Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Arsheya-brahmaaa, ed. Burnell, p. 42. * The poet also is called Sikta, taddrash/pi siktanamako ’bhit. Comm. 5 T translate according to the commentator. * Ardha means both half and place. 218 AITAREYA-ARANYAKA. 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 Prava (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 Praza (breath), Akshara *. 11. Thus all these Azé verses, all Vedas, all sounds* are one word, viz. Praza (breath). Let him know that Praza is all Az&é verses. TuirpD Kuanpa. 1. While Visv4mitra was going to repeat the hymns of this day (the mah4vrata), Indra sat down near him‘, Visv4mitra (guessing that Indra wanted food) said to him, ‘ This (the verses of the hymn) is food, and repeated the thousand Brzhatt verses °. * It may also be intended for p4da, foot of a verse. * The Prana (breath) is to be meditated on as all hymns, all poets, all words, &c. Comm. * All aspirated sonant consonants. Comm. * Upanishasasfda, instead of upanishasfda. The mistake is probably due to a correction, sa for sha; the commentator, however, considers it as a Vedic license. Sak4ro 'dhikas £hindasah. 5 These are meant for the Nishkevalya hymn recited at the noon-libation of the Mahfvrata. That hymn consists of ten parts, corresponding, as we saw, to ten parts of a bird, viz. its body, neck, head, root of wings, right wing, left wing, tail, belly, chest, and thighs. The verses corresponding to these ten parts, beginning with tad id asa bhuvaneshu gyeshéham, are given in the first Arasyaka, and more fully in the fifth Aranyaka by Saunaka. 11 ARANYAKA, 2 ADHYAYA, 3 KHANDA, 4. 219 By means of this he went to the delightful home of Indra (Svarga). 2. Indra said to him: ‘ Rishi, thou hast come to my delightful home. shi, 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 Brvzhatt verses. By means of this he went to the delightful home of Indra (Svarga). 3. Indra said to him: ‘ Ashi, thou hast come to my delightful home. Ashi, 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 Bvzhatt verses. By means of this he went to the delightful home of Indra (Svarga).
2Ashi, 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 Bvzhatt verses. By means of this he went to the delightful home of Indra (Svarga). 4. Indra said to him: ‘ Aishi, thou hast come to my delightful home. I grant thee a boon.’ Visvamitra said: ‘May I know thee.’ Indra said: ‘I am Praza (breath), O Ashi, thou art Prdaa, all things are Praza. For it is Praza 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 (dakshiva). This is the food prepared by Visvamitra. I am verily he who shines (the sun).’ Though they consist of many metres, yet, when one counts the syllables, they give a thousand Brzhatf verses, each consisting of thirty-six syllables. 1 Although the Nishkevalya is but one hymn, consisting of eighty trzRas, yet as these eighty trifas were represented as three kinds of food (see Ait. Ar. Il, 1, 2, 2~4), the hymn is represented as three hymns, first as eighty Gayatri tri#as, then as eighty Brehattf trikas, lastly as eighty Ushzih trzkas. 220 AITAREYA-ARANYAKA. FourtuH KuHawpa. 1. This then becomes perfect as a thousand of Brzhatt verses. Its consonants! form its body, its voice* (vowels) the soul’, its sibilants‘ the air of the breath. 2. He who knew this became Vasish¢fa, 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 Brzhatt verses’, and of that hymn perfect with a thousand Brzhatt 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 Brzhatt verses. He who knows this, after this thousand of Brzhatits 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. 1 Vyafiganani, explained by k4dini. * Ghosha, explained by aspirated sonant consonants. Atmé, explained by madhyasarfram. * Sashasahaz. Comm. 5 He became Prana, and because PrAma causes all to dwell, or covers all (vasayati), therefore the Azshi was called Vasish/ha. Comm. Cf. Ait. Ar. II, 2, 2, 2. ¢ At the Subrahmanya ceremony in the Soma sacrifices, the invocations are, Indra 4 gakkha, hariva 4 gakkha. 7 cf. Ait. Ar. IL, 3, 8, 8. ® Each Brzhatt has thirty-six syllables. Ir ARANYAKA, 3 ADHYAYA, I KHANDA, 4. 221 7. This has been said by a Azshi (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! THIRD ADHYAYA}! First Kuaypa.
37 cf. Ait. Ar. IL, 3, 8, 8. ® Each Brzhatt has thirty-six syllables. Ir ARANYAKA, 3 ADHYAYA, I KHANDA, 4. 221 7. This has been said by a Azshi (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! THIRD ADHYAYA}! First Kuaypa. 1. He who knows himself as the fivefold hymn (uktha), the emblem of Praa (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 1 In this adhy4ya some more qualities are explained belonging to the Mah4vrata ceremonial and the hymns employed at it, which can be meditated on as referring to PrAza, life. * Because the world is the result or reward for performing a meditation on the uktha. Comm. 5 The digestive fire is lighted by the air of the breath. Comm. 222 AITAREYA-ARANYAKA, 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, Seconp Kuanpa}, 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 (Aitta) 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 1 This treats of the gradual development of life in man, particularly of the development of a thinking soul (4aitanya). 3 In stones there is not even sap, but only being, satta. Comm.
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.
