Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In our place, however, ap4na is deglutition and digestion, as we shall see in II, 4, 3, 10. 1 They fell back into that universal being from whence they had sprung, the first created person, the Virag. Or they fell into the world, the last cause of which is ignorance. 2 To eat food is explained to mean to perceive the objects which correspond to the senses, presided over by the various deities. * Here purusha is different from the first purusha, the universal person. It can only be intended for intelligent man. 4 Sukrita, well done, virtue; or, if taken for svakrita, self-made. 240 AITAREYA-ARANYAKA, the heart. Death, having become down-breathing, entered the navel. The waters, having become seed, entered the generative organ. (4) 5. Then Hunger and Thirst spoke to him (the Self ): ‘Allow us two (a place).’ He said to them : ‘I assign you to those very deities there, I make you co-partners with them.’ Therefore to whatever deity an oblation is offered, hunger and thirst are co-partners in it. (5) Tuirp Kuawopa. 1. He thought: ‘ There are these worlds and the guardians of the worlds. Let me send forth food for them.’ (1) He brooded over. the water’. From the water thus brooded on, matter* (marti) was born. And that matter which was born, that verily was food *. (2) 2. When this food (the object matter) had thus been sent forth, it wished to flee‘, crying and turning away. He (the subject) tried to grasp it by speech. He could not grasp it by speech. If he had grasped it by speech, man would be satisfied by naming food. (3) He tried to grasp it by scent (breath). He could not grasp it by scent. If he had grasped it by scent, man would be satisfied by smelling food. (4) He tried to grasp it by the eye. He could not 1 The water, as mentioned before, or the five elements. * Marti, for mfirtti, form, Colebrooke; a being of organised form, Réer ; vrihiyavadiripa mfishak4diripa 4a mfirtiA, i.e. vegetable food for men, animal food for cats, &c. * Offered food, i.e. objects for the Devat&és and the senses in the body. * Atyagigh4msat, atisayena hantum gantum aifkhat. S&yama, 11 ARANYAKA, 4 ADHYAYA, 3 KHANDA, 6. 241 grasp it by the eye. If he had grasped it by the eye, man would be satisfied by seeing food. (5) He tried to grasp it by the ear. He could not grasp it by the ear. If he had grasped it by the ear, man would be satisfied by hearing food. (6) He tried to grasp it by the skin. He could not grasp it by the skin. If he had grasped it by the skin, man would be satisfied by touching food. (7) He tried to grasp it by the mind. He could not grasp it by the mind. If he had grasped it by the mind, man would be satisfied by thinking food. (8) He tried to grasp it by the generative organ. He could not grasp it by the organ. If he had grasped it by the organ, man would be satisfied by sending forth food. (9) .
2He could not grasp it by the mind. If he had grasped it by the mind, man would be satisfied by thinking food. (8) He tried to grasp it by the generative organ. He could not grasp it by the organ. If he had grasped it by the organ, man would be satisfied by sending forth food. (9) . He tried to grasp it by the down-breathing (the breath which helps to swallow food through the mouth and to carry it off through the rectum, the payvindriya). He got it. ‘3. Thus it is Vayu (the getter ') who lays hold of food, and the V4yu is verily Annayu (he who gives life or who lives by food). (10) 4. He thought : ‘Howcan all this be without me ?’ 5. And then he thought: ‘ By what way shall I get there ? ?’ 6. And then he thought: ‘If speech names, if scent smells, if the eye sees, if the ear hears, if the skin feels, if the mind thinks, if the off-breathing digests, if the organ sends forth, then what am I?’ (11) 1 An attempt to derive v4yu from vi, to get. * Or, by which of the two ways shall I get in, the one way being from the top of the foot (cf. Ait. Ar. II, 1, 4, 1), the other from the skull? Comm. [3] R 242 AITAREYA-ARANYAKA. 7. Then opening the suture of the skull, he got in by that door. 8. That door is called the Vidrit (tearing asunder), the NAndana (the place of bliss). 