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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In 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. 7. As there is that sun in heaven, there is this eye in the head. As there is that lightning in the sky, there is this heart in the body; as there is that fire on earth, there is this seed in the member. 8. Having thus represented the self (body) as the whole world, Sakalya said: This half is the earth, that half heaven. 9. He who thus knows this union, becomes united with offspring, cattle, fame, glory of coun- 1 If i is followed by a, the i is changed to y, and both are united as ya. Here a is the cause which changesi into y. Thus Parganya, the god of rain, is the cause which unites earth and heaven into rain. Comm. * When it rains incessantly, heaven and earth seem to be one in rain. * Andam, andasadrisam. Comm. * The one half from the feet to the lower jaw, the other half from the upper jaw to the skull. Comm. 250 AITAREYA-ARANYAKA, tenance, and the world of Svarga. He lives his full age. Turrp Kuawpa!. 1. Next come the reciters of the Nirbhuga 2. 2. Nirbhuga abides on earth, Pratrzaaa in heaven, the Ubhayamantarema in the sky. 3. Now, if any one should chide him who recites the Nirbhuga, let him answer : ‘ Thou art fallen from the two lower places*®.’ If any one should chide him who recites the Pratvzzmza, let him answer: ‘Thou art fallen from the two higher places*.’ But he who recites the Ubhayamantarema, there is no chiding him. 4. For when he turns out the Sandhi (the union of words), that is the form of Nirbhuga*®; and when he pronounces two syllables pure (without modification), that is the form of Pratrzzna*, This comes ' Cf. Rig-veda-pratisakhya, ed. Max Miller, p. iii, and Nachtrage, p. ii. 3 Nirbhuga(n) is the recitation of the Veda without intervals, therefore the same as Samhit&. Pratrinna is the recitation of each word by itself (pada-pasha) ; Ubhayamantarena, the between the two, is the intertwining of Samhita and Pada-p&sha, the so-called Krama-paéha. By reciting the Samhita inattentively, one may use forms which belong to the Pada-text; and by reciting the Pada inattentively, one may use forms which belong to the Sambhit4-text. But in reciting the Krama both the Samhita and Pada forms are used together, and therefore mistakes are less likely to happen. 5 From earth and sky. Cf. KA. Up. II, 22, 3. ‘ From the sky and from heaven. 5 Nirbhuga may mean without arms, as if the arms of the words were taken away, or with two arms stretched out, the two words forming, as it were, two arms to one body. * Pratrinna means cut asunder, every word being separated from the others. a0 mI ARANYAKA, I ADHYAYA, 3 KHANDA,10. 251 first’. By the Ubhayamantara (what is between the two) both are fulfilled (both the sandhi and the pada).
2* Pratrinna means cut asunder, every word being separated from the others. a0 mI ARANYAKA, I ADHYAYA, 3 KHANDA,10. 251 first’. By the Ubhayamantara (what is between the two) both are fulfilled (both the sandhi and the pada). 5. Let him who wishes for proper food say the Nirbhuga ; let him who wishes for Svarga, say the Pratvzama; let him who wishes for both say the Ubhayamantarena. 6. Now if another man (an enemy) should chide him who says the Nirbhuga, let him say to him: ‘ Thou hast offended the earth, the deity; the earth, the deity, will strike thee.’ If another man should chide him who says the Pratvzuma, let him say to him: ‘Thou hast offended heaven, the deity; heaven, the deity, will strike thee.’ If another man should chide him who says the Ubhayamantareza, let him say to him: ‘ Thou hast offended the sky, the deity; the sky, the deity, will strike thee.’ 7. And whatever the reciter shall say to one who speaks to him or does not speak to him, depend upon it, it will come to pass. 8. But to a Brahmamza let him not say anything except what is auspicious. 9. Only he may curse a Brahmama in excessive wealth *. 10. Nay, not even in excessive wealth should he curse a Bradhmama, but he should say, ‘I bow before Brahmamzas,—thus says Sdravira Mazakeya. 