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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1FirtH ANUVAKA. ‘Understanding performs the sacrifice, it performs all sacred acts. All Devas worship understanding as Brahman, as the oldest. If a man knows understanding as Brahman, and if he does not swerve from it, he leaves all evils behind in the body, and attains all his wishes.’ The embodied Self of this (consisting of understanding) is the same as that of the former (consisting of mind). Different from this, which consists of understanding, is the other inner Self, which consists of bliss. 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. Joyisits head. Satisfaction its right arm. Great satisfaction is its left arm. Bliss is its trunk. Brahman is the seat (the support). On this there is also the following Sloka : S1xtH ANUVAKA. ‘He who knows the Brahman as non-existing, becomes himself non-existing. He who knows the Brahman as existing, him we know himself as existing. The embodied Self of this (bliss) is the same as that of the former (understanding). Thereupon follow the questions of the pupil : ‘Does any one who knows not, after he has departed this life, ever go to that world? Or does he who knows, after he has departed, go to that world? ?’ 1 As he who knows and he who knows not, are both sprung from Brahman, the question is supposed to be asked by the pupil, whether both will equally attain Brahman. 58 TAITTIRIYAKA-UPANISHAD.
2Coe 2 ST TES The answer is: He wished, may I be many’, may I grow forth. He brooded over himself (like a man performing penance). After he had thus brooded, he sent forth (created) all, whatever there is. Having sent forth, he entered into it. Having entered it, he became sat (what is manifest) and tyat (what is not manifest), defined and undefined, supported and not supported, (endowed with) knowledge and without knowledge (as stones), real and unreal?, The Sattya (true) became all this whatsoever, and therefore the wise call it (the Brahman) Sat-tya (the true). On this there is also this Sloka : SEVENTH ANUVAKA. ‘In the beginning this was non-existent (not yet defined by form and name). From it was born what exists. That made itself its Self, therefore it is called the Self-made*.’ That which is Self-made is a flavour ¢ (can be tasted), for only after perceiving a flavour can any one perceive pleasure. Who could breathe, who could breathe forth, if that bliss (Brah- 1 In the AAdndogya-upanishad VI, 2, 1, where a similar account of the creation is given, the subject is spoken of as tad, neuter. It is said there: ‘In the beginning there was that only which is, one only, without a second. It willed, may I be many,’ &c. (Cf. Brzh. Ar. Up. vol. ii, p. 52.) * What appears as real and unreal to the senses, not the really real and unreal. “Urea Op. 1, 2, 3. * As flavour is the cause of pleasure, so Brahman is the cause of all things. The wise taste the flavour of existence, and know that it proceeds from Brahman, the Self-made. See Kaushitakiupanishad I, 5; Sacred Books, vol. i, p. 277.
3II VALL{, 8 ANUVAKA, 2. 59 SESHES EERE on reel man) existed not in the ether (in the heart)? For he alone causes blessedness. When he finds freedom from fear and rest in that which is invisible, incorporeal, undefined, unsupported, then he has obtained the fearless. For if he makes but the smallest distinction in it, there is fear for him?. But that fear exists only for one who thinks himself wise*, (not for the true sage.) On this there is also this Sloka : EIcHTH ANUVAKA. (1) ‘From terror of it (Brahman) the wind blows, from terror the sun rises; from terror of it Agni and Indra, yea Death runs as the fifth 3,’ Now this is an examination of (what is meant by) Bliss (Ananda) : Let there be a noble young man, who is well read (in the Veda), very swift, firm, and strong, and let the whole world be full of wealth for him, that is one measure of human bliss. One hundred times that human bliss (2) is one measure of the bliss of human Gandharvas (genii), 1 Fear arises only from what is not ourselves. Therefore, as soon as there is even the smallest distinction made between our Self and the real Self, there is a possibility of fear. The explanation ud=api, aram=alpam is very doubtful, but recognised in the schools. It could hardly be a proverbial expression, ‘if he makes another stomach’ meaning as much as, ‘if he admits another person.’ According to the commentator, we should translate, ‘for one who knows (a difference), and does not know the oneness.’ 2 I read manvanasya, the commentator amanvanasya. ° Kate Upnvbi3: 60 TAITTIRIYAKA-UPANISHAD.
