Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1213 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 Praza, identified with Brahman) is the life, the breath; he is being (while the gtvatman remains), and not-being (when the gitvatman departs). 6. The Devas (speech, &c.) worshipped him (praza) as Bhidti or being, and thus they became great beings. And therefore even now a man who sleeps, breathes like bhirbhud. 7. The Asuras worshipped him as Abhati or notbeing, 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 Ashi (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. 1 Prana is called the giri#, because it is swallowed or hidden by the other senses (giran4t). Again a mere play of words, intended to show that Brahman under the form of Pr&ma, or life, is to be meditated on. 214 AITAREYA-ARANYAKA. 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 Hirazyagarbha), and is seen as immortal (in the sun) by all beings, yea, by all beings. SECOND ADHYAYA? First KHawpa, 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 aman. Because he honoured him during a hundred years, therefore there are (the poets of the first Mazdala of the Rigveda, called) the Satar#in, (having honour for a
2He honoured this (body of the worshipper) during a hundred years, therefore there are a hundred years in the life of aman. Because he honoured him during a hundred years, therefore there are (the poets of the first Mazdala of the Rigveda, called) the Satar#in, (having honour for a 1 In the first adhyaya various forms of meditating on Uktha, conceived as Préza (life), have been declared. In the second some other forms of meditation, all extremely fanciful, are added. They are of interest, however, as showing the existence of the hymns of the Rig-veda, divided and arranged as we now possess them, at the time when this Aranyaka was composed. * The identity of the sun and of breath as living in man has been established before. It is the same power in both, conceived either adhidaivatam (mythological) or adhyatmam (physiological). 11 ARANYAKA, 2 ADHYAYA, I KHANDA, 6. 215 hundred years.) Therefore people call him who is really Praza (breath), the SatarZin 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 Mazdala of the Rig-veda, called) the Madhyamas. Therefore people call him who is really Pravza (breath), the Madhyama poets. 3. He as up-breathing is the swallower (grztsa), as down-breathing he is delight (mada). Because as up-breathing he is swallower (g7ztsa) and as downbreathing delight (mada), therefore there is (the poet of the second Mazdala of the Rig-veda, called) Gvitsamada. Therefore people call him who is really Préza (breath), Gvztsamada. 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 Mazdala of the Rig-veda, called) Visvamitra. Therefore people call him who is really Prama (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 (vdma) by all of them, therefore there is (the poet of the fourth Mazdala of the Rig-veda, called) Vamadeva. Therefore people call him who is really Praza (breath), Vamadeva. 6. He (breath) guarded all this whatsoever from evil. Because he guarded (atrayata) all this whatso- 1 The real ground for the name is that the’ poets of the first Mazdala composed on an average each about a hundred Rik verses. . . 216 AITAREYA-ARANYAKA. ever from evil, therefore there are (the poets of the fifth Mazdala of the Rig-veda, called) Atrayad. Therefore people call him who is really Praza (breath), Atrayad. SECOND KHAWDA. 1. He (breath) is likewise a Bibhradv4ga (bringer of offspring). Offspring is vaga, and he (breath) supports offspring. Because he supports it, therefore there is (the poet of the sixth Mamdala of the Rig-veda, called) Bharadvaga. Therefore people call him who is really Praza (breath), Bharadvaga.
3He (breath) is likewise a Bibhradv4ga (bringer of offspring). Offspring is vaga, and he (breath) supports offspring. Because he supports it, therefore there is (the poet of the sixth Mamdala of the Rig-veda, called) Bharadvaga. Therefore people call him who is really Praza (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) Vasish¢ha. Therefore people call him who is really Praza (breath), Vasish//a 1}. 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 Prawa (breath), the Pragathas. 4. He (breath) purified all this whatsoever. Because he purified all this whatsoever, therefore there 1 T translate in accordance with the commentator, and probably with the intention of the author. The same etymology is repeated in the commentary on II, 2, 4, 2. It would be more natural to take vasish/fa in the sense of the richest. * This is the interpretation of the commentator, and the preposition abhi seems to show that the author too took that view of the etymology of pragatha. 11 ARANYAKA, 2 ADHYAYA, 2 KHANDA, 8. 217 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 Praza (breath), the Pavamanis. 5. He (breath) said: ‘Let me be everything whatsoever, small (kshudra) and great (mahat), and this became the Kshudrasiktas and MahAsiktas.’ Therefore there were (the hymns and also the poets of the tenth Mazdala of the Rig-veda, called) the Kshudrasiktas (and Mahasiktas). Therefore people call him who is really Préza (breath), the Kshudrasiktas (and Mah4sdktas). 6. He (breath) said once: ‘You have said what is well said (su-ukta) indeed. This became a Sikta (hymn).’ Therefore there was the Sakta. Therefore people call him who is really Praza (breath), Sdkta *, 7. He (breath) is a Az& (verse), for he did honour® to all beings (by entering into them). Because he did honour to all beings, therefore there was the Azé verse. Therefore people call him who is really Praza (breath), Rzé. 8. He (breath) is an Ardharéa (half-verse), for he did honour to all places (ardha)*. Because he did honour to all places, therefore there was the Ardharéa. Therefore people call him who is really Prasa (breath), Ardharéa. 1 It seems, indeed, as if in the technical language of the Brahmans, the poets of the ninth Mandala were sometimes called Pavamanis, and the hymns of the tenth Mandala Kshudrasfiktas and Mahfsfktas (masc.) Cf. Arsheya-brahmaaa, ed. Burnell, p. 42. * The poet also is called Sikta, taddrash/pi siktanamako ’bhit. Comm. 5 T translate according to the commentator.
