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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1By 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. 1 So that the é in tavet should neither be one letter e, nor two letters a+i, but something between the two, enabling us to hear a+i in the pronunciation of & ’ § The Kashmir MS. reads Tarkshya, a name used before as the title of a hymn (Ait. Ar. I, 5, 2,8). Here Tarukshya seems preferable, see Paz, IV, 1, 105. ® See Ait. Ar.’I, 4, 2, 1-4. * These two, the Brzhat and Rathantara, are required for the Prishshastotra in the Agnish/oma, and they are to remind the worshipper that speech and breath are required for all actions. III ARANYAKA, I ADHYAYA, 6 KHANDA, 13. 255 5. This has also been declared by a Rishi (Rv. X, 181, 1; and Rv. X, 181, 2) :— 6. ‘ Vasish¢ha carried hither the Rathantara; ‘Bharadvaga brought hither the Brzhat of Agni.’ 7. He who thus knows this Samhit4 (union), be- ‘comes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age. 8. Kauztharavya said: ‘Speech is united with breath, breath with the blowing air, the blowing air with the Visvedevas, the Visvedevas with the heavenly world, the heavenly world with Brahman. That Samhita is called the gradual Samhita.’ 9. He who knows this gradual Samhita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga, in exactly the same manner as this Samhité, i.e. gradually. 10. If that worshipper, whether for his own sake or for that of another, recites (the Samhita), let him know when he is going to recite, that this Samhita went up to heaven, and that it will be even so with those who by knowing it become Devas. May it always be so! 11. 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. 12. Pafikdlakanda said: ‘The Samhita (union, composition) is speech.’ 13. Verily, by speech the Vedas, by speech the metres are composed. Friends unite through speech, all beings unite through speech ; therefore speech is everything here}. 1 Everything can be obtained by speech in this life and in the next, Comm. 256 AITAREYA-ARANYAKA. 14. With regard to this (view of speech being more than breath), it should be borne in mind that when we thus repeat (the Veda) or speak, breath is (absorbed) in speech; speech swallows breath. And when we are silent or sleep, speech is (absorbed) in breath; breath swallows speech. The two swallow each other. Verily, speech is the mother, breath the son. 15. This has been declared also by a Ashi (Rv. X, 114, 4):—
2And when we are silent or sleep, speech is (absorbed) in breath; breath swallows speech. The two swallow each other. Verily, speech is the mother, breath the son. 15. This has been declared also by a Ashi (Rv. X, 114, 4):— 16. ‘ There is one bird; (as wind) he has entered the sky; (as breath or living soul) he saw this whole world. With my ripe mind I saw him close to me (in the heart); the mother (licks or) absorbs him (breath), and he absorbs the mother (speech).’ 17. 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. 18. Next follows the Pragdpati-Samhita. 19. The former half is the wife, the latter half the man ; the result of their union the son; the act of their union the begetting ; that Sashita is Aditi (indestructible). 20. For Aditi (indestructible) is all this whatever there is, father, mother, son, and begetting. 21. This has also been declared by a A’shi (Rv. I, 189, 10) :-— 22. ‘Aditi is mother, is father, is son.’ 23. 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. 111 ARANYAKA, 2 ADHYAYA, I KHANDA, 5. 257 SECOND ADHYAYA} First Kuanpa. 1. Sthavira Sakalya said that breath is the beam?, and as the other beams rest on the house-beam, thus the eye, the ear, the mind, the speech, the senses, the body, the whole self rests on this® breath. 2. Of that self the breathing is like the sibilants, the bones like the mutes, the marrow like the vowels, and the fourth part, flesh, blood, and the rest, like the semivowels‘*,—so said Hrasva Manakeya. 3. To us it was said to be a triad only *. 4. Of that triad, viz. bones, marrow, and joints, there are 360 (parts) on this side (the right), and 360 on that side (the left). They make 720 together, and 720° are the days and nights of the year. Thus that self which consists of sight, hearing, metre, mind, and speech is like unto the days. 5. He who thus knows this self, which consists of sight, hearing, metre, mind, and speech, as like unto the days, obtains union, likeness, or nearness with the days, has sons and cattle, and lives his full age. 1 In the first adhy4ya meditations suggested by samhita, pada, and krama have been discussed. Now follow meditations suggested by certain classes of letters. * Ait. Ar. III, 1, 4. > The Kashmir MS. reads etasmin pra#e. The self here is meant for the body, and yet it seems to be different from sartra. ‘ The Kashmir MS. writes antastha without visarga, while it is otherwise most careful in writing all sibilants. 5 Sakalya, as we saw, told his disciples that there were three classes only, not four. Comm. The Kashmir MS. reads trayam tv eva na ityetat proktam. * The Kashmir MS. reads sapta vimsatis 4a satAni, [3] s 258 AITAREYA-ARANYAKA. SEconp Kuawpa. 1. Next comes Kaustharavya :
