3. AITAREYA - ARANYAKA
1ST_ARANYAKA|1ST_ADHYAYA|1ST_KHANDA
AITAREYA-ARANYAKA
-
FIRST ARANYAKA
FIRST ADHYAYA
FIRST KHANDA
1. NOW follows the Mahavrata ceremony.
2. After having killed Vritra, Indra became great. When he became
great, then there was the Mahavrata (the great work). This is why
the Mahavrata ceremony is called Mahavrata.
3. Some people say: 'Let the priest make two (recitations with the
offering of the) agya (ghee) on that day,' but the right thing is one.
4. He who desires prosperity should use the hymn, pra vo devayagnaye
(Rv. III, 13, 1).
5. He who desires increase should use the hymn, viso viso atithim
(Rv. VIII, 74, 1).
6. The people (visah) indeed are increase, and therefore he (the
sacrificer) becomes increased.
7. But (some say), there is the word atithim (in that hymn, which
means a guest or stranger, asking for food). Let him not therefore
take that hymn. Verily, the Atithi (stranger) is able to go begging.
8. 'No,' he said, 'let him take that hymn.
9. 'For he who follows the good road and obtains distinction, he
is an Atithi (guest).
10. 'They do not consider him who is not so, worthy to be (called)
an Atithi (guest).
11. 'Therefore let him by all means take that hymn.'
12. If he takes that hymn, let him place the (second) tristich,
aganma vritrahantamam, 'we came near to the victorious,' first.
13. For people worship the whole year (performing the Gavamayana
sacrifice) wishing for this day (the last but one)- they do come near.
14. The (next following) three tristichs begin with an Anushtubh.
Now Brahman is Gayatri, speech is Anushtubh. He thus joins speech with
Brahman.
15. He who desires glory should use the hymn, abodhy agnih samidha
gananam (Rv. V, 1, 1).
16. He who desires offspring and cattle should use the hymn,
hotaganishta ketanah (Rv. II, 5, 1).
1ST_ARANYAKA|1ST_ADHYAYA|2ND_KHANDA
SECOND KHANDA
1. He who desires proper food should use the hymn, agnim naro
didhitibhih (Rv. VII, 1, 1).
2. Verily, Agni (fire) is the eater of food.
In the other (recitations accompanying the) offerings of agya (where
Agni is likewise mentioned) the worshippers come more slowly near to
Agni (because the name of Agni does not stand at the beginning of
the hymn). But here a worshipper obtains proper food at once, he
strikes down evil at once.
3. Through the words (occurring in the second foot of the first
verse), hastakyuti ganayanta, 'they caused the birth of Agni by moving
their arms,' the hymn becomes endowed with (the word) birth. Verily,
the sacrificer is born from this day of the sacrifice, and therefore
the hymn is endowed with (the word) birth.
4. There are four metrical feet (in the Trishtubh verses of this
hymn). Verily, cattle have four feet, therefore they serve for the
gaining of cattle.
5. There are three metrical feet (in the Virag verses of this hymn).
Verily, three are these threefold worlds. Therefore they serve for the
conquest of the worlds.
6. These (the Trishtubh and Virag verses of the hymn) form two
metres, which form a support (Pratishtha). Verily, man is supported by
two (feet), cattle by four feet. Therefore this hymn places the
sacrificer who stands on two feet among cattle which stand on four.
7. By saying them straight on there are twenty-five verses in this
hymn. Man also consists of twenty-five. There are ten fingers on his
hands, ten toes on his feet, two legs, two arms, and the trunk (atman)
the twenty-fifth. He adorns that trunk, the twenty-fifth, by this
hymn.
8. And then this day (of the sacrifice) consists of twenty-five, and
the Stoma hymn of that day consists of twenty-five (verses); it
becomes the same through the same. Therefore these two, the day and
the hymn, are twenty-five.
9. These twenty-five verses, by repeating the first thrice and the
last thrice, become thirty less one. This is a Virag verse (consisting
of thirty syllables), too small by one. Into the small (heart) the
vital spirits are placed, into the small stomach food is placed,
therefore this Virag, small by one, serves for the obtainment of those
desires.
10. He who knows this, obtains those desires.
11. The verses (contained in the hymn agnim naro didhitibhih) become
the Brihati metre and the Virag metre, (they become) the perfection
which belongs to that day (the Mahavrata). Then they also become
Anushtubh, for the offerings of agya (ghee) dwell in Anushtubhs.
1ST_ARANYAKA|1ST_ADHYAYA|3RD_KHANDA
THIRD KHANDA
1. Some say: 'Let him take a Gayatri hymn for the Pra-uga. Verily,
Gayatri is brightness and glory of countenance, and thus the
sacrificer becomes bright and glorious.'
2. Others say: 'Let him take a Ushnih hymn for the Pra-uga.
Verily, Ushnih is life, and thus the sacrificer has a long life.'
Others say: 'Let him take an Anushtubh hymn for the Pra-uga. Verily,
Anushtubh is valour, and it serves for obtaining valour.'
Others say: 'Let him take a Brihati hymn for the Pra-uga. Verily,
Brihati is fortune, and thus the sacrificer becomes fortunate.'
Others say: 'Let him take a Pankti hymn for the Pra-uga. Verily,
Pankti is food, and thus the sacrificer becomes rich in food.'
Others say: 'Let him take a Trishtubh hymn for the Pra-uga.
Verily, Trishtubh is strength, and thus the sacrificer becomes
strong.'
Others say: 'Let him take a Gagati hymn for the Pra-uga. Verily,
cattle is Gagati-like, and thus the sacrificer becomes rich in
cattle.'
3. But we say: 'Let him take a Gayatri hymn only. Verily, Gayatri is
Brahman, and that day (the Mahavrata) is (for the attainment of)
Brahman. Thus he obtains Brahman by means of Brahman.
4. 'And it must be a Gayatri hymn by Madhukkhandas,
5. 'For Madhukkhandas is called Madhukkhandas, because he wishes
(khandati) for honey (Madhu) for the Rishis.
6. 'Now food verily is honey, all is honey, all desires are honey,
and thus if he recites the hymn of Madhukkhandas, it serves for the
attainment of all desires.
7. 'He who knows this, obtains all desires.'
This (Gayatri pra-uga), according to the one-day (ekaha) ceremonial,
is perfect in form. On that day (the Mahavrata) much is done now and
then which has to be hidden, and has to be atoned for (by recitation
of hymns). Atonement (santi) is rest, the one-day sacrifice. Therefore
at the end of the year (on the last day but one of the sacrifice
that lasts a whole year) the sacrificers rest on this atonement as
their rest.
8. He who knows this rests firm, and they also for whom a Hotri
priest who knows this, recites this hymn.
1ST_ARANYAKA|1ST_ADHYAYA|4TH_KHANDA
FOURTH KHANDA
1. Rv. I, 2, 1-3. Vayav a yahi darsateme soma aram kritah,
'Approach, O Vayu, conspicuous, these Somas have been made ready.'
Because the word ready occurs in these verses, therefore is this day
(of the sacrifice) ready (and auspicious) for the sacrificer and for
the gods.
2. Yes, this day is ready (and auspicious) to him who knows this, or
for whom a Hotri priest who knows this, recites.
3. Rv. I, 2, 4-6. Indravayu ime suta, a yatam upa nitrite, 'Indra
and Vayu, these Somas are prepared, come hither towards what has
been prepared.' By nitrite, prepared, he means what has been well
prepared (samskrita).
4. Indra and Vayu go to what has been prepared by him who knows
this, or for whom a Hotri priest who knows this, recites.
5. Rv. I, 2, 7. Mitram huve putadaksham, dhiyam ghritakim
sadhanta, 'I call Mitra of holy strength; (he and Varuna) they
fulfil the prayer accompanied with clarified butter.' Verily, speech
is the prayer accompanied with clarified butter.
6. Speech is given to him who knows this, or for whom a Hotri priest
who knows this, recites.
7. Rv. I, 3, 1. Asvina yagvarir ishah, 'O Asvinau, (eat) the
sacrificial offerings.' Verily, the sacrificial offerings are food,
and this serves for the acquirement of food.
8. Rv. I, 3, 3. A yatam rudravartani, 'Come hither, ye
Rudravartani.'
9. The Asvinau go to the sacrifice of him who knows this, or for
whom a Hotri priest who knows this, recites.
10. Rv. I, 3, 4-6. Indra yahi kitrabhano, indra yahi dhiyeshitah,
indra yahi tutugana, 'Come hither, Indra, of bright splendour, Come
hither, Indra, called by prayer, Come hither, Indra, quickly!' Thus he
recites, Come hither, come hither!
11. Indra comes to the sacrifice of him who knows this, or for
whom a Hotri priest who knows this, recites.
12. Rv. I, 3, 7. Omasas karshanidhrito visve devasa a gata, 'Visve
Devas, protectors, supporters of men, come hither!'
13. Verily, the Visve Devas come to the call of him who knows
this, or for whom a Hotri priest who knows this, recites.
14. Rv. I, 3, 7. Dasvamso dasushah sutam, 'Come ye givers to the
libation of the giver!' By dasushah he means dadushah, i.e. to the
libation of every one that gives.
15. The gods fulfil his wish, with whatever wish he recites this
verse,
16. (The wish of him) who knows this, or for whom a Hotri priest who
knows this, recites.
17. Rv. I, 3, 10. Pavaka nah sarasvati yagnam vashtu dhiyavasuh,
'May the holy Sarasvati accept our sacrifice, rich in prayer!'
Speech is meant by 'rich in prayer.'
18. Speech is given to him who knows this, or for whom a Hotri
priest who knows this, recites.
19. And when he says, 'May she accept our sacrifice!' what he
means is, 'May she carry off our sacrifice!'
20. If these verses are recited straight on, they are twenty-one.
Man also consists of twenty-one. There are ten fingers on his hands,
ten toes on his feet, and the trunk the twenty-first. He adorns that
trunk, the twenty-first, by this hymn.
21. By repeating the first and the last verses thrice, they become
twenty-five. The trunk is the twenty-fifth, and Prajapati is the
twenty-fifth. There are ten fingers on his hands, ten toes on his
feet, two legs, two arms, and the trunk the twenty-fifth. He adorns
that trunk, the twenty-fifth, by this hymn.
Now this day consists of twenty-five, and the Stoma hymn of that day
consists of twenty-five: it becomes the same through the same.
Therefore these two, the day and the hymn, are twenty-five, yea,
twenty-five.
1ST_ARANYAKA|2ND_ADHYAYA|1ST_KHANDA
SECOND ADHYAYA
FIRST KHANDA
1. The two trikas, Rv. VIII, 68, 1-3, a tva ratham yathotaye, and
Rv. VIII, 2, 1-3, idam vaso sutam andhah, form the first (pratipad)
and the second (anukara) of the Marutvatiya hymn.
2. Both, as belonging to the one-day ceremonial, are perfect in
form. On that day much is done now and then which has to be hidden,
and has to be atoned for. Atonement is rest, the one-day sacrifice.
Therefore at the end of the year the sacrificers rest on this
atonement as their rest. He who knows this rests firm, and they also
for whom a Hotri priest who knows this, recites this hymn.
3. In the second verse of (the Pragatha), indra nediya ed ihi, pra
su tira sakibhir ye ta ukthinah (Rv. VIII, 53, 5, 6), there occurs the
word ukthinah, reciters of hymns. Verily, this day (the Mahavrata)
is an uktha (hymn), and as endowed with an uktha, the form of this day
is perfect.
4. In the first verse (of another Pragatha) the word vira, strong,
occurs (Rv. I, 40, 3), and as endowed with the word vira, strong,
the form of this day is perfect.
5. In the second verse (of another Pragatha) the word suviryam,
strength, occurs (Rv. I, 40, 1), and as endowed with the word suvirya,
strength, the form of this day is perfect.
6. In the first verse (of another Pragatha) the word ukthyam, to
be hymned, occurs (Rv. I, 40, 5). Verily, this day is an uktha, and as
endowed with an uktha, the form of this day is perfect.
7. In the (Dhayya) verse agnir neta (Rv. III, 20, 4) the word
vritraha, killer of Vritra, occurs. The killing of Vritra is a form
(character) of Indra, this day (the Mahavrata) belongs to Indra, and
this is the (perfect) form of that day.
8. In the (Dhayya) verse tvam soma kratubhih sukratur bhuh (Rv. I,
91, 2) the word vrisha, powerful, occurs. Powerful is a form
(character) of Indra, this day belongs to Indra, and this is the
(perfect) form of that day.
9. In the (Dhayya) verse pinvanty apah (Rv. I, 64, 6) the word
vaginam, endowed with food, occurs. Endowed with food is a form
(character) of Indra, this day belongs to Indra, and this is the
(perfect) form of that day.
10. In the same verse the word stanayantam, thundering, occurs.
Endowed with thundering is a form (character) of Indra, this day
belongs to Indra, and this is the (perfect) form of that day.
11. In (the Pragatha) pra va indraya brihate (Rv. VIII, 89, 3)
(the word Brihad occurs). Verily, Brihad is Mahat (great), and as
endowed with Mahat, great, the form of this day (Mahavrata) is
perfect.
12. In (the Pragatha) brihad indraya gayata (Rv. VIII, 89, 1) (the
word Brihad occurs). Verily, Brihad is Mahat (great), and as endowed
with Mahat, the form of this day is perfect.
13. In (the Pragatha) nakih sudaso ratham pary asa na riramad (Rv.
VII, 32, 10) the words paryasa (he moved round) and na riramad (he did
not enjoy) occur, and as endowed with the words paryasta and ranti the
form of this day is perfect.
He recites all (these) Pragathas, in order to obtain all the days
(of the sacrifice), all the Ukthas, all the Prishthas, all the
Sastras, all the Pra-ugas, and all the Savanas (libations).
1ST_ARANYAKA|2ND_ADHYAYA|2ND_KHANDA
SECOND KHANDA
1. He recites the hymn, asat su me garitah sabhivegah (Rv. X, 27,
1), (and in it the word) satyadhvritam, the destroyer of truth.
Verily, that day is truth, and as endowed with the word Satya,
truth, the form of this day is perfect.
2. That hymn is composed by Vasukra. Verily, Vasukra is Brahman, and
that day is Brahman. Thus he obtains Brahman by means of Brahman.
3. Here they say: 'Why then is that Marutvatiya hymn completed by
the hymn of Vasukra?' Surely because no other Rishi but Vasukra
brought out a Marutvatiya hymn, or divided it properly. Therefore that
Marutvatiya hymn is completed by the hymn of Vasukra.
