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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The object is now to show that the uktha or hymn used at the Mahf4vrata ceremony has a deeper meaning than it seems to have, and that its highest aim is Brahman; not, however, the highest Brahman, but Brahman considered as life (prama). 204 AITAREYA-ARANYAKA. 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 im 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? ? As a master who lives by his servants, while his servants live by him. Comm. * Thave translated these paragraphs, as much as possible, according to the commentator. I doubt whether, either in the original or in the interpretation of the commentator, they yield any very definite sense. They are vague speculations, vague, at least, to us, though intended by the Brahmans to give a deeper meaning to certain ceremonial observances connected with the Mah4vrata. The uktha, or hymn, which is to be meditated on, as connected with the sacrifice, is part of the Mahavrata, an important ceremony, to be 11 ARANYAKA, I ADHYAYA, 3 KHANDA, 2. 205 TuHirpD KHawpa. 1. Next follows the origin of seed. The seed of Pragdpati 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 (hirazmaya?). He who knows this becomes golden in the other world, and is seen as golden (as the sun) for the benefit of all beings.
22. He (man) consists of food (ira), and because he consists of food (iramaya), he consists of gold (hirazmaya?). He who knows this becomes golden in the other world, and is seen as golden (as the sun) for the benefit of all beings. performed on the last day but one (the twenty-fourth) of the Gav4mayana sacrifice. That sacrifice lasts a whole year, and its performance has been fully described in the Brahmanas and Aranyakas. But while the ordinary performer of the Mah4vrata has simply to recite the uktha or nishkevalya-sastra, consisting of eighty verses (tri#a) in the G4yatri, Brzhatf, and Ushzih metres, the more advanced worshipper (or priest) is to know that this uktha has a deeper meaning, and is to meditate on it as being the earth, sky, heaven, also as the human body, mouth, nostrils, and forehead. The worshipper is in fact to identify himself by meditation with the uktha in all its senses, and thus to become the universal spirit or Hirazyagarbha. By this process he becomes the consumer and consumed, the subject and object, of everything, while another sacrificer, not knowing this, remains in his limited individual sphere, or, as the text expresses it, does not possess what he cannot eat (perceive), or what cannot eat him (perceive him). The last sentence is explained differently by the commentator, but in connexion with the whole passage it seems to me to become more intelligible, if interpreted as I have proposed to interpret it. 1 Play on words. Comm. 206 AITAREYA-ARANYAKA. FourTH Kuanpa. 1. Brahman (in the shape of praza, 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 (ard). 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 Sarkarékshyas meditate on the belly as Brahman, the Aruwis 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 1 These are all plays on words. Comm, 3 This does not appear to be the case either in the KA’. Up. V, 15; 17, or in the Satapatha-brahmana X, 6, 1. * The pluti in t&3i is explained as sAstriyaprasiddhyartha. * All puns, as if we were to say, because he hied up to the head, therefore the head was called head.
3Comm, 3 This does not appear to be the case either in the KA’. Up. V, 15; 17, or in the Satapatha-brahmana X, 6, 1. * The pluti in t&3i is explained as sAstriyaprasiddhyartha. * All puns, as if we were to say, because he hied up to the head, therefore the head was called head. 5 Each wished to be identified with the uktha, as it was said before that the human body, mouth, nostrils, forehead were to be identified with the uktha. Cf. Kaush. Up. III, 3. a 11 ARANYAKA, I ADHYAYA, 4 KHANDA, 17. 207 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 (sartra). 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.’ 1 Cf. KA. Up. V, 1; Brith. Up. VI, 1; Kaush. Up. II, 12-14; II, 2; Prasna Up. II, 1. / / 208 AITAREYA-ARANYAKA. 18. This has also been said by a Aeshi (Rv. VIII, 92, 32): ‘Thou art ours, we are thine.’ Firty KuHawpa. 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 prahit4m 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 Hiraszyadat Vaida also, who knew this (and who by his knowledge had become Hirazyagarbha or the universal spirit), said: ‘Whatever they do not give to me, they do not possess themselves.” I know the prahit4m samyoga, the union of the deities, as entered into the body*. This is it.