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.
1FirtH ANUVAKA. ‘Understanding performs the sacrifice, it performs all sacred acts. All Devas worship understanding as Brahman, as the oldest. If a man knows understanding as Brahman, and if he does not swerve from it, he leaves all evils behind in the body, and attains all his wishes.’ The embodied Self of this (consisting of understanding) is the same as that of the former (consisting of mind). Different from this, which consists of understanding, is the other inner Self, which consists of bliss. 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. Joyisits head. Satisfaction its right arm. Great satisfaction is its left arm. Bliss is its trunk. Brahman is the seat (the support). On this there is also the following Sloka : S1xtH ANUVAKA. ‘He who knows the Brahman as non-existing, becomes himself non-existing. He who knows the Brahman as existing, him we know himself as existing. The embodied Self of this (bliss) is the same as that of the former (understanding). Thereupon follow the questions of the pupil : ‘Does any one who knows not, after he has departed this life, ever go to that world? Or does he who knows, after he has departed, go to that world? ?’ 1 As he who knows and he who knows not, are both sprung from Brahman, the question is supposed to be asked by the pupil, whether both will equally attain Brahman. 58 TAITTIRIYAKA-UPANISHAD.
2Coe 2 ST TES The answer is: He wished, may I be many’, may I grow forth. He brooded over himself (like a man performing penance). After he had thus brooded, he sent forth (created) all, whatever there is. Having sent forth, he entered into it. Having entered it, he became sat (what is manifest) and tyat (what is not manifest), defined and undefined, supported and not supported, (endowed with) knowledge and without knowledge (as stones), real and unreal?, The Sattya (true) became all this whatsoever, and therefore the wise call it (the Brahman) Sat-tya (the true). On this there is also this Sloka : SEVENTH ANUVAKA. ‘In the beginning this was non-existent (not yet defined by form and name). From it was born what exists. That made itself its Self, therefore it is called the Self-made*.’ That which is Self-made is a flavour ¢ (can be tasted), for only after perceiving a flavour can any one perceive pleasure. Who could breathe, who could breathe forth, if that bliss (Brah- 1 In the AAdndogya-upanishad VI, 2, 1, where a similar account of the creation is given, the subject is spoken of as tad, neuter. It is said there: ‘In the beginning there was that only which is, one only, without a second. It willed, may I be many,’ &c. (Cf. Brzh. Ar. Up. vol. ii, p. 52.) * What appears as real and unreal to the senses, not the really real and unreal. “Urea Op. 1, 2, 3. * As flavour is the cause of pleasure, so Brahman is the cause of all things. The wise taste the flavour of existence, and know that it proceeds from Brahman, the Self-made. See Kaushitakiupanishad I, 5; Sacred Books, vol. i, p. 277.
3II VALL{, 8 ANUVAKA, 2. 59 SESHES EERE on reel man) existed not in the ether (in the heart)? For he alone causes blessedness. When he finds freedom from fear and rest in that which is invisible, incorporeal, undefined, unsupported, then he has obtained the fearless. For if he makes but the smallest distinction in it, there is fear for him?. But that fear exists only for one who thinks himself wise*, (not for the true sage.) On this there is also this Sloka : EIcHTH ANUVAKA. (1) ‘From terror of it (Brahman) the wind blows, from terror the sun rises; from terror of it Agni and Indra, yea Death runs as the fifth 3,’ Now this is an examination of (what is meant by) Bliss (Ananda) : Let there be a noble young man, who is well read (in the Veda), very swift, firm, and strong, and let the whole world be full of wealth for him, that is one measure of human bliss. One hundred times that human bliss (2) is one measure of the bliss of human Gandharvas (genii), 1 Fear arises only from what is not ourselves. Therefore, as soon as there is even the smallest distinction made between our Self and the real Self, there is a possibility of fear. The explanation ud=api, aram=alpam is very doubtful, but recognised in the schools. It could hardly be a proverbial expression, ‘if he makes another stomach’ meaning as much as, ‘if he admits another person.’ According to the commentator, we should translate, ‘for one who knows (a difference), and does not know the oneness.’ 2 I read manvanasya, the commentator amanvanasya. ° Kate Upnvbi3: 60 TAITTIRIYAKA-UPANISHAD.
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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