4. That hymn, asat su me, is not definitely addressed to any
deity, and is therefore supposed to be addressed to Prajapati. Verily,
Prajapati is indefinite, and therefore the hymn serves to win
Prajapati.
5. Once in the hymn (Rv. X, 27, 22) he defines Indra (indraya
sunvat); therefore it does not fall off from its form, as connected
with Indra.
6. He recites the hymn (Rv. VI, 17, 1) piba somam abhi yam ugra
tardah.
7. In the verse urvam gavyam mahi grinana indra the word mahi,
great, occurs. Endowed with the word Mahat, the form of this day is
perfect.
8. That hymn is composed by Bharadvaga, and Bharadvaga was he who
knew most, who lived longest, and performed the greatest austerities
among the Rishis, and by this hymn he drove away evil. Therefore if he
recites the hymn of Bharadvaga, then, after having driven away evil,
he becomes learned, long-lived, and full of austerities.
9. He recites the hymn kaya subha savayasah sanilah (Rv. I, 165, 1).
10. In the verse a sasate prati haryanty uktha (Rv. I, 165, 4) the
word uktha, occurs. Verily, that day (the Mahavrata) is uktha
(hymn). Endowed with the word uktha, the form of this day becomes
perfect.
11. That hymn is called Kayasubhiya. Verily, that hymn, which is
called Kayasubhiya, is mutual understanding and it is lasting. By
means of it Indra, Agastya, and the Maruts came to a mutual
understanding. Therefore, if he recites the Kayasubhiya hymn, it
serves for mutual understanding.
12. The same hymn is also long life. Therefore, if the sacrificer is
dear to the Hotri, let him recite the Kayasubhiya hymn for him.
13. He recites the hymn marutvan indra vrishabo ranaya (Rv. III, 47,
1).
14. In it the words indra vrishabha (powerful) occur. Verily,
powerful is a form of Indra, this day belongs to Indra, and this is
the perfect form of that day.
15. That hymn is composed by Vishvamitra. Verily, Vishvamitra was
the friend (Mitra) of all (Vishwa).
16. Everybody is the friend of him who knows this, and for whom a
Hotri priest who knows this, recites this hymn.
17. The next hymn, ganishtha ugrah sahase turaya (Rv. I, 73, 1),
forms a Nividdhana, and, according to the one-day (ekaha)
ceremonial, is perfect in form. On that day much is done now and
then which has to be hidden, and has to be atoned for (by recitation
of hymns). Atonement is rest, the one-day sacrifice. Therefore at
the end of the year (on the last day but one of the sacrifice that
lasts a whole year) the sacrificers rest on this atonement as their
rest.
He who knows this rests firm, and they also for whom a Hotri
priest who knows this, recites this hymn.
18. These, if recited straight on, are ninety-seven verses. The
ninety are three Virag, each consisting of thirty, and then the
seven verses which are over. Whatever is the praise of the seven, is
the praise of ninety also.
19. By repeating the first and last verses three times each, they
become one hundred and one verses.
20. There are five fingers, of four joints each, two pits (in the
elbow and the arm), the arm, the eye, the shoulder-blade; this makes
twenty-five. The other three parts have likewise twenty-five each.
That makes a hundred, and the trunk is the one hundred and first.
21. Hundred is life, health, strength, brightness. The sacrificer as
the one hundred and first rests in life, health, strength, and
brightness.
22. These verses become Trishtubh, for the noonday-libation consists
of Trishtubh verses.
1ST_ARANYAKA|2ND_ADHYAYA|3RD_KHANDA
THIRD KHANDA
1. They say: 'What is the meaning of prenkha, swing?' Verily, he
is the swing, who blows (the wind). He indeed goes forward (pra +
inkhate) in these worlds, and that is why the swing is called prenkha.
2. Some say, that there should be one plank, because the wind
blows in one way, and it should be like the wind.
3. That is not to be regarded.
4. Some say, there should be three planks, because there are these
three threefold worlds, and it should be like them.
5. That is not to be regarded.
6. Let there be two, for these two worlds (the earth and heaven) are
seen as if most real, while the ether (space) between the two is the
sky (Antariksha). Therefore let there be two planks.
7. Let them be made of Udumbara wood. Verily, the Udumbara tree is
sap and eatable food, and thus it serves to obtain sap and eatable
food.
8. Let them be elevated in the middle (between the earth and the
cross-beam). Food, if placed in the middle, delights man, and thus
he places the sacrificer in the middle of eatable food.
9. There are two kinds of rope, twisted towards the right and
twisted towards the left. The right ropes serve for some animals,
the left ropes for others. If there are both kinds of rope, they serve
for the attainment of both kinds of cattle.
10. Let them be made of Darbha (Kusa grass), for among plants Darbha
is free from evil, therefore they should be made of Darbha grass.
1ST_ARANYAKA|2ND_ADHYAYA|4TH_KHANDA
FOURTH KHANDA
1. Some say: 'Let the swing be one ell (aratni) above the ground,
for by that measure verily the Svarga worlds are measured.' That is
not to be regarded.
2. Others say: 'Let it be one span (pradesa), for by that measure
verily the vital airs were measured.' That is not to be regarded.
3. Let it be one fist (mushti), for by that measure verily all
eatable food is made, and by that measure all eatable food is taken;
therefore let it be one fist above the ground.
4. They say: 'Let him mount the swing from east to west, like he who
shines; for the sun mounts these worlds from east to west.' That is
not to be regarded.
5. Others say: 'Let him mount the swing sideways, for people mount a
horse sideways, thinking that thus they will obtain all desires.' That
is not to be regarded.
6. They say: 'Let him mount the swing from behind, for people
mount a ship from behind, and this swing is a ship in which to go to
heaven.' Therefore let him mount it from behind.
7. Let him touch the swing with his chin (khubuka). The parrot
(suka) thus mounts a tree, and he is of all birds the one who eats
most food. Therefore let him touch it with his chin.
8. Let him mount the swing with his arms. The hawk swoops thus on
birds and on trees, and he is of all birds the strongest. Therefore
let him mount with his arms.
9. Let him not withdraw one foot (the right or left) from the earth,
for fear that he may lose his hold.
10. The Hotri mounts the swing, the Udgatri the seat made of
Udumbara wood. The swing is masculine, the seat feminine, and they
form a union. Thus he makes a union at the beginning of the uktha in
order to get offspring.
11. He who knows this, gets offspring and cattle.
12. Next the swing is food, the seat fortune. Thus he mounts and
obtains food and fortune.
13. The Hotrakas (the Prasastri, Brahmanakkhamsin, Potri, Neshtri,
Agnidhra, and Akkhavaka) together with the Brahman sit down on
cushions made of grass, reeds, leaves, &c.
14. Plants and trees, after they have grown up, bear fruit. Thus
if the priests mount on that day altogether (on their seats), they
mount on solid and fluid as their proper food. Therefore this serves
for the attainment of solid as proper food.
15. Some say: 'Let him descend after saying vashat.' That is not
to be regarded. For, verily, that respect is not shown which is
shown to one who does not see it.
16. Others say: 'Let him descend after he has taken the food in
his hand.' That is not to be regarded. For, verily, that respect is
not shown which is shown to one after he has approached quite close.
17. Let him descend after he has seen the food. For, verily, that is
real respect which is shown to one when he sees it. Only after
having actually seen the food (that is brought to the sacrifice),
let him descend from the swing.
18. Let him descend turning towards the east, for in the east the
seed of the gods springs up. Therefore let him rise turning towards
the east, yea, turning towards the east.
1ST_ARANYAKA|3RD_ADHYAYA|1ST_KHANDA
THIRD ADHYAYA
FIRST KHANDA
1. Let him begin this day with singing 'Him,' thus they say.
2. Verily, the sound Him is Brahman, that day also is Brahman. He
who knows this, obtains Brahman even by Brahman.
3. As he begins with the sound Him, surely that masculine sound of
Him and the feminine Rik (the verse) make a couple. Thus he makes
a couple at the beginning of the hymn in order to get offspring. He
who knows this, gets cattle and offspring.
4. Or, as he begins with the sound Him, surely like a wooden
spade, so the sound Him serves to dig up Brahman (the sap of the
Veda). And as a man wishes to dig up any, even the hardest soil,
with a spade, thus he digs up Brahman.
5. He who knows this digs up, by means of the sound Him,
everything he may desire.
6. If he begins with the sound Him, that sound is the holding
apart of divine and human speech. Therefore, he who begins, after
having uttered the sound Him, holds apart divine and human speech.
1ST_ARANYAKA|3RD_ADHYAYA|2ND_KHANDA
SECOND KHANDA
1. And here they ask: 'What is the beginning of this day?' Let him
say: 'Mind and speech.'
2. All desires dwell in the one (mind), the other yields all
desires.
3. All desires dwell in the mind, for with the mind he conceives all
desires.
4. All desires come to him who knows this.
5. Speech yields all desires, for with speech he declares all his
desires.
6. Speech yields all desires to him who knows this.
7. Here they say: 'Let him not begin this day with a Rik, a Yagus,
or a Saman verse (divine speech), for it is said, he should not
start with a Rik, a Yagus, or a Saman.'
8. Therefore, let him say these Vyahritis (sacred interjections)
first.
9. These interjections Bhus, Bhuvas, Svar are the three Vedas,
Bhus the Rig-veda, Bhuvas the Yagur-veda, Svar the Sama-veda.
Therefore (by intercalating these) he does not begin simply with a
Rik, Yagus, or Saman verse, he does not start with a Rik, Yagus,
or Saman verse.
1ST_ARANYAKA|3RD_ADHYAYA|3RD_KHANDA
THIRD KHANDA
1. He begins with tad, this, (the first word of the first hymn,
tad id asa). Verily 'this, this' is food, and thus he obtains food.
2. Pragapati indeed uttered this as the first word, consisting of
one or two syllables, viz. tata and tata (or tat). And thus does a
child, as soon as he begins to speak, utter the word, consisting of
one or two syllables, viz. tata and tata (or tat). With this very
word, consisting of tat or tatta, he begins.
3. This has been said by a Rishi (Rv. X, 71, 1):-
4. 'O Brihaspati, the first point of speech;'- for this is the first
and highest point of speech.
5. 'That which you have uttered, making it a name;'- for names are
made by speech.
6. 'That (name) which was the best and without a flaw;'- for this is
the best and without a flaw.
7. 'That which was hidden by their love, is made manifest;'- for
this was hidden in the body, viz. those deities (which enter the body,
Agni as voice, entering the mouth, &c.); and that was manifest among
the gods in heaven. This is what was intended by the verse.
1ST_ARANYAKA|3RD_ADHYAYA|4TH_KHANDA
FOURTH KHANDA
1. He begins with: 'That indeed was the oldest in the worlds;'-
for that (the Brahman) is verily the oldest in the worlds.
2. 'Whence was born the fierce one, endowed with brilliant
force;'- for from it was born the fierce one, who is endowed with
brilliant force.
3. 'When born he at once destroys the enemies;'- for he at once when
born struck down the evil one.
4. 'He after whom all friends rejoice;'- verily all friends are
the creatures, and they rejoice after him, saying, 'He has risen, he
has risen.'
5. 'Growing by strength, the almighty;'- for he (the sun) does
grow by strength, the almighty.
6. 'He, as enemy, causes fear to the slave;'- for everything is
afraid of him.
7. 'Taking the breathing and the not-breathing;'- this means the
living and the lifeless.
8. 'Whatever has been offered at feasts came to thee;'- this means
everything is in thy power.
9. 'All turn their thought also on thee;'- this means all these
beings, all minds, all thoughts also turn to thee.
10. 'When these two become three protectors;'- i.e. when these two
united beget offspring.
11. He who knows this, gets offspring and cattle.
12. 'Join what is sweeter than sweet (offspring) with the sweet (the
parents);'- for the couple (father and mother) is sweet, the offspring
is sweet, and he thus joins the offspring with the couple.
13. 'And this (the son, when married) being very sweet, conquered
through the sweet;'- i.e. the couple is sweet, the offspring is sweet,
and thus through the couple he conquers offspring.
14. This is declared by a Rishi: 'Because he (Pragapati) raised
his body (the hymn tad id asa or the Veda in general) in the body
(of the sacrificer)' (therefore that Nishkevalya hymn is praised);-
i.e. this body, consisting of the Veda, in that corporeal form (of the
sacrificer).
15. 'Then let this body indeed be the medicine of that body;'-
i.e. this body, consisting of the Veda, of that corporeal form (of the
sacrificer).
16. Of this (the first foot of Rv. X, 120, 1) the eight syllables
are Gayatri, the eleven syllables are Trishtubh, the twelve
syllables are Gagati, the ten syllables are Virag. The Virag,
consisting of ten syllables, rests in these three metres.
17. The word purusha, consisting of three syllables, that indeed
goes into the Virag.
18. Verily, these are all metres, these (Gayatri, Trishtubh, Gagati)
having the Virag as the fourth. In this manner this day is complete in
all metres to him who knows this.
1ST_ARANYAKA|3RD_ADHYAYA|5TH_KHANDA
FIFTH KHANDA
1. He extends these (verses) by (interpolating) the sound. Verily,
the sound is purusha, man. Therefore every man when he speaks,
sounds loud, as it were.
2. At the end of each foot of the first verse of the hymn tad id
asa, he inserts one foot of the second verse of hymn Rv. VIII, 69,
nadam va odatinam, &c. Thus the verse is to be recited as follows:
-
Tad id asa bhuvaneshu gyeshtham pu
nadam va odatinam,
Yato gagna ugras tveshanrimno ru
nadam yoyuvatinam,
Sadyo gagnano ni rinati satrun
patim vo aghnyanam,
Anu yam visve madanti umah sho
dhenunam ishudhyasi.
-
In nadam va odatinam (Rv. VIII, 69, 2), odati are the waters in
heaven, for they water all this; and they are the waters in the mouth,
for they water all good food.
3. In nadam yoyuvatinam (Rv. VIII, 69, 2), yoyuvati are the waters
in the sky, for they seem to inundate; and they are the waters of
perspiration, for they seem to run continually.
4. In patim vo aghnyanam (Rv. VIII, 69, 2), aghnya are the waters
which spring from the smoke of fire, and they are the waters which
spring from the organ.
5. In dhenunam ishudhyasi (Rv. VIII, 69, 2), the dhenu (cows) are
the waters, for they delight all this; and ishudhyasi means, thou
art food.
6. He extends a Trishtubh and an Anushtubh. Trishtubh is the man,
Anushtubh the wife, and they make a couple. Therefore does a man,
after having found a wife, consider himself a more perfect man.
