Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1if 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’. 7. When he thus elevates the child both before and after his birth, he really elevates his own self, 8. For the continuation of these worlds (men). For thus are these worlds continued. 9. This is his second birth. (3) 10. He (the son), being his self, is then placed in his stead for (the performance of) all good works. 11. But his other self (the father), having done all he has to do, and having reached the full measure of his life, departs. 12. And departing from hence he is born again. That is his third birth. 13. And this has been declared by a Réshi (Rv. IV, 27, 1): (4) 14. ‘While dwelling in the womb, I discovered all the births of these Devas. A hundred iron strongholds kept me, but I escaped quickly down like a falcon.’ ; 15. Vdmadeva, lying in the womb, has thus declared this. (5) And having this knowledge he stepped forth, after this dissolution of the body, and having obtained all his desires in that heavenly world, became immortal, yea, he became immortal. (6) 1 By nourishing the mother, and by performing certain ceremonies both before and after the birth of a child. 11 ARANYAKA, 6 ADHYAYA, I KHANDA, 6. 245 SIXTH ADHYAYA. First Kuawpa. 1, Let the women go back to their place. 2. Who is he whom! we meditate on as the Self? Which ? is the Self? 3. That by which we see (form), that by which we hear (sound), that by which we perceive smells, that by which we utter speech, that by which we distinguish sweet and not sweet, (1) and what comes from the heart and the mind, namely, perception, command, understanding, knowledge, wisdom, seeing, - holding, thinking, considering, readiness (or suf- fering), remembering, conceiving, willing, breathing, © loving, desiring ? 4. No, all these are various names only of knowledge (the true Self). (2) 5. And that Self, consisting of (knowledge), is Brahman (m.)%, it is Indra, it is Pragapati‘. All these Devas, these five great elements, earth, air, ether, water, fire, these and those which are, as it were, small and mixed, and seeds of this kind and that kind, born from eggs, born from the womb, born from heat, born from germs‘, horses, cows, men, elephants, and whatsoever breathes, whether walking or flying, and what is immoveable—all that is led (produced) by knowledge (the Self). 6. It rests on knowledge (the Self). The world 1 T read ko yam instead of ko’yam. 3 Or, Which of the two, the real or the phenomenal, the nirupédhika or sopadhika ? * Hirazyagarbha. Comm. ‘ Virag. Comm. 5 Serpents, &c., says the commentary. * Cf. Kh. Up. VI, 3,1, where the svedaga, born from heat or. perspiration, are not mentioned. 246 AITAREYA-ARANYAKA.
23 Or, Which of the two, the real or the phenomenal, the nirupédhika or sopadhika ? * Hirazyagarbha. Comm. ‘ Virag. Comm. 5 Serpents, &c., says the commentary. * Cf. Kh. Up. VI, 3,1, where the svedaga, born from heat or. perspiration, are not mentioned. 246 AITAREYA-ARANYAKA. is led (produced) by knowledge (the Self). Knowledge is its cause’. 7. Knowledge is Brahman. (3) 8. He (VAmadeva), having by this conscious self stepped forth from this world, and having obtained all desires in that heavenly world, became immortal, yea, he became immortal. Thus it is, Om. (4) SEVENTH ADHYAYA: First Kuawpa. 1. My speech rests in the mind, my mind rests in speech *. Appear to me (thou, the Highest Self)! You (speech and mind) are the two pins‘ (that hold the wheels) of the Veda. May what I have learnt not forsake me. I join day and night with what I have learnt *. I shall speak of the real, I shall speak the true. May this protect me, may this protect the teacher! May it protect me, may it protect the teacher, yea, the teacher! * We have no words to distinguish between pragi4, state of knowing, and pragfiana, act of knowing. Both are names of the Highest Brahman, which is the beginning and end (pratish/A&) of everything that exists or seems to exist. * This seventh adhy4ya contains a propitiatory prayer (santikaro mantrak). It is frequently left out in the MSS. which contain the Aitareya-upanishad with Sankara’s commentary, and Dr. Réer has omitted it in his edition. Sayaza explains it in his commentary on the Aitareya-4ranyaka ; and in one MS. of Sankara’s commentary on the Aitareya-upanishad, which is in my possession, the seventh adhyfya is added with the commentary of M4dhavamftya, the Agnap4laka of Vtrabukka-mah4raga. * The two depend on each other. ‘ Ant, explained by the commentator as 4nayanasamartha. ® Cf. Kh. Up. IV, 2, 5. * I repeat it day and night so that I may not forget it. THIRD ARANYAKAl} FIRST ADHYAYA. First Kuawnpa. 