1 The words were first each separate, before they were united according to the laws of Sandhi. * He may curse him, if he is exceeding rich; or he may wish him the curse of excessive wealth; or he may curse him, if something great depends on it. 252 AITAREYA-ARANYAKA. FourtH KHawpa. 1. Next follow the imprecations?. 2. Let him know that breath? is the beam (on which the whole house of the body rests). 3. If any one (a Braéhmaza or another man) should chide him, who by meditation has become that breath as beam 8, then, if he thinks himself strong, he says: ‘I grasped the breath, the beam, well ; thou dost not prevail against me who have grasped the breath as the beam.’ Let him say to him: ‘Breath, the beam, will forsake thee.’ 4. But if he thinks himself not strong, let him say to him: ‘Thou couldst not grasp him who wishes to grasp the breath as the beam. Breath, the beam, will forsake thee.’ 5. And whatever the reciter shall say to one who speaks to him or does not speak to him, depend upon it, it will come to pass. But to a Brahmaza let him not say anything except what is auspicious. Only he may curse a Brahmava in excessive wealth. Nay, not even in excessive wealth should he curse a Brahmaza, but he should say, ‘I bow before Brahmavas, —thus says Sfiravira Mazadkeya. * The commentator explains anuvy4h4ra, not as imprecations, but as referring to those who teach or use the imprecations, such imprecations being necessary to guard against the loss of the benefits accruing from the meditation and worship here described ; such teachers say what follows. ? Breath, the union of mind and speech, as explained before. This is the opinion of Sthavira Sakalya, cf. III, 2, 1, 1.
3? Breath, the union of mind and speech, as explained before. This is the opinion of Sthavira Sakalya, cf. III, 2, 1, 1. ® If he should tell him that he did not meditate on breath properly. 111 ARANYAKA, I ADHYAYA, 5 KHANDA, 6. 253 Firta Kuawnpa. 1. Now those who repeat the Nirbhuga say: 2. ‘The former half? is the first syllable, the latter half the second syllable, and the space between the first and second halves is the Samhita (union).’ 3. He who thus knows this Samhita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age. 4. Now Hrasva M4zdikeya says: ‘We reciters of Nirbhuga say, “ Yes, the former half is the first syllable, and the latter half the second syllable, but the Samhit4 is the space between the first and second halves in so far as by it one turns out the union (sandhi), and knows what is the accent and what is not?, and distinguishes what is the mora and what is not.”’ 5. He who thus knows this Samhit4 (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age. 6. Now his middle son, the child of his mother Prattbodht *, says: ‘One pronounces these two syllables letter by letter, without entirely separating 1 As spoken of before, III, 1, 1, 1. * In agnim fle, fle by itself has no accent, but as joined by sandhi with agnim, its first syllable becomes svarita, its second pragita. In tava it, the vowel i is a short mora or mtr; but if joined with va, it vanishes, and becomes long e, tavet. -Comm. * Pr&tibodhfputra, the son of Pratfbodhf, she being probably one out of several wives of Hrasva. Another instance of this metronymic nomenclature occurred in Krishna Devaktputra, K4. Up. III, 7,6. The Kashmir MS. reads Praftbodhf, but Pratibodha is a recognised name in Gana Vidadi, and the right reading is probably Pratibodhi. The same MS. leaves out putra ha, 254 AITAREYA-ARANYAKA, them, and without entirely uniting them?. Then that mora between the first and second halves, which indicates the union, that is the Saman (evenness, sliding). I therefore hold Saman only to be the Samhit4 (union). 7. This has also been declared by a Rishi (Rv. II, 23, 16) :— 8. ‘O Brzhaspati, they know nothing higher than S4man.’ 9. He who thus knows this Samhit4 (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age. SixtH Kuawpa. 1. Térukshya? said: ‘The Samhita (union) is formed by means of the Bvzhat and Rathantara* Samans.’ 2. Verily, the Rathantara Sd4man is speech, the Bhat Saman is breath. By both, by speech and breath, the Samhita is formed‘. 3. For this Upanishad (for acquiring from his teacher the knowledge of this Samhita of speech and breath) T4rukshya guards (his teacher’s) cows _ a whole year. 4. For it alone T4rukshya guards the cows a whole year.
