Fetching
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Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Therefore 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 1 Instead of Badhya, the commentary and the Kashmir MS. read Badhva. 3 Hiranyagarbha, with whom he who knows the Veda becomes identified. Comm. S 2 260 AITAREYA-ARANYAKA. and the sky,—the sun is the self of all that rests and moves.’ 11. ‘This I think to be the regular Samhita as conceived by me,’ thus said Badhva. 12. For the Bahvvzéas consider him (the self) in the great hymn (mahad uktha), the Adhvaryus in the sacrificial fire, the AZandogas in the Mah4vrata ceremony. Him they see in this earth, in heaven, in the air, in the ether, in the water, in herbs, in trees, in the moon, in the stars, in all beings. Him alone they call Brahman. 13. That self which consists of sight, hearing, metre, mind, and speech is like unto the year. 14. He who recites to another that self which consists of sight, hearing, metre, mind, and speech, and is like unto the year, Fourtu KHAaAwpa. 1. To him the Vedas yield no more milk, he has no luck in what he has learnt (from his Guru); he does not know the path of virtue. 2. This has also been declared by a Aishi (Rv. X, 71, 6) :— 3. ‘He who has forsaken the friend (the Veda), that knows his friends, in his speech there is no luck. Though he hears, he hears in vain, for he does not know the path of virtue.’ 4. Here it is clearly said that he has no luck in what he has learnt, and that he does not know the path of virtue. 5. Therefore let no ‘one who knows this, lay the sacrificial fire (belonging to the Mahdavrata) for another, let him not sing the Samans of the Mah4vrata 111 ARANYAKA, 2 ADHYAYA, 4 KHANDA, IO. 261 for another, let him not recite the Sastras of that day for. another. 6. However, let him willingly do this for a father or for an Aéarya; for that is done really for himself. 7. We have said that the incorporeal conscious self and the sun are one?. When these two become separated , the sun is seen as if it were the moon?; no rays spring from it; the sky is red like madder ; the patient cannot retain the wind, his head smells bad like a raven’s nest :—let him know then that his self (in the body) is gone, and that he will not live very long‘. 8. Then whatever he thinks he has to do, let him do it, and let him recite the following hymns : Yad anti yaé da dirake (Rv. IX, 67, 21-27); Ad it pratnasya retasad (Rv. VIII, 6, 30); Yatra brahma pavamana (Rv. IX, 113, 6-11); Ud vayam tamasas pari (Rv. I, 50, 10). g. Next, when the sun is seen pierced, and seems like the nave of a cart-wheel, when he sees his own shadow pierced, let him know then that it is so (as stated before, i.e. that he is going to die soon).
2IX, 113, 6-11); Ud vayam tamasas pari (Rv. I, 50, 10). g. Next, when the sun is seen pierced, and seems like the nave of a cart-wheel, when he sees his own shadow pierced, let him know then that it is so (as stated before, i.e. that he is going to die soon). 10. Next, when he sees himself in a mirror or in the water with a crooked head, or without a head®, or when his pupils are seen inverted® or not straight, let him know then that it is so. 1 Ait, Ar. III, 2, 3, 8. * This separation of the self of the sun and the conscious self within us is taken as a sign of approaching death, and therefore a number of premonitory symptoms are considered in this place. 3 PAtos pnvoedys, Xen. Hist. gr. 4, 3, 10. ‘ The Kashmir MS. reads givayishyati. 5 The Kashmir MS. reads gihmasirasam vasariram 4tmfinam. * A white pupil in a black eye-ball. Comm. 262 AITAREYA-ARANYVAKA. 11. Next, let him cover his eyes and watch, then threads are seen as if falling together’. But if he does not see them, let him know then that it is so. 12. Next,.let him cover his ears and listen, and there will be a sound as if of a burning fire or of a carriage*. But if he does not hear it, let him know then that it is so. 13. Next, -when fire looks blue like the neck of a peacock *, or when he sees lightning in a cloudless sky, or no lightning in a clouded sky, or when he sees as it were bright rays in a dark cloud, let him know then that it is so. 14. Next, when he sees the ground as if it were burning, let him know that it is so. 15. These are the visible signs (from 7-14). 16. Next come the dreams ¢. 