1Arsheya-brahmaaa, ed. Burnell, p. 42. * The poet also is called Sikta, taddrash/pi siktanamako ’bhit. Comm. 5 T translate according to the commentator. * Ardha means both half and place. 218 AITAREYA-ARANYAKA. 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 Prava (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 Praza (breath), Akshara *. 11. Thus all these Azé verses, all Vedas, all sounds* are one word, viz. Praza (breath). Let him know that Praza is all Az&é verses. TuirpD Kuanpa. 1. While Visv4mitra was going to repeat the hymns of this day (the mah4vrata), Indra sat down near him‘, Visv4mitra (guessing that Indra wanted food) said to him, ‘ This (the verses of the hymn) is food, and repeated the thousand Brzhatt verses °. * It may also be intended for p4da, foot of a verse. * The Prana (breath) is to be meditated on as all hymns, all poets, all words, &c. Comm. * All aspirated sonant consonants. Comm. * Upanishasasfda, instead of upanishasfda. The mistake is probably due to a correction, sa for sha; the commentator, however, considers it as a Vedic license. Sak4ro 'dhikas £hindasah. 5 These are meant for the Nishkevalya hymn recited at the noon-libation of the Mahfvrata. That hymn consists of ten parts, corresponding, as we saw, to ten parts of a bird, viz. its body, neck, head, root of wings, right wing, left wing, tail, belly, chest, and thighs. The verses corresponding to these ten parts, beginning with tad id asa bhuvaneshu gyeshéham, are given in the first Arasyaka, and more fully in the fifth Aranyaka by Saunaka. 11 ARANYAKA, 2 ADHYAYA, 3 KHANDA, 4. 219 By means of this he went to the delightful home of Indra (Svarga). 2. Indra said to him: ‘ Rishi, thou hast come to my delightful home. shi, 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 Brvzhatt verses. By means of this he went to the delightful home of Indra (Svarga). 3. Indra said to him: ‘ Ashi, thou hast come to my delightful home. Ashi, 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 Bvzhatt verses. By means of this he went to the delightful home of Indra (Svarga).
2Ashi, 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 Bvzhatt verses. By means of this he went to the delightful home of Indra (Svarga). 4. Indra said to him: ‘ Aishi, thou hast come to my delightful home. I grant thee a boon.’ Visvamitra said: ‘May I know thee.’ Indra said: ‘I am Praza (breath), O Ashi, thou art Prdaa, all things are Praza. For it is Praza 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 (dakshiva). This is the food prepared by Visvamitra. I am verily he who shines (the sun).’ Though they consist of many metres, yet, when one counts the syllables, they give a thousand Brzhatf verses, each consisting of thirty-six syllables. 1 Although the Nishkevalya is but one hymn, consisting of eighty trzRas, yet as these eighty trifas were represented as three kinds of food (see Ait. Ar. Il, 1, 2, 2~4), the hymn is represented as three hymns, first as eighty Gayatri tri#as, then as eighty Brehattf trikas, lastly as eighty Ushzih trzkas. 220 AITAREYA-ARANYAKA. FourtuH KuHawpa. 1. This then becomes perfect as a thousand of Brzhatt verses. Its consonants! form its body, its voice* (vowels) the soul’, its sibilants‘ the air of the breath. 2. He who knew this became Vasish¢fa, 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 Brzhatt verses’, and of that hymn perfect with a thousand Brzhatt 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 Brzhatt verses. He who knows this, after this thousand of Brzhatits 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. 1 Vyafiganani, explained by k4dini. * Ghosha, explained by aspirated sonant consonants. Atmé, explained by madhyasarfram. * Sashasahaz. Comm. 5 He became Prana, and because PrAma causes all to dwell, or covers all (vasayati), therefore the Azshi was called Vasish/ha. Comm. Cf. Ait. Ar. II, 2, 2, 2. ¢ At the Subrahmanya ceremony in the Soma sacrifices, the invocations are, Indra 4 gakkha, hariva 4 gakkha. 7 cf. Ait. Ar. IL, 3, 8, 8. ® Each Brzhatt has thirty-six syllables. Ir ARANYAKA, 3 ADHYAYA, I KHANDA, 4. 221 7. This has been said by a Azshi (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! THIRD ADHYAYA}! First Kuaypa.
37 cf. Ait. Ar. IL, 3, 8, 8. ® Each Brzhatt has thirty-six syllables. Ir ARANYAKA, 3 ADHYAYA, I KHANDA, 4. 221 7. This has been said by a Azshi (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! THIRD ADHYAYA}! First Kuaypa. 1. He who knows himself as the fivefold hymn (uktha), the emblem of Praa (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 1 In this adhy4ya some more qualities are explained belonging to the Mah4vrata ceremonial and the hymns employed at it, which can be meditated on as referring to PrAza, life. * Because the world is the result or reward for performing a meditation on the uktha. Comm. 5 The digestive fire is lighted by the air of the breath. Comm. 222 AITAREYA-ARANYAKA, 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, Seconp Kuanpa}, 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 (Aitta) 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 1 This treats of the gradual development of life in man, particularly of the development of a thinking soul (4aitanya). 3 In stones there is not even sap, but only being, satta. Comm.
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.
No commentary for this page.