9. There are three dwelling-places for him, three dreams; this dwelling-place (the eye), this dwelling-place (the throat), this dwelling-place (the heart)?. (12) 10. When born (when the Highest Self had entered the body) he looked through all things, in order to see whether anything wished to proclaim here another (Self). He saw this person only (himself) as the widely spread Brahman. ‘I saw it,’ thus he said?; (13) Therefore he was Idam-dra (seeing this). 11. Being Idamdra by name, they call him Indra mysteriously. For the Devas love mystery, yea, they love mystery. (14) 1 Passages like this must always have required an oral interpretation, but it is by no means certain that the explanation given in the commentaries represents really the old traditional interpretation. Sdyana explains the three dwelling-places as the right eye, in a state of waking ; as the throat, in a state of dreaming ; as the heart, in a state of profound sleep. Sankara explains them as the right eye; the inner mind, and the ether in the heart. Séyaza allows another interpretation of the three dwelling-places being the body of the father, the body of the mother, and one’s own body. The three dreams or sleeps he explains by waking, dreaming, and profound sleep, and he remarks that waking too is called a dream as compared with the true awakening, which is the knowledge of Brahman. ~ In the last sentence the speaker, when repeating three times ‘this dwelling-place,’ is supposed to point to his right eye, the throat, and the heart. This interpretation is supported by a passage in the Brahma-upanishad, Netre gagaritam vidy&t kan/he svapnam samAdiset, sushuptam hrdayasya tu.
3~ In the last sentence the speaker, when repeating three times ‘this dwelling-place,’ is supposed to point to his right eye, the throat, and the heart. This interpretation is supported by a passage in the Brahma-upanishad, Netre gagaritam vidy&t kan/he svapnam samAdiset, sushuptam hrdayasya tu. ? In this passage, which is very obscure, Sankara fails us, either because, as Anandagfi4na says, he thought the text was too easy to require any explanation, or because the writers of the MSS. left out 11 ARAWYAKA, 5 ADHYAYA, I KHANDA, 4. 243 FIFTH ADHYAYA. First Kuawpa. 1. Let the women who are with child move away’! 2. Verily, from the beginning he (the self) is in man as a germ, which is called seed. 3. This (seed), which is strength gathered from all the limbs of the body, he (the man) bears as self in his self (body). When he commits the seed to the woman, then he (the father) causes it to be born. That is his first birth. (1) 4. That seed becomes the self of the woman, as the passage. Anandagfiana explains: ‘He looked through all creatures, he identified himself with them, and thought he was a man, blind, happy, &c.; or, as it is elsewhere expressed, he developed forms and names. And how did this mistake arise? Because he did not see the other, the true Self;’ or literally, ‘Did he see the other Self?’ which is only a figure of speech to convey the meaning that he did not see it. The particle iti is then to be taken in a causal sense, (i.e. he did so, because what else could he have wished to proclaim?) But he allows another explanation, viz. ‘He considered all beings, whether they existed by themselves or not, and after having considered, he arrived at the conclusion, What shall I call different from the true Self?’ The real difficulties, however, are not removed by these explanations. First of all, we expect vavadisham before iti, and secondly, unless anyam refers to 4tmAnam, we expect anyad. My own translation is literal, but I am not certain that it conveys the true meaning. One might understand it as implying that the Self looked about through all things, in order to find out, ‘What does wish to proclaim here another Self?’ And when he saw there was nothing which did not come from himself, then he recognised that the Purusha, the person he had sent forth, or, as we should say, the person he had created, was the developed Brahman, was the Atman, was himself. SAyana explains vavadishat by vadishy4mi, but before iti the third person cannot well refer to the subject of vyaikshat. 1 Some MSS. begin this adhy&ya with the sentence apakr4mantu garbhizyak, may the women who are with child walk away | It is counted as a paragraph. R2 244 AITAREYA-ARANYAKA. if one of her own limbs. Therefore it does not injure her. , 5. She nourishes: his (her husband's) self (the son) within her. (2) She who nourishes, is to be nourished. 6. The woman bears the germ. He (the father) elevates the child even before the birth, and immediately after’.
