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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
115. Speech if uttered in a whisper is breath, if spoken aloud, it is body. Therefore (if whispered) it is almost hidden, for what is incorporeal is almost hidden, and breath is incorporeal. But if spoken aloud, it is body, and therefore it is perceptible, for body is perceptible. SEVENTH KHAwpa. 1. This (nishkevalya-sastra) becomes perfect as a thousand of Brzhatts. It is glory (the glorious Brahman, not the absolute Brahman), it is Indra. Indra is the lord of all beings. He who thus knows Indra as the lord of all beings, departs from this world by loosening the bonds of life!—so said Mahidasa Aitareya. Having departed he becomes Indra (or Hirazyagarbha) and shines in those worlds *. 1 The commentator explains visrasé by ‘merging his manhood in the identity with all,’ and doing this while still alive. Visras is the gradual loosening of the body, the decay of old age, but here it has the meaning of vairagya rather, the shaking off of all that ties the Self to this body-or this life. * The fourteen worlds in the egg of Brahman. Comm. Some hold that he who enters on this path, and becomes deity, does not 232 AITAREYA-ARANYAKA. 2. And with regard to this they say: ‘If a man obtains the other world in this form (by meditating on the prdza, breath, which is the uktha, the hymn of the mahavrata), then in what form does he obtain this world! ?’ . 3. Here the blood of the woman is a form of Agni (fire); therefore no one should despise it. And the seed of the man is a form of Aditya (sun); therefore no one should despise it. This self (the woman) gives her self (skin, blood, and flesh) to that self (fat, bone, and marrow), and that self (man) gives his self (fat, bone, and marrow) to this self (skin, blood, and flesh). Thus * these two grow together. In this form (belonging to the woman and to fire) he goes to that world (belonging to the man and the sun), and in that form (belonging to man and the sun) he goes to this world (belonging to the woman and to fire’), EicHtH KuHawpa. 1. Here (with regard to obtaining Hiranyagarbha) there are these Slokas : arrive at final liberation. Others, however, show that this identification with the uktha, and through it with the prama (breath) and Hiranyagarbha, is provisional only, and intended to prepare the mind of the worshipper for the reception of the highest knowledge of Brahman. ' The last line on page 246 should, I think, be the penultimate line of page 247. * The body consists of six elements, and is hence called sh&skausika, Of these, three having a white appearance (fat, bone, and marrow), come from the sun and from man; three having a red appearance, come from fire and from the woman. * It is well therefore to shake off this body, and by meditating on the uktha to obtain identity with Hiranyagarbha. Comm. 11 ARANYAKA, 3 ADHYAYA, 8 KHANDA, 6. 233
2* It is well therefore to shake off this body, and by meditating on the uktha to obtain identity with Hiranyagarbha. Comm. 11 ARANYAKA, 3 ADHYAYA, 8 KHANDA, 6. 233 2. The fivefold body into which the indestructible (praza, breath) enters, that body which the harnessed horses (the senses) draw about, that body where the true of the true (the highest Brahman) follows after, in that body (of the worshipper) all gods! become one. ; 3. That body into which goes the indestructible (the breath) which we have joined (in meditation), proceeding from the indestructible (the highest Brahman), that body which the harnessed horses (the senses) draw about, that body where the true of the true follows after, in that body all gods become one. 4. After separating themselves from the Yes and No of language, and of all that is hard and cruel, poets have discovered (what they sought for); dependent on names they rejoiced in what had been revealed *, 5. That in which the poets rejoiced (the revealed nature of praza, breath), in it the gods exist all joined together. Having driven away evil by means of that Brahman (which is hidden in prama), the enlightened man goes to the Svarga world (becomes one with Hirazyagarbha 8, the universal spirit). 6. No one wishing to describe him (praza, breath) by speech, describes him by calling him ‘woman,’ ‘neither woman nor man,’ or ‘man’ (all such names applying only to the material body, and not to praza or breath). 