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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘Why then do these not perish, though they are always eaten? He who knows this imperishable one, he eats food with his face. (3) ‘He goes even to the Devas, he lives on strength.’ (4) 2. When it is said, that ‘the father produced by knowledge and penance the seven kinds of food,’ it is clear that (it was he who) did so. When it is said, that ‘one of his (foods) was common, then that is that common food of his which is eaten. He who worships (eats) that (common food), is not removed from evil, for verily that food is mixed (property)’. When it is said, that ‘two he assigned to the Devas,’ that is the huta, which is sacrificed in fire, and the prahuta, which is given away at a sacrifice. But they also say, the new-moon and full-moon sacrifices are here intended, and therefore one should not offer them as an ish/i or with a wish. When it is said, that ‘one he gave to animals,’ that is milk. For in the beginning (in their infancy) both men and animals live on milk. And therefore they either make a new-born child lick ghvzta (butter), or they make it take the breast. And they call a new-born creature ‘atvzzdda,’ i.e. not eating herbs. When it is said, that ‘in it all rests, whatsoever breathes and breathes not,’ we see that all this, whatsoever breathes and breathes not, rests and depends on milk. And when it is said (in another Brahmama), that a man who sacrifices with milk a whole year 2, overcomes death again, let him not think so. No, on SE a) Sk er 8 * It belongs to all beings. * This would imply 360 sacrificial days, each with two oblations, i.e. 720 oblations.
2I ADHYAYA, 5 BRAHMANA, 3. 93 errr eee the very day on which he sacrifices, on that day he overcomes death again; for he who knows this, offers to the gods the entire food (viz. milk). When it is said, "Why do these not perish, though they are always eaten,’ we answer, Verily, the Berson is the imperishable, and he produces that food again and again}, Whe it is said, ‘ He who knows this imperishable one,’ then, verily, the Person is the imperishable one, for he produces this food by repeated thought, and whatever he does not work by his works, that perishes. When it is said, that ‘he eats food with his face,’ then face means the mouth, he eats it with his mouth. When it is said, that ‘he goes even to the Devas, he lives on strength,’ that is meant as praise. 3. When it is said, that ‘he made three for himself,’ that means that he made mind, speech, and breath for himself. As people say, ‘My mind was elsewhere, I did not see; my mind was elsewhere, I did not hear,’-it is clear that a man sees with his mind and hears with his mind’. Desire, representation, doubt, faith, want of faith, memory %, forgetfulness, shame, reflexion, fear, all this is mind. Therefore even if a man is touched on the back, he knows it through the mind. Whatever sound there is, that is speech. Speech indeed is intended for an end or object, it is nothing by itself. 1 Those who enjoy the food, become themselves creators. Comm. * See Deussen, Vedanta, p. 358. * Firmness, strength. Comm. 94 BRIHADARANYAKA-UPANISHAD.
3The up-breathing, the down-breathing, the backbreathing, the out-breathing, the on-breathing, all that is breathing is breath (praza) only. Verily that Self consists of it; that Self consists of speech, mind, and breath. 4. These are the three worlds: earth is speech, sky mind, heaven breath. 5. These are the three Vedas: the Rig-veda is speech, the Yagur-veda mind, the SAma-veda breath. 6. These are the Devas, Fathers, and men: the Devas are speech, the Fathers mind, men breath. 7. These are father, mother, and child: the father is mind, the mother speech, the child breath. 8. These are what is known, what is to be known, and what is unknown. What is known, has the form of speech, for speech is known. Speech, having become this, protects man’. 9. What is to be known, has the form of mind, for mind is what is to be known. Mind, having become this, protects man. 10. What is unknown, has the form of breath, for breath is unknown. Breath, having become this, protects man ?, 11. Of that speech (which is the food of Pragapati) earth is the body, light the form, viz. this fire. And so far as speech extends, so far extends the earth, so far extends fire. 12. Next, of this mind heaven is the body, light the form, viz. this sun. And so far as this mind Se eee nT * “The food (speech), having become known, can be consumed.’ Comm. * This was adhibhautika, with reference to bhfitas, beings. Next follows the adhidaivika, with reference to the devas, gods. Comm, I ADHYAYA, 5 BRAHMANA, 16. 95
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.
