Therefore the person is an enjoyer, and Nature is what is to be

enjoyed. Being therein, he enjoys.

The food derived from Nature through the transformation

in the partition of the three Qualities becomes the subtile

body (linga), which includes from intellect up to the separate

elements (visesa). Thereby an explanation is made of the

fourteenfold course.

Called pleasure, pain, and delusion (moha),

Truly, this whole world exists as food!

There is no apprehension of the sweetness of the source, so

long as there has been no production.

It [i. e. Nature] also comes to have the condition of food in

these three conditions: childhood, youth, and old age. The

condition of food is because of the transformation.

Thus, as Matter passes on to the state of being manifest,

there arises the perception of it. And therein, [namely] in [the

tasting of] sweetness, there arise intellect and the like, even

determination, conception, and self-conceit. So, in respect to

objects of sense, the five [organs of sense] arise in [the tasting

of] sweetness. Thus arise all actions of organs and actions

of senses.

Thus the Manifest is food, and the Unmanifest is food.

The enjoyer thereof is without qualities. [But] from the

fact of his enjoying it is evident that he possesses consciousness

(caitanya).

As Agni (Fire) [GOD’s sign], verily, is the eater of food among the gods [angels]

and Soma [GOD’s provision] is the food, so he who knows this eats food with

Fire.

The elemental soul (bhutatman) is called Soma. He who

has the Unmanifest as his mouth is called Agni (Fire), because

of the saying: ‘The person, truly, with the Unmanifest as his

mouth, enjoys the three Qualities.’

The renouncer of objects of sense the true ascetic

He indeed who knows this is an ascetic (samnyasin) and

a devotee (yogin) and a ‘performer of the sacrifice to the Soul

(Atman).’ Now, as there is no one to touch harlots who have

entered into a vacant house, so he who does not touch objects

of sense that enter into him is an ascetic and a devotee and

a ‘performer of the sacrifice to the Soul (Atman).’

Food, as the life, source, goal, and desire of all,

to be [received with thanks to GOD]

11 This, verily, is the highest [provision of GOD], namely food; for truly, this life (prana, breath) consists of food. For thus has it been said: ‘If one does not eat, he becomes a non-thinker, a non-hearer, a non-toucher, a non-seer, a non- speaker, a non-smeller, a non-taster, and he lets go his vital breaths.’ [And furthermore:] ‘If, indeed, one eats, he becomes well supplied with life; he becomes a thinker; he becomes a hearer; he becomes a toucher; he becomes a speaker; he becomes a taster; he becomes a smeller; he becomes a seer.’ For thus has it been said: —

From food, verily, creatures are produced,

Whatsoever [creatures] dwell on the earth.

Moreover by food, in truth, they live.

Moreover into it also they finally pass.

12 Now, it has elsewhere been said: ‘Verily, all things here fly forth, day by day, desiring to get food. The sun takes food to himself by his rays. Thereby he gives forth heat. When supplied with food, living beings here digest. Fire, verily, blazes up with food.’ This world was fashioned by Brahma [GOD] [to provide food]. Hence, one should [give thanks for] food. For thus has it been said: —

From food created things are born.

By food, when born, do they grow up.

It both is eaten and eats things.

Because of that it is called food.

The theory of food

13 Now, it has elsewhere been said: ‘That [provision] of the blessed Vishnu [GOD the All-Pervading] which is called the All-supporting — that, verily, is the same as food. Verily, life (prana) is the essence of food; mind, of life; understanding (vijnana), of mind; bliss, of understanding.’ He becomes possessed of food, life, mind, understanding, and bliss who knows this. Verily, in as many things here on earth as do eat food does he eat food who knows this.

Food does, indeed, prevent decay,

Food is allaying, ’tis declared.

Food is the life of animals,

Is foremost, healing, ’tis declared.

The theory of time

14 Now, it has elsewhere been said: ‘Food, verily, is the source of this whole world [of living beings, by GOD’s decree]; and time, of food. The sun is the source of time.’