17. If he sees a black man with black teeth, and that man kills him; or a boar kills him; a monkey jumps on him; the wind carries him along quickly ; having swallowed gold he spits it out*®; he eats honey; he chews stalks; he carries a red lotus; he drives with asses and boars; wearing a wreath of red flowers (naladas) he drives a black cow with a black calf, facing the south ’, 18. If a man sees any one of these (dreams), let 1 The Kashmir MS. reads basirakA#i sampatanttva. _* See KA. Up. III, 13, 8. The Kashmir MS, and the commentary give the words rathasyevopabdis, which are left out in the printed text. * The Kashmir MS. reads mayfiragriva ameghe. ‘ The Kashmir MS. reads svapnaf. 5 The Kashmir MS. reads 4skandati. * The Kashmir MS. reads avagirati. * The commentator separates the last dream, so as to bring their number to ten. 111 ARANYAKA, 2 ADHYAYA, 5 KHANDA, 4. 263 him fast, and cook a pot of milk, sacrifice it, accompanying each oblation with a verse of the Ratri hymn (Rv. X, 127), and then, after having fed the Brahmazas, with other food (prepared at his house) eat himself the (rest of the) oblation. 19. Let him know that the person within all beings, not heard here}, not reached, not thought, not subdued, not seen, not understood, not classed, but hearing, thinking, seeing, classing, sounding, understanding, knowing, is his Self. FirtH Kuawpa?.
319. Let him know that the person within all beings, not heard here}, not reached, not thought, not subdued, not seen, not understood, not classed, but hearing, thinking, seeing, classing, sounding, understanding, knowing, is his Self. FirtH Kuawpa?. 1. Now next the Upanishad of the whole speech. True all these are Upanishads of the whole speech, but this they call so (chiefly). 2. The mute consonants represent the earth, the sibilants the sky, the vowels heaven. The mute consonants represent Agni (fire), the sibilants air, the vowels the sun. ° The mute consonants represent the Azg-veda, the sibilants the Yagur-veda, the vowels the Sama-veda. The mute consonants represent the eye, the sibilants the ear, the vowels the mind. The mute consonants represent the up-breathing, the sibilants the down-breathing, the vowels the back-breathing. 3. Next comes this divine lute (the human body, made by the gods). The lute made by man is an imitation of it. 4. As there is a head of this, so there is a head of that (lute, made by man). As there is a stomach 1 The Kashmir MS. reads sa yatas sruto. ? After having inserted the preceding chapter on omina and the concluding paragraph on the highest knowledge, he now returns to the meditation on the letters. 264 AITAREYA-ARANYAKA, of this, so there is the cavity? (in the board) of that. As there is a tongue of this, so there is a tongue? in that. As there are fingers of this, so there are strings of that®, As there are vowels of this, so there are tones of that. As there are consonants of this, so there are touches of that. As this is endowed with sound and firmly strung, so that is endowed with sound and firmly strung. As this is covered with a hairy skin, so that is covered with a hairy skin. 5. Verily, in former times they covered a lute with a hairy skin. 6. He who knows this lute made by the Devas (and meditates on it), is willingly listened to, his glory fills the earth, and wherever they speak Aryan languages, there they know him. 7. Next follows the verse, called vagrasa, the essence of speech. When a man reciting or speaking in an assembly does not please, let him say this verse : 8. ‘May the queen of all speech, who is covered, as it were, by the lips, surrounded by teeth, as if by spears, who is a thunderbolt, help me to speak well.’ This is the vagrasa, the essence of speech. Sixto Kuawpa, 1. Next Kyvzshua-H rita‘ confided this Brahmaza® concerning speech to him (his pupil) : 1 The Kashmir MS. reads udara evam, &c. * ‘Vadanam, what makes the instrument speak, hastena. Comm. 8 Here the order is inverted in the text. * One of the sons of Harita, who was dark. Comm, * Brahmama, in the sense of Upanishad, this secret doctrine or explanation. It forms an appendix, like the svish/akrit at the end of a sacrifice. ‘Iva,’ which the commentator explains as restrictive or useless, may mean, something like a Brahmana. 111 ARANYAKA, 2 ADHYAYA, 6 KHANDA, 8. 268
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.
