away, and they are tranquil. The wise, having reached Him who is omnipresent everywhere, devoted to the Self, enter into him wholly. 6. Having well ascertained the object of the knowledge of the Vedânta', and having purified their nature by the Yoga of renunciation, all anchorites, enjoying the highest immortality, become free at the time of the great end (death) in the worlds of Brahmâ. 7. Their fifteen parts3 enter into their elements, their Devas (the senses) into their (corresponding) Devas. Their deeds and their Self with all his knowledge become all one in the highest Imperishable. 8. As the flowing rivers disappear in the sea 5,{ losing their name and their form, thus a wise man, freed from name and form, goes to the divine Person, who is greater than the great. 9. He who knows that highest Brahman, becomes even Brahman. In his race no one is born ignorant of Brahman. He overcomes grief, he overcomes evil; free from the fetters of the heart, he becomes immortal. 10. And this is declared by the following Rikverse: Let a man tell this science of Brahman to those only who have performed all (necessary) acts, who are versed in the Vedas, and firmly established in (the lower) Brahman, who themselves offer as 1 Cf. Taitt. Âr. X, 12, 3; Svet. Up. VI, 22; Kaiv. Up. 3; see Weber, Ind. Stud. I, p. 288. 2 By the Yoga system, which, through restraint (yoga), leads a man to true knowledge. 3 Cf. Prasna Up. VI, 4. Cf. Prasna Up. VI, 5. The eye into the sun, &c. • Greater than the conditioned Brahman. Comm. an oblation the one Rishi (Agni), full of faith, and by whom the rite of (carrying fire on) the head has been performed, according to the rule (of the Âtharvanas).' 11. The Rishi Angiras formerly told this true (science'); a man who has not performed the (proper) rites, does not read it. Adoration to the highest Rishis! Adoration to the highest Rishis! 1 To Saunaka, cf. I, 1, 3. TAITTIRÎYAKA-UPANISHAD. FIRST VALLI, OR, THE CHAPTER ON SIKSHA (PRONUNCIATION). FIRST ANUVÂKA1. I. HARIH, Om! May Mitra be propitious to us, and Varuna, Aryaman also, Indra, Brihaspati, and the wide-striding Vishnu 2. Adoration to Brahman! Adoration to thee, O Vâyu (air)! Thou indeed art the visible Brahman. I shall proclaim thee alone as the visible Brahman. I shall proclaim the right. I shall proclaim the true (scil. Brahman). 3 (1-5) May it protect me! May it protect the teacher! yes, may it protect me, protect me, and may it protect the teacher! Om! Peace! peace! peace! 1 This invocation is here counted as an Anuvâka, see Taitt. Àr., ed. Rajendralal Mitra, p. 725. 2 This verse is taken from Rig-veda-samhitâ I, 90, 9. The deities are variously explained by the commentators: Mitra as god of the Prâna (forth-breathing) and of the day; Varuna as god of the Apâna (off-breathing) and of the night. Aryaman is supposed to represent the eye or the sun; Indra, strength; Brihaspati, speech or intellect; Vishnu, the feet. Their favour is invoked, because it is only if they grant health that the study of the highest wisdom can proceed without fail. Five short sentences, in addition to the one paragraph. Such sentences occur at the end of other Anuvâkas also, and are counted separately. |