1. Next follows the Upanishad of the Samhita*, © 2. The former half is the earth, the latter half the heaven, their union the air®, thus says MAzdukeya; their union is the ether, thus did Makshavya teach it. 3. That air is not considered‘ independent °, therefore I do not agree with his (Mazdtka’s) son. 4. Verily, the two are the same, therefore air is 1 This last portion of the Upanishad is found in the MS. discovered by Dr. Buhler in Kashmir, and described by him in the Journal of the Bombay Branch of the Royal Asiatic Society, 1877, p- 36. I have collated it, so far as it was possible to read it, many lines being either broken off altogether, or almost entirely obliterated. . * Samhita is the sacred text in which all letters are closely joined. The joining together of two letters is called their samhité ; the first letter of a joined group the pfirvarfipa (n.), the second the uttararfiipa. For instance, in agnim f/e the m is pfirvarfpa, the f uttararfipa, and mf their samhita or union.
3The joining together of two letters is called their samhité ; the first letter of a joined group the pfirvarfipa (n.), the second the uttararfiipa. For instance, in agnim f/e the m is pfirvarfpa, the f uttararfipa, and mf their samhita or union. * As in worshipping the S4lagrama stone, we really worship Vishnu, so we ought to perceive the earth, the heaven, and the air when we pronounce the first and the second letters of a group, and that group itself. 4 Mene has here been taken as 3rd pers. sing. perf. passive. The commentator, however, explains it as an active verb, nisitavan. 5 Because it is included in the ether, not the ether in the air. Comm. 248 AITAREYA-ARANYAKA, considered independent, thus says Agastya. For it is the same, whether they say air or ether}. 5. So far with reference to deities (mythologically) ; now with reference to the body (physiologically) : 6. The former half is speech, the latter half is mind, their union breath (praza), thus says Sdravtra* Mandukeya. 7. But his eldest son said: The former half is mind, the latter half speech. For we first conceive with the mind indeed®, and then we utter with speech. Therefore the former half is indeed mind, the latter half speech, but their union is really breath. 8. Verily, it is the same with both, the father (Mazdukeya) and the son‘. 9. This (meditation as here described), joined ° with mind, speech, and breath, is (like) a chariot drawn by two horses and one horse between them (prash¢ivahana). 10. And he who thus knows this union, becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age. 11. Now all this comes from the Maadukeyas. SEconp KHAwDA. 1. Next comes the meditation as taught by SAkalya. 1 Both views are tenable, for it is not the actual air and ether which are meditated on, but their names, as declared and explained in this peculiar act of worship. We should read 4k4saséeti, a reading confirmed both by the commentary and by the Kashmir MS. * The man among heroes. Comm. . ® The Kashmir MS. reads manasaivagre. * Both views are admissible. Comm, 5 Pranasamhitak, Kashmir MS, m1 ARANYAKA, I ADHYAYA, 2 KHANDA,9. 249 2. The first half is the earth, the second half heaven, their uniting the rain, the uniter Parganya’. 3. And so it is when he (Parganya) rains thus strongly, without ceasing, day and night 2, 4. Then they say also (in ordinary language), ‘Heaven and earth have come together.’ 5. So much with regard to the deities; now with regard to the body:— 6. Every man is indeed like an egg*. There are two halves‘ (of him), thus they say: ‘ This half is the earth, that half heaven.’ And there between them is the ether (the space of the mouth), like the ether between heaven and earth. In this ether there (in the mouth) the breath is fixed, as in that other ether the air is fixed. And as there are those three luminaries (in heaven), there are these three luminaries in man.
