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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Se aaa He performed penance. Having performed penance— SixtH ANUVAKA. He perceived that bliss is Brahman, for from bliss these beings are born; by bliss, when born, they live; into bliss they enter at their death. This is the knowledge of Bhyzgu and Varuza’, exalted in the highest heaven (in the heart). He who knows this becomes exalted, becomes rich in food, and able to eat food (healthy), becomes great by offspring, cattle, and the splendour of his knowledge (of Brahman), great by fame. SEVENTH ANUVAKA. Let him never abuse food, that is the rule. Breath is food’, the body eats the food. The body rests on breath, breath rests on the body. This is the food resting on food. He who knows this food resting on food’, rests exalted, becomes rich in food, and able to eat food (healthy), becomes great by offspring, cattle, and the splendour of his knowledge (of Brahman), great by fame. EIGHTH ANUVAKA. Let him never shun food, that is the rule. Water is food, the light eats the food. The light rests on water, water rests on light. This is the food resting * Taught by Varuma, learnt by Bhrzgu Varuzi. * Because, like food, it is inside the body. * The interdependence of food and breath. The object of this discussion is to show (see Sankara’s commentary, p. 135) that the world owes its origin to there being an enjoyer (subject) and what is enjoyed (object), but that this distinction does not exist in the Self. III VALLI, 10 ANUVAKA, 2. 67 rr on food’. He who knows this food resting on food, rests exalted, becomes rich in food, and able to eat food (healthy), becomes great by offspring, cattle, and the splendour of his knowledge (of Brahman), great by fame. NinTH ANUVAKA.
2Let him acquire much food, that is the rule. Earth is food, the ether eats the food. The ether rests on the earth, the earth rests on the ether. This is the food resting on food. He who knows this food resting on food, rests exalted, becomés rich in food, and able to eat food (healthy), becomes great by offspring, cattle, and the splendour of his knowledge (of Brahman), great by fame. TENTH ANUVAKA. 1. Let him never turn away (a stranger) from his house, that is the rule. Therefore a man should by all means acquire much food, for (good) people say (to the stranger): ‘ There is food ready for him.’ If he gives food amply, food is given to him amply. If he gives food fairly, food is given to him fairly. If he gives food meanly, food is given to him meanly. 2. He who knows this, (recognises and worships Brahman”) as possession in speech, as acquisition and possession in up-breathing (praza) and downbreathing (apdna) ; as action in the hands; as walking in the feet; as voiding in the anus. These are the human recognitions (of Brahman as manifested in human actions). Next follow the recognitions (of 1 The interdependence of water and light. 2 Brahmama upAsanaprak4rah. F 2 68 TAITTIR{YAKA-UPANISHAD.
3Brahman) with reference to the Devas, viz. as satisfaction in rain; as power in lightning; 3. As glory in cattle; as light in the stars; as procreation, immortality, and bliss in the member ; as everything in the ether. Let him worship that (Brahman) as support, and he becomes supported. Let him worship that (Brahman) as greatness(maha4), and he becomes great. Let him worship that (Brahman) as mind, and he becomes endowed with mind. 4. Let him worship that (Brahman) as adoration, and all desires fall down before him in adoration. Let him worship that (Brahman) as Brahman, and he will become possessed of Brahman. Let him _ worship this as the absorption of the gods! in Brahman, and the enemies who hate him will die all around him, all around him will die the foes whom he does not love. He? who is this (Brahman) in man, and he who is that (Brahman) in the sun, both are one. 5. He who knows this, when he has departed this world, after reaching and comprehending the Self which consists of food, the Self which consists of breath, the Self which consists of mind, the Self which consists of understanding, the Self which consists of bliss, enters and takes possession of these worlds, and having as much food as he likes, and assuming as many forms as he likes, he sits down singing this Saman (of Brahman): ‘Havu, havu, havu ! Pern, ee ee * Cf. Kaush. Up. II, 12. Here the absorption of the gods of fire, sun, moon, and lightning in the god of the air (vayu) is described. Sankara adds the god of rain, and shows that air is identical with ether. ** Chelirs: III VALLf, 10 ANUVAKA, 6. 69
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.