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.
1213 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 Praza, identified with Brahman) is the life, the breath; he is being (while the gtvatman remains), and not-being (when the gitvatman departs). 6. The Devas (speech, &c.) worshipped him (praza) as Bhidti or being, and thus they became great beings. And therefore even now a man who sleeps, breathes like bhirbhud. 7. The Asuras worshipped him as Abhati or notbeing, 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 Ashi (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. 1 Prana is called the giri#, because it is swallowed or hidden by the other senses (giran4t). Again a mere play of words, intended to show that Brahman under the form of Pr&ma, or life, is to be meditated on. 214 AITAREYA-ARANYAKA. 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 Hirazyagarbha), and is seen as immortal (in the sun) by all beings, yea, by all beings. SECOND ADHYAYA? First KHawpa, 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 aman. Because he honoured him during a hundred years, therefore there are (the poets of the first Mazdala of the Rigveda, called) the Satar#in, (having honour for a
2He honoured this (body of the worshipper) during a hundred years, therefore there are a hundred years in the life of aman. Because he honoured him during a hundred years, therefore there are (the poets of the first Mazdala of the Rigveda, called) the Satar#in, (having honour for a 1 In the first adhyaya various forms of meditating on Uktha, conceived as Préza (life), have been declared. In the second some other forms of meditation, all extremely fanciful, are added. They are of interest, however, as showing the existence of the hymns of the Rig-veda, divided and arranged as we now possess them, at the time when this Aranyaka was composed. * The identity of the sun and of breath as living in man has been established before. It is the same power in both, conceived either adhidaivatam (mythological) or adhyatmam (physiological). 11 ARANYAKA, 2 ADHYAYA, I KHANDA, 6. 215 hundred years.) Therefore people call him who is really Praza (breath), the SatarZin 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 Mazdala of the Rig-veda, called) the Madhyamas. Therefore people call him who is really Pravza (breath), the Madhyama poets. 3. He as up-breathing is the swallower (grztsa), as down-breathing he is delight (mada). Because as up-breathing he is swallower (g7ztsa) and as downbreathing delight (mada), therefore there is (the poet of the second Mazdala of the Rig-veda, called) Gvitsamada. Therefore people call him who is really Préza (breath), Gvztsamada. 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 Mazdala of the Rig-veda, called) Visvamitra. Therefore people call him who is really Prama (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 (vdma) by all of them, therefore there is (the poet of the fourth Mazdala of the Rig-veda, called) Vamadeva. Therefore people call him who is really Praza (breath), Vamadeva. 6. He (breath) guarded all this whatsoever from evil. Because he guarded (atrayata) all this whatso- 1 The real ground for the name is that the’ poets of the first Mazdala composed on an average each about a hundred Rik verses. . . 216 AITAREYA-ARANYAKA. ever from evil, therefore there are (the poets of the fifth Mazdala of the Rig-veda, called) Atrayad. Therefore people call him who is really Praza (breath), Atrayad. SECOND KHAWDA. 1. He (breath) is likewise a Bibhradv4ga (bringer of offspring). Offspring is vaga, and he (breath) supports offspring. Because he supports it, therefore there is (the poet of the sixth Mamdala of the Rig-veda, called) Bharadvaga. Therefore people call him who is really Praza (breath), Bharadvaga.
3He (breath) is likewise a Bibhradv4ga (bringer of offspring). Offspring is vaga, and he (breath) supports offspring. Because he supports it, therefore there is (the poet of the sixth Mamdala of the Rig-veda, called) Bharadvaga. Therefore people call him who is really Praza (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) Vasish¢ha. Therefore people call him who is really Praza (breath), Vasish//a 1}. 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 Prawa (breath), the Pragathas. 4. He (breath) purified all this whatsoever. Because he purified all this whatsoever, therefore there 1 T translate in accordance with the commentator, and probably with the intention of the author. The same etymology is repeated in the commentary on II, 2, 4, 2. It would be more natural to take vasish/fa in the sense of the richest. * This is the interpretation of the commentator, and the preposition abhi seems to show that the author too took that view of the etymology of pragatha. 11 ARANYAKA, 2 ADHYAYA, 2 KHANDA, 8. 217 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 Praza (breath), the Pavamanis. 5. He (breath) said: ‘Let me be everything whatsoever, small (kshudra) and great (mahat), and this became the Kshudrasiktas and MahAsiktas.’ Therefore there were (the hymns and also the poets of the tenth Mazdala of the Rig-veda, called) the Kshudrasiktas (and Mahasiktas). Therefore people call him who is really Préza (breath), the Kshudrasiktas (and Mah4sdktas). 6. He (breath) said once: ‘You have said what is well said (su-ukta) indeed. This became a Sikta (hymn).’ Therefore there was the Sakta. Therefore people call him who is really Praza (breath), Sdkta *, 7. He (breath) is a Az& (verse), for he did honour® to all beings (by entering into them). Because he did honour to all beings, therefore there was the Azé verse. Therefore people call him who is really Praza (breath), Rzé. 8. He (breath) is an Ardharéa (half-verse), for he did honour to all places (ardha)*. Because he did honour to all places, therefore there was the Ardharéa. Therefore people call him who is really Prasa (breath), Ardharéa. 1 It seems, indeed, as if in the technical language of the Brahmans, the poets of the ninth Mandala were sometimes called Pavamanis, and the hymns of the tenth Mandala Kshudrasfiktas and Mahfsfktas (masc.) Cf. Arsheya-brahmaaa, ed. Burnell, p. 42. * The poet also is called Sikta, taddrash/pi siktanamako ’bhit. Comm. 5 T translate according to the commentator.
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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