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.
1The object is now to show that the uktha or hymn used at the Mahf4vrata ceremony has a deeper meaning than it seems to have, and that its highest aim is Brahman; not, however, the highest Brahman, but Brahman considered as life (prama). 204 AITAREYA-ARANYAKA. 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 im 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? ? As a master who lives by his servants, while his servants live by him. Comm. * Thave translated these paragraphs, as much as possible, according to the commentator. I doubt whether, either in the original or in the interpretation of the commentator, they yield any very definite sense. They are vague speculations, vague, at least, to us, though intended by the Brahmans to give a deeper meaning to certain ceremonial observances connected with the Mah4vrata. The uktha, or hymn, which is to be meditated on, as connected with the sacrifice, is part of the Mahavrata, an important ceremony, to be 11 ARANYAKA, I ADHYAYA, 3 KHANDA, 2. 205 TuHirpD KHawpa. 1. Next follows the origin of seed. The seed of Pragdpati 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 (hirazmaya?). He who knows this becomes golden in the other world, and is seen as golden (as the sun) for the benefit of all beings.
22. He (man) consists of food (ira), and because he consists of food (iramaya), he consists of gold (hirazmaya?). He who knows this becomes golden in the other world, and is seen as golden (as the sun) for the benefit of all beings. performed on the last day but one (the twenty-fourth) of the Gav4mayana sacrifice. That sacrifice lasts a whole year, and its performance has been fully described in the Brahmanas and Aranyakas. But while the ordinary performer of the Mah4vrata has simply to recite the uktha or nishkevalya-sastra, consisting of eighty verses (tri#a) in the G4yatri, Brzhatf, and Ushzih metres, the more advanced worshipper (or priest) is to know that this uktha has a deeper meaning, and is to meditate on it as being the earth, sky, heaven, also as the human body, mouth, nostrils, and forehead. The worshipper is in fact to identify himself by meditation with the uktha in all its senses, and thus to become the universal spirit or Hirazyagarbha. By this process he becomes the consumer and consumed, the subject and object, of everything, while another sacrificer, not knowing this, remains in his limited individual sphere, or, as the text expresses it, does not possess what he cannot eat (perceive), or what cannot eat him (perceive him). The last sentence is explained differently by the commentator, but in connexion with the whole passage it seems to me to become more intelligible, if interpreted as I have proposed to interpret it. 1 Play on words. Comm. 206 AITAREYA-ARANYAKA. FourTH Kuanpa. 1. Brahman (in the shape of praza, 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 (ard). 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 Sarkarékshyas meditate on the belly as Brahman, the Aruwis 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 1 These are all plays on words. Comm, 3 This does not appear to be the case either in the KA’. Up. V, 15; 17, or in the Satapatha-brahmana X, 6, 1. * The pluti in t&3i is explained as sAstriyaprasiddhyartha. * All puns, as if we were to say, because he hied up to the head, therefore the head was called head.
3Comm, 3 This does not appear to be the case either in the KA’. Up. V, 15; 17, or in the Satapatha-brahmana X, 6, 1. * The pluti in t&3i is explained as sAstriyaprasiddhyartha. * All puns, as if we were to say, because he hied up to the head, therefore the head was called head. 5 Each wished to be identified with the uktha, as it was said before that the human body, mouth, nostrils, forehead were to be identified with the uktha. Cf. Kaush. Up. III, 3. a 11 ARANYAKA, I ADHYAYA, 4 KHANDA, 17. 207 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 (sartra). 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.’ 1 Cf. KA. Up. V, 1; Brith. Up. VI, 1; Kaush. Up. II, 12-14; II, 2; Prasna Up. II, 1. / / 208 AITAREYA-ARANYAKA. 18. This has also been said by a Aeshi (Rv. VIII, 92, 32): ‘Thou art ours, we are thine.’ Firty KuHawpa. 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 prahit4m 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 Hiraszyadat Vaida also, who knew this (and who by his knowledge had become Hirazyagarbha or the universal spirit), said: ‘Whatever they do not give to me, they do not possess themselves.” I know the prahit4m samyoga, the union of the deities, as entered into the body*. This is it.
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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