1 The worshipper identifies himself by meditation with praza, breath, which comprehends all gods. These gods (Agni and the rest) appear in the forms of speech, &c. Comm. * The pr4va, breath, and their identity with it through meditation or worship. Comm. * Sarvahamménf hiranyagarbha iti srutek. Comm. 234 —C«(«W AITAREYA-ARANYAKA. 7. Brahman (as hidden beneath prama) is called the A; and the I (ego) is gone there (the worshipper should know that he is uktha and prdma). 8. 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 human life. By means of the syllable of life (the a) alone (which is contained in that thousand of hymns) does a man obtain the day of life (the mah4vrata day, which completes the number of the days in the Gavamayana sacrifice), and by means of the day of life (he obtains) the syllable of life. 9. Now there is a chariot of the god (prama) destroying all desires (for the worlds of Indra, the moon, the earth, all of which lie below the place of Hirasyagarbha). Its front part (the point of the two shafts of the carriage where the yoke is fastened) is speech, its wheels the ears, the horses the eyes, the driver the mind. Praza (breath) mounts that chariot (and on it, i.e. by means of meditating on Praza, he reaches Hiranyagarbha). 10. This has been said by a Atshi(Rv. X, 39,12):—
3Praza (breath) mounts that chariot (and on it, i.e. by means of meditating on Praza, he reaches Hiranyagarbha). 10. This has been said by a Atshi(Rv. X, 39,12):— 11. ‘Come hither on that which is quicker than mind,’ and (Rv. VIII, 73, 2) ‘Come hither on that which is quicker than the twinkling of an eye,’ yea, the twinkling of an eye?*. 1 Cf. II, 2, 4, 4. . ? The commentator remarks that the worship and meditation on the uktha as pr4za, as here taught, is different from the pramavidy4, the knowledge of pr4za, taught in the KA4ndogya, the Brhad4ranyaka, &c., where pravza or life is represented as the object of meditation, without any reference to the uktha or other portions of the Mah&vrata ceremony. He enjoins that the meditation on 11 ARANYAKA, 3 ADHYAYA, 8 KHANDA.“ 235 the uktha as praza should be continued till the desired result, the identification of the worshipper with pr4a, is realised, and that it should afterwards be repeated until death, because otherwise the impression might vanish, and the reward of becoming a god, and going to the gods, be lost. Nor is the worship to be confined to the time of the sacrifice, the Mah4vrata, only, but it has to be repeated mentally during life. There are neither certain postures required for it, nor certain times and places. At the time of death, however, he who has become perfect in this meditation on uktha, as the emblem of praza, will have his reward. Up to a certain point his fate will be the same as that of other people. The activity of the senses will be absorbed in the mind, the activity of the mind in breath, breath - in the activity of life, life with breath in the five elements, fire, &c., and these five elements will be absorbed up to their seed in the Paramatman or Highest Self. This ends the old birth. But then the subtile body, having been absorbed in the Highest Self, rises again in the lotus of the heart, and passing out by the channel of the head, reaches a ray of the sun, whether by day or by night, and goes at the northern or southern course of the sun to the road of Arfis or light. That Aréis, light, and other powers carry him on, and led by these he reaches the Brahma-loka, where he creates to himself every kind of enjoyment, according to his wish. He may create for himself a material body and enjoy all sorts of pleasures, as if in a state of waking, or he may, without ‘such a body, enjoy all pleasures in mind only, as if in a dream. And as he creates these various bodies according to his wish, he creates also living souls in each, endowed with the internal organs of mind, and moves about in them, as he pleases, In fact this world is the same for the devotee (yogin) and for the Highest Self, except that creative power belongs truly to the latter only. At last the devotee gains the highest knowledge, that of the Highest Self in himself, and then, at the dissolution of the Brahma-loka, he obtains complete freedom with Brahman. 236 AITAREYA-ARANYAKA. FOURTH ADHYAYA.
