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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Comm, * 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 2. Pragdpati, the year, after having sent forth all creatures, burst. He put himself together again by means of £4andas (Vedas). Because he put himself together again by means of £/andas, therefore (the text of the Veda) is called Samhit4 (put together). 3. Of that Samhita the letter ” is the strength, the letter sh the breath and self (Atman). 4. He who knows the #2é verses and the letters mand sh for every Samhita, he knows the Samhit4 with strength and breath. Let him know that this is the life of the Samhita. 5. If the pupil asks, ‘Shall I say it with the letter 2 or without it?’ let the teacher say, ‘With the letter 2.’ And if he asks, ‘Shall I say it with the letter sh or without it?’ let the teacher say, ‘With the letter sh?’ 6. Hrasva Mazdikeya said: ‘If we here recite the verses according to the Samhita (attending to the necessary changes of n and s into and sh), and if we say the adhy4ya of Mazddkeya (Ait. Ar. III, 1), then the letters. 2 and sh (strength and breath) have by this been obtained for us.’ 7. Sthavira Sakalya said: ‘If we recite the verses according to the Samhita, and if we say the adhydya of MAzdikeya, then the letters 2 and sh have by this been obtained for us.’ 8. Here the Azshis, the K4vasheyas 3, knowing 1 The letters » and sh refer most likely to the rules of natva and shatva, i.e. the changing of n and s into and sh. * If we know whenever n and s should be changed to » and sh in the Samhité. % The K4vasheyas said that, after they had arrived at the highest knowledge of Brahman (through the various forms of meditation and worship that lead to it and that have been described in the Upanishad) no further meditation and no further sacrifice could be 266 AITAREYA-ARANYAKA. this, said: ‘Why should we repeat (the Veda), why should we sacrifice ? We offer as a sacrifice ‘breath in speech, or speech in breath. What is the beginning (of one), that is the end (of the other).’ g. Let no one tell these Samhitds (Ait. Ar. 111, 1- III, 2) to one who is not a resident pupil, who has not been with his teacher at least one year, and who is not himself to become an instructor’. Thus say the teachers, yea, thus say the teachers. required. Instead of the morning and evening stoma they offer. breath in speech, whenever they speak, or speech in breath, when they are silent or asleep. When speech begins, breathing ceases; when breathing begins, speech ceases.
2Thus say the teachers, yea, thus say the teachers. required. Instead of the morning and evening stoma they offer. breath in speech, whenever they speak, or speech in breath, when they are silent or asleep. When speech begins, breathing ceases; when breathing begins, speech ceases. 1 The strict prohibition uttered at the end of the third Aranyaka, not to divulge a knowledge of the Samhit4-upanishad (Ait. Ar. III, 1-2), as here explained, is peculiar. It would have seemed self-evident that, like the rest of the sruti or sacred literature, the Aranyaka too, and-every portion of it, could have been learnt from the mouth of a teacher only, and according to rule (niyamena), i. e. by a pupil performing all the duties of a student (brahmaéérin *), so that no one except a regular pupil (antevasin) could possibly gain access to it. Nor can there be any doubt that we ought to take the words asamvatsaravdsin and apravaktr? as limitations, and to translate, ‘Let no one tell these Samhités to any pupil who has not at least been a year with his master, and who does not mean to become a teacher in turn.’ . That this is the right view is confirmed by similar injunctions given at the end of the fifth Aranyaka. Here we have first some rules as to who is qualified to recite the Mahfvrata. No one is permitted to do so, who has not passed through the Diksh4, the initiation for the Agnishfoma. If the Mah4vrata is performed as a Sattra, the sacrificer is a Hotrs' priest, and he naturally has passed through that ceremony. But if the Mah4vrata is performed as an Ekaha or Ahina ceremony, anybody might be the sacrificer, and therefore it was necessary to say that no one who is adifkshita, uninitiated, should recite it for another person; nor should he do so, ’ Apastamba-sittras, translated by Buhler, p. 18. m1 ARANYAKA, 2 ADHYAYA, 6 KHANDA. 267 when the Mahfvrata is performed without (or with) an altar, or if it does not last one year. In saying, however, that one should not recite the Mah4vrata for another person, parents and teachers are not to be understood as included, because what is done for them, is done for ourselves. After these restrictions as to the recitation of the Mah4vrata, follow other restrictions as to the teaching of it, and here we read, as at the end of the Upanishad : 4. ‘Let no one teach this day, the Mahfvrata, to one who is not a regular pupil (antev4sin), and has been so for one year, certainly not to one who has not been so for one year; nor to one who is not a brahmaf4rin and does not study the same Veda’, certainly not to one who does not study the same Veda; nor te one who does not come to him. 5. ‘Let the teaching not be more than saying it once or twice, twice only. 6. ‘One man should tell it to one man, so says Gatukarnya. 4. ‘Not to a child, nor to a man in his third stage of life. 8. ‘The teacher and pupil should not stand, nor walk, nor lie down, nor sit on a couch; but they should both sit on the ground,