7. These verses, by repeating the first three times, become
twenty-five. The trunk is the twenty-fifth, and Pragapati is the
twenty-fifth. There are ten fingers on his hands, ten toes on his
feet, two legs, two arms, and the trunk the twenty-fifth. He adorns
that trunk as the twenty-fifth. Now this day consists of
twenty-five, and the Stoma hymn of that day consists of twenty-five:
it becomes the same through the same. Therefore the two, the day and
the hymn, are twenty-five.
1ST_ARANYAKA|3RD_ADHYAYA|6TH_KHANDA
SIXTH KHANDA
This is an exact repetition of the third khanda. According to the
commentator, the third khanda was intended for the glory of the
first word tad, while the sixth is intended for the glory of the whole
hymn.
1ST_ARANYAKA|3RD_ADHYAYA|7TH_KHANDA
SEVENTH KHANDA
1. He begins with the hymn, Tad id asa bhuvaneshu gyeshtham (Rv.
X, 120). Verily, gyeshtha, the oldest, is mahat, great. Endowed with
mahat the form of this day is perfect.
2. Then follows the hymn, Tam su te kirtim maghavan mahitva (Rv.
X, 54), with the auspicious word mahitva.
3. Then follows the hymn, Bhuya id vavridhe viryaya (Rv. VI, 30),
with the auspicious word virya.
4. Then follows the hymn, Nrinam u tva nritamam gobhir ukthaih
(Rv. I, 51, 4), with the auspicious word uktha.
5. He extends the first two padas, which are too small, by one
syllable (Rv. X, 120, 1 a, and Rv. VIII, 69, 2 a). Into the small
heart the vital spirits are placed, into the small stomach food is
placed. It serves for the attainment of these desires. He who knows
this, obtains these desires.
6. The two feet, each consisting of ten syllables (Rv. X, 120, 1
a, b), serve for the gaining of both kinds of food, of what has feet
(animal food), and what has no feet (vegetable food).
7. They come to be of eighteen syllables each. Of those which are
ten, nine are the pranas (openings of the body), the tenth is the
(vital) self. This is the perfection of the (vital) self. Eight
syllables remain in each. He who knows them, obtains whatever he
desires.
1ST_ARANYAKA|3RD_ADHYAYA|8TH_KHANDA
EIGHTH KHANDA
1. He extends (these verses) by (interpolating) the sound. Verily,
breath (prana) is sound. Therefore every breath when it sounds, sounds
loud, as it were.
2. The verse (VIII, 69, 2) nadam va odatinam, &c., is by its
syllables an Ushnih, by its feet an Anushtubh. Ushnih is life,
Anushtubh, speech. He thus places life and speech in him (the
sacrificer.)
3. By repeating the first verse three times, they become
twenty-five. The trunk is the twenty-fifth, and Pragapati is the
twenty-fifth. There are ten fingers on his hands, ten toes on his
feet, two legs, two arms, and the trunk the twenty-fifth. He adorns
that trunk as the twenty-fifth. Now this day consists of
twenty-five, and the Stoma hymn of that day consists of twenty-five:
it becomes the same through the same. Therefore the two, the day and
the hymn, are twenty-five. This is the twenty-fifth with regard to the
body.
4. Next, with regard to the deities: The eye, the ear, the mind,
speech, and breath, these five deities (powers) have entered into that
person (purusha), and that person entered into the five deities. He is
wholly pervaded there with his limbs to the very hairs and nails.
Therefore all beings to the very insects are born as pervaded (by
the deities or senses).
5. This has been declared by a Rishi (Rv. X, 114, 8):-
6. 'A thousandfold are these fifteen hymns;'- for five arise from
ten.
7. 'As large as heaven and earth, so large is it;'- verily, the self
(givatman) is as large as heaven and earth.
8. 'A thousandfold are the thousand powers;'- by saying this the
poet pleases the hymns (the senses), and magnifies them.
9. 'As far as Brahman reaches, so far reaches speech;'- wherever
there is Brahman, there is a word; and wherever there is a word, there
is Brahman, this was intended.
10. The first of the hymns among all those hymns has nine verses.
Verily, there are nine pranas (openings), and it serves for their
benefit.
11. Then follows a hymn of six verses. Verily, the seasons are
six, and it serves to obtain them.
12. Then follows a hymn of five verses. Verily, the Pankti
consists of five feet. Verily, Pankti is food, and it serves for the
gaining of proper food.
13. Then follows a tristich. Three are these threefold worlds, and
it serves to conquer them.
14. These verses become Brihatis, that metre being immortal, leading
to the world of the Devas. That body of verses is the trunk (of the
bird represented by the whole sastra), and thus it is. He who knows
this comes by this way (by making the verses the trunk of the bird)
near to the immortal Self, yea, to the immortal Self.
1ST_ARANYAKA|4TH_ADHYAYA|1ST_KHANDA
FOURTH ADHYAYA
FIRST KHANDA
1. Next comes the Sudadohas verse. Sudadohas is breath, and
thereby he joins all joints with breath.
2. Next follow the neck verses. They recite them as Ushnih,
according to their metre.
3. Next comes (again) the Sudadohas verse. Sudadohas is breath,
and thereby he joins all joints with breath.
4. Next follows the head. That is in Gayatri verses. The Gayatri
is the beginning of all metres; the head the first of all members.
It is in Arkavat verses (Rv. I, 7, 1-9). Arka is Agni. They are nine
verses. The head consists of nine pieces. He recites the tenth
verse, and that is the skin and the hairs on the head. It serves for
reciting one verse more than (the nine verses contained in) the Stoma.
These form the Trivrit Stoma and the Gayatri metre, and whatever there
exists, all this is produced after the production of this Stoma and
this metre. Therefore the recitation of these head-hymns serves for
production.
5. He who knows this, gets offspring and cattle.
6. Next comes the Sudadohas verse. Verily, Sudadohas is breath,
and thereby he joins all joints with breath.
7. Next follow the vertebrae (of the bird). These verses are Virag
(shining). Therefore man says to man, 'Thou shinest above us;' or to a
stiff and proud man, 'Thou carriest thy neck stiff.' Or because the
(vertebrae of the neck) run close together, they are taken to be the
best food. For Virag is food, and food is strength.
8. Next comes the Sudadohas verse. Sudadohas is breath, and
thereby he joins all joints with breath.
1ST_ARANYAKA|4TH_ADHYAYA|2ND_KHANDA
SECOND KHANDA
1. Next follows the right wing. It is this world (the earth), it
is this Agni, it is speech, it is the Rathantara, it is Vasishtha,
it is a hundred. These are the six powers (of the right wing). The
Sampata hymn (Rv. IV, 20) serves indeed for obtaining desires and
for firmness. The Pankti verse (Rv. I, 80, 1) serves for proper food.
2. Next comes the Sudadohas verse. Sudadohas is breath, thereby he
joins all joints with breath.
3. Next follows the left wing. It is that world (heaven), it is that
sun, it is mind, it is the Brihat, it is Bharadvaga, it is a
hundred. These are the six powers (of the left wing). The Sampata hymn
(Rv. IV, 23) serves indeed for obtaining desires and for firmness. The
Pankti verse (Rv. I, 81, 1) serves for proper food.
4. These two (the right and the left wings) are deficient and
excessive. The Brihat (the left wing) is man, the Rathantara (the
right wing) is woman. The excess belongs to the man, the deficiency to
the woman. Therefore they are deficient and excessive.
5. Now the left wing of a bird is verily by one feather better,
therefore the left wing is larger by one verse.
6. Next comes the Sudadohas verse. Sudadohas is breath, and
thereby he joins all joints with breath.
7. Next follows the tail. They are twenty-one Dvipada verses. For
there are twenty-one backward feathers in a bird.
8. Then the Ekavimsa is the support of all Stomas, and the tail
the support of all birds.
9. He recites a twenty-second verse. This is made the form of two
supports. Therefore all birds support themselves on their tail, and
having supported themselves on their tail, they fly up. For the tail
is a support.
10. He (the bird and the hymn) is supported by two decades which are
Virag. The man (the sacrificer) is supported by the two Dvipadas,
the twenty-first and twenty-second. That which forms the bird serves
for the attainment of all desires; that which forms the man, serves
for his happiness, glory, proper food, and honour.
11. Next comes a Sudadohas verse, then a Dhayya, then a Sudadohas
verse. The Sudadohas is a man, the Dhayya a woman, therefore he
recites the Dhayya as embraced on both sides by the Sudadohas.
Therefore does the seed of both, when it is effused, obtain oneness,
and this with regard to the woman only. Hence birth takes place in and
from the woman. Therefore he recites that Dhayya in that place.
1ST_ARANYAKA|4TH_ADHYAYA|3RD_KHANDA
THIRD KHANDA
1. He recites the eighty tristichs of Gyatri. Verily, the eighty
Gyatri tristichs are this world (earth). Whatever there is in this
world of glory, greatness, wives, food, and honour, may I obtain it,
may I win it, may it be mine.
2. Next comes the Sudadohas verse. Sudadohas verily is breath. He
joins this world with breath.
3. He recites the eighty tristichs of Brihatis. Verily, the eighty
Brihati tristichs are the world of the sky. Whatever there is in the
world of the sky of glory, greatness, wives, food, and honour, may I
obtain it, may I win it, may it be mine.
4. Next comes the Sudadohas verse. Sudadohas verily is breath. He
joins the world of the sky with breath.
5. He recites the eighty tristichs of Ushnih. Verily, the eighty
Ushnih tristichs are that world, the heaven. Whatever there is in that
world of glory, greatness, wives, food, and honour, also the divine
being of the Devas (Brahman), may I obtain it, may I win it, may it be
mine.
6. Next comes the Sudadohas verse. Sudadohas verily is the breath.
He joins that world with breath, yea, with breath.
1ST_ARANYAKA|5TH_ADHYAYA|1ST_KHANDA
FIFTH ADHYAYA
FIRST KHANDA
1. He recites the Vasa hymn, wishing, May everything be in my power.
2. They (its verses) are twenty-one, for twenty-one are the parts
(the lungs, spleen, &c.) in the belly.
3. Then the Ekavimsa is verily the support of all Stomas, and the
belly the support of all food.
4. They consist of different metres. Verily, the intestines are
confused, some small, some large.
5. He recites them with the pranava, according to the metre, and
according to rule. Verily, the intestines are according to rule, as it
were; some shorter, some longer.
6. Next comes the Sudadohas verse. Sudadohas verily is breath. He
joins the joints with breath.
7. After having recited that verse twelve times he leaves it off
there. These pranas are verily twelve-fold, seven in the head, two
on the breast, three below. In these twelve places the pranas are
contained, there they are perfect. Therefore he leaves it off there.
8. The hymn indragni yuvam su nah (Rv. VIII, 40) forms the two
thighs (of the bird) belonging to Indra and Agni, the two supports
with broad bones.
9. These (verses) consist of six feet, so that they may stand
firm. Man stands firm on two feet, animals on four. He thus places man
(the sacrificer), standing on two feet, among four-footed cattle.
10. The second verse has seven feet, and he makes it into a
Gayatri and Anushtubh. Gayatri is Brahman, Anushtubh is speech; and he
thus puts together speech with Brahman.
11. He recites a Trishtubh at the end. Trishtubh is strength, and
thus does he come round animals by strength. Therefore animals come
near where there is strength (of command, &c.); they come to be roused
and to rise up, (they obey the commands of a strong shepherd.)
1ST_ARANYAKA|5TH_ADHYAYA|2ND_KHANDA
SECOND KHANDA
1. When he recites the Nishkevalya hymn addressed to Indra (Rv. X,
50), pra vo mahe, he inserts a Nivid (between the fourth and fifth
verses). Thus he clearly places strength in himself (in the sastra, in
the bird, in himself).
2. They are Trishtubhs and Gagatis.
3. There they say: 'Why does he insert a Nivid among mixed
Trishtubhs and Gagatis?' But surely one metre would never support
the Nivid of this day, nor fill it: therefore he inserts the Nivid
among mixed Trishtubhs and Gagatis.
4. Let him know that this day has three Nivids: the Vasa hymn is a
Nivid, the Valakhilyas are a Nivid, and the Nivid itself is a Nivid.
Thus let him know that day as having three Nivids.
5. Then follow the hymns vane na va (Rv. X, 29) and yo gata eva (Rv.
II, 12). In the fourth verse of the former hymn occur the words anne
samasya yad asan manishah, and they serve for the winning of proper
food.
6. Then comes an insertion. As many Trishtubh and Gagati verses,
taken from the ten Mandalas and addressed to Indra, as they insert
(between the two above-mentioned hymns), after changing them into
Brihatis, so many years do they live beyond the (usual) age (of one
hundred years). By this insertion age is obtained.
7. After that he recites the Saganiya hymn, wishing that cattle
may always come to his offspring.
8. Then he recites the Tarkshya hymn. Tarkshya is verily welfare,
and the hymn leads to welfare. Thus (by reciting the hymn) he fares
well.
9. Then he recites the Ekapada (indro visvam vi ragati), wishing,
May I be everything at once, and may I thus finish the whole work of
metres.
10. In reciting the hymn indram visva avivridhan (Rv. I, 11) he
intertwines the first seven verses by intertwining their feet. There
are seven pranas (openings) in the head, and he thus places seven
pranas in the head. The eighth verse (half-verse) he does not
intertwine. The eighth is speech, and he thinks, May my speech never
be intertwined with the other pranas. Speech therefore, though
dwelling in the same abode as the other pranas, is not intertwined
with them.
11. He recites the Virag verses. Verily, Virag verses are food,
and they thus serve for the gaining of food.
12. He ends with the hymn of Vasishtha, wishing, May I be Vasishtha!
13. But let him end with the fifth verse, esha stomo maha ugraya
vahe, which, possessing the word mahat, is auspicious.
14. In the second foot of the fifth verse the word dhuri occurs.
Verily, dhuh (the place where the horse is fastened to the car) is the
end (of the car). This day also is the end (of the sacrifice which
lasts a whole year). Thus the verse is fit for the day.
15. In the third foot the word arka is auspicious.
16. The last foot is: 'Make our glory high as heaven over heaven.'
Thus wherever Brahmanic speech is uttered, there his glory will be,
when he who knows this finishes with that verse. Therefore let a man
who knows this, finish (the Nishkevalya) with that verse.
1ST_ARANYAKA|5TH_ADHYAYA|3RD_KHANDA
THIRD KHANDA
1. Tat savitur vrinimahe (Rv. V, 82, 1-3) and adya no deva savitar
(Rv. V, 82, 4-6) are the beginning (pratipad) and the next step
(anukara) of the Vaisvadeva hymn, taken from the Ekaha ceremonial
and therefore proper.