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.
115. Speech if uttered in a whisper is breath, if spoken aloud, it is body. Therefore (if whispered) it is almost hidden, for what is incorporeal is almost hidden, and breath is incorporeal. But if spoken aloud, it is body, and therefore it is perceptible, for body is perceptible. SEVENTH KHAwpa. 1. This (nishkevalya-sastra) becomes perfect as a thousand of Brzhatts. It is glory (the glorious Brahman, not the absolute Brahman), it is Indra. Indra is the lord of all beings. He who thus knows Indra as the lord of all beings, departs from this world by loosening the bonds of life!—so said Mahidasa Aitareya. Having departed he becomes Indra (or Hirazyagarbha) and shines in those worlds *. 1 The commentator explains visrasé by ‘merging his manhood in the identity with all,’ and doing this while still alive. Visras is the gradual loosening of the body, the decay of old age, but here it has the meaning of vairagya rather, the shaking off of all that ties the Self to this body-or this life. * The fourteen worlds in the egg of Brahman. Comm. Some hold that he who enters on this path, and becomes deity, does not 232 AITAREYA-ARANYAKA. 2. And with regard to this they say: ‘If a man obtains the other world in this form (by meditating on the prdza, breath, which is the uktha, the hymn of the mahavrata), then in what form does he obtain this world! ?’ . 3. Here the blood of the woman is a form of Agni (fire); therefore no one should despise it. And the seed of the man is a form of Aditya (sun); therefore no one should despise it. This self (the woman) gives her self (skin, blood, and flesh) to that self (fat, bone, and marrow), and that self (man) gives his self (fat, bone, and marrow) to this self (skin, blood, and flesh). Thus * these two grow together. In this form (belonging to the woman and to fire) he goes to that world (belonging to the man and the sun), and in that form (belonging to man and the sun) he goes to this world (belonging to the woman and to fire’), EicHtH KuHawpa. 1. Here (with regard to obtaining Hiranyagarbha) there are these Slokas : arrive at final liberation. Others, however, show that this identification with the uktha, and through it with the prama (breath) and Hiranyagarbha, is provisional only, and intended to prepare the mind of the worshipper for the reception of the highest knowledge of Brahman. ' The last line on page 246 should, I think, be the penultimate line of page 247. * The body consists of six elements, and is hence called sh&skausika, Of these, three having a white appearance (fat, bone, and marrow), come from the sun and from man; three having a red appearance, come from fire and from the woman. * It is well therefore to shake off this body, and by meditating on the uktha to obtain identity with Hiranyagarbha. Comm. 11 ARANYAKA, 3 ADHYAYA, 8 KHANDA, 6. 233
2* It is well therefore to shake off this body, and by meditating on the uktha to obtain identity with Hiranyagarbha. Comm. 11 ARANYAKA, 3 ADHYAYA, 8 KHANDA, 6. 233 2. The fivefold body into which the indestructible (praza, breath) enters, that body which the harnessed horses (the senses) draw about, that body where the true of the true (the highest Brahman) follows after, in that body (of the worshipper) all gods! become one. ; 3. That body into which goes the indestructible (the breath) which we have joined (in meditation), proceeding from the indestructible (the highest Brahman), that body which the harnessed horses (the senses) draw about, that body where the true of the true follows after, in that body all gods become one. 4. After separating themselves from the Yes and No of language, and of all that is hard and cruel, poets have discovered (what they sought for); dependent on names they rejoiced in what had been revealed *, 5. That in which the poets rejoiced (the revealed nature of praza, breath), in it the gods exist all joined together. Having driven away evil by means of that Brahman (which is hidden in prama), the enlightened man goes to the Svarga world (becomes one with Hirazyagarbha 8, the universal spirit). 6. No one wishing to describe him (praza, breath) by speech, describes him by calling him ‘woman,’ ‘neither woman nor man,’ or ‘man’ (all such names applying only to the material body, and not to praza or breath). 