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.
1In our place, however, ap4na is deglutition and digestion, as we shall see in II, 4, 3, 10. 1 They fell back into that universal being from whence they had sprung, the first created person, the Virag. Or they fell into the world, the last cause of which is ignorance. 2 To eat food is explained to mean to perceive the objects which correspond to the senses, presided over by the various deities. * Here purusha is different from the first purusha, the universal person. It can only be intended for intelligent man. 4 Sukrita, well done, virtue; or, if taken for svakrita, self-made. 240 AITAREYA-ARANYAKA, the heart. Death, having become down-breathing, entered the navel. The waters, having become seed, entered the generative organ. (4) 5. Then Hunger and Thirst spoke to him (the Self ): ‘Allow us two (a place).’ He said to them : ‘I assign you to those very deities there, I make you co-partners with them.’ Therefore to whatever deity an oblation is offered, hunger and thirst are co-partners in it. (5) Tuirp Kuawopa. 1. He thought: ‘ There are these worlds and the guardians of the worlds. Let me send forth food for them.’ (1) He brooded over. the water’. From the water thus brooded on, matter* (marti) was born. And that matter which was born, that verily was food *. (2) 2. When this food (the object matter) had thus been sent forth, it wished to flee‘, crying and turning away. He (the subject) tried to grasp it by speech. He could not grasp it by speech. If he had grasped it by speech, man would be satisfied by naming food. (3) He tried to grasp it by scent (breath). He could not grasp it by scent. If he had grasped it by scent, man would be satisfied by smelling food. (4) He tried to grasp it by the eye. He could not 1 The water, as mentioned before, or the five elements. * Marti, for mfirtti, form, Colebrooke; a being of organised form, Réer ; vrihiyavadiripa mfishak4diripa 4a mfirtiA, i.e. vegetable food for men, animal food for cats, &c. * Offered food, i.e. objects for the Devat&és and the senses in the body. * Atyagigh4msat, atisayena hantum gantum aifkhat. S&yama, 11 ARANYAKA, 4 ADHYAYA, 3 KHANDA, 6. 241 grasp it by the eye. If he had grasped it by the eye, man would be satisfied by seeing food. (5) He tried to grasp it by the ear. He could not grasp it by the ear. If he had grasped it by the ear, man would be satisfied by hearing food. (6) He tried to grasp it by the skin. He could not grasp it by the skin. If he had grasped it by the skin, man would be satisfied by touching food. (7) He tried to grasp it by the mind. He could not grasp it by the mind. If he had grasped it by the mind, man would be satisfied by thinking food. (8) He tried to grasp it by the generative organ. He could not grasp it by the organ. If he had grasped it by the organ, man would be satisfied by sending forth food. (9) .
2He could not grasp it by the mind. If he had grasped it by the mind, man would be satisfied by thinking food. (8) He tried to grasp it by the generative organ. He could not grasp it by the organ. If he had grasped it by the organ, man would be satisfied by sending forth food. (9) . He tried to grasp it by the down-breathing (the breath which helps to swallow food through the mouth and to carry it off through the rectum, the payvindriya). He got it. ‘3. Thus it is Vayu (the getter ') who lays hold of food, and the V4yu is verily Annayu (he who gives life or who lives by food). (10) 4. He thought : ‘Howcan all this be without me ?’ 5. And then he thought: ‘ By what way shall I get there ? ?’ 6. And then he thought: ‘If speech names, if scent smells, if the eye sees, if the ear hears, if the skin feels, if the mind thinks, if the off-breathing digests, if the organ sends forth, then what am I?’ (11) 1 An attempt to derive v4yu from vi, to get. * Or, by which of the two ways shall I get in, the one way being from the top of the foot (cf. Ait. Ar. II, 1, 4, 1), the other from the skull? Comm. [3] R 242 AITAREYA-ARANYAKA. 7. Then opening the suture of the skull, he got in by that door. 8. That door is called the Vidrit (tearing asunder), the NAndana (the place of bliss). 9. There are three dwelling-places for him, three dreams; this dwelling-place (the eye), this dwelling-place (the throat), this dwelling-place (the heart)?. (12) 10. When born (when the Highest Self had entered the body) he looked through all things, in order to see whether anything wished to proclaim here another (Self). He saw this person only (himself) as the widely spread Brahman. ‘I saw it,’ thus he said?; (13) Therefore he was Idam-dra (seeing this). 