down-breathing), Vydna (backbreathing), Udana (out-breathing), and Samaza (onbreathing),—‘ The eye, the ear, mind, speech, and touch, —‘ The skin, flesh, muscle, bone, and marrow.’ Having dwelt on this (fivefold arrangement of the worlds, the gods, beings, breathings, senses, and elements of the body), a Rishi said: ‘Whatever exists is fivefold (pankta) *.’ (1) By means of the one fivefold set (that referring to the body) he completes the other fivefold set. E1icHtH ANUVAKA.
31. Om means Brahman. 2. Om means all this. 3. Om means obedience. When they have been told, ‘Om, speak,’ they speak. 4. After Om they sing Samans. 5. After Om they recite hymns. 6. After Om the Adhvaryu gives the response. 7. After Om the Brahman-priest gives orders. 8. After Om he (the sacrificer) allows the performance of the Agnihotra. 9. When a Brahmama is going to begin his lecture, he says, 10. ‘Om, may I acquire Brahman (the Veda).’ He thus acquires the Veda. 1 Cf. Brch. Ar. POS OS HF I VALLI, 10 ANUVAKA, 3. 51 NintH ANUVAKA}, 1, (What is necessary ?) The right, and learning and practising the Veda. The true, and learning and practising the Veda. Penance, and learning and practising the Veda. Restraint,and learning and practising the Veda. Tranquillity, and learning and practising the Veda. The fires (to be consecrated), and learning and practising the Veda. The Agnihotra sacrifice, and learning and practising the Veda. Guests (to be entertained), and learning and practising the Veda. Man’s duty, and learning and practising the Veda. Children, and learning and practising the Veda. (1-6) Marriage, and learning and practising the Veda. Children’s children, and learning and practising the Veda. Satyavakas RA&thitara thinks that the true only is necessary. Taponitya Paurasish¢i thinks that penance only is necessary. Naka Maudgalya thinks that learning and practising the Veda only are necessary,—for that is penance, that is penance. TentH 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. Bhd, Bhuvas, Suvas‘, these are the three sacred interjections (vyahvzti). Mahdaéamasya taught a fourth, viz. Mahas, which is Brahman, which is the Self. The others (devatds) are its members. Bhd is this world, Bhuvas is the sky, Suvas is the other world. 2. Mahas isthe sun. All the worlds are increased by the sun. Bh is Agni (fire), Bhuvas is Vayu (air), Suvas is Aditya (sun). Mahas isthe moon. All the heavenly lights are increased by the moon. * The construction is not right. Woolly, lomasa, is explained as ‘possessed of woolly sheep.’ * With the interjection Svaha each oblation is offered. * Bhaga, here explained as bhagavat. * The text varies between Bhd, Bhuvas, Suvas, Mahas, and Bhd, Bhuvar, Suvar, Mahar. I VALL?, 6 ANUVAKA, 2. 49 ni ee ee Bhd is the Azé-verses, Bhuvas is the SAman-verses, Suvas is the Yagus-verses. 3. Mahasis Brahman. All the Vedasare increased by the Brahman. (1-2) Bhd is Praza (up-breathing), Bhuvas is Apana (down-breathing), Suvas is Vydna (backbreathing). Mahas is food. All breathings are increased by food. Thus there are these four times four, the four and four sacred interjections. He who knows these, (1-2) Knows the Brahman. All Devas bring offerings to him. StxtH ANUVAKA.
21. There is the ether within the heart, and in it there is the Person (purusha) consisting of mind, immortal, golden. Between the two palates there hangs the uvula, like a nipple—that is the starting-point of Indra (the lord)': Where the root of the hair divides, there he opens the two sides of the head, and saying Bhd, he enters Agni (the fire); saying Bhuvas, he enters Vayu (air) ; 2. Saying Suvas, he enters Aditya (sun); saying Mahas, he enters Brahman. He there obtains lordship, he reaches the lord of the mind. He becomes lord of speech, lord of sight, lord of hearing, lord of knowledge. Nay, more than this. There is the Brahman whose body is ether, whose nature is true, rejoicing in the senses (praza), delighted in the mind, perfect in peace, and immortal. (1) Worship thus, O Praginayogya ! LL oe AOS e (15) E 50 TAITTIRIYAKA-UPANISHAD. SEVENTH ANUVAKA. 1. ‘The earth, the sky, heaven, the four quarters, and the intermediate quarters, —‘ Agni (fire), Vayu (air), Aditya (sun), AKandramas (moon), and the stars, —‘ Water, herbs, trees, ether, the universal Self (virag),’—so much with reference to material objects (bhata). Now with reference to the self (the body) : ‘ Praza (up-breathing), Apana (down-breathing), Vydna (backbreathing), Udana (out-breathing), and Samaza (onbreathing),—‘ The eye, the ear, mind, speech, and touch, —‘ The skin, flesh, muscle, bone, and marrow.’ Having dwelt on this (fivefold arrangement of the worlds, the gods, beings, breathings, senses, and elements of the body), a Rishi said: ‘Whatever exists is fivefold (pankta) *.’ (1) By means of the one fivefold set (that referring to the body) he completes the other fivefold set. E1icHtH ANUVAKA.
31. Om means Brahman. 2. Om means all this. 3. Om means obedience. When they have been told, ‘Om, speak,’ they speak. 4. After Om they sing Samans. 5. After Om they recite hymns. 6. After Om the Adhvaryu gives the response. 7. After Om the Brahman-priest gives orders. 8. After Om he (the sacrificer) allows the performance of the Agnihotra. 9. When a Brahmama is going to begin his lecture, he says, 10. ‘Om, may I acquire Brahman (the Veda).’ He thus acquires the Veda. 1 Cf. Brch. Ar. POS OS HF I VALLI, 10 ANUVAKA, 3. 51 NintH ANUVAKA}, 1, (What is necessary ?) The right, and learning and practising the Veda. The true, and learning and practising the Veda. Penance, and learning and practising the Veda. Restraint,and learning and practising the Veda. Tranquillity, and learning and practising the Veda. The fires (to be consecrated), and learning and practising the Veda. The Agnihotra sacrifice, and learning and practising the Veda. Guests (to be entertained), and learning and practising the Veda. Man’s duty, and learning and practising the Veda. Children, and learning and practising the Veda. (1-6) Marriage, and learning and practising the Veda. Children’s children, and learning and practising the Veda. Satyavakas RA&thitara thinks that the true only is necessary. Taponitya Paurasish¢i thinks that penance only is necessary. Naka Maudgalya thinks that learning and practising the Veda only are necessary,—for that is penance, that is penance. TentH 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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