2. On that day much is done now and then which has to be hidden, and
has to be atoned for. Atonement is rest, the one-day sacrifice.
Therefore at the end of the year the sacrificers rest on this
atonement as their rest. He who knows this rests firm, and they also
for whom a Hotri priest who knows this, recites this hymn.
3. Then (follows) the hymn addressed to Savitri, tad devasya savitur
varyam mahat (Rv. IV, 53). Verily, mahat, great, (in this foot) is the
end. This day too is the end. Thus the verse is fit for the day.
4. The hymn katara purva katara parayoh (Rv. I, 185), addressed to
Dyavaprithivi, is one in which many verses have the same ending.
Verily, this day also (the mahavrata) is one in which many receive the
same reward. Thus it is fit for the day.
5. The hymn anasvo gato anabhisur ukthyah (Rv. IV, 36) is
addressed to the Ribhus.
6. In the first verse the word tri (kakrah) occurs, and trivat is
verily the end. This day also is the end (of the sacrifice). Thus
the verse is fit for the day.
7. The hymn asya vamasya palitasya hotuh (Rv. I, 164), addressed
to the Visvedevas, is multiform. This day also is multiform. Thus
the verse is fit for the day.
8. He recites the end of it, beginning with gaurir mimaya (Rv. I,
164, 41).
9. The hymn a no bhadrah kratavo yantu visvatah (Rv. I, 89),
addressed to the Visvedevas, forms the Nividdhana, taken from the
Ekaha ceremonial, and therefore proper.
10. On that day much is done now and then which has to be hidden,
and has to be atoned for. Atonement is rest, the one-day sacrifice.
Therefore at the end of the year the sacrificers rest on this
atonement as their rest. He who knows this rests firm, and they also
for whom a Hotri priest who knows this, recites this hymn.
11. The hymn vaisvanaraya dhishanam ritavridhe (Rv. III, 2) forms
the beginning of the Agnimaruta. Dhishana, thought, is verily the end,
this day also is the end. Thus it is fit for the day.
12. The hymn prayagyavo maruto bhragadrishtayah (Rv. V, 55),
addressed to the Maruts, is one in which many verses have the same
ending. Verily, this day also is one in which many receive the same
reward. Thus it is fit for the day.
13. He recites the verse gatavedase sunavama somam (Rv. I, 99, 1),
addressed to Gatavedas, before the (next following) hymn. That verse
addressed to Gatavedas is verily welfare, and leads to welfare. Thus
(by reciting it) he fares well.
14. The hymn imam stomam arhate gatavedase (Rv. I, 94), addressed to
Gatavedas, is one in which many verses have the same ending. Verily,
this day also (the mahavrata) is one in which many receive the same
reward. Thus it is fit for the day, yea, it is fit for the day.
----------------------------------------------------------------------------------
2ND_ARANYAKA|1ST_ADHYAYA|1ST_KHANDA
SECOND ARANYAKA
FIRST ADHYAYA
FIRST KHANDA
With the second Aranyaka the Upanishad begins. It comprises the
second and third Aranyakas, and may be said to consist of three
divisions, or three Upanishads. Their general title is
Bahvrika-upanishad, sometimes Mahaitareya-upanishad, while the
Upanishad generally known as Aitareya-upanishad comprises the 4th,
5th, and 6th adhyayas only of the second Aranyaka.
The character of the three component portions of the Upanishad can
best be described in Sankara's own words (Ar. III, 1, 1, Introd.):
'There are three classes of men who want to acquire knowledge. The
highest consists of those who have turned away from the world, whose
minds are fixed on one subject and collected, and who yearn to be free
at once. For these a knowledge of Brahman is intended, as taught in
the Ait. Ar. II, 4-6. The middle class are those who wish to become
free gradually by attaining to the world of Hiranyagarbha. For them
the knowledge and worship of Prana (breath and life) is intended, as
explained in the Ait. Ar. II, 1-3. The lowest class consists of
those who do not care either for immediate or gradual freedom, but who
desire nothing but offspring, cattle, &c. For these the meditative
worship of the Samhita is intended, as explained in the third
Aranyaka. They cling too strongly to the letter of the sacred text
to be able to surrender it for a knowledge either of Prana (life) or
of Brahman.'
The connexion between the Upanishad or rather the three Upanishads
and the first Aranyaka seems at first sight very slight. Still we soon
perceive that it would be impossible to understand the first
Upanishad, without a previous knowledge of the Mahavrata ceremony as
described in the first Aranyaka.
On this point too there are some pertinent remarks in Sankara's
commentary on the Aranyaka II, 1, 2. 'Our first duty,' he says,
'consists in performing sacrifices, such as are described in the first
portion of the Veda, the Samhitas, Brahmanas, and, to a certain
extent, in the Aranyakas also. Afterwards arises a desire for
knowledge, which cannot be satisfied except a man has first attained
complete concentration of thought (ekagrata). In order to acquire that
concentration, the performance of certain upasanas or meditations is
enjoined, such as we find described in our Upanishad, viz. in Ar.
II, 1-3.'
This meditation or, as it is sometimes translated, worship is of two
kinds, either brahmopasana or pratikopasana. Brahmopasana or
meditation on Brahman consists in thinking of him as distinguished
by certain qualities. Pratikopasana or meditation on symbols
consists in looking upon certain worldly objects as if they were
Brahman, in order thus to withdraw the mind from the too powerful
influence of external objects.
These objects, thus lifted up into symbols of Brahman, are of two
kinds, either connected with sacrifice or not. In our Upanishad we
have to deal with the former class only, viz. with certain portions of
the Mahavrata, as described in the first Aranyaka. In order that the
mind may not be entirely absorbed by the sacrifice, it is lifted up
during the performance from the consideration of these sacrificial
objects to a meditation on higher objects, leading up at last to
Brahman as prana or life.
This meditation is to be performed by the priests, and while they
meditate they may meditate on a hymn or on a single word of it as
meaning something else, such as the sun, the earth, or the sky, but
not vice versa. And if in one Sakha, as in that of the Aitareyins, for
instance, a certain hymn has been symbolically explained, the same
explanation may be adopted by another Sakha also, such as that of
the Kaushitakins. It is not necessary, however, that every part of the
sacrifice should be accompanied by meditation, but it is left optional
to the priest in what particular meditation he wishes to engage, nor
is even the time of the sacrifice the only right time for him to
engage in these meditations.
-
1. This is the path: this sacrifice, and this Brahman. This is the
true.
2. Let no man swerve from it, let no man transgress it.
3. For the old (sages) did not transgress it, and those who did
transgress, became lost.
4. This has been declared by a Rishi (Rv. VIII, 101, 14): 'Three
(classes of) people transgressed, others settled down round about
the venerable (Agni, fire); the great (sun) stood in the midst of
the worlds, the blowing (Vayu, air) entered the Harits (the dawns,
or the ends of the earth).'
5. When he says: 'Three (classes of) people transgressed,' the three
(classes of) people who transgressed are what we see here (on earth,
born again) as birds, trees, herbs, and serpents.
6. When he says: 'Others settled down round about the venerable,' he
means those who now sit down to worship Agni (fire).
7. When he says: 'The great stood in the midst of the worlds,' the
great one in the midst of the world is meant for this Aditya, the sun.
8. When he says: 'The blowing entered the Harits,' he means that
Vayu, the air, the purifier, entered all the corners of the earth.
2ND_ARANYAKA|1ST_ADHYAYA|2ND_KHANDA
SECOND KHANDA
1. People say: 'Uktha, uktha,' hymns, hymns! (without knowing what
uktha, hymn, means.) The hymn is truly (to be considered as) the
earth, for from it all whatsoever exists arises.
2. The object of its praise is Agni (fire), and the eighty verses
(of the hymn) are food, for by means of food one obtains everything.
3. The hymn is truly the sky, for the birds fly along the sky, and
men drive following the sky. The object of its praise is Vayu (air),
and the eighty verses (of the hymn) are food, for by means of food one
obtains everything.
4. The hymn is truly the heaven, for from its gift (rain) all
whatsoever exists arises. The object of its praise is Aditya (the
sun), and the eighty verses are food, for by means of food one obtains
everything.
5. So much with reference to the gods (mythological); now with
reference to man (physiological).
6. The hymn is truly man. He is great, he is Pragapati. Let him
think, I am the hymn.
7. The hymn is his mouth, as before in the case of the earth.
8. The object of its praise is speech, and the eighty verses (of the
hymn) are food, for by means of food he obtains everything.
9. The hymn is the nostrils, as before in the case of the sky.
10. The object of its praise is breath, and the eighty verses (of
the hymn) are food, for by means of food he obtains everything.
11. The slight bent (at the root) of the nose is, as it were, the
place of the brilliant (Aditya, the sun).
12. The hymn is the forehead, as before in the case of heaven. The
object of its praise is the eye, and the eighty verses (of the hymn)
are food, for by means of food he obtains everything.
13. The eighty verses (of the hymn) are alike food with reference to
the gods as well as with reference to man. For all these beings
breathe and live by means of food indeed. By food (given in alms, &c.)
he conquers this world, by food (given in sacrifice) he conquers the
other. Therefore the eighty verses (of the hymn) are alike food,
with reference to the gods as well as with reference to man.
14. All this that is food, and all this that consumes food, is
only the earth, for from the earth arises all whatever there is.
15. And all that goes hence (dies on earth), heaven consumes it all;
and all that goes thence (returns from heaven to a new life) the earth
consumes it all.
16. That earth is thus both food and consumer.
He also (the true worshipper who meditates on himself as being the
uktha) is both consumer and consumed (subject and object). No one
possesses that which he does not eat, or the things which do not eat
him.
2ND_ARANYAKA|1ST_ADHYAYA|3RD_KHANDA
THIRD KHANDA
1. Next follows the origin of seed. The seed of Pragapati are the
Devas (gods). The seed of the Devas is rain. The seed of rain are
herbs. The seed of herbs is food. The seed of food is seed. The seed
of seed are creatures. The seed of creatures is the heart. The seed of
the heart is the mind. The seed of the mind is speech (Veda). The seed
of speech is action (sacrifice). The action done (in a former state)
is this man, the abode of Brahman.
2. He (man) consists of food (ira), and because he consists of
food (iramaya), he consists of gold (hiranmaya). He who knows this
becomes golden in the other world, and is seen as golden (as the
sun) for the benefit of all beings.
2ND_ARANYAKA|1ST_ADHYAYA|4TH_KHANDA
FOURTH KHANDA
1. Brahman (in the shape of prana, breath) entered into that man
by the tips of his feet, and because Brahman entered (prapadyata) into
that man by the tips of his feet, therefore people call them the
tips of the feet (prapada), but hoofs and claws in other animals.
2. Then Brahman crept up higher, and therefore they were (called)
the thighs (uru).
3. Then he said: 'Grasp wide,' and that was (called) the belly
(udara).
4. Then he said: 'Make room for me,' and that was (called) the chest
(uras).
5. The Sarkarakshyas meditate on the belly as Brahman, the Arunis on
the heart. Both (these places) are Brahman indeed.
6. But Brahman crept upwards and came to the head, and because he
came to the head, therefore the head is called head.
7. Then these delights alighted in the head, sight, hearing, mind,
speech, breath.
8. Delights alight on him who thus knows, why the head is called
head.
9. These (five delights or senses) strove together, saying: 'I am
the uktha (hymn), I am the uktha.' 'Well,' they said, 'let us all go
out from this body; then on whose departure this body shall fall, he
shall be the uktha among us.'
10. Speech went out, yet the body without speaking remained,
eating and drinking.
Sight went out, yet the body without seeing remained, eating and
drinking.
Hearing went out, yet the body without hearing remained, eating
and drinking.
Mind went out, yet the body, as if blinking, remained, eating and
drinking.
Breath went out, then when breath was gone out, the body fell.
11. It was decayed, and because people said, it decayed, therefore
it was (called) body (sarira). That is the reason of its name.
12. If a man knows this, then the evil enemy who hates him decays,
or the evil enemy who hates him is defeated.
13. They strove again, saying: 'I am the uktha, I am the uktha.'
'Well,' they said, 'let us enter that body again; then on whose
entrance this body shall rise again, he shall be the uktha among us.'
14. Speech entered, but the body lay still. Sight entered, but the
body lay still. Hearing entered, but the body lay still. Mind entered,
but the body lay still. Breath entered, and when breath had entered,
the body rose, and it became the uktha.
15. Therefore breath alone is the uktha.
16. Let people know that breath is the uktha indeed.
17. The Devas (the other senses) said to breath: 'Thou art the
uktha, thou art all this, we are thine, thou art ours.'
18. This has also been said by a Rishi (Rv. VIII, 92, 32): 'Thou art
ours, we are thine.'
2ND_ARANYAKA|1ST_ADHYAYA|5TH_KHANDA
FIFTH KHANDA
1. Then the Devas carried him (the breath) forth, and being
carried forth, he was stretched out, and when people said, 'He was
stretched out,' then it was in the morning; when they said, 'He is
gone to rest,' then it was in the evening. Day, therefore, is the
breathing up, night the breathing down.
2. Speech is Agni, sight that Aditya (sun), mind the moon, hearing
the Dis (quarters): this is the prahitam samyoga, the union of the
deities as sent forth. These deities (Agni, &c.) are thus in the body,
but their (phenomenal) appearance yonder is among the deities- this
was intended.
3. And Hiranyadat Vaida also, who knew this (and who by his
knowledge had become Hiranyagarbha or the universal spirit), said:
'Whatever they do not give to me, they do not possess themselves.' I
know the prahitam samyoga, the union of the deities, as entered into
the body. This is it.
4. To him who knows this all creatures, without being constrained,
offer gifts.
5. That breath is (to be called) sattya (the true), for sat is
breath, ti is food, yam is the sun. This is threefold, and threefold
the eye also may be called, it being white, dark, and the pupil. He
who knows why true is true (why sattya is sattya), even if he should
speak falsely, yet what he says is true.
2ND_ARANYAKA|1ST_ADHYAYA|6TH_KHANDA
SIXTH KHANDA
1. Speech is his (the breath's) rope, the names the knots. Thus by
his speech as by a rope, and by his names as by knots, all this is
bound. For all this are names indeed, and with speech he calls
everything.
2. People carry him who knows this, as if they were bound by a rope.
3. Of the body of the breath thus meditated on, the Ushnih verse
forms the hairs, the Gayatri the skin, the Trishtubh the flesh, the
Anushtubh the muscles, the Gagati the bone, the Pankti the marrow, the
Brihati the breath (prana). He is covered with the verses (khandas,
metres). Because he is thus covered with verses, therefore they call
them khandas (coverings, metres).
