Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1span from out the mouth. Comm. 174 AITAREYA-ARANYAKA. 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 (44ubuka). 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 Hotrz mounts the swing, the Udgatrz 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. 1 Here we have clearly riding on horseback. 2 While the swing points to the east, let him stand west, and thus mount. * The fore-arms, from the elbow to the end, the aratnt. Comm. I ARANYAKA, 2 ADHYAYA, 4 KHANDA, 17. 175 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 PrasAstvz, Brahmazékkhamsin, Potr?, Neshéri, Agntdhra, and A&éhavaka) 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 vashaf*,’ 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 1 One expects ishah before firga/, but it is wanting in both text and commentary, and in other MSS. also. ® The word by which the Hotr? invites the Adhvaryu to offer _ the oblation to the gods. The descending from the swing belongs, 3 of course, to a later part of the sacrifice.
2also. ® The word by which the Hotr? invites the Adhvaryu to offer _ the oblation to the gods. The descending from the swing belongs, 3 of course, to a later part of the sacrifice. * It is supposed that the Hotr7 rises from the swing to show respect to the sacrificial food, when it is brought near. But as it is not brought near, immediately after the Hoty? has finished his part with the word vasha/, the food could not see the Hotr? rise, and this mark of respect, intended for the food, would thus be lost. 176 AITAREYA-ARANYAKA, 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. THIRD ADHYAYA. First Kuawpa. 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. 1 Should it be devaretas sampragfyate, or devaretasam pragayate? * The Nishkevalya-sastra, of the noon-libation; cf. I, 2, 2, 1. ® Cf. I, 2, 4, 10, I ARANYAKA, 3 ADHYAYA, 2 KHANDA, 9. 177 Therefore, he who begins, after having uttered the sound Him, holds apart divine and human speech '. SECOND KHawpa. 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 Ak, a Yagus, or a Sdman verse (divine speech), for it is said, he should not start with a Rik, a Yagus, or a SAman 3,’ 8. Therefore, let him say these Vy4hv%tis (sacred interjections) first. 9. These interjections Bhtis, Bhuvas, Svar are the three Vedas, Bhfs the Azg-veda, Bhuvas the Yagur-veda, Svar the Sdma-veda. Therefore (by 1 Human speech is the ordinary speech, divine speech that of the Veda. Thus between the hymns, or the divine speech, and the ordinary language of conversation the sound Him is interposed as a barrier.
3Therefore (by 1 Human speech is the ordinary speech, divine speech that of the Veda. Thus between the hymns, or the divine speech, and the ordinary language of conversation the sound Him is interposed as a barrier. ’ Mind, to think about the hymns which have to be recited; speech, to recite them without a flaw. * It is doubtful whether ney4d rita and apagakéhet can have this meaning. However, what is intended is clear, viz. that the priest, even after having uttered the sound Him, should not immediately begin with verses from the Vedas, but should intercalate the three syllables bhfir bhuva/ svar, or, if taken singly, bhfs, bhuvas, svar. [3] N 178 AITAREYA-ARANYAKA. intercalating these) he does not begin simply with a Rk, Yagus, or Saman verse, he does not start with a Rzk, Yagus, or Saman verse. Tuirp Kuanpa. 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. Pragdpati 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 bya Ashi (Rv. X,71, 1)?:— 4. ‘O Brzhaspati, 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. * Tata and tata are used both by children in addressing their parents, and by parents in addressing their children. If tat is call.d the very same word, eva is used in the sense of iva. ? The verse is cited to confirm the meaning of tat, the first word of the first hymn (tad id 4sa), as explained before. It was said that tat was the first name applied to a child. Now, according to Asvalayana Grthya-sfitra I, 16, 8, a name is given to a child at the time of its birth, a name which no one knows except father and mother, till the time when he is initiated by a Guru. This is called the abhivadanfya name. In allusion to this custom it is said here that tata is the secret name of the child, which becomes publicly known ata later time only. Of course the interpretation of the verse in that sense is unnatural, but quite in keeping with the general character of the Aranyaka. I doubt whether even the commentator understood what was intended by the author, and whether the gods who enter the body are supposed to know the name, or whether the name refers to these gods, or, it may be, to tad, the Brahman. 1 ARANYAKA, 3 ADHYAYA, 4 KHANDA, 9. 179 6. ‘ That (name) which was the best and without a flaw ;—for this is the best and without a flaw.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1span from out the mouth. Comm. 174 AITAREYA-ARANYAKA. 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 (44ubuka). 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 Hotrz mounts the swing, the Udgatrz 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. 1 Here we have clearly riding on horseback. 2 While the swing points to the east, let him stand west, and thus mount. * The fore-arms, from the elbow to the end, the aratnt. Comm. I ARANYAKA, 2 ADHYAYA, 4 KHANDA, 17. 175 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 PrasAstvz, Brahmazékkhamsin, Potr?, Neshéri, Agntdhra, and A&éhavaka) 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 vashaf*,’ 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 1 One expects ishah before firga/, but it is wanting in both text and commentary, and in other MSS. also. ® The word by which the Hotr? invites the Adhvaryu to offer _ the oblation to the gods. The descending from the swing belongs, 3 of course, to a later part of the sacrifice.