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.
1if 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’. 7. When he thus elevates the child both before and after his birth, he really elevates his own self, 8. For the continuation of these worlds (men). For thus are these worlds continued. 9. This is his second birth. (3) 10. He (the son), being his self, is then placed in his stead for (the performance of) all good works. 11. But his other self (the father), having done all he has to do, and having reached the full measure of his life, departs. 12. And departing from hence he is born again. That is his third birth. 13. And this has been declared by a Réshi (Rv. IV, 27, 1): (4) 14. ‘While dwelling in the womb, I discovered all the births of these Devas. A hundred iron strongholds kept me, but I escaped quickly down like a falcon.’ ; 15. Vdmadeva, lying in the womb, has thus declared this. (5) And having this knowledge he stepped forth, after this dissolution of the body, and having obtained all his desires in that heavenly world, became immortal, yea, he became immortal. (6) 1 By nourishing the mother, and by performing certain ceremonies both before and after the birth of a child. 11 ARANYAKA, 6 ADHYAYA, I KHANDA, 6. 245 SIXTH ADHYAYA. First Kuawpa. 1, Let the women go back to their place. 2. Who is he whom! we meditate on as the Self? Which ? is the Self? 3. That by which we see (form), that by which we hear (sound), that by which we perceive smells, that by which we utter speech, that by which we distinguish sweet and not sweet, (1) and what comes from the heart and the mind, namely, perception, command, understanding, knowledge, wisdom, seeing, - holding, thinking, considering, readiness (or suf- fering), remembering, conceiving, willing, breathing, © loving, desiring ? 4. No, all these are various names only of knowledge (the true Self). (2) 5. And that Self, consisting of (knowledge), is Brahman (m.)%, it is Indra, it is Pragapati‘. All these Devas, these five great elements, earth, air, ether, water, fire, these and those which are, as it were, small and mixed, and seeds of this kind and that kind, born from eggs, born from the womb, born from heat, born from germs‘, horses, cows, men, elephants, and whatsoever breathes, whether walking or flying, and what is immoveable—all that is led (produced) by knowledge (the Self). 6. It rests on knowledge (the Self). The world 1 T read ko yam instead of ko’yam. 3 Or, Which of the two, the real or the phenomenal, the nirupédhika or sopadhika ? * Hirazyagarbha. Comm. ‘ Virag. Comm. 5 Serpents, &c., says the commentary. * Cf. Kh. Up. VI, 3,1, where the svedaga, born from heat or. perspiration, are not mentioned. 246 AITAREYA-ARANYAKA.
23 Or, Which of the two, the real or the phenomenal, the nirupédhika or sopadhika ? * Hirazyagarbha. Comm. ‘ Virag. Comm. 5 Serpents, &c., says the commentary. * Cf. Kh. Up. VI, 3,1, where the svedaga, born from heat or. perspiration, are not mentioned. 246 AITAREYA-ARANYAKA. is led (produced) by knowledge (the Self). Knowledge is its cause’. 7. Knowledge is Brahman. (3) 8. He (VAmadeva), having by this conscious self stepped forth from this world, and having obtained all desires in that heavenly world, became immortal, yea, he became immortal. Thus it is, Om. (4) SEVENTH ADHYAYA: First Kuawpa. 1. My speech rests in the mind, my mind rests in speech *. Appear to me (thou, the Highest Self)! You (speech and mind) are the two pins‘ (that hold the wheels) of the Veda. May what I have learnt not forsake me. I join day and night with what I have learnt *. I shall speak of the real, I shall speak the true. May this protect me, may this protect the teacher! May it protect me, may it protect the teacher, yea, the teacher! * We have no words to distinguish between pragi4, state of knowing, and pragfiana, act of knowing. Both are names of the Highest Brahman, which is the beginning and end (pratish/A&) of everything that exists or seems to exist. * This seventh adhy4ya contains a propitiatory prayer (santikaro mantrak). It is frequently left out in the MSS. which contain the Aitareya-upanishad with Sankara’s commentary, and Dr. Réer has omitted it in his edition. Sayaza explains it in his commentary on the Aitareya-4ranyaka ; and in one MS. of Sankara’s commentary on the Aitareya-upanishad, which is in my possession, the seventh adhyfya is added with the commentary of M4dhavamftya, the Agnap4laka of Vtrabukka-mah4raga. * The two depend on each other. ‘ Ant, explained by the commentator as 4nayanasamartha. ® Cf. Kh. Up. IV, 2, 5. * I repeat it day and night so that I may not forget it. THIRD ARANYAKAl} FIRST ADHYAYA. First Kuawnpa. 