1Therefore 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 1 Instead of Badhya, the commentary and the Kashmir MS. read Badhva. 3 Hiranyagarbha, with whom he who knows the Veda becomes identified. Comm. S 2 260 AITAREYA-ARANYAKA. and the sky,—the sun is the self of all that rests and moves.’ 11. ‘This I think to be the regular Samhita as conceived by me,’ thus said Badhva. 12. For the Bahvvzéas consider him (the self) in the great hymn (mahad uktha), the Adhvaryus in the sacrificial fire, the AZandogas in the Mah4vrata ceremony. Him they see in this earth, in heaven, in the air, in the ether, in the water, in herbs, in trees, in the moon, in the stars, in all beings. Him alone they call Brahman. 13. That self which consists of sight, hearing, metre, mind, and speech is like unto the year. 14. He who recites to another that self which consists of sight, hearing, metre, mind, and speech, and is like unto the year, Fourtu KHAaAwpa. 1. To him the Vedas yield no more milk, he has no luck in what he has learnt (from his Guru); he does not know the path of virtue. 2. This has also been declared by a Aishi (Rv. X, 71, 6) :— 3. ‘He who has forsaken the friend (the Veda), that knows his friends, in his speech there is no luck. Though he hears, he hears in vain, for he does not know the path of virtue.’ 4. Here it is clearly said that he has no luck in what he has learnt, and that he does not know the path of virtue. 5. Therefore let no ‘one who knows this, lay the sacrificial fire (belonging to the Mahdavrata) for another, let him not sing the Samans of the Mah4vrata 111 ARANYAKA, 2 ADHYAYA, 4 KHANDA, IO. 261 for another, let him not recite the Sastras of that day for. another. 6. However, let him willingly do this for a father or for an Aéarya; for that is done really for himself. 7. We have said that the incorporeal conscious self and the sun are one?. When these two become separated , the sun is seen as if it were the moon?; no rays spring from it; the sky is red like madder ; the patient cannot retain the wind, his head smells bad like a raven’s nest :—let him know then that his self (in the body) is gone, and that he will not live very long‘. 8. Then whatever he thinks he has to do, let him do it, and let him recite the following hymns : Yad anti yaé da dirake (Rv. IX, 67, 21-27); Ad it pratnasya retasad (Rv. VIII, 6, 30); Yatra brahma pavamana (Rv. IX, 113, 6-11); Ud vayam tamasas pari (Rv. I, 50, 10). g. Next, when the sun is seen pierced, and seems like the nave of a cart-wheel, when he sees his own shadow pierced, let him know then that it is so (as stated before, i.e. that he is going to die soon).
2IX, 113, 6-11); Ud vayam tamasas pari (Rv. I, 50, 10). g. Next, when the sun is seen pierced, and seems like the nave of a cart-wheel, when he sees his own shadow pierced, let him know then that it is so (as stated before, i.e. that he is going to die soon). 10. Next, when he sees himself in a mirror or in the water with a crooked head, or without a head®, or when his pupils are seen inverted® or not straight, let him know then that it is so. 1 Ait, Ar. III, 2, 3, 8. * This separation of the self of the sun and the conscious self within us is taken as a sign of approaching death, and therefore a number of premonitory symptoms are considered in this place. 3 PAtos pnvoedys, Xen. Hist. gr. 4, 3, 10. ‘ The Kashmir MS. reads givayishyati. 5 The Kashmir MS. reads gihmasirasam vasariram 4tmfinam. * A white pupil in a black eye-ball. Comm. 262 AITAREYA-ARANYVAKA. 11. Next, let him cover his eyes and watch, then threads are seen as if falling together’. But if he does not see them, let him know then that it is so. 12. Next,.let him cover his ears and listen, and there will be a sound as if of a burning fire or of a carriage*. But if he does not hear it, let him know then that it is so. 13. Next, -when fire looks blue like the neck of a peacock *, or when he sees lightning in a cloudless sky, or no lightning in a clouded sky, or when he sees as it were bright rays in a dark cloud, let him know then that it is so. 14. Next, when he sees the ground as if it were burning, let him know that it is so. 15. These are the visible signs (from 7-14). 16. Next come the dreams ¢. 