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The Upanishads, Part 2 (SBE15), by Max Müller, [1879], at


1. Verily he who knows the babe 3 with his place 4, his chamber 5, his post 6, and his rope 7, he keeps off the seven relatives 8 who hate him. Verily by the young is meant the inner life, by his place this (body) 9, by his chamber this (head), by his post the vital breath, by his rope the food.

2. Then the seven imperishable ones 10 approach him. There are the red lines in the eye, and by them Rudra clings to him. There is the water

p. 106

in the eye, and by it Parganya clings to him. There is the pupil, and by it Âditya (sun) clings to him, There is the dark iris, and by it Agni clings to him. There is the white eye-ball, and by it Indra, clings to him. With the lower eye-lash the earth, with the upper eye-lash the heaven clings to him. He who knows this, his food does never perish.

3. On this there is this Sloka:

'There 1 is a cup having its mouth below and its bottom above. Manifold glory has been placed into it. On its lip sit the seven Rishis, the tongue as the eighth communicates with Brahman.' What is called the cup having its mouth below and its bottom above is this head, for its mouth (the mouth) is below, its bottom (the skull) is above. When it is said that manifold glory has been placed into it, the senses verily are manifold glory, and he therefore means the senses. When he says that the seven Rishis sit on its lip, the Rishis are verily the (active) senses, and he means the senses. And when he says that the tongue as the eighth communicates with Brahman, it is because the tongue, as the eighth, does communicate with Brahman.

4. These two (the two ears) are the Rishis Gautama and Bharadvâga; the right Gautama, the left Bharadvâga. These two (the eyes) are the Rishis Visvâmitra and Gamadagni; the right Visvâmitra, the left Gamadagni. These two (the nostrils) are the Rishis Vasishtha and Kasyapa; the right Vasishtha, the left Kasyapa. The tongue is Atri, for with the tongue food is eaten, and Atri is meant for Atti, eating. He who knows this, becomes an eater of everything, and everything becomes his food.


105:2 Mâdhyandina text, p. 1061.

105:3 The liṅgâtman, or subtle body which has entered this body in five ways. Comm.

105:4 The body.

105:5 The head.

105:6 The vital breath.

105:7 Food, which binds the subtle to the coarse body.

105:8 The seven organs of the head through which man perceives and becomes attached to the world.

105:9 The commentator remarks that while saying this, the body and the head are pointed out by touching them with the hand (pânipeshapratibodhanena).

105:10 See before, I, 5, 1, 2. They are called imperishable, because they produce imperishableness by supplying food for the prâna, here called the babe.

106:1 Cf. Atharva-veda-samh. X, 8, 9.

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