4. If a man knows the reason why khandas are called khandas, the
verses cover him in whatever place he likes against any evil deed.
5. This is said by a Rishi (Rv. I, 164, 13):-
6. 'I saw (the breath) as a guardian, never tiring, coming and going
on his ways (the arteries). That breath (in the body, being identified
with the sun among the Devas), illuminating the principal and
intermediate quarters of the sky, is returning constantly in the midst
of the worlds.'
He says: 'I saw a guardian,' because he, the breath, is a
guardian, for he guards everything.
7. He says: 'Never tiring,' because the breath never rests.
8. He says: 'Coming and going on his ways,' because the breath comes
and goes on his ways.
9. He says: 'Illuminating the principal and intermediate,' because
he illuminates these only, the principal and intermediate quarters
of the sky.
10. He says: 'He is returning constantly in the midst of the
worlds,' because he returns indeed constantly in the midst of the
worlds.
11. And then, there is another verse (Rv. I, 55, 81): 'They are
covered like caves by those who make them,'
12. For all this is covered indeed by breath.
13. This ether is supported by breath as Brihati, and as this
ether is supported by breath as Brihati, so one should know that all
things, not excepting ants, are supported by breath as Brihati.
2ND_ARANYAKA|1ST_ADHYAYA|7TH_KHANDA
SEVENTH KHANDA
1. Next follow the powers of that Person.
2. By his speech earth and fire were created. Herbs are produced
on the earth, and Agni (fire) makes them ripe and sweet. 'Take this,
take this,' thus saying do earth and fire serve their parent, speech.
3. As far as the earth reaches, as far as fire reaches, so far
does his world extend, and as long as the world of the earth and
fire does not decay, so long does his world not decay who thus knows
this power of speech.
4. By breath (in the nose) the sky and the air were created.
People follow the sky, and hear along the sky, while the air carries
along pure scent. Thus do sky and air serve their parent, the breath.
As far as the sky reaches, as far as the air reaches, so far does
his world extend, and as long as the world of the sky and the air does
not decay, so long does his world not decay who thus knows this
power of breath.
5. By his eye heaven and the sun were created. Heaven gives him rain
and food, while the sun causes his light to shine. Thus do the
heaven and the sun serve their parent, the eye.
As far as heaven reaches and as far as the sun reaches, so far
does his world extend, and as long as the world of heaven and the
sun does not decay, so long does his world not decay who thus knows
the power of the eye.
6. By his ear the quarters and the moon were created. From all the
quarters they come to him, and from all the quarters he hears, while
the moon produces for him the bright and the dark halves for the
sake of sacrificial work. Thus do the quarters and the moon serve
their parent, the ear.
As far as the quarters reach and as far as the moon reaches, so
far does his world extend, and as long as the world of the quarters
and the moon does not decay, so long does his world not decay who thus
knows the power of the ear.
7. By his mind the water and Varuna were created. Water yields to
him faith (being used for sacred acts), Varuna keeps his offspring
within the law. Thus do water and Varuna serve their parent, the mind.
As far as water reaches and as far as Varuna reaches, so far does
his world extend, and as long as the world of water and Varuna does
not decay, so long does his world not decay who thus knows the power
of the mind.
2ND_ARANYAKA|1ST_ADHYAYA|8TH_KHANDA
EIGHTH KHANDA
1. Was it water really? Was it water? Yes, all this was water
indeed. This (water) was the root (cause), that (the world) was the
shoot (effect). He (the person) is the father, they (earth, fire, &c.)
are the sons. Whatever there is belonging to the son, belongs to the
father; whatever there is belonging to the father, belongs to the son.
This was intended.
2. Mahidasa Aitareya, who knew this, said: 'I know myself (reaching)
as far as the gods, and I know the gods (reaching) as far as me. For
these gods receive their gifts from hence, and are supported from
hence.'
3. This is the mountain, viz. eye, ear, mind, speech, and breath.
They call it the mountain of Brahman.
4. He who knows this, throws down the evil enemy who hates him;
the evil enemy who hates him is defeated.
5. He (the Prana, identified with Brahman) is the life, the
breath; he is being (while the givatman remains), and not-being
(when the givatman departs).
6. The Devas (speech, &c.) worshipped him (prana) as Bhuti or being,
and thus they became great beings. And therefore even now a man who
sleeps, breathes like bhurbhuh.
7. The Asuras worshipped him as Abhuti or not-being, and thus they
were defeated.
8. He who knows this, becomes great by himself, while the evil enemy
who hates him, is defeated.
9. He (the breath) is death (when he departs), and immortality
(while he abides).
10. And this has been said by a Rishi (Rv. I, 164, 38):-
11. 'Downwards and upwards he (the wind of the breath) goes, held by
food;'- for this up-breathing, being held back by the
down-breathing, does not move forward (and leave the body altogether).
12. 'The immortal dwells with the mortal;'- for through him (the
breath) all this dwells together, the bodies being clearly mortal, but
this being (the breath), being immortal.
13. 'These two (body and breath) go for ever in different directions
(the breath moving the senses of the body, the body supporting the
senses of the breath: the former going upwards to another world, the
body dying and remaining on earth). They increase the one (the
body), but they do not increase the other,' i.e. they increase these
bodies (by food), but this being (breath) is immortal.
14. He who knows this becomes immortal in that world (having
become united with Hiranyagarbha), and is seen as immortal (in the
sun) by all beings, yea, by all beings.
2ND_ARANYAKA|2ND_ADHYAYA|1ST_KHANDA
SECOND ADHYAYA
FIRST KHANDA
1. He (the sun), who shines, honoured this world (the body of the
worshipper, by entering into it), in the form of man (the worshipper
who meditates on breath). For he who shines (the sun) is (the same as)
the breath. He honoured this (body of the worshipper) during a hundred
years, therefore there are a hundred years in the life of a man.
Because he honoured him during a hundred years, therefore there are
(the poets of the first Mandala of the Rig-veda, called) the Satarkin,
(having honour for a hundred years.) Therefore people call him who
is really Prana (breath), the Satarkin poets.
2. He (breath) placed himself in the midst of all whatsoever exists.
Because he placed himself in the midst of all whatsoever exists,
therefore there are (the poets of the second to the ninth Mandala of
the Rig-veda, called) the Madhyamas. Therefore people call him who
is really Prana (breath), the Madhyama poets.
3. He as up-breathing is the swallower (gritsa), as down-breathing
he is delight (mada). Because as up-breathing he is swallower (gritsa)
and as down-breathing delight (mada), therefore there is (the poet
of the second Mandala of the Rig-veda, called) Gritsamada. Therefore
people call him who is really Prana (breath), Gritsamada.
4. Of him (breath) all this whatsoever was a friend. Because of
him all (visvam) this whatsoever was a friend (mitram), therefore
there is (the poet of the third Mandala of the Rig-veda, called)
Visvamitra. Therefore people call him who is really Prana (breath),
Visvamitra.
5. The Devas (speech, &c.) said to him (the breath): 'He is to be
loved by all of us.' Because the Devas said of him, that he was to
be loved (vama) by all of them, therefore there is (the poet of the
fourth Mandala of the Rig-veda, called) Vamadeva. Therefore people
call him who is really Prana (breath), Vamadeva.
6. He (breath) guarded all this whatsoever from evil. Because he
guarded (atrayata) all this whatsoever from evil, therefore there
are (the poets of the fifth Mandala of the Rig-veda, called)
Atrayah. Therefore people call him who is really Prana (breath),
Atrayah.
2ND_ARANYAKA|2ND_ADHYAYA|2ND_KHANDA
SECOND KHANDA
1. He (breath) is likewise a Bibhradvaga (bringer of offspring).
Offspring is vaga, and he (breath) supports offspring. Because he
supports it, therefore there is (the poet of the sixth Mandala of
the Rig-veda, called) Bharadvaga. Therefore people call him who is
really Prana (breath), Bharadvaga.
2. The Devas (speech, &c.) said to him: 'He it is who chiefly causes
us to dwell on earth.' Because the Devas said of him, that he
chiefly caused them to dwell on earth, therefore there is (the poet of
the seventh Mandala of the Rig-veda, called) Vasishtha. Therefore
people call him who is really Prana (breath), Vasishtha.
3. He (breath) went forth towards all this whatsoever. Because he
went forth toward all this whatsoever, therefore there are (the
poets of the eighth Mandala of the Rig-veda, called) the Pragathas.
Therefore people call him who is really Prana (breath), the Pragathas.
4. He (breath) purified all this whatsoever. Because he purified all
this whatsoever, therefore there are (the hymns and also the poets
of the ninth Mandala of the Rig-veda, called) the Pavamanis. Therefore
people called him who is really Prana (breath), the Pavamanis.
5. He (breath) said: 'Let me be everything whatsoever, small
(kshudra) and great (mahat), and this became the Kshudrasuktas and
Mahasuktas.' Therefore there were (the hymns and also the poets of the
tenth Mandala of the Rig-veda, called) the Kshudrasuktas (and
Mahasuktas). Therefore people call him who is really Prana (breath),
the Kshudrasuktas (and Mahasuktas).
6. He (breath) said once: 'You have said what is well said (su-ukta)
indeed. This became a Sukta (hymn).' Therefore there was the Sukta.
Therefore people call him who is really Prana (breath), Sukta.
7. He (breath) is a Rik (verse), for he did honour to all beings
(by entering into them). Because he did honour to all beings,
therefore there was the Rik verse. Therefore people call him who
is really Prana (breath), Rik.
8. He (breath) is an Ardharka (half-verse), for he did honour to all
places (ardha). Because he did honour to all places, therefore there
was the Ardharka. Therefore people call him who is really Prana
(breath), Ardharka.
9. He (breath) is a Pada (word), for he got into all these beings.
Because he got (padi) into all these beings, therefore there was the
Pada (word). Therefore people call him who is really Prana (breath),
Pada.
10. He (breath) is an Akshara (syllable), for he pours out
(ksharati) gifts to all these beings, and without him no one can
pour out (atiksharati) gifts. Therefore there was the Akshara
(syllable). Therefore people call him who is really Prana (breath),
Akshara.
11. Thus all these Rik verses, all Vedas, all sounds are one word,
viz. Prana (breath). Let him know that Prana is all Rik verses.
2ND_ARANYAKA|2ND_ADHYAYA|3RD_KHANDA
THIRD KHANDA
1. While Vishvamitra was going to repeat the hymns of this day (the
mahavrata), Indra sat down near him. Vishvamitra (guessing that Indra
wanted food) said to him, 'This (the verses of the hymn) is food,' and
repeated the thousand Brihati verses. By means of this he went to
the delightful home of Indra (Swarga).
2. Indra said to him: 'Rishi, thou hast come to my delightful
home. Rishi, repeat a second hymn.' Visvamitra (guessing that Indra
wanted food) said to him, 'This (the verses of the hymn) is food,' and
repeated the thousand Brihati verses. By means of this he went to
the delightful home of Indra (Svarga).
3. Indra said to him: 'Rishi, thou hast come to my delightful
home. Rishi, repeat a third hymn.' Visvamitra (guessing that Indra
wanted food) said to him, 'This (the verses of the hymn) is food,' and
repeated the thousand Brihati verses. By means of this he went to
the delightful home of Indra (Svarga).
4. Indra said to him: 'Rishi, thou hast come to my delightful
home. I grant thee a boon.' Visvamitra said: 'May I know thee.'
Indra said: 'I am Prana (breath), O Rishi, thou art Prana, all
things are Prana. For it is Prana who shines as the sun, and I here
pervade all regions under that form. This food of mine (the hymn) is
my friend and my support (dakshina). This is the food prepared by
Visvamitra. I am verily he who shines (the sun).'
2ND_ARANYAKA|2ND_ADHYAYA|4TH_KHANDA
FOURTH KHANDA
1. This then becomes perfect as a thousand of Brihati verses. Its
consonants form its body, its voice (vowels) the soul, its sibilants
the air of the breath.
2. He who knew this became Vasishtha, he took this name from thence.
3. Indra verily declared this to Visvamitra, and Indra verily
declared this to Bharadvaga. Therefore Indra is invoked by him as a
friend.
4. This becomes perfect as a thousand of Brihati verses, and of that
hymn perfect with a thousand Brihati verses, there are 36,000
syllables. So many are also the thousands of days of a hundred years
(36,000). With the consonants they fill the nights, with the vowels
the days.
5. This becomes perfect as a thousand of Brihati verses. He who
knows this, after this thousand of Brihatis thus accomplished, becomes
full of knowledge, full of the gods, full of Brahman, full of the
immortal, and then goes also to the gods.
6. What I am (the worshipper), that is he (sun); what he is, that am
I.7. This has been said by a Rishi (Rv. I, 115, 1): 'The sun is the
self of all that moves and rests.'
8. Let him look to that, let him look to that!
2ND_ARANYAKA|3RD_ADHYAYA|1ST_KHANDA
THIRD ADHYAYA
FIRST KHANDA
1. He who knows himself as the fivefold hymn (uktha), the emblem
of Prana (breath), from whence all this springs, he is clever. These
five are the earth, air, ether, water, and fire (gyotis). This is
the self, the fivefold uktha. For from him all this springs, and
into him it enters again (at the dissolution of the world). He who
knows this, becomes the refuge of his friends.
2. And to him who knows the food (object) and the feeder (subject)
in that uktha, a strong son is born, and food is never wanting.
Water and earth are food, for all food consists of these two. Fire and
air are the feeder, for by means of them man eats all food. Ether is
the bowl, for all this is poured into the ether. He who knows this,
becomes the bowl or support of his friends.
3. To him who knows the food and the feeder in that uktha, a
strong son is born, and food is never wanting. Herbs and trees are
food, animals the feeder, for animals eat herbs and trees.
4. Of them again those who have teeth above and below, shaped
after the likeness of man, are feeders, the other animals are food.
Therefore these overcome the other animals, for the eater is over
the food.
5. He who knows this is over his friends.
2ND_ARANYAKA|3RD_ADHYAYA|2ND_KHANDA
SECOND KHANDA
1. He who knows the gradual development of the self in him (the
man conceived as the uktha), obtains himself more development.
2. There are herbs and trees and all that is animated, and he
knows the self gradually developing in them. For in herbs and trees
sap only is seen, but thought (kitta) in animated beings.
3. Among animated beings again the self develops gradually, for in
some sap (blood) is seen (as well as thought), but in others thought
is not seen.
4. And in man again the self develops gradually, for he is most
endowed with knowledge. He says what he has known, he sees what he has
known. He knows what is to happen to-morrow, he knows heaven and hell.
By means of the mortal he desires the immortal- thus is he endowed.