35 Sakalya, as we saw, told his disciples that there were three classes only, not four. Comm. The Kashmir MS. reads trayam tv eva na ityetat proktam. * The Kashmir MS. reads sapta vimsatis 4a satAni, [3] s 258 AITAREYA-ARANYAKA. SEconp Kuawpa. 1. Next comes Kaustharavya : 2. There are 360 syllables (vowels), 360 sibilants (consonants), 360 groups. 3. What we called syllables are the days, what we called sibilants are the nights, what we called groups are the junctions of days and nights. So far with regard to the gods (the days). 4. Now with regard to the body. The syllables which we explained mythologically, are physiologically the bones; the sibilants which we explained mythologically, are physiologically the marrow. 5. Marrow is the real breath (life), for marrow is seed, and without breath (life) seed is not sown. Or when it is sown without breath (life), it will decay, it will not grow. 6. The groups which we explained mythologically, are physiologically the joints. 7. Of that triad; viz. bones, marrow, and joints, there are 540 (parts) on this side (the right), and 540 on that side (the left). They make 1080 together, and 1080 are the rays of the sun. They make the Brzhatt verses and the day (of the Mahavrata)}. 8. Thus that self which consists of sight, hearing, metre, mind, and speech is like unto the syllables. 9. He who knows this self which consists of sight, hearing, metre, mind, and speech, as like unto syllables, obtains union, likeness, or nearness with the syllables, has sons and cattle, and lives his full age. 1 There are in the Mahfvrata eighty tristichs of Brzhatfs, and as each Brthatf is decreed to consist of thirty-six syllables, ten would give 360 syllables, and three times ten, ro80. Comm. m1 ARANYAKA, 2 ADHYAYA, 3 KHANDA, IO. 259 Tuirp Kuawpa. 1. Badhva? says, there are four persons (to be meditated on and worshipped). 2. The person of the body, the person of the metres, the person of the Veda, and the Great person. 3. What we call the person of the body is this corporeal self. Its essence is the incorporeal conscious self. 4. What we call the person of the metres is this collection of letters (the Veda). Its essence is the vowel a. 5. What we call the person of the Veda is (the mind) by which we know the Vedas, the Azg-veda, Yagur-veda, and S4ma-veda. Its essence is Brahman ? (m.) 6. Therefore let one chose a Brahman-priest who is full of Brahman (the Veda), and is able to see any flaw in the sacrifice. 7. What we call the Great person is the year, which causes some beings to fall together, and causes others to grow up. Its essence is yonder sun. 8. One should know that the incorporeal conscious self and yonder sun are both one and the same. Therefore the sun appears to every man singly (and differently). 9. This has also been declared by a Azshi (Rv. I, 115, 1) :— 10. ‘ The bright face of the gods arose, the eye of Mitra, Varuma, and Agni; it filled heaven and earth
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.
1By 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. 1 So that the é in tavet should neither be one letter e, nor two letters a+i, but something between the two, enabling us to hear a+i in the pronunciation of & ’ § The Kashmir MS. reads Tarkshya, a name used before as the title of a hymn (Ait. Ar. I, 5, 2,8). Here Tarukshya seems preferable, see Paz, IV, 1, 105. ® See Ait. Ar.’I, 4, 2, 1-4. * These two, the Brzhat and Rathantara, are required for the Prishshastotra in the Agnish/oma, and they are to remind the worshipper that speech and breath are required for all actions. III ARANYAKA, I ADHYAYA, 6 KHANDA, 13. 255 5. This has also been declared by a Rishi (Rv. X, 181, 1; and Rv. X, 181, 2) :— 6. ‘ Vasish¢ha carried hither the Rathantara; ‘Bharadvaga brought hither the Brzhat of Agni.’ 7. He who thus knows this Samhit4 (union), be- ‘comes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age. 8. Kauztharavya said: ‘Speech is united with breath, breath with the blowing air, the blowing air with the Visvedevas, the Visvedevas with the heavenly world, the heavenly world with Brahman. That Samhita is called the gradual Samhita.’ 9. He who knows this gradual Samhita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga, in exactly the same manner as this Samhité, i.e. gradually. 10. If that worshipper, whether for his own sake or for that of another, recites (the Samhita), let him know when he is going to recite, that this Samhita went up to heaven, and that it will be even so with those who by knowing it become Devas. May it always be so! 11. 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. 12. Pafikdlakanda said: ‘The Samhita (union, composition) is speech.’ 13. Verily, by speech the Vedas, by speech the metres are composed. Friends unite through speech, all beings unite through speech ; therefore speech is everything here}. 1 Everything can be obtained by speech in this life and in the next, Comm. 256 AITAREYA-ARANYAKA. 14. With regard to this (view of speech being more than breath), it should be borne in mind that when we thus repeat (the Veda) or speak, breath is (absorbed) in speech; speech swallows breath. And when we are silent or sleep, speech is (absorbed) in breath; breath swallows speech. The two swallow each other. Verily, speech is the mother, breath the son. 15. This has been declared also by a Ashi (Rv. X, 114, 4):—