2also. ® The word by which the Hotr? invites the Adhvaryu to offer _ the oblation to the gods. The descending from the swing belongs, 3 of course, to a later part of the sacrifice. * It is supposed that the Hotr7 rises from the swing to show respect to the sacrificial food, when it is brought near. But as it is not brought near, immediately after the Hoty? has finished his part with the word vasha/, the food could not see the Hotr? rise, and this mark of respect, intended for the food, would thus be lost. 176 AITAREYA-ARANYAKA, 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. THIRD ADHYAYA. First Kuawpa. 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. 1 Should it be devaretas sampragfyate, or devaretasam pragayate? * The Nishkevalya-sastra, of the noon-libation; cf. I, 2, 2, 1. ® Cf. I, 2, 4, 10, I ARANYAKA, 3 ADHYAYA, 2 KHANDA, 9. 177 Therefore, he who begins, after having uttered the sound Him, holds apart divine and human speech '. SECOND KHawpa. 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 Ak, a Yagus, or a Sdman verse (divine speech), for it is said, he should not start with a Rik, a Yagus, or a SAman 3,’ 8. Therefore, let him say these Vy4hv%tis (sacred interjections) first. 9. These interjections Bhtis, Bhuvas, Svar are the three Vedas, Bhfs the Azg-veda, Bhuvas the Yagur-veda, Svar the Sdma-veda. Therefore (by 1 Human speech is the ordinary speech, divine speech that of the Veda. Thus between the hymns, or the divine speech, and the ordinary language of conversation the sound Him is interposed as a barrier.
3Therefore (by 1 Human speech is the ordinary speech, divine speech that of the Veda. Thus between the hymns, or the divine speech, and the ordinary language of conversation the sound Him is interposed as a barrier. ’ Mind, to think about the hymns which have to be recited; speech, to recite them without a flaw. * It is doubtful whether ney4d rita and apagakéhet can have this meaning. However, what is intended is clear, viz. that the priest, even after having uttered the sound Him, should not immediately begin with verses from the Vedas, but should intercalate the three syllables bhfir bhuva/ svar, or, if taken singly, bhfs, bhuvas, svar. [3] N 178 AITAREYA-ARANYAKA. intercalating these) he does not begin simply with a Rk, Yagus, or Saman verse, he does not start with a Rzk, Yagus, or Saman verse. Tuirp Kuanpa. 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. Pragdpati 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 bya Ashi (Rv. X,71, 1)?:— 4. ‘O Brzhaspati, 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. * Tata and tata are used both by children in addressing their parents, and by parents in addressing their children. If tat is call.d the very same word, eva is used in the sense of iva. ? The verse is cited to confirm the meaning of tat, the first word of the first hymn (tad id 4sa), as explained before. It was said that tat was the first name applied to a child. Now, according to Asvalayana Grthya-sfitra I, 16, 8, a name is given to a child at the time of its birth, a name which no one knows except father and mother, till the time when he is initiated by a Guru. This is called the abhivadanfya name. In allusion to this custom it is said here that tata is the secret name of the child, which becomes publicly known ata later time only. Of course the interpretation of the verse in that sense is unnatural, but quite in keeping with the general character of the Aranyaka. I doubt whether even the commentator understood what was intended by the author, and whether the gods who enter the body are supposed to know the name, or whether the name refers to these gods, or, it may be, to tad, the Brahman. 1 ARANYAKA, 3 ADHYAYA, 4 KHANDA, 9. 179 6. ‘ That (name) which was the best and without a flaw ;—for this is the best and without a flaw.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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