5. With regard to the other animals hunger and thirst only are a
kind of understanding. But they do not say what they have known, nor
do they see what they have known. They do not know what is to happen
to-morrow, nor heaven and hell. They go so far and no further, for
they are born according to their knowledge (in a former life).
2ND_ARANYAKA|3RD_ADHYAYA|3RD_KHANDA
THIRD KHANDA
1. That man (conceived as uktha) is the sea, rising beyond the whole
world. Whatever he reaches, he wishes to go beyond. If he reaches
the sky, he wishes to go beyond.
2. If he should reach that (heavenly) world, he would wish to go
beyond.
3. That man is fivefold. The heat in him is fire; the apertures
(of the senses) are ether; blood, mucus, and seed are water; the
body is earth; breath is air.
4. That air is fivefold, viz. up-breathing, down-breathing,
back-breathing, out-breathing, on-breathing. The other powers
(devatas), viz. sight, hearing, mind, and speech, are comprised
under up-breathing and down-breathing. For when breath departs, they
also depart with it.
5. That man (conceived as uktha) is the sacrifice, which is a
succession now of speech and now of thought. That sacrifice is
fivefold, viz. the Agnihotra, the new and full moon sacrifices, the
four-monthly sacrifices, the animal sacrifice, the Soma sacrifice. The
Soma sacrifice is the most perfect of sacrifices, for in it these five
kinds of ceremonies are seen: the first which precedes the libations
(the Diksha, &c.), then three libations, and what follows (the
Avabhritha, &c.) is the fifth.
2ND_ARANYAKA|3RD_ADHYAYA|4TH_KHANDA
FOURTH KHANDA
1. He who knows one sacrifice above another, one day above
another, one deity above the others, he is clever. Now this great
uktha (the nishkevalya-sastra) is the sacrifice above another, the day
above another, the deity above others.
2. This uktha is fivefold. With regard to its being performed as a
Stoma (chorus), it is Trivrit, Pankadasa, Saptadasa, Ekavimsa, and
Pankavimsa. With regard to its being performed as a Saman (song), it
is Gayatra, Rathantara, Brihat, Bhadra, and Ragana. With regard to
metre, it is Gayatri, Ushnih, Brihati, Trishtubh, and Dvipada. And the
explanation (given before in the Aranyaka) is that it is the head, the
right wing, the left wing, the tail, and the body of the bird.
3. He performs the Prastava in five ways, he performs the Udgitha in
five ways, he performs the Pratihara in five ways, he performs the
Upadrava in five ways, he performs the Nidhana in five ways. All
this together forms one thousand Stobhas, or musical syllables.
4. Thus also are the Rik verses, contained in the Nishkevalya,
recited (by the Hotri) in five orders. What precedes the eighty
trikas, that is one order, then follow the three sets of eighty trikas
each, and what comes after is the fifth order.
5. This (the hymns of this Sastra) as a whole (if properly counted
with the Stobha syllables) comes to one thousand (of Brihati
verses). That (thousand) is the whole, and ten, ten is called the
whole. For number is such (measured by ten). Ten tens are a hundred,
ten hundreds are a thousand, and that is the whole. These are the
three metres (the tens, pervading everything). And this food also (the
three sets of hymns being represented as food) is threefold, eating,
drinking, and chewing. He obtains that food by those (three numbers,
ten, hundred, and thousand, or by the three sets of eighty trikas).
FOURTH KHANDA
2ND_ARANYAKA|3RD_ADHYAYA|5TH_KHANDA
FIFTH KHANDA
1. This (nishkevalya-sastra) becomes perfect as a thousand of
Brihati verses.
2. Some teachers (belonging to a different Sakha) recognise a
thousand of different metres (not of Brihatis only). They say: 'Is
another thousand (a thousand of other verses) good? Let us say it is
good.'
3. Some say, a thousand of Trishtubh verses, others a thousand of
Gagati verses, others a thousand of Anushtubh verses.
4. This has been said by a Rishi (Rv. X, 124, 9):-
5. 'Poets through their understanding discovered Indra dancing an
Anushtubh.' This is meant to say: They discovered (and meditated) in
speech (called Anushtubh)- at that time (when they worshipped the
uktha)- the Prana (breath) connected with Indra.
6. He (who takes the recited verses as Anushtubhs) is able to become
celebrated and of good report.
7. No! he says; rather is such a man liable to die before his
time. For that self (consisting of Anushtubhs) is incomplete. For if a
man confines himself to speech, not to breath, then driven by his
mind, he does not succeed with speech.
8. Let him work towards the Brihati, for the Brihati (breath) is the
complete self.
9. That self (givatman) is surrounded on all sides by members. And
as that self is on all sides surrounded by members, the Brihati also
is on all sides surrounded by metres.
10. For the self (in the heart) is the middle of these members,
and the Brihati is the middle of the metres.
11. 'He is able to become celebrated and of good report, but (the
other) able to die before his time,' thus he said. For the Brihati
is the complete self, therefore let him work towards the Brihati
(let him reckon the sastra recitation as a thousand Brihatis).
2ND_ARANYAKA|3RD_ADHYAYA|6TH_KHANDA
SIXTH KHANDA
1. This (nishkevalya-sastra) becomes perfect as a thousand of
Brihati verses. In this thousand of Brihatis there are one thousand
one hundred and twenty-five Anushtubhs. For the smaller is contained
in the larger.
2. This has been said by a Rishi (Rv. VIII, 76, 12):-
3. 'A speech of eight feet;'- because there are eight feet of four
syllables each in the Anushtubh.
4. 'Of nine corners;'- because the Brihati becomes nine-cornered
(having nine feet of four syllables each).
5. 'Touching the truth;'- because speech (Anushtubh) is truth,
touched by the verse (Brihati).
6. 'He (the Hotri) makes the body out of Indra;'- for out of this
thousand of Brihati verses turned into Anushtubhs, and therefore out
of Prana as connected with Indra, and out of the Brihati (which is
Prana), he makes speech, that is Anushtubh, as a body.
7. This Mahaduktha is the highest development of speech, and it is
fivefold, viz. measured, not measured, music, true, and untrue.
8. A Rik verse, a gatha, a kumbya are measured (metrical). A Yagus
line, an invocation, and general remarks, these are not measured (they
are in prose). A Saman, or any portion (parvan) of it, is music. Om is
true, Na is untrue.
9. What is true (Om) is the flower and fruit of speech. He is able
to become celebrated and of good report, for he speaks the true
(Om), the flower and fruit of speech.
10. Now the untrue is the root of speech, and as a tree whose root
is exposed dries up and perishes, thus a man who says what is untrue
exposes his root, dries up and perishes. Therefore one should not
say what is untrue, but guard oneself from it.
11. That syllable Om (yes) goes forward (to the first cause of the
world) and is empty. Therefore if a man says Om (yes) to everything,
then that (which he gives away) is wanting to him here. If he says
Om (yes) to everything, then he would empty himself, and would not
be capable of any enjoyments.
12. That syllable Na (no) is full for oneself. If a man says No to
everything, then his reputation would become evil, and that would ruin
him even here.
13. Therefore let a man give at the proper time only, not at the
wrong time. Thus he unites the true and the untrue, and from the union
of those two he grows, and becomes greater and greater.
14. He who knows this speech of which this (the mahaduktha) is a
development, he is clever. A is the whole of speech, and manifested
through different kinds of contact (mutes) and of wind (sibilants), it
becomes manifold and different.
15. Speech if uttered in a whisper is breath, if spoken aloud, it is
body. Therefore (if whispered) it is almost hidden, for what is
incorporeal is almost hidden, and breath is incorporeal. But if spoken
aloud, it is body, and therefore it is perceptible, for body is
perceptible.
2ND_ARANYAKA|3RD_ADHYAYA|7TH_KHANDA
SEVENTH KHANDA
1. This (nishkevalya-sastra) becomes perfect as a thousand of
Brihatis. It is glory (the glorious Brahman, not the absolute
Brahman), it is Indra. Indra is the lord of all beings. He who thus
knows Indra as the lord of all beings, departs from this world by
loosening the bonds of life- so said Mahidasa Aitareya. Having
departed he becomes Indra (or Hiranyagarbha) and shines in those
worlds.
2. And with regard to this they say: 'If a man obtains the other
world in this form (by meditating on the prana, breath, which is the
uktha, the hymn of the mahavrata), then in what form does he obtain
this world?'
3. Here the blood of the woman is a form of Agni (fire); therefore
no one should despise it. And the seed of the man is a form of
Aditya (sun); therefore no one should despise it. This self (the
woman) gives her self (skin, blood, and flesh) to that self (fat,
bone, and marrow), and that self (man) gives his self (fat, bone,
and marrow) to this self (skin, blood, and flesh). Thus these two grow
together. In this form (belonging to the woman and to fire) he goes to
that world (belonging to the man and the sun), and in that form
(belonging to man and the sun) he goes to this world (belonging to the
woman and to fire).
2ND_ARANYAKA|3RD_ADHYAYA|8TH_KHANDA
EIGHTH KHANDA
1. Here (with regard to obtaining Hiranyagarbha) there are these
Slokas:
2. The fivefold body into which the indestructible (prana, breath)
enters, that body which the harnessed horses (the senses) draw
about, that body where the true of the true (the highest Brahman)
follows after, in that body (of the worshipper) all gods become one.
3. That body into which goes the indestructible (the breath) which
we have joined (in meditation), proceeding from the indestructible
(the highest Brahman), that body which the harnessed horses (the
senses) draw about, that body where the true of the true follows
after, in that body all gods become one.
4. After separating themselves from the Yes and No of language,
and of all that is hard and cruel, poets have discovered (what they
sought for); dependent on names they rejoiced in what had been
revealed.
5. That in which the poets rejoiced (the revealed nature of prana,
breath), in it the gods exist all joined together. Having driven
away evil by means of that Brahman (which is hidden in prana), the
enlightened man goes to the Swarga world (becomes one with
Hiranyagarbha, the universal spirit).
6. No one wishing to describe him (Prana, breath) by speech,
describes him by calling him 'woman,' 'neither woman nor man,' or
'man' (all such names applying only to the material body, and not to
Prana or breath).
7. Brahman (as hidden beneath Prana) is called the A; and the I
(ego) is gone there (the worshipper should know that he is uktha and
Prana).
8. This becomes perfect as a thousand of Brihati verses, and of that
hymn, perfect with a thousand Brihati verses, there are 36,000
syllables. So many are also the thousands of days of human life. By
means of the syllable of life (the a) alone (which is contained in
that thousand of hymns) does a man obtain the day of life (the
Mahavrata day, which completes the number of the days in the
Gavamayana sacrifice), and by means of the day of life (he obtains)
the syllable of life.
9. Now there is a chariot of the god (Prana) destroying all
desires (for the worlds of Indra, the moon, the earth, all of which
lie below the place of Hiranyagarbha). Its front part (the point of
the two shafts of the carriage where the yoke is fastened) is
speech, its wheels the ears, the horses the eyes, the driver the mind.
Prana (breath) mounts that chariot (and on it, i.e. by means of
meditating on Prana, he reaches Hiranyagarbha).
10. This has been said by a Rishi (Rv. X, 39, 12):-
11. 'Come hither on that which is quicker than mind,' and (Rv. VIII,
73, 2) 'Come hither on that which is quicker than the twinkling of
an eye,' yea, the twinkling of an eye.
=================================
(4th, 5th, 6th and 7th Adhyayas of the
2ND_ARANYAKA form the real upanishad
popularly known as AITAREYA UPANISHAD)
2ND_ARANYAKA|4TH_ADHYAYA|1ST_KHANDA
FOURTH ADHYAYA
FIRST KHANDA
With this Adhyaya begins the real Upanishad, best known under the
name of the Aitareya-upanishad, and often separately edited, commented
on, and translated. If treated separately, what we call the fourth
Adhyaya of the second Aranyaka, becomes the first Adhyaya of the
Upanishad, sometimes also, by counting all Adhyayas from the beginning
of the Aitareya-aranyaka, the ninth. The divisions adopted by
Sayana, who explains the Upanishad as part of the Aranyaka, and by
Sankara, who explains it independently, vary, though Sayana states
that he follows in his commentary on the Upanishad the earlier
commentary of Sankara. I have given the divisions adopted by Sayana,
and have marked those of Sankara's by figures in parentheses, placed
at the end of each paragraph. The difference between this Upanishad
and the three preceding Adhyayas is easily perceived. Hitherto the
answer to the question, Whence this world? had been, From Prana, Prana
meaning breath and life, which was looked upon for a time as a
sufficient explanation of all that is. From a psychological point of
view this Prana is the conscious self (pragnatman); in a more
mythological form it appears as Hiranyagarbha, 'the golden germ,'
sometimes even as Indra. It is one of the chief objects of the
pranavidya, or life-knowledge, to show that the living principle in us
is the same as the living principle in the sun, and that by a
recognition of their identity and of the true nature of prana, the
devotee, or he who has rightly meditated on prana during his life,
enters after death into the world of Hiranyagarbha.
This is well expressed in the Kaushitaki-upanishad III, 2, where
Indra says to Pratardana: 'I am Prana; meditate on me as the conscious
self (pragnatman), as life, as immortality. Life is prana, prana is
life. Immortality is prana, prana is immortality. By prana he
obtains immortality in the other world, by knowledge (pragna) true
conception. Prana is consciousness (pragna), consciousness is prana.'
This, however, though it may have satisfied the mind of the Brahmans
for a time, was not a final solution. That final solution of the
problem not simply of life, but of existence, is given in the
Upanishad which teaches that Atman, the Self, and not Prana, Life,
is the last and only cause of everything. In some places this doctrine
is laid down in all its simplicity. Our true self, it is said, has its
true being in the Highest Self only. In other passages, however, and
nearly in the whole of this Upanishad, this simple doctrine is mixed
up with much that is mythological, fanciful, and absurd, arthavada, as
the commentators call it, but as it might often be more truly
called, anarthavada, and it is only towards the end that the
identity of the self-conscious self with the Highest Self or Brahman
is clearly enuntiated.
-
Adoration to the Highest Self. Hari, Om!
1. Verily, in the beginning all this was Self, one only; there was
nothing else blinking whatsoever.
2. He thought: 'Shall I send forth worlds?' (1) He sent forth
these worlds,
3. Ambhas (water), Mariki (light), Mara (mortal), and Ap (water).
4. That Ambhas (water) is above the heaven, and it is heaven, the
support. The Marikis (the lights) are the sky. The Mara (mortal) is
the earth, and the waters under the earth are the Ap world. (2)
5. He thought: 'There are these worlds; shall I send forth guardians
of the worlds?'