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 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. 7. As there is that sun in heaven, there is this eye in the head. As there is that lightning in the sky, there is this heart in the body; as there is that fire on earth, there is this seed in the member. 8. Having thus represented the self (body) as the whole world, Sakalya said: This half is the earth, that half heaven. 9. He who thus knows this union, becomes united with offspring, cattle, fame, glory of coun- 1 If i is followed by a, the i is changed to y, and both are united as ya. Here a is the cause which changesi into y. Thus Parganya, the god of rain, is the cause which unites earth and heaven into rain. Comm. * When it rains incessantly, heaven and earth seem to be one in rain. * Andam, andasadrisam. Comm. * The one half from the feet to the lower jaw, the other half from the upper jaw to the skull. Comm. 250 AITAREYA-ARANYAKA, tenance, and the world of Svarga. He lives his full age. Turrp Kuawpa!. 1. Next come the reciters of the Nirbhuga 2. 2. Nirbhuga abides on earth, Pratrzaaa in heaven, the Ubhayamantarema in the sky. 3. Now, if any one should chide him who recites the Nirbhuga, let him answer : ‘ Thou art fallen from the two lower places*®.’ If any one should chide him who recites the Pratvzzmza, let him answer: ‘Thou art fallen from the two higher places*.’ But he who recites the Ubhayamantarema, there is no chiding him. 4. For when he turns out the Sandhi (the union of words), that is the form of Nirbhuga*®; and when he pronounces two syllables pure (without modification), that is the form of Pratrzzna*, This comes ' Cf. Rig-veda-pratisakhya, ed. Max Miller, p. iii, and Nachtrage, p. ii. 3 Nirbhuga(n) is the recitation of the Veda without intervals, therefore the same as Samhit&. Pratrinna is the recitation of each word by itself (pada-pasha) ; Ubhayamantarena, the between the two, is the intertwining of Samhita and Pada-p&sha, the so-called Krama-paéha. By reciting the Samhita inattentively, one may use forms which belong to the Pada-text; and by reciting the Pada inattentively, one may use forms which belong to the Sambhit4-text. But in reciting the Krama both the Samhita and Pada forms are used together, and therefore mistakes are less likely to happen. 5 From earth and sky. Cf. KA. Up. II, 22, 3. ‘ From the sky and from heaven. 5 Nirbhuga may mean without arms, as if the arms of the words were taken away, or with two arms stretched out, the two words forming, as it were, two arms to one body. * Pratrinna means cut asunder, every word being separated from the others. a0 mI ARANYAKA, I ADHYAYA, 3 KHANDA,10. 251 first’. By the Ubhayamantara (what is between the two) both are fulfilled (both the sandhi and the pada).
2* Pratrinna means cut asunder, every word being separated from the others. a0 mI ARANYAKA, I ADHYAYA, 3 KHANDA,10. 251 first’. By the Ubhayamantara (what is between the two) both are fulfilled (both the sandhi and the pada). 5. Let him who wishes for proper food say the Nirbhuga ; let him who wishes for Svarga, say the Pratvzama; let him who wishes for both say the Ubhayamantarena. 6. Now if another man (an enemy) should chide him who says the Nirbhuga, let him say to him: ‘ Thou hast offended the earth, the deity; the earth, the deity, will strike thee.’ If another man should chide him who says the Pratvzuma, let him say to him: ‘Thou hast offended heaven, the deity; heaven, the deity, will strike thee.’ If another man should chide him who says the Ubhayamantareza, let him say to him: ‘ Thou hast offended the sky, the deity; the sky, the deity, will strike thee.’ 7. And whatever the reciter shall say to one who speaks to him or does not speak to him, depend upon it, it will come to pass. 8. But to a Brahmamza let him not say anything except what is auspicious. 9. Only he may curse a Brahmama in excessive wealth *. 10. Nay, not even in excessive wealth should he curse a Bradhmama, but he should say, ‘I bow before Brahmamzas,—thus says Sdravira Mazakeya. 1 The words were first each separate, before they were united according to the laws of Sandhi. * He may curse him, if he is exceeding rich; or he may wish him the curse of excessive wealth; or he may curse him, if something great depends on it. 252 AITAREYA-ARANYAKA. FourtH KHawpa. 