11. Being Idamdra by name, they call him Indra mysteriously. For the Devas love mystery, yea, they love mystery. (14) 1 Passages like this must always have required an oral interpretation, but it is by no means certain that the explanation given in the commentaries represents really the old traditional interpretation. Sdyana explains the three dwelling-places as the right eye, in a state of waking ; as the throat, in a state of dreaming ; as the heart, in a state of profound sleep. Sankara explains them as the right eye; the inner mind, and the ether in the heart. Séyaza allows another interpretation of the three dwelling-places being the body of the father, the body of the mother, and one’s own body. The three dreams or sleeps he explains by waking, dreaming, and profound sleep, and he remarks that waking too is called a dream as compared with the true awakening, which is the knowledge of Brahman. ~ In the last sentence the speaker, when repeating three times ‘this dwelling-place,’ is supposed to point to his right eye, the throat, and the heart. This interpretation is supported by a passage in the Brahma-upanishad, Netre gagaritam vidy&t kan/he svapnam samAdiset, sushuptam hrdayasya tu.
3~ In the last sentence the speaker, when repeating three times ‘this dwelling-place,’ is supposed to point to his right eye, the throat, and the heart. This interpretation is supported by a passage in the Brahma-upanishad, Netre gagaritam vidy&t kan/he svapnam samAdiset, sushuptam hrdayasya tu. ? In this passage, which is very obscure, Sankara fails us, either because, as Anandagfi4na says, he thought the text was too easy to require any explanation, or because the writers of the MSS. left out 11 ARAWYAKA, 5 ADHYAYA, I KHANDA, 4. 243 FIFTH ADHYAYA. First Kuawpa. 1. Let the women who are with child move away’! 2. Verily, from the beginning he (the self) is in man as a germ, which is called seed. 3. This (seed), which is strength gathered from all the limbs of the body, he (the man) bears as self in his self (body). When he commits the seed to the woman, then he (the father) causes it to be born. That is his first birth. (1) 4. That seed becomes the self of the woman, as the passage. Anandagfiana explains: ‘He looked through all creatures, he identified himself with them, and thought he was a man, blind, happy, &c.; or, as it is elsewhere expressed, he developed forms and names. And how did this mistake arise? Because he did not see the other, the true Self;’ or literally, ‘Did he see the other Self?’ which is only a figure of speech to convey the meaning that he did not see it. The particle iti is then to be taken in a causal sense, (i.e. he did so, because what else could he have wished to proclaim?) But he allows another explanation, viz. ‘He considered all beings, whether they existed by themselves or not, and after having considered, he arrived at the conclusion, What shall I call different from the true Self?’ The real difficulties, however, are not removed by these explanations. First of all, we expect vavadisham before iti, and secondly, unless anyam refers to 4tmAnam, we expect anyad. My own translation is literal, but I am not certain that it conveys the true meaning. One might understand it as implying that the Self looked about through all things, in order to find out, ‘What does wish to proclaim here another Self?’ And when he saw there was nothing which did not come from himself, then he recognised that the Purusha, the person he had sent forth, or, as we should say, the person he had created, was the developed Brahman, was the Atman, was himself. SAyana explains vavadishat by vadishy4mi, but before iti the third person cannot well refer to the subject of vyaikshat. 1 Some MSS. begin this adhy&ya with the sentence apakr4mantu garbhizyak, may the women who are with child walk away | It is counted as a paragraph. R2 244 AITAREYA-ARANYAKA. if one of her own limbs. Therefore it does not injure her. , 5. She nourishes: his (her husband's) self (the son) within her. (2) She who nourishes, is to be nourished. 6. The woman bears the germ. He (the father) elevates the child even before the birth, and immediately after’.
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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