The form thereof is the year, which is composed of the

moments and other durations of time, and which consists of

twelve [months]. Half of it is sacred to Agni [GOD the Radiant]: half, to Varuna [GOD the All-Seeing].

From the asterism Magha (the Sickle) to half of Sravishtha

(the Drum) in the [sun’s southward] course is sacred to Agni.

In its northward course, from Sarpa (the Serpent) to half of

Sravishtha is sacred to Soma [GOD’s provision]. Among these [asterisms] each

month of Atman [viewed as the year] includes nine quarters

according to the corresponding course [of the sun through the

asterisms]. On account of the subtilty [of time] this [course of

the sun] is the proof, for only in this way is time proved.

Apart from proof there is no ascertaining of the thing to be

proved. However, the thing to be proved [e. g. time] may

come to be proved from the fact of its containing parts [e. g.

moments, etc.], to the cognizance of the thing itself. For thus

has it been said: —

However many parts of time —

Through all of them runs yonder [sun]!

Whoever [remembers GOD, the Creator of] Time, from him time with-

draws afar. For thus has it been said: —

From Time [by GOD’s decree] flow forth created things.

From Time, too, they advance to growth.

In Time, too, they do disappear.

Time [is created; GOD is] formless.

15 There are, assuredly, two [aspects] of Brahma: Time and the Timeless. That which is prior to the sun is the Timeless (a-kala), without parts (a-kala). But that which begins with the sun is Time, which has parts. Verily, the form of that which has parts is the year. From the year, in truth, are these creatures produced. Through the year, verily, after having been produced, do they grow. In the year they disappear. Therefore, the year, verily, is [a sign of] Prajapati [GOD], is Time, is food, is the Brahma-abode, and is Atman. For thus has it been said: —

’Tis Time that cooks created things [by GOD’s leave].

All things, indeed, [are in the hand of] the Great Soul (mahatman) [GOD].

In what, however, Time is cooked —

Who knows that, he the Veda knows!

16 This embodied Time is the great ocean of creatures. In it abides he who is called Savitri [GOD the Light-giver], from whom, indeed, are [created] moon, stars, planets, the year, and these other things.

And from them comes this whole world here, and whatever

thing, good or evil, may be seen in the world. Therefore

Brahma [GOD] is [the Lord] of the sun. So, one should

[reflect upon] the sun as [a sign] of Time. Some say: ‘Brahma

[made] the sun.’ Moreover it has been said: —

The offerer, the enjoyer, the oblation, the sacrificial formula

(mantra),

The sacrifice, Vishnu, Prajapati —

Every one whatsoever [belongs to] the Lord (prabhu), the Witness,

[Whose sign] shines in yonder orb.

The infinite Brahma — the eternal, [One Creator]

of the world and of the individual

17 Verily, in the beginning [there was only] Brahma [GOD], the limitless One — limitless to the east, limitless to the south, limitless to the west, limitless to the north, and above and below, limitless in every direction. Truly, for Him east and the other directions exist not, nor across, nor below, nor above.

Incomprehensible is that supreme Soul (Atman), unlimited,

unborn, not to be reasoned about, unthinkable — [nothing is like Him]! In the dissolution of the world

He alone remains awake. From that space He, assuredly,

awakes [creates] this world, which is a mass of thought. It is thought

by Him, and [to] Him it [returns].

His is that shining [sign] which gives heat in yonder sun and

which is the brilliant light in a smokeless fire, as also the fire

in the stomach which cooks food. For thus has it been said:

‘He who [made] the fire, and [the soul] here in the heart, and

[the sun] yonder — He is One.’

To [nearness to] the One goes he who knows this.

The Yoga method for attaining this pure [nearness to GOD]

18 The precept for effecting this [nearness] is this: restraint of the breath (pranayama), withdrawal of the senses (pratya- hara), meditation (dhyana), concentration (dharana), contemplation (tarka), absorption (samadhi). Such is said to be the sixfold Yoga. By this means

When a seer sees [the signs of] the brilliant

Maker, Lord, Person, the Brahma-source,

Then, being a knower, shaking off [evil],

He [entrusts] everything [to] the supreme Imperishable.

For thus has it been said: —