2And when we are silent or sleep, speech is (absorbed) in breath; breath swallows speech. The two swallow each other. Verily, speech is the mother, breath the son. 15. This has been declared also by a Ashi (Rv. X, 114, 4):— 16. ‘ There is one bird; (as wind) he has entered the sky; (as breath or living soul) he saw this whole world. With my ripe mind I saw him close to me (in the heart); the mother (licks or) absorbs him (breath), and he absorbs the mother (speech).’ 17. 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. 18. Next follows the Pragdpati-Samhita. 19. The former half is the wife, the latter half the man ; the result of their union the son; the act of their union the begetting ; that Sashita is Aditi (indestructible). 20. For Aditi (indestructible) is all this whatever there is, father, mother, son, and begetting. 21. This has also been declared by a A’shi (Rv. I, 189, 10) :-— 22. ‘Aditi is mother, is father, is son.’ 23. 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. 111 ARANYAKA, 2 ADHYAYA, I KHANDA, 5. 257 SECOND ADHYAYA} First Kuanpa. 1. Sthavira Sakalya said that breath is the beam?, and as the other beams rest on the house-beam, thus the eye, the ear, the mind, the speech, the senses, the body, the whole self rests on this® breath. 2. Of that self the breathing is like the sibilants, the bones like the mutes, the marrow like the vowels, and the fourth part, flesh, blood, and the rest, like the semivowels‘*,—so said Hrasva Manakeya. 3. To us it was said to be a triad only *. 4. Of that triad, viz. bones, marrow, and joints, there are 360 (parts) on this side (the right), and 360 on that side (the left). They make 720 together, and 720° are the days and nights of the year. Thus that self which consists of sight, hearing, metre, mind, and speech is like unto the days. 5. He who thus knows this self, which consists of sight, hearing, metre, mind, and speech, as like unto the days, obtains union, likeness, or nearness with the days, has sons and cattle, and lives his full age. 1 In the first adhy4ya meditations suggested by samhita, pada, and krama have been discussed. Now follow meditations suggested by certain classes of letters. * Ait. Ar. III, 1, 4. > The Kashmir MS. reads etasmin pra#e. The self here is meant for the body, and yet it seems to be different from sartra. ‘ The Kashmir MS. writes antastha without visarga, while it is otherwise most careful in writing all sibilants. 5 Sakalya, as we saw, told his disciples that there were three classes only, not four. Comm. The Kashmir MS. reads trayam tv eva na ityetat proktam. * The Kashmir MS. reads sapta vimsatis 4a satAni, [3] s 258 AITAREYA-ARANYAKA. SEconp Kuawpa. 1. Next comes Kaustharavya :
35 Sakalya, as we saw, told his disciples that there were three classes only, not four. Comm. The Kashmir MS. reads trayam tv eva na ityetat proktam. * The Kashmir MS. reads sapta vimsatis 4a satAni, [3] s 258 AITAREYA-ARANYAKA. SEconp Kuawpa. 1. Next comes Kaustharavya : 2. There are 360 syllables (vowels), 360 sibilants (consonants), 360 groups. 3. What we called syllables are the days, what we called sibilants are the nights, what we called groups are the junctions of days and nights. So far with regard to the gods (the days). 4. Now with regard to the body. The syllables which we explained mythologically, are physiologically the bones; the sibilants which we explained mythologically, are physiologically the marrow. 5. Marrow is the real breath (life), for marrow is seed, and without breath (life) seed is not sown. Or when it is sown without breath (life), it will decay, it will not grow. 6. The groups which we explained mythologically, are physiologically the joints. 7. Of that triad; viz. bones, marrow, and joints, there are 540 (parts) on this side (the right), and 540 on that side (the left). They make 1080 together, and 1080 are the rays of the sun. They make the Brzhatt verses and the day (of the Mahavrata)}. 8. Thus that self which consists of sight, hearing, metre, mind, and speech is like unto the syllables. 9. He who knows this self which consists of sight, hearing, metre, mind, and speech, as like unto syllables, obtains union, likeness, or nearness with the syllables, has sons and cattle, and lives his full age. 1 There are in the Mahfvrata eighty tristichs of Brzhatfs, and as each Brthatf is decreed to consist of thirty-six syllables, ten would give 360 syllables, and three times ten, ro80. Comm. m1 ARANYAKA, 2 ADHYAYA, 3 KHANDA, IO. 259 Tuirp Kuawpa. 1. Badhva? says, there are four persons (to be meditated on and worshipped). 2. The person of the body, the person of the metres, the person of the Veda, and the Great person. 3. What we call the person of the body is this corporeal self. Its essence is the incorporeal conscious self. 4. What we call the person of the metres is this collection of letters (the Veda). Its essence is the vowel a. 5. What we call the person of the Veda is (the mind) by which we know the Vedas, the Azg-veda, Yagur-veda, and S4ma-veda. Its essence is Brahman ? (m.) 6. Therefore let one chose a Brahman-priest who is full of Brahman (the Veda), and is able to see any flaw in the sacrifice. 7. What we call the Great person is the year, which causes some beings to fall together, and causes others to grow up. Its essence is yonder sun. 8. One should know that the incorporeal conscious self and yonder sun are both one and the same. Therefore the sun appears to every man singly (and differently). 9. This has also been declared by a Azshi (Rv. I, 115, 1) :— 10. ‘ The bright face of the gods arose, the eye of Mitra, Varuma, and Agni; it filled heaven and earth
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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