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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He who knows the Brahman attains the highest (Brahman). On this the following verse is recorded : ‘He who knows Brahman, which is (i.e. cause, not effect), which is conscious, which is without end, as hidden in the depth (of the heart), in the highest ether, he enjoys all blessings, at one with the omniscient Brahman.’ From that Self? (Brahman) sprang ether (Akasa, that through which we hear); from ether air (that through which we hear and feel); from air fire (that through which we hear, feel, and see); from fire water (that through which we hear, feel, see, and taste); from water earth (that through which we hear, feel, see, taste, and smell). From earth herbs, from herbs food, from food seed, from seed man. Man thus consists of the essence of food. This is his head, 1 Not counted here as an Anuvaka. The other Anuvakas are divided into a number of small sentences. * Compare with this svzshfikrama, KAand. Up. VI, 2; Ait. Ar. liyays II VALLI, 2 ANUVAKA. 55 el i this his right arm, this his left arm, this his trunk (Atman), this the seat (the support)". On this there is also the following Sloka: SEcoND ANUVAKA.
2‘From food? are produced all creatures which dwell on earth. Then they live by food, and in the end they return to food. For food is the oldest of all beings, and therefore it is called panacea (sarvaushadha, i.e. consisting of all herbs, or quieting the heat of the body of all beings).’ They who worship food as Brahman 3, obtain all food. For food is the oldest of all beings, and therefore it is called panacea. From food all creatures are produced; by food, when born, they grow. Because it is fed on, or because it feeds on beings, therefore it is called food (anna). Different from this, which consists of the essence of food, is the other, the inner Self, which consists of breath. The former is filled by this. It also has the shape of man. Like the human shape of the former is the human shape of the latter. Praza (up-breathing) is its head. Vydna (backbreathing) is its right arm. Apdana (down-breathing) is its left arm. Ether is its trunk. The earth the seat (the support). On this there is also the following Sloka : 1 The text has ‘the tail, which is his support.’ But pratish‘ha seems to have been added, the Anuvaka ending originally with puékha, which is explained by nabher adhastéd yad angam. In the Persian translation the different members are taken for members of a bird, which is not unlikely. 2 Anna is sometimes used in the more general sense of matter. ’ Worship consisting in the knowledge that they are born of food, live by food, and end in food, which food is Brahman. 56 TAITTIRIYAKA-UPANISHAD. Tuirp ANUVAKA.
3‘The Devas breathe after breath (praza), so do men and cattle. Breath is the life of beings, therefore it is called sarvayusha (all-enlivening).’ They who worship breath as Brahman, obtain the full life. For breath is the life of all beings, and therefore it is called sarv4yusha. The embodied Self of this (consisting of breath) is the same as that of the former (consisting of food). Different from this, which consists of breath, is the other, the inner Self, which consists of mind. The former is filled by this. It also has the shape of man. Like the human shape of the former is the human shape of the latter. Yagus is its head. Azk is its right arm. Saman is its left arm. The doctrine (adesa, i.e. the Brahmama) is its trunk. The Atharvangiras (Atharva-hymns) the seat (the support). On this there is also the following Sloka: FourtuH ANUVAKA]. ‘He who knows the bliss of that Brahman, from whence all speech, with the mind, turns away unable to reach it, he never fears.’ The embodied Self of this (consisting of mind) is the same as that of the former (consisting of breath). Different from this, which consists of mind, is the other, the inner Self, which consists of urfderstanding. The former is filled by this. It also has the shape of man. Like the human shape of the former is the human shape of the latter. Faith is its head. What is right is its right arm. What is true is its left arm. Y Ch live II VALLI, 6 ANUVAKA. 57 ER Absorption (yoga) is its trunk. The great (intellect ?) is the seat (the support). On this there is also the following Sloka:
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.
1He who knows the Brahman attains the highest (Brahman). On this the following verse is recorded : ‘He who knows Brahman, which is (i.e. cause, not effect), which is conscious, which is without end, as hidden in the depth (of the heart), in the highest ether, he enjoys all blessings, at one with the omniscient Brahman.’ From that Self? (Brahman) sprang ether (Akasa, that through which we hear); from ether air (that through which we hear and feel); from air fire (that through which we hear, feel, and see); from fire water (that through which we hear, feel, see, and taste); from water earth (that through which we hear, feel, see, taste, and smell). From earth herbs, from herbs food, from food seed, from seed man. Man thus consists of the essence of food. This is his head, 1 Not counted here as an Anuvaka. The other Anuvakas are divided into a number of small sentences. * Compare with this svzshfikrama, KAand. Up. VI, 2; Ait. Ar. liyays II VALLI, 2 ANUVAKA. 55 el i this his right arm, this his left arm, this his trunk (Atman), this the seat (the support)". On this there is also the following Sloka: SEcoND ANUVAKA.
2‘From food? are produced all creatures which dwell on earth. Then they live by food, and in the end they return to food. For food is the oldest of all beings, and therefore it is called panacea (sarvaushadha, i.e. consisting of all herbs, or quieting the heat of the body of all beings).’ They who worship food as Brahman 3, obtain all food. For food is the oldest of all beings, and therefore it is called panacea. From food all creatures are produced; by food, when born, they grow. Because it is fed on, or because it feeds on beings, therefore it is called food (anna). Different from this, which consists of the essence of food, is the other, the inner Self, which consists of breath. The former is filled by this. It also has the shape of man. Like the human shape of the former is the human shape of the latter. Praza (up-breathing) is its head. Vydna (backbreathing) is its right arm. Apdana (down-breathing) is its left arm. Ether is its trunk. The earth the seat (the support). On this there is also the following Sloka : 1 The text has ‘the tail, which is his support.’ But pratish‘ha seems to have been added, the Anuvaka ending originally with puékha, which is explained by nabher adhastéd yad angam. In the Persian translation the different members are taken for members of a bird, which is not unlikely. 2 Anna is sometimes used in the more general sense of matter. ’ Worship consisting in the knowledge that they are born of food, live by food, and end in food, which food is Brahman. 56 TAITTIRIYAKA-UPANISHAD. Tuirp ANUVAKA.
3‘The Devas breathe after breath (praza), so do men and cattle. Breath is the life of beings, therefore it is called sarvayusha (all-enlivening).’ They who worship breath as Brahman, obtain the full life. For breath is the life of all beings, and therefore it is called sarv4yusha. The embodied Self of this (consisting of breath) is the same as that of the former (consisting of food). Different from this, which consists of breath, is the other, the inner Self, which consists of mind. The former is filled by this. It also has the shape of man. Like the human shape of the former is the human shape of the latter. Yagus is its head. Azk is its right arm. Saman is its left arm. The doctrine (adesa, i.e. the Brahmama) is its trunk. The Atharvangiras (Atharva-hymns) the seat (the support). On this there is also the following Sloka: FourtuH ANUVAKA]. ‘He who knows the bliss of that Brahman, from whence all speech, with the mind, turns away unable to reach it, he never fears.’ The embodied Self of this (consisting of mind) is the same as that of the former (consisting of breath). Different from this, which consists of mind, is the other, the inner Self, which consists of urfderstanding. The former is filled by this. It also has the shape of man. Like the human shape of the former is the human shape of the latter. Faith is its head. What is right is its right arm. What is true is its left arm. Y Ch live II VALLI, 6 ANUVAKA. 57 ER Absorption (yoga) is its trunk. The great (intellect ?) is the seat (the support). On this there is also the following Sloka:
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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