17. If he sees a black man with black teeth, and that man kills him; or a boar kills him; a monkey jumps on him; the wind carries him along quickly ; having swallowed gold he spits it out*®; he eats honey; he chews stalks; he carries a red lotus; he drives with asses and boars; wearing a wreath of red flowers (naladas) he drives a black cow with a black calf, facing the south ’, 18. If a man sees any one of these (dreams), let 1 The Kashmir MS. reads basirakA#i sampatanttva. _* See KA. Up. III, 13, 8. The Kashmir MS, and the commentary give the words rathasyevopabdis, which are left out in the printed text. * The Kashmir MS. reads mayfiragriva ameghe. ‘ The Kashmir MS. reads svapnaf. 5 The Kashmir MS. reads 4skandati. * The Kashmir MS. reads avagirati. * The commentator separates the last dream, so as to bring their number to ten. 111 ARANYAKA, 2 ADHYAYA, 5 KHANDA, 4. 263 him fast, and cook a pot of milk, sacrifice it, accompanying each oblation with a verse of the Ratri hymn (Rv. X, 127), and then, after having fed the Brahmazas, with other food (prepared at his house) eat himself the (rest of the) oblation. 19. Let him know that the person within all beings, not heard here}, not reached, not thought, not subdued, not seen, not understood, not classed, but hearing, thinking, seeing, classing, sounding, understanding, knowing, is his Self. FirtH Kuawpa?.
319. Let him know that the person within all beings, not heard here}, not reached, not thought, not subdued, not seen, not understood, not classed, but hearing, thinking, seeing, classing, sounding, understanding, knowing, is his Self. FirtH Kuawpa?. 1. Now next the Upanishad of the whole speech. True all these are Upanishads of the whole speech, but this they call so (chiefly). 2. The mute consonants represent the earth, the sibilants the sky, the vowels heaven. The mute consonants represent Agni (fire), the sibilants air, the vowels the sun. ° The mute consonants represent the Azg-veda, the sibilants the Yagur-veda, the vowels the Sama-veda. The mute consonants represent the eye, the sibilants the ear, the vowels the mind. The mute consonants represent the up-breathing, the sibilants the down-breathing, the vowels the back-breathing. 3. Next comes this divine lute (the human body, made by the gods). The lute made by man is an imitation of it. 4. As there is a head of this, so there is a head of that (lute, made by man). As there is a stomach 1 The Kashmir MS. reads sa yatas sruto. ? After having inserted the preceding chapter on omina and the concluding paragraph on the highest knowledge, he now returns to the meditation on the letters. 264 AITAREYA-ARANYAKA, of this, so there is the cavity? (in the board) of that. As there is a tongue of this, so there is a tongue? in that. As there are fingers of this, so there are strings of that®, As there are vowels of this, so there are tones of that. As there are consonants of this, so there are touches of that. As this is endowed with sound and firmly strung, so that is endowed with sound and firmly strung. As this is covered with a hairy skin, so that is covered with a hairy skin. 5. Verily, in former times they covered a lute with a hairy skin. 6. He who knows this lute made by the Devas (and meditates on it), is willingly listened to, his glory fills the earth, and wherever they speak Aryan languages, there they know him. 7. Next follows the verse, called vagrasa, the essence of speech. When a man reciting or speaking in an assembly does not please, let him say this verse : 8. ‘May the queen of all speech, who is covered, as it were, by the lips, surrounded by teeth, as if by spears, who is a thunderbolt, help me to speak well.’ This is the vagrasa, the essence of speech. Sixto Kuawpa, 1. Next Kyvzshua-H rita‘ confided this Brahmaza® concerning speech to him (his pupil) : 1 The Kashmir MS. reads udara evam, &c. * ‘Vadanam, what makes the instrument speak, hastena. Comm. 8 Here the order is inverted in the text. * One of the sons of Harita, who was dark. Comm, * Brahmama, in the sense of Upanishad, this secret doctrine or explanation. It forms an appendix, like the svish/akrit at the end of a sacrifice. ‘Iva,’ which the commentator explains as restrictive or useless, may mean, something like a Brahmana. 111 ARANYAKA, 2 ADHYAYA, 6 KHANDA, 8. 268
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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