1Se aaa He performed penance. Having performed penance— SixtH ANUVAKA. He perceived that bliss is Brahman, for from bliss these beings are born; by bliss, when born, they live; into bliss they enter at their death. This is the knowledge of Bhyzgu and Varuza’, exalted in the highest heaven (in the heart). He who knows this becomes exalted, becomes rich in food, and able to eat food (healthy), becomes great by offspring, cattle, and the splendour of his knowledge (of Brahman), great by fame. SEVENTH ANUVAKA. Let him never abuse food, that is the rule. Breath is food’, the body eats the food. The body rests on breath, breath rests on the body. This is the food resting on food. He who knows this food resting on food’, rests exalted, becomes rich in food, and able to eat food (healthy), becomes great by offspring, cattle, and the splendour of his knowledge (of Brahman), great by fame. EIGHTH ANUVAKA. Let him never shun food, that is the rule. Water is food, the light eats the food. The light rests on water, water rests on light. This is the food resting * Taught by Varuma, learnt by Bhrzgu Varuzi. * Because, like food, it is inside the body. * The interdependence of food and breath. The object of this discussion is to show (see Sankara’s commentary, p. 135) that the world owes its origin to there being an enjoyer (subject) and what is enjoyed (object), but that this distinction does not exist in the Self. III VALLI, 10 ANUVAKA, 2. 67 rr on food’. He who knows this food resting on food, rests exalted, becomes rich in food, and able to eat food (healthy), becomes great by offspring, cattle, and the splendour of his knowledge (of Brahman), great by fame. NinTH ANUVAKA.
2Let him acquire much food, that is the rule. Earth is food, the ether eats the food. The ether rests on the earth, the earth rests on the ether. This is the food resting on food. He who knows this food resting on food, rests exalted, becomés rich in food, and able to eat food (healthy), becomes great by offspring, cattle, and the splendour of his knowledge (of Brahman), great by fame. TENTH ANUVAKA. 1. Let him never turn away (a stranger) from his house, that is the rule. Therefore a man should by all means acquire much food, for (good) people say (to the stranger): ‘ There is food ready for him.’ If he gives food amply, food is given to him amply. If he gives food fairly, food is given to him fairly. If he gives food meanly, food is given to him meanly. 2. He who knows this, (recognises and worships Brahman”) as possession in speech, as acquisition and possession in up-breathing (praza) and downbreathing (apdna) ; as action in the hands; as walking in the feet; as voiding in the anus. These are the human recognitions (of Brahman as manifested in human actions). Next follow the recognitions (of 1 The interdependence of water and light. 2 Brahmama upAsanaprak4rah. F 2 68 TAITTIR{YAKA-UPANISHAD.
3Brahman) with reference to the Devas, viz. as satisfaction in rain; as power in lightning; 3. As glory in cattle; as light in the stars; as procreation, immortality, and bliss in the member ; as everything in the ether. Let him worship that (Brahman) as support, and he becomes supported. Let him worship that (Brahman) as greatness(maha4), and he becomes great. Let him worship that (Brahman) as mind, and he becomes endowed with mind. 4. Let him worship that (Brahman) as adoration, and all desires fall down before him in adoration. Let him worship that (Brahman) as Brahman, and he will become possessed of Brahman. Let him _ worship this as the absorption of the gods! in Brahman, and the enemies who hate him will die all around him, all around him will die the foes whom he does not love. He? who is this (Brahman) in man, and he who is that (Brahman) in the sun, both are one. 5. He who knows this, when he has departed this world, after reaching and comprehending the Self which consists of food, the Self which consists of breath, the Self which consists of mind, the Self which consists of understanding, the Self which consists of bliss, enters and takes possession of these worlds, and having as much food as he likes, and assuming as many forms as he likes, he sits down singing this Saman (of Brahman): ‘Havu, havu, havu ! Pern, ee ee * Cf. Kaush. Up. II, 12. Here the absorption of the gods of fire, sun, moon, and lightning in the god of the air (vayu) is described. Sankara adds the god of rain, and shows that air is identical with ether. ** Chelirs: III VALLf, 10 ANUVAKA, 6. 69
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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