1. Next follows the Upanishad of the Samhita*, © 2. The former half is the earth, the latter half the heaven, their union the air®, thus says MAzdukeya; their union is the ether, thus did Makshavya teach it. 3. That air is not considered‘ independent °, therefore I do not agree with his (Mazdtka’s) son. 4. Verily, the two are the same, therefore air is 1 This last portion of the Upanishad is found in the MS. discovered by Dr. Buhler in Kashmir, and described by him in the Journal of the Bombay Branch of the Royal Asiatic Society, 1877, p- 36. I have collated it, so far as it was possible to read it, many lines being either broken off altogether, or almost entirely obliterated. . * Samhita is the sacred text in which all letters are closely joined. The joining together of two letters is called their samhité ; the first letter of a joined group the pfirvarfipa (n.), the second the uttararfiipa. For instance, in agnim f/e the m is pfirvarfpa, the f uttararfipa, and mf their samhita or union.
3The joining together of two letters is called their samhité ; the first letter of a joined group the pfirvarfipa (n.), the second the uttararfiipa. For instance, in agnim f/e the m is pfirvarfpa, the f uttararfipa, and mf their samhita or union. * As in worshipping the S4lagrama stone, we really worship Vishnu, so we ought to perceive the earth, the heaven, and the air when we pronounce the first and the second letters of a group, and that group itself. 4 Mene has here been taken as 3rd pers. sing. perf. passive. The commentator, however, explains it as an active verb, nisitavan. 5 Because it is included in the ether, not the ether in the air. Comm. 248 AITAREYA-ARANYAKA, considered independent, thus says Agastya. For it is the same, whether they say air or ether}. 5. So far with reference to deities (mythologically) ; now with reference to the body (physiologically) : 6. The former half is speech, the latter half is mind, their union breath (praza), thus says Sdravtra* Mandukeya. 7. But his eldest son said: The former half is mind, the latter half speech. For we first conceive with the mind indeed®, and then we utter with speech. Therefore the former half is indeed mind, the latter half speech, but their union is really breath. 8. Verily, it is the same with both, the father (Mazdukeya) and the son‘. 9. This (meditation as here described), joined ° with mind, speech, and breath, is (like) a chariot drawn by two horses and one horse between them (prash¢ivahana). 10. And he who thus knows this union, becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age. 11. Now all this comes from the Maadukeyas. SEconp KHAwDA. 1. Next comes the meditation as taught by SAkalya. 1 Both views are tenable, for it is not the actual air and ether which are meditated on, but their names, as declared and explained in this peculiar act of worship. We should read 4k4saséeti, a reading confirmed both by the commentary and by the Kashmir MS. * The man among heroes. Comm. . ® The Kashmir MS. reads manasaivagre. * Both views are admissible. Comm, 5 Pranasamhitak, Kashmir MS, m1 ARANYAKA, I ADHYAYA, 2 KHANDA,9. 249 2. The first half is the earth, the second half heaven, their uniting the rain, the uniter Parganya’. 3. And so it is when he (Parganya) rains thus strongly, without ceasing, day and night 2, 4. Then they say also (in ordinary language), ‘Heaven and earth have come together.’ 5. So much with regard to the deities; now with regard to the body:— 6. Every man is indeed like an egg*. There are two halves‘ (of him), thus they say: ‘ This half is the earth, that half heaven.’ And there between them is the ether (the space of the mouth), like the ether between heaven and earth. In this ether there (in the mouth) the breath is fixed, as in that other ether the air is fixed. And as there are those three luminaries (in heaven), there are these three luminaries in man.
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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