1. Next follow the imprecations?. 2. Let him know that breath? is the beam (on which the whole house of the body rests). 3. If any one (a Braéhmaza or another man) should chide him, who by meditation has become that breath as beam 8, then, if he thinks himself strong, he says: ‘I grasped the breath, the beam, well ; thou dost not prevail against me who have grasped the breath as the beam.’ Let him say to him: ‘Breath, the beam, will forsake thee.’ 4. But if he thinks himself not strong, let him say to him: ‘Thou couldst not grasp him who wishes to grasp the breath as the beam. Breath, the beam, will forsake thee.’ 5. And whatever the reciter shall say to one who speaks to him or does not speak to him, depend upon it, it will come to pass. But to a Brahmaza let him not say anything except what is auspicious. Only he may curse a Brahmava in excessive wealth. Nay, not even in excessive wealth should he curse a Brahmaza, but he should say, ‘I bow before Brahmavas, —thus says Sfiravira Mazadkeya. * The commentator explains anuvy4h4ra, not as imprecations, but as referring to those who teach or use the imprecations, such imprecations being necessary to guard against the loss of the benefits accruing from the meditation and worship here described ; such teachers say what follows. ? Breath, the union of mind and speech, as explained before. This is the opinion of Sthavira Sakalya, cf. III, 2, 1, 1.
3? Breath, the union of mind and speech, as explained before. This is the opinion of Sthavira Sakalya, cf. III, 2, 1, 1. ® If he should tell him that he did not meditate on breath properly. 111 ARANYAKA, I ADHYAYA, 5 KHANDA, 6. 253 Firta Kuawnpa. 1. Now those who repeat the Nirbhuga say: 2. ‘The former half? is the first syllable, the latter half the second syllable, and the space between the first and second halves is the Samhita (union).’ 3. He who thus knows this Samhita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age. 4. Now Hrasva M4zdikeya says: ‘We reciters of Nirbhuga say, “ Yes, the former half is the first syllable, and the latter half the second syllable, but the Samhit4 is the space between the first and second halves in so far as by it one turns out the union (sandhi), and knows what is the accent and what is not?, and distinguishes what is the mora and what is not.”’ 5. He who thus knows this Samhit4 (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age. 6. Now his middle son, the child of his mother Prattbodht *, says: ‘One pronounces these two syllables letter by letter, without entirely separating 1 As spoken of before, III, 1, 1, 1. * In agnim fle, fle by itself has no accent, but as joined by sandhi with agnim, its first syllable becomes svarita, its second pragita. In tava it, the vowel i is a short mora or mtr; but if joined with va, it vanishes, and becomes long e, tavet. -Comm. * Pr&tibodhfputra, the son of Pratfbodhf, she being probably one out of several wives of Hrasva. Another instance of this metronymic nomenclature occurred in Krishna Devaktputra, K4. Up. III, 7,6. The Kashmir MS. reads Praftbodhf, but Pratibodha is a recognised name in Gana Vidadi, and the right reading is probably Pratibodhi. The same MS. leaves out putra ha, 254 AITAREYA-ARANYAKA, them, and without entirely uniting them?. Then that mora between the first and second halves, which indicates the union, that is the Saman (evenness, sliding). I therefore hold Saman only to be the Samhit4 (union). 7. This has also been declared by a Rishi (Rv. II, 23, 16) :— 8. ‘O Brzhaspati, they know nothing higher than S4man.’ 9. He who thus knows this Samhit4 (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age. SixtH Kuawpa. 1. Térukshya? said: ‘The Samhita (union) is formed by means of the Bvzhat and Rathantara* Samans.’ 2. Verily, the Rathantara Sd4man is speech, the Bhat Saman is breath. By both, by speech and breath, the Samhita is formed‘. 3. For this Upanishad (for acquiring from his teacher the knowledge of this Samhita of speech and breath) T4rukshya guards (his teacher’s) cows _ a whole year. 4. For it alone T4rukshya guards the cows a whole year.
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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