1 The worshipper identifies himself by meditation with praza, breath, which comprehends all gods. These gods (Agni and the rest) appear in the forms of speech, &c. Comm. * The pr4va, breath, and their identity with it through meditation or worship. Comm. * Sarvahamménf hiranyagarbha iti srutek. Comm. 234 —C«(«W AITAREYA-ARANYAKA. 7. Brahman (as hidden beneath prama) is called the A; and the I (ego) is gone there (the worshipper should know that he is uktha and prdma). 8. 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 human life. By means of the syllable of life (the a) alone (which is contained in that thousand of hymns) does a man obtain the day of life (the mah4vrata day, which completes the number of the days in the Gavamayana sacrifice), and by means of the day of life (he obtains) the syllable of life. 9. Now there is a chariot of the god (prama) destroying all desires (for the worlds of Indra, the moon, the earth, all of which lie below the place of Hirasyagarbha). Its front part (the point of the two shafts of the carriage where the yoke is fastened) is speech, its wheels the ears, the horses the eyes, the driver the mind. Praza (breath) mounts that chariot (and on it, i.e. by means of meditating on Praza, he reaches Hiranyagarbha). 10. This has been said by a Atshi(Rv. X, 39,12):—
3Praza (breath) mounts that chariot (and on it, i.e. by means of meditating on Praza, he reaches Hiranyagarbha). 10. This has been said by a Atshi(Rv. X, 39,12):— 11. ‘Come hither on that which is quicker than mind,’ and (Rv. VIII, 73, 2) ‘Come hither on that which is quicker than the twinkling of an eye,’ yea, the twinkling of an eye?*. 1 Cf. II, 2, 4, 4. . ? The commentator remarks that the worship and meditation on the uktha as pr4za, as here taught, is different from the pramavidy4, the knowledge of pr4za, taught in the KA4ndogya, the Brhad4ranyaka, &c., where pravza or life is represented as the object of meditation, without any reference to the uktha or other portions of the Mah&vrata ceremony. He enjoins that the meditation on 11 ARANYAKA, 3 ADHYAYA, 8 KHANDA.“ 235 the uktha as praza should be continued till the desired result, the identification of the worshipper with pr4a, is realised, and that it should afterwards be repeated until death, because otherwise the impression might vanish, and the reward of becoming a god, and going to the gods, be lost. Nor is the worship to be confined to the time of the sacrifice, the Mah4vrata, only, but it has to be repeated mentally during life. There are neither certain postures required for it, nor certain times and places. At the time of death, however, he who has become perfect in this meditation on uktha, as the emblem of praza, will have his reward. Up to a certain point his fate will be the same as that of other people. The activity of the senses will be absorbed in the mind, the activity of the mind in breath, breath - in the activity of life, life with breath in the five elements, fire, &c., and these five elements will be absorbed up to their seed in the Paramatman or Highest Self. This ends the old birth. But then the subtile body, having been absorbed in the Highest Self, rises again in the lotus of the heart, and passing out by the channel of the head, reaches a ray of the sun, whether by day or by night, and goes at the northern or southern course of the sun to the road of Arfis or light. That Aréis, light, and other powers carry him on, and led by these he reaches the Brahma-loka, where he creates to himself every kind of enjoyment, according to his wish. He may create for himself a material body and enjoy all sorts of pleasures, as if in a state of waking, or he may, without ‘such a body, enjoy all pleasures in mind only, as if in a dream. And as he creates these various bodies according to his wish, he creates also living souls in each, endowed with the internal organs of mind, and moves about in them, as he pleases, In fact this world is the same for the devotee (yogin) and for the Highest Self, except that creative power belongs truly to the latter only. At last the devotee gains the highest knowledge, that of the Highest Self in himself, and then, at the dissolution of the Brahma-loka, he obtains complete freedom with Brahman. 236 AITAREYA-ARANYAKA. FOURTH ADHYAYA.
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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