He then formed the Purusha (the person), taking him forth from the
water. (3)
6. He brooded on him, and when that person had thus been brooded on,
a mouth burst forth like an egg. From the mouth proceeded speech, from
speech Agni (fire).
Nostrils burst forth. From the nostrils proceeded scent (prana),
from scent Vayu (air).
Eyes burst forth. From the eyes proceeded sight, from sight Aditya
(sun).
Ears burst forth. From the ears proceeded hearing, from hearing
the Dis (quarters of the world).
Skin burst forth. From the skin proceeded hairs (sense of touch),
from the hairs shrubs and trees.
The heart burst forth. From the heart proceeded mind, from mind
Kandramas (moon).
The navel burst forth. From the navel proceeded the Apana (the
down-breathing), from Apana death.
The generative organ burst forth. From the organ proceeded seed,
from seed water. (4)
2ND_ARANYAKA|4TH_ADHYAYA|2ND_KHANDA
SECOND KHANDA
1. Those deities (devata), Agni and the rest, after they had been
sent forth, fell into this great ocean.
Then he (the Self) besieged him, (the person) with hunger and
thirst.
2. The deities then (tormented by hunger and thirst) spoke to him
(the Self): 'Allow us a place in which we may rest and eat food.' (1)
He led a cow towards them (the deities). They said: 'This is not
enough.' He led a horse towards them. They said: 'This is not enough.'
(2)He led man towards them. Then they said: 'Well done, indeed.'
Therefore man is well done.
3. He said to them: 'Enter, each according to his place.' (3)
4. Then Agni (fire), having become speech, entered the mouth. Vayu
(air), having become scent, entered the nostrils. Aditya (sun), having
become sight, entered the eyes. The Dis (regions), having become
hearing, entered the ears. The shrubs and trees, having become
hairs, entered the skin. Kandramas (the moon), having become mind,
entered the heart. Death, having become down-breathing, entered the
navel. The waters, having become seed, entered the generative organ.
(4)5. Then Hunger and Thirst spoke to him (the Self): 'Allow us two
(a place).' He said to them: 'I assign you to those very deities
there, I make you co-partners with them.' Therefore to whatever
deity an oblation is offered, hunger and thirst are co-partners in it.
(5)
2ND_ARANYAKA|4TH_ADHYAYA|3RD_KHANDA
THIRD KHANDA
1. He thought: 'There are these worlds and the guardians of the
worlds. Let me send forth food for them.' (1)
He brooded over the water. From the water thus brooded on, matter
(murti) was born. And that matter which was born, that verily was
food. (2)
2. When this food (the object matter) had thus been sent forth, it
wished to flee, crying and turning away. He (the subject) tried to
grasp it by speech. He could not grasp it by speech. If he had grasped
it by speech, man would be satisfied by naming food. (3)
He tried to grasp it by scent (breath). He could not grasp it by
scent. If he had grasped it by scent, man would be satisfied by
smelling food. (4)
He tried to grasp it by the eye. He could not grasp it by the eye.
If he had grasped it by the eye, man would be satisfied by seeing
food. (5)
He tried to grasp it by the ear. He could not grasp it by the ear.
If he had grasped it by the ear, man would be satisfied by hearing
food. (6)
He tried to grasp it by the skin. He could not grasp it by the skin.
If he had grasped it by the skin, man would be satisfied by touching
food. (7)
He tried to grasp it by the mind. He could not grasp it by the mind.
If he had grasped it by the mind, man would be satisfied by thinking
food. (8)
He tried to grasp it by the generative organ. He could not grasp
it by the organ. If he had grasped it by the organ, man would be
satisfied by sending forth food. (9)
He tried to grasp it by the down-breathing (the breath which helps
to swallow food through the mouth and to carry it off through the
rectum, the payvindriya). He got it.
3. Thus it is Vayu (the getter) who lays hold of food, and the
Vayu is verily Annayu (he who gives life or who lives by food). (10)
4. He thought: 'How can all this be without me?'
5. And then he thought: 'By what way shall I get there?'
6. And then he thought: 'If speech names, if scent smells, if the
eye sees, if the ear hears, if the skin feels, if the mind thinks,
if the off-breathing digests, if the organ sends forth, then what am
I?' (11)
7. Then opening the suture of the skull, he got in by that door.
8. That door is called the Vidriti (tearing asunder), the Nandana
(the place of bliss).
9. There are three dwelling-places for him, three dreams; this
dwelling-place (the eye), this dwelling-place (the throat), this
dwelling-place (the heart). (12)
10. When born (when the Highest Self had entered the body) he looked
through all things, in order to see whether anything wished to
proclaim here another (Self). He saw this person only (himself) as the
widely spread Brahman. 'I saw it,' thus he said; (13)
Therefore he was Idam-dra (seeing this).
11. Being Idamdra by name, they call him Indra mysteriously. For the
Devas love mystery, yea, they love mystery. (14)
2ND_ARANYAKA|5TH_ADHYAYA|1ST_KHANDA
FIFTH ADHYAYA
FIRST KHANDA
1. Let the women who are with child move away!
2. Verily, from the beginning he (the self) is in man as a germ,
which is called seed.
3. This (seed), which is strength gathered from all the limbs of the
body, he (the man) bears as self in his self (body). When he commits
the seed to the woman, then he (the father) causes it to be born. That
is his first birth. (1)
4. That seed becomes the self of the woman, as if one of her own
limbs. Therefore it does not injure her.
5. She nourishes his (her husband's) self (the son) within her.
(2) She who nourishes, is to be nourished.
6. The woman bears the germ. He (the father) elevates the child even
before the birth, and immediately after.
7. When he thus elevates the child both before and after his
birth, he really elevates his own self,
8. For the continuation of these worlds (men). For thus are these
worlds continued.
9. This is his second birth. (3)
10. He (the son), being his self, is then placed in his stead for
(the performance of) all good works.
11. But his other self (the father), having done all he has to do,
and having reached the full measure of his life, departs.
12. And departing from hence he is born again. That is his third
birth.
13. And this has been declared by a Rishi (Rv. IV, 27, 1): (4)
14. 'While dwelling in the womb, I discovered all the births of
these Devas. A hundred iron strongholds kept me, but I escaped quickly
down like a falcon.'
15. Vamadeva, lying in the womb, has thus declared this. (5)
And having this knowledge he stepped forth, after this dissolution
of the body, and having obtained all his desires in that heavenly
world, became immortal, yea, he became immortal. (6)
2ND_ARANYAKA|6TH_ADHYAYA|1ST_KHANDA
SIXTH ADHYAYA
FIRST KHANDA
1. Let the women go back to their place.
2. Who is he whom we meditate on as the Self? Which is the Self?
3. That by which we see (form), that by which we hear (sound),
that by which we perceive smells, that by which we utter speech,
that by which we distinguish sweet and not sweet, (1) and what comes
from the heart and the mind, namely, perception, command,
understanding, knowledge, wisdom, seeing, holding, thinking,
considering, readiness (or suffering), remembering, conceiving,
willing, breathing, loving, desiring?
4. No, all these are various names only of knowledge (the true
Self). (2)
5. And that Self, consisting of (knowledge), is Brahman (m.), it
is Indra, it is Pragapati. All these Devas, these five great elements,
earth, air, ether, water, fire, these and those which are, as it were,
small and mixed, and seeds of this kind and that kind, born from eggs,
born from the womb, born from heat, born from germs, horses, cows,
men, elephants, and whatsoever breathes, whether walking or flying,
and what is immoveable- all that is led (produced) by knowledge (the
Self).
6. It rests on knowledge (the Self). The world is led (produced)
by knowledge (the Self). Knowledge is its cause.
7. Knowledge is Brahman. (3)
8. He (Vamadeva), having by this conscious self stepped forth from
this world, and having obtained all desires in that heavenly world,
became immortal, yea, he became immortal. Thus it is, Om. (4)
2ND_ARANYAKA|7TH_ADHYAYA|1ST_KHANDA
SEVENTH ADHYAYA
FIRST KHANDA
1. My speech rests in the mind, my mind rests in speech. Appear to
me (thou, the Highest Self)! You (speech and mind) are the two pins
(that hold the wheels) of the Veda. May what I have learnt not forsake
me. I join day and night with what I have learnt. I shall speak of the
real, I shall speak the true. May this protect me, may this protect
the teacher! May it protect me, may it protect the teacher, yea, the
teacher!
( End of Aitareya Upanishad)
===================================
3RD_ARANYAKA|1ST_ADHYAYA|1ST_KHANDA
THIRD ARANYAKA
FIRST ADHYAYA
FIRST KHANDA
1. Next follows the Upanishad of the Samhita.
2. The former half is the earth, the latter half the heaven, their
union the air (space), thus says Mandukeya; their union is the ether, thus did
Makshavya teach it.
3. That air is not considered independent, therefore I do not
agree with his (Manduka's) son.
4. Verily, the two are the same, therefore air (space) is considered
independent, thus says Agastya. For it is the same, whether they say
air (space) or ether.
5. So far with reference to deities (mythologically); now with
reference to the body (physiologically):
6. The former half is speech, the latter half is mind, their union
breath (prana), thus says Suravira Mandukeya.
7. But his eldest son said: The former half is mind, the latter half
speech. For we first conceive with the mind indeed, and then we
utter with speech. Therefore the former half is indeed mind, the
latter half speech, but their union is really breath.
8. Verily, it is the same with both, the father (Mandukeya) and
the son.
9. This (meditation as here described), joined with mind, speech,
and breath, is (like) a chariot drawn by two horses and one horse
between them (prashtivahana).
10. And he who thus knows this union, becomes united with offspring,
cattle, fame, glory of countenance, and the world of Svarga. He
lives his full age.
11. Now all this comes from the Mandukeyas.
3RD_ARANYAKA|1ST_ADHYAYA|2ND_KHANDA
SECOND KHANDA
1. Next comes the meditation as taught by Sakalya.
2. The first half is the earth, the second half heaven, their
uniting the rain, the uniter Parganya.
3. And so it is when he (Parganya) rains thus strongly, without
ceasing, day and night,
4. Then they say also (in ordinary language), 'Heaven and earth have
come together.'
5. So much with regard to the deities; now with regard to the body:-
6. Every man is indeed like an egg. There are two halves (of him),
thus they say: 'This half is the earth, that half heaven.' And there
between them is the ether (the space of the mouth), like the ether
between heaven and earth. In this ether there (in the mouth) the
breath is fixed, as in that other ether the air is fixed. And as there
are those three luminaries (in heaven), there are these three
luminaries in man.
7. As there is that sun in heaven, there is this eye in the head. As
there is that lightning in the sky, there is this heart in the body;
as there is that fire on earth, there is this seed in the member.
8. Having thus represented the self (body) as the whole world,
Sakalya said: This half is the earth, that half heaven.
9. He who thus knows this union, becomes united with offspring,
cattle, fame, glory of countenance, and the world of Svarga. He
lives his full age.
3RD_ARANYAKA|1ST_ADHYAYA|3RD_KHANDA
THIRD KHANDA
1. Next come the reciters of the Nirbhuga.
2. Nirbhuga abides on earth, Pratrinna in heaven, the
Ubhayamantarena in the sky.
3. Now, if any one should chide him who recites the Nirbhuga, let
him answer: 'Thou art fallen from the two lower places.' If any one
should chide him who recites the Pratrinna, let him answer: 'Thou
art fallen from the two higher places.' But he who recites the
Ubhayamantarena, there is no chiding him.
4. For when he turns out the Sandhi (the union of words), that is
the form of Nirbhuga; and when he pronounces two syllables pure
(without modification), that is the form of Pratrinna. This comes
first. By the Ubhayamantara (what is between the two) both are
fulfilled (both the sandhi and the pada).
5. Let him who wishes for proper food say the Nirbhuga; let him
who wishes for Svarga, say the Pratrinna; let him who wishes for
both say the Ubhayamantarena.
6. Now if another man (an enemy) should chide him who says the
Nirbhuga, let him say to him: 'Thou hast offended the earth, the
deity; the earth, the deity, will strike thee.'
If another man should chide him who says the Pratrinna, let him
say to him: 'Thou hast offended heaven, the deity; heaven, the
deity, will strike thee.'
If another man should chide him who says the Ubhayamantarena, let
him say to him: 'Thou hast offended the sky, the deity; the sky, the
deity, will strike thee.'
7. And whatever the reciter shall say to one who speaks to him or
does not speak to him, depend upon it, it will come to pass.
8. But to a Brahmana let him not say anything except what is
auspicious.
9. Only he may curse a Brahmana in excessive wealth.
10. Nay, not even in excessive wealth should he curse a Brahmana,
but he should say, 'I bow before Brahmanas,'- thus says Suravira
Mandukeya.
3RD_ARANYAKA|1ST_ADHYAYA|4TH_KHANDA
FOURTH KHANDA
1. Next follow the imprecations.
2. Let him know that breath is the beam (on which the whole house of
the body rests).
3. If any one (a Brahmana or another man) should chide him, who by
meditation has become that breath as beam, then, if he thinks
himself strong, he says: 'I grasped the breath, the beam, well; thou
dost not prevail against me who have grasped the breath as the
beam.' Let him say to him: 'Breath, the beam, will forsake thee.'
4. But if he thinks himself not strong, let him say to him: 'Thou
couldst not grasp him who wishes to grasp the breath as the beam.
Breath, the beam, will forsake thee.'
5. And whatever the reciter shall say to one who speaks to him or
does not speak to him, depend upon it, it will come to pass. But to
a Brahmana let him not say anything except what is auspicious. Only he
may curse a Brahmana in excessive wealth. Nay, not even in excessive
wealth should he curse a Brahmana, but he should say, 'I bow before
Brahmanas,'- thus says Suravira Mandukeya.
3RD_ARANYAKA|1ST_ADHYAYA|5TH_KHANDA
FIFTH KHANDA
1. Now those who repeat the Nirbhuga say:
2. 'The former half is the first syllable, the latter half the
second syllable, and the space between the first and second halves
is the Samhita (union).'
3. He who thus knows this Samhita (union), becomes united with
offspring, cattle, fame, glory of countenance, and the world of
Svarga. He lives his full age.
4. Now Hrasva Mandukeya says: 'We reciters of Nirbhuga say, "Yes,
the former half is the first syllable, and the latter half the
second syllable, but the Samhita is the space between the first and
second halves in so far as by it one turns out the union (sandhi), and
knows what is the accent and what is not, and distinguishes what is
the mora and what is not."'
5. He who thus knows this Samhita (union), becomes united with
offspring, cattle, fame, glory of countenance, and the world of
Svarga. He lives his full age.