1‘Why then do these not perish, though they are always eaten? He who knows this imperishable one, he eats food with his face. (3) ‘He goes even to the Devas, he lives on strength.’ (4) 2. When it is said, that ‘the father produced by knowledge and penance the seven kinds of food,’ it is clear that (it was he who) did so. When it is said, that ‘one of his (foods) was common, then that is that common food of his which is eaten. He who worships (eats) that (common food), is not removed from evil, for verily that food is mixed (property)’. When it is said, that ‘two he assigned to the Devas,’ that is the huta, which is sacrificed in fire, and the prahuta, which is given away at a sacrifice. But they also say, the new-moon and full-moon sacrifices are here intended, and therefore one should not offer them as an ish/i or with a wish. When it is said, that ‘one he gave to animals,’ that is milk. For in the beginning (in their infancy) both men and animals live on milk. And therefore they either make a new-born child lick ghvzta (butter), or they make it take the breast. And they call a new-born creature ‘atvzzdda,’ i.e. not eating herbs. When it is said, that ‘in it all rests, whatsoever breathes and breathes not,’ we see that all this, whatsoever breathes and breathes not, rests and depends on milk. And when it is said (in another Brahmama), that a man who sacrifices with milk a whole year 2, overcomes death again, let him not think so. No, on SE a) Sk er 8 * It belongs to all beings. * This would imply 360 sacrificial days, each with two oblations, i.e. 720 oblations.
2I ADHYAYA, 5 BRAHMANA, 3. 93 errr eee the very day on which he sacrifices, on that day he overcomes death again; for he who knows this, offers to the gods the entire food (viz. milk). When it is said, "Why do these not perish, though they are always eaten,’ we answer, Verily, the Berson is the imperishable, and he produces that food again and again}, Whe it is said, ‘ He who knows this imperishable one,’ then, verily, the Person is the imperishable one, for he produces this food by repeated thought, and whatever he does not work by his works, that perishes. When it is said, that ‘he eats food with his face,’ then face means the mouth, he eats it with his mouth. When it is said, that ‘he goes even to the Devas, he lives on strength,’ that is meant as praise. 3. When it is said, that ‘he made three for himself,’ that means that he made mind, speech, and breath for himself. As people say, ‘My mind was elsewhere, I did not see; my mind was elsewhere, I did not hear,’-it is clear that a man sees with his mind and hears with his mind’. Desire, representation, doubt, faith, want of faith, memory %, forgetfulness, shame, reflexion, fear, all this is mind. Therefore even if a man is touched on the back, he knows it through the mind. Whatever sound there is, that is speech. Speech indeed is intended for an end or object, it is nothing by itself. 1 Those who enjoy the food, become themselves creators. Comm. * See Deussen, Vedanta, p. 358. * Firmness, strength. Comm. 94 BRIHADARANYAKA-UPANISHAD.
3The up-breathing, the down-breathing, the backbreathing, the out-breathing, the on-breathing, all that is breathing is breath (praza) only. Verily that Self consists of it; that Self consists of speech, mind, and breath. 4. These are the three worlds: earth is speech, sky mind, heaven breath. 5. These are the three Vedas: the Rig-veda is speech, the Yagur-veda mind, the SAma-veda breath. 6. These are the Devas, Fathers, and men: the Devas are speech, the Fathers mind, men breath. 7. These are father, mother, and child: the father is mind, the mother speech, the child breath. 8. These are what is known, what is to be known, and what is unknown. What is known, has the form of speech, for speech is known. Speech, having become this, protects man’. 9. What is to be known, has the form of mind, for mind is what is to be known. Mind, having become this, protects man. 10. What is unknown, has the form of breath, for breath is unknown. Breath, having become this, protects man ?, 11. Of that speech (which is the food of Pragapati) earth is the body, light the form, viz. this fire. And so far as speech extends, so far extends the earth, so far extends fire. 12. Next, of this mind heaven is the body, light the form, viz. this sun. And so far as this mind Se eee nT * “The food (speech), having become known, can be consumed.’ Comm. * This was adhibhautika, with reference to bhfitas, beings. Next follows the adhidaivika, with reference to the devas, gods. Comm, I ADHYAYA, 5 BRAHMANA, 16. 95
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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