36. ‘One man should tell it to one man, so says Gatukarnya. 4. ‘Not to a child, nor to a man in his third stage of life. 8. ‘The teacher and pupil should not stand, nor walk, nor lie down, nor sit on a couch; but they should both sit on the ground, 9. ‘The pupil should not lean backward while learning, nor — lean forward. He should not be covered with too much clothing, nor assume the postures of a devotee, but without using any of the apparel of a devotee, simply elevate his knees. Nor should he learn, when he has eaten flesh, when he has seen blood, or a corpse, or when he has done an unlawful thing?; when he has anointed his eyes, oiled or rubbed his body, when he has been shaved or bathed, put colour on, or ornamented himself with flowerwreaths, when he has been writing or effacing his writing *. 10. ‘Nor should he finish the reading in one day, so says Gatukarnya, while according to Galava, he should finish it in one day. Agnivesyayana holds that he should finish all before the Trikasitis‘, and then rest in another place finishing it. 11, ‘And in the place where he reads this, he should not read 1 See Gautama-sfitras XIV, 21, and Bihler’s note. 2 NAvratyam 4kramya is explained by the commentator by ukkhish/Adyakramana. This, if rightly translated, would seem to be the earliest mention of actual writing in Sanskrit literature. * See Ait. Ar. I, 4) 3) I-4- 268 ‘ AITAREYA-ARANYAKA, anything else, though he may read this (the Mah4vrata) where he has read something else. 12. ‘No one should bathe and become a snAtaka’ who does not read this. Even if he has read many other things, he should not become a snftaka if he has not read this. 13. ‘Nor should he forget it, and even if he should forget anything else, he should not forget this. 14. ‘No, he should never forget this. 15. ‘If he does not forget this, it will be enough for himself (or for acquiring a knowledge of the Self ). 16. ‘It is enough, let him know this to be true. 17. ‘Let him who knows this not communicate, nor dine, nor amuse himself with any one who does not know it.’ Then follow some more rules as to the reading of the Veda in general: 18. ‘When the old water that stood round the roots of trees is dried up (after about the month of Pausha, January to February *) he should not read; nor (at any time) in the morning or in the afternoon, when the shadows meet (he should begin at sunrise so soon as the shadows divide, and end in the evening before they fall together). Nor should he read * when a cloud has risen; and when there is an unseasonable rain (after the months of Sravana and Bhadrapada, August and September‘) he should stop his Vedic reading for three nights. Nor should he at that time tell stories, not even during the night, nor should he glory in his knowledge. 19. ‘ This (the Veda thus learnt and studied) is the name of that Great Being ; and he who thus knows the name ef that Great Being, he becomes Brahman, yea, he becomes Brahman.’
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.
1Comm, * 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 2. Pragdpati, the year, after having sent forth all creatures, burst. He put himself together again by means of £4andas (Vedas). Because he put himself together again by means of £/andas, therefore (the text of the Veda) is called Samhit4 (put together). 3. Of that Samhita the letter ” is the strength, the letter sh the breath and self (Atman). 4. He who knows the #2é verses and the letters mand sh for every Samhita, he knows the Samhit4 with strength and breath. Let him know that this is the life of the Samhita. 5. If the pupil asks, ‘Shall I say it with the letter 2 or without it?’ let the teacher say, ‘With the letter 2.’ And if he asks, ‘Shall I say it with the letter sh or without it?’ let the teacher say, ‘With the letter sh?’ 6. Hrasva Mazdikeya said: ‘If we here recite the verses according to the Samhita (attending to the necessary changes of n and s into and sh), and if we say the adhy4ya of Mazddkeya (Ait. Ar. III, 1), then the letters. 2 and sh (strength and breath) have by this been obtained for us.’ 7. Sthavira Sakalya said: ‘If we recite the verses according to the Samhita, and if we say the adhydya of MAzdikeya, then the letters 2 and sh have by this been obtained for us.’ 8. Here the Azshis, the K4vasheyas 3, knowing 1 The letters » and sh refer most likely to the rules of natva and shatva, i.e. the changing of n and s into and sh. * If we know whenever n and s should be changed to » and sh in the Samhité. % The K4vasheyas said that, after they had arrived at the highest knowledge of Brahman (through the various forms of meditation and worship that lead to it and that have been described in the Upanishad) no further meditation and no further sacrifice could be 266 AITAREYA-ARANYAKA. this, said: ‘Why should we repeat (the Veda), why should we sacrifice ? We offer as a sacrifice ‘breath in speech, or speech in breath. What is the beginning (of one), that is the end (of the other).’ g. Let no one tell these Samhitds (Ait. Ar. 111, 1- III, 2) to one who is not a resident pupil, who has not been with his teacher at least one year, and who is not himself to become an instructor’. Thus say the teachers, yea, thus say the teachers. required. Instead of the morning and evening stoma they offer. breath in speech, whenever they speak, or speech in breath, when they are silent or asleep. When speech begins, breathing ceases; when breathing begins, speech ceases.
2Thus say the teachers, yea, thus say the teachers. required. Instead of the morning and evening stoma they offer. breath in speech, whenever they speak, or speech in breath, when they are silent or asleep. When speech begins, breathing ceases; when breathing begins, speech ceases. 1 The