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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13. 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. 1 All these are plays on words, pratar being derived from pratayi, sdyam from samfg&t. The real object, however, is to show that breath, which is the uktha, which is the worshipper, is endowed with certain qualities, viz. time, speech, &c. * The meaning is, that the four deities, Agni, Aditya, Moon, and the Dis proceed from their own places to dwell together in the body of man, and that this is called the prahitam samyogah. Prahit is explained as prahita, placed, sent. It is probably formed from hi, not from dh. Prahito# samyoganam is the name of a Séman, Ind. Stud. III, 225. As Devas or gods they appear each in its own place. The whole passage is very obscure. * All this is extremely obscure, possibly incorrect. For yam, unless it refers to some other word, we expect yan. For dadyus one expects dady&t. What is intended is that Hirazyadat had 11 ARANYAKA, I ADHYAYA, 6 KHANDA, 4. 209 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. Sixtu Kuawpa. 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 Ushzih verse forms the hairs, the Gayatri the skin, the Trish¢ubh the flesh, the Anush¢ubh the muscles, the Gagatt the bone, the Pankti the marrow, the Brzhatt the breath® (praza). He is covered with the verses (é4andas, metres). Because he is thus covered with verses, therefore they call them khandas (coverings, metres). 4. If a man knows the reason why é/andas are - called £4andas, the verses cover him in whatever place he likes against any evil deed. through meditation acquired identity with the universal spirit, and that therefore he might say that whatever was not surrendered to him did not really belong to anybody. On Hirasyadat, see Ait. Brahm. III, 6. Cf. Kh. Up. VIII, 3, 5. * The rope is supposed to be the chief rope to which various smaller ropes are attached for fastening animals. * Here conceived as the air breathed, not as the deity. Comm, [3] P 210 AITAREYA-ARANYAKA, 5. Thisis said by a Azshi (Rv. I, 164, 13):—
2Brahm. III, 6. Cf. Kh. Up. VIII, 3, 5. * The rope is supposed to be the chief rope to which various smaller ropes are attached for fastening animals. * Here conceived as the air breathed, not as the deity. Comm, [3] P 210 AITAREYA-ARANYAKA, 5. Thisis said by a Azshi (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. to. 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 Brzhatt, and as this ether is supported by breath as Brzhatt, so one should know that all things, not excepting ants, are supported by breath as Bvvhatt. SEVENTH KHaAwnpA, 1. Next follow the powers of that Person '. 2. By his speech earth and fire were created. 1 The purusha, as described before in the second chapter, is the Prag4pati or universal spirit with whom the worshipper is to identify himself by meditation. The manifestations of his power consist in creating the earth, fire, the sky, the air, heaven, the sun. 11 ARANYAKA, I ADHYAYA, 7 KHANDA, 6. 211 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.
35. 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 P 2 212 AITAREYA-ARANYAKA. 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 Varuva were created, Water yields to him faith (being used for sacred acts), Varuma keeps his offspring within the law. Thus do water and Varuma serve their parent, the mind. As far as water reaches and as far as Varuza reaches, so far does his world extend, and as long as the world of water and Varuva does not decay, so long does his world not decay who thus knows the power of the mind. EicutH Kuawnpal. 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 1 Having described how Praza, the breath, and his companions or servants created the world, he now discusses the question of the material cause of the world out of which it was created. Water, which is said to be the material of the world, is explained by the commentator to mean here the five elements. * Cause and effect are not entirely separated, therefore water, as the elementary cause, and earth, fire, &c., as its effect, are one ; likewise the worshipper, as the father, and the earth, fire, &c. as his sons, as described above. Mfila and tila, root and shoot, are evidently chosen for the sake of the rhyme, to signify cause and effect. 11 ARANYAKA, I ADHYAyA, 8 KHANDA, 12. 213 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.
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.
13. 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. 1 All these are plays on words, pratar being derived from pratayi, sdyam from samfg&t. The real object, however, is to show that breath, which is the uktha, which is the worshipper, is endowed with certain qualities, viz. time, speech, &c. * The meaning is, that the four deities, Agni, Aditya, Moon, and the Dis proceed from their own places to dwell together in the body of man, and that this is called the prahitam samyogah. Prahit is explained as prahita, placed, sent. It is probably formed from hi, not from dh. Prahito# samyoganam is the name of a Séman, Ind. Stud. III, 225. As Devas or gods they appear each in its own place. The whole passage is very obscure. * All this is extremely obscure, possibly incorrect. For yam, unless it refers to some other word, we expect yan. For dadyus one expects dady&t. What is intended is that Hirazyadat had 11 ARANYAKA, I ADHYAYA, 6 KHANDA, 4. 209 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. Sixtu Kuawpa. 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 Ushzih verse forms the hairs, the Gayatri the skin, the Trish¢ubh the flesh, the Anush¢ubh the muscles, the Gagatt the bone, the Pankti the marrow, the Brzhatt the breath® (praza). He is covered with the verses (é4andas, metres). Because he is thus covered with verses, therefore they call them khandas (coverings, metres). 4. If a man knows the reason why é/andas are - called £4andas, the verses cover him in whatever place he likes against any evil deed. through meditation acquired identity with the universal spirit, and that therefore he might say that whatever was not surrendered to him did not really belong to anybody. On Hirasyadat, see Ait. Brahm. III, 6. Cf. Kh. Up. VIII, 3, 5. * The rope is supposed to be the chief rope to which various smaller ropes are attached for fastening animals. * Here conceived as the air breathed, not as the deity. Comm, [3] P 210 AITAREYA-ARANYAKA, 5. Thisis said by a Azshi (Rv. I, 164, 13):—
2Brahm. III, 6. Cf. Kh. Up. VIII, 3, 5. * The rope is supposed to be the chief rope to which various smaller ropes are attached for fastening animals. * Here conceived as the air breathed, not as the deity. Comm, [3] P 210 AITAREYA-ARANYAKA, 5. Thisis said by a Azshi (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. to. 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 Brzhatt, and as this ether is supported by breath as Brzhatt, so one should know that all things, not excepting ants, are supported by breath as Bvvhatt. SEVENTH KHaAwnpA, 1. Next follow the powers of that Person '. 2. By his speech earth and fire were created. 1 The purusha, as described before in the second chapter, is the Prag4pati or universal spirit with whom the worshipper is to identify himself by meditation. The manifestations of his power consist in creating the earth, fire, the sky, the air, heaven, the sun. 11 ARANYAKA, I ADHYAYA, 7 KHANDA, 6. 211 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.
35. 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 P 2 212 AITAREYA-ARANYAKA. 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 Varuva were created, Water yields to him faith (being used for sacred acts), Varuma keeps his offspring within the law. Thus do water and Varuma serve their parent, the mind. As far as water reaches and as far as Varuza reaches, so far does his world extend, and as long as the world of water and Varuva does not decay, so long does his world not decay who thus knows the power of the mind. EicutH Kuawnpal. 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 1 Having described how Praza, the breath, and his companions or servants created the world, he now discusses the question of the material cause of the world out of which it was created. Water, which is said to be the material of the world, is explained by the commentator to mean here the five elements. * Cause and effect are not entirely separated, therefore water, as the elementary cause, and earth, fire, &c., as its effect, are one ; likewise the worshipper, as the father, and the earth, fire, &c. as his sons, as described above. Mfila and tila, root and shoot, are evidently chosen for the sake of the rhyme, to signify cause and effect. 11 ARANYAKA, I ADHYAyA, 8 KHANDA, 12. 213 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.
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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