6. Now his middle son, the child of his mother Pratibodhi, says:
'One pronounces these two syllables letter by letter, without entirely
separating them, and without entirely uniting them. Then that mora
between the first and second halves, which indicates the union, that
is the Saman (evenness, sliding). I therefore hold Saman only to be
the Samhita (union).
7. This has also been declared by a Rishi (Rv. II, 23, 16):-
8. 'O Brihaspati, they know nothing higher than Saman.'
9. He who thus knows this Samhita (union), becomes united with
offspring, cattle, fame, glory of countenance, and the world of
Swarga. He lives his full age.
3RD_ARANYAKA|1ST_ADHYAYA|6TH_KHANDA
SIXTH KHANDA
1. Tarukshya said: 'The Samhita (union) is formed by means of the
Brihat and Rathantara Samans.'
2. Verily, the Rathantara Saman is speech, the Brihat Saman is
breath. By both, by speech and breath, the Samhita is formed.
3. For this Upanishad (for acquiring from his teacher the
knowledge of this Samhita of speech and breath) Tarukshya guards
(his teacher's) cows a whole year.
4. For it alone Tarukshya guards the cows a whole year.
5. This has also been declared by a Rishi (Rv. X, 181, 1; and Rv. X,
181, 2):-
6. 'Vasishtha carried hither the Rathantara; 'Bharadvaga brought
hither the Brihat of Agni.'
7. He who thus knows this Samhita (union), becomes united with
offspring, cattle, fame, glory of countenance, and the world of
Svarga. He lives his full age.
8. Kauntharavya said: 'Speech is united with breath, breath with the
blowing air, the blowing air with the Visvedevas, the Visvedevas
with the heavenly world, the heavenly world with Brahman. That Samhita
is called the gradual Samhita.'
9. He who knows this gradual Samhita (union), becomes united with
offspring, cattle, fame, glory of countenance, and the world of
Svarga, in exactly the same manner as this Samhita, i.e. gradually.
10. If that worshipper, whether for his own sake or for that of
another, recites (the Samhita), let him know when he is going to
recite, that this Samhita went up to heaven, and that it will be
even so with those who by knowing it become Devas. May it always be
so!
11. He who thus knows this Samhita (union), becomes united with
offspring, cattle, fame, glory of countenance, and the world of
Svarga. He lives his full age.
12. Pankalakanda said: 'The Samhita (union, composition) is speech.'
13. Verily, by speech the Vedas, by speech the metres are
composed. Friends unite through speech, all beings unite through
speech; therefore speech is everything here.
14. With regard to this (view of speech being more than breath),
it should be borne in mind that when we thus repeat (the Veda) or
speak, breath is (absorbed) in speech; speech swallows breath. And
when we are silent or sleep, speech is (absorbed) in breath; breath
swallows speech. The two swallow each other. Verily, speech is the
mother, breath the son.
15. This has been declared also by a Rishi (Rv. X, 114, 4):-
16. 'There is one bird; (as wind) he has entered the sky; (as breath
or living soul) he saw this whole world. With my ripe mind I saw him
close to me (in the heart); the mother (licks or) absorbs him
(breath), and he absorbs the mother (speech).'
17. He who thus knows this Samhita (union), becomes united with
offspring, cattle, fame, glory of countenance, and the world of
Svarga. He lives his full age.
18. Next follows the Pragapati-Samhita.
19. The former half is the wife, the latter half the man; the result
of their union the son; the act of their union the begetting; that
Samhita is Aditi (indestructible).
20. For Aditi (indestructible) is all this whatever there is,
father, mother, son, and begetting.
21. This has also been declared by a Rishi (Rv. I, 189, 10):-
22. 'Aditi is mother, is father, is son.'
23. He who thus knows this Samhita (union), becomes united with
offspring, cattle, fame, glory of countenance, and the world of
Svarga. He lives his full age.
3RD_ARANYAKA|2ND_ADHYAYA|1ST_KHANDA
SECOND ADHYAYA
FIRST KHANDA
1. Sthavira Sakalya said that breath is the beam, and as the other
beams rest on the house-beam, thus the eye, the ear, the mind, the
speech, the senses, the body, the whole self rests on this breath.
2. Of that self the breathing is like the sibilants, the bones
like the mutes, the marrow like the vowels, and the fourth part,
flesh, blood, and the rest, like the semivowels,- so said Hrasva
Mandukeya.
3. To us it was said to be a triad only.
4. Of that triad, viz. bones, marrow, and joints, there are 360
(parts) on this side (the right), and 360 on that side (the left).
They make 720 together, and 720 are the days and nights of the year.
Thus that self which consists of sight, hearing, metre, mind, and
speech is like unto the days.
5. He who thus knows this self, which consists of sight, hearing,
metre, mind, and speech, as like unto the days, obtains union,
likeness, or nearness with the days, has sons and cattle, and lives
his full age.
3RD_ARANYAKA|2ND_ADHYAYA|2ND_KHANDA
SECOND KHANDA
1. Next comes Kauntharavya:
2. There are 360 syllables (vowels), 360 sibilants (consonants), 360
groups.
3. What we called syllables are the days, what we called sibilants
are the nights, what we called groups are the junctions of days and
nights. So far with regard to the gods (the days).
4. Now with regard to the body. The syllables which we explained
mythologically, are physiologically the bones; the sibilants which
we explained mythologically, are physiologically the marrow.
5. Marrow is the real breath (life), for marrow is seed, and without
breath (life) seed is not sown. Or when it is sown without breath
(life), it will decay, it will not grow.
6. The groups which we explained mythologically, are physiologically
the joints.
7. Of that triad, viz. bones, marrow, and joints, there are 540
(parts) on this side (the right), and 540 on that side (the left).
They make 1080 together, and 1080 are the rays of the sun. They make
the Brihati verses and the day (of the Mahavrata).
8. Thus that self which consists of sight, hearing, metre, mind, and
speech is like unto the syllables.
9. He who knows this self which consists of sight, hearing, metre,
mind, and speech, as like unto syllables, obtains union, likeness,
or nearness with the syllables, has sons and cattle, and lives his
full age.
3RD_ARANYAKA|2ND_ADHYAYA|3RD_KHANDA
THIRD KHANDA
1. Badhva says, there are four persons (to be meditated on and
worshipped).
2. The person of the body, the person of the metres, the person of
the Veda, and the Great person.
3. What we call the person of the body is this corporeal self. Its
essence is the incorporeal conscious self.
4. What we call the person of the metres is this collection of
letters (the Veda). Its essence is the vowel a.
5. What we call the person of the Veda is (the mind) by which we
know the Vedas, the Rig-veda, Yagur-veda, and Sama-veda. Its essence
is Brahman (m.)
6. Therefore let one chose a Brahman-priest who is full of Brahman
(the Veda), and is able to see any flaw in the sacrifice.
7. What we call the Great person is the year, which causes some
beings to fall together, and causes others to grow up. Its essence
is yonder sun.
8. One should know that the incorporeal conscious self and yonder
sun are both one and the same. Therefore the sun appears to every
man singly (and differently).
9. This has also been declared by a Rishi (Rv. I, 115, 1):-
10. 'The bright face of the gods arose, the eye of Mitra, Varuna,
and Agni; it filled heaven and earth and the sky,- the sun is the self
of all that rests and moves.'
11. 'This I think to be the regular Samhita as conceived by me,'
thus said Badhva.
12. For the Bahvrikas consider him (the self) in the great hymn
(mahad uktha), the Adhvaryus in the sacrificial fire, the Khandogas in
the Mahavrata ceremony. Him they see in this earth, in heaven, in
the air, in the ether, in the water, in herbs, in trees, in the
moon, in the stars, in all beings. Him alone they call Brahman.
13. That self which consists of sight, hearing, metre, mind, and
speech is like unto the year.
14. He who recites to another that self which consists of sight,
hearing, metre, mind, and speech, and is like unto the year.
3RD_ARANYAKA|2ND_ADHYAYA|4TH_KHANDA
FOURTH KHANDA
1. To him the Vedas yield no more milk, he has no luck in what he
has learnt (from his Guru); he does not know the path of virtue.
2. This has also been declared by a Rishi (Rv. X, 71, 6):-
3. 'He who has forsaken the friend (the Veda), that knows his
friends, in his speech there is no luck. Though he hears, he hears
in vain, for he does not know the path of virtue.'
4. Here it is clearly said that he has no luck in what he has
learnt, and that he does not know the path of virtue.
5. Therefore let no one who knows this, lay the sacrificial fire
(belonging to the Mahavrata) for another, let him not sing the
Samans of the Mahavrata for another, let him not recite the Sastras of
that day for another.
6. However, let him willingly do this for a father or for an Akarya;
for that is done really for himself.
7. We have said that the incorporeal conscious self and the sun
are one. When these two become separated, the sun is seen as if it
were the moon; no rays spring from it; the sky is red like madder; the
patient cannot retain the wind, his head smells bad like a raven's
nest:- let him know then that his self (in the body) is gone, and that
he will not live very long.
8. Then whatever he thinks he has to do, let him do it, and let
him recite the following hymns: Yad anti yak ka durake (Rv. IX, 67,
21-27); Ad it pratnasya retasah (Rv. VIII, 6, 30); Yatra brahma
pavamana (Rv. IX, 113, 6-11); Ud vayam tamasas pari (Rv. I, 50, 10).
9. Next, when the sun is seen pierced, and seems like the nave of
a cart-wheel, when he sees his own shadow pierced, let him know then
that it is so (as stated before, i.e. that he is going to die soon).
10. Next, when he sees himself in a mirror or in the water with a
crooked head, or without a head, or when his pupils are seen
inverted or not straight, let him know then that it is so.
11. Next, let him cover his eyes and watch, then threads are seen as
if falling together. But if he does not see them, let him know then
that it is so.
12. Next, let him cover his ears and listen, and there will be a
sound as if of a burning fire or of a carriage. But if he does not
hear it, let him know then that it is so.
13. Next, when fire looks blue like the neck of a peacock, or when
he sees lightning in a cloudless sky, or no lightning in a clouded
sky, or when he sees as it were bright rays in a dark cloud, let him
know then that it is so.
14. Next, when he sees the ground as if it were burning, let him
know that it is so.
15. These are the visible signs (from 7-14).
16. Next come the dreams.
17. If he sees a black man with black teeth, and that man kills him;
or a boar kills him; a monkey jumps on him; the wind carries him along
quickly; having swallowed gold he spits it out; he eats honey; he
chews stalks; he carries a red lotus; he drives with asses and
boars; wearing a wreath of red flowers (naladas) he drives a black cow
with a black calf, facing the south,
18. If a man sees any one of these (dreams), let him fast, and
cook a pot of milk, sacrifice it, accompanying each oblation with a
verse of the Ratri hymn (Rv. X, 127), and then, after having fed the
Brahmanas, with other food (prepared at his house) eat himself the
(rest of the) oblation.
19. Let him know that the person within all beings, not heard
here, not reached, not thought, not subdued, not seen, not understood,
not classed, but hearing, thinking, seeing, classing, sounding,
understanding, knowing, is his Self.
3RD_ARANYAKA|2ND_ADHYAYA|5TH_KHANDA
FIFTH KHANDA
1. Now next the Upanishad of the whole speech.
True all these are Upanishads of the whole speech, but this they
call so (chiefly).
2. The mute consonants represent the earth, the sibilants the sky,
the vowels heaven.
The mute consonants represent Agni (fire), the sibilants air, the
vowels the sun.
The mute consonants represent the Rig-veda, the sibilants the
Yagur-veda, the vowels the Sama-veda.
The mute consonants represent the eye, the sibilants the ear, the
vowels the mind.
The mute consonants represent the up-breathing, the sibilants the
down-breathing, the vowels the back-breathing.
3. Next comes this divine lute (the human body, made by the gods).
The lute made by man is an imitation of it.
4. As there is a head of this, so there is a head of that (lute,
made by man). As there is a stomach of this, so there is the cavity
(in the board) of that. As there is a tongue of this, so there is a
tongue in that. As there are fingers of this, so there are strings
of that. As there are vowels of this, so there are tones of that. As
there are consonants of this, so there are touches of that. As this is
endowed with sound and firmly strung, so that is endowed with sound
and firmly strung. As this is covered with a hairy skin, so that is
covered with a hairy skin.
5. Verily, in former times they covered a lute with a hairy skin.
6. He who knows this lute made by the Devas (and meditates on it),
is willingly listened to, his glory fills the earth, and wherever they
speak Aryan languages, there they know him.
7. Next follows the verse, called vagrasa, the essence of speech.
When a man reciting or speaking in an assembly does not please, let
him say this verse:
8. 'May the queen of all speech, who is covered, as it were, by
the lips, surrounded by teeth, as if by spears, who is a
thunderbolt, help me to speak well.' This is the vagrasa, the
essence of speech.
3RD_ARANYAKA|2ND_ADHYAYA|6TH_KHANDA
SIXTH KHANDA
1. Next Krishna-Harita confided this Brahmana concerning speech to
him (his pupil):
2. Pragapati, the year, after having sent forth all creatures,
burst. He put himself together again by means of khandas (Vedas).
Because he put himself together again by means of khandas, therefore
(the text of the Veda) is called Samhita (put together).
3. Of that Samhita the letter 'n' is the strength, the letter sh the
breath and self (atman).
4. He who knows the Rik verses and the letters n and sh for
every Samhita, he knows the Samhita with strength and breath. Let
him know that this is the life of the Samhita.
5. If the pupil asks, 'Shall I say it with the letter n or without
it?' let the teacher say, 'With the letter n.' And if he asks,
'Shall I say it with the letter sh or without it?' let the teacher
say, 'With the letter sh.'
6. Hrasva Mandukeya said: 'If we here recite the verses according to
the Samhita (attending to the necessary changes of n and s into n
and sh), and if we say the adhyaya of Mandukeya (Ait. Ar. III, 1),
then the letters n and sh (strength and breath) have by this been
obtained for us.'
7. Sthavira Sakalya said: 'If we recite the verses according to
the Samhita, and if we say the adhyaya of Mandukeya, then the
letters n and sh have by this been obtained for us.'
8. Here the Rishis, the Kavasheyas, knowing this, said: 'Why
should we repeat (the Veda), why should we sacrifice? We offer as a
sacrifice breath in speech, or speech in breath. What is the beginning
(of one), that is the end (of the other).'
9. Let no one tell these Samhitas (Ait. Ar. III, 1-2) to one who
is not a resident pupil, who has not been with his teacher at least
one year, and who is not himself to become an instructor. Thus say the
teachers, yea, thus say the teachers.
OM - SHANTI - SHANTI - SHANTI