Khandogya Upanishad. V, 18
*
"The Upanishads, Part 1 (sbe01)\", by Max Mller, [1879],
Eighteenth Kha\"N"D"A.
1. Then he said to them all: 'You eat your food, knowing that Vai"s"vnara Self as if it were many. But he who worships the Vai"s"vnara Self as a span long, and as 1 identical with himself, he eats food in all worlds, in all beings, in all Selfs.
p. 89
2. 'Of that Vai"s"vnara Self the head is Sute"g"as (having good light), the eye Vi"s"varpa (multiform), the breath P"ri"thagvartman (having various courses), the trunk Bahula (full), the bladder Rayi (wealth), the feet the earth, the chest the altar, the hairs the grass on the altar, the heart the Grhapatya fire, the mind the Anvhrya fire, the mouth the havanya fire.
Footnotes
88:1 The two words prde"s"amtra and abhivimna are doubtful. The commentator explains the first in different ways, which are all more or less fanciful. He is measured or known (mtra) as Self, p. 89 by means of heaven as his head and the earth as his feet, these being the prde"s"as; or, in the mouth and the rest, which are instruments, he is known as without action himself; or, he has the length from heaven to earth, heaven and earth being called prde"s"a, because they are taught. The interpretation, supported by the "G"bla"s"ruti, that prde"s"a is the measure from the forehead to the chin, he rejects. Abhivimna is taken in the same meaning as abhimna in the Vednta, seeing everything in oneself. Vai"s"vnara is taken as the real Self of all beings, and, in the end, of all Selfs, and as thus to be known and worshipped.
"The Upanishads, Part 1 (sbe01)\", by Max Mller, [1879],
Eighteenth Kha\"N"D"A.
1. Then he said to them all: 'You eat your food, knowing that Vai"s"vnara Self as if it were many. But he who worships the Vai"s"vnara Self as a span long, and as 1 identical with himself, he eats food in all worlds, in all beings, in all Selfs.
p. 89
2. 'Of that Vai"s"vnara Self the head is Sute"g"as (having good light), the eye Vi"s"varpa (multiform), the breath P"ri"thagvartman (having various courses), the trunk Bahula (full), the bladder Rayi (wealth), the feet the earth, the chest the altar, the hairs the grass on the altar, the heart the Grhapatya fire, the mind the Anvhrya fire, the mouth the havanya fire.
Footnotes
88:1 The two words prde"s"amtra and abhivimna are doubtful. The commentator explains the first in different ways, which are all more or less fanciful. He is measured or known (mtra) as Self, p. 89 by means of heaven as his head and the earth as his feet, these being the prde"s"as; or, in the mouth and the rest, which are instruments, he is known as without action himself; or, he has the length from heaven to earth, heaven and earth being called prde"s"a, because they are taught. The interpretation, supported by the "G"bla"s"ruti, that prde"s"a is the measure from the forehead to the chin, he rejects. Abhivimna is taken in the same meaning as abhimna in the Vednta, seeing everything in oneself. Vai"s"vnara is taken as the real Self of all beings, and, in the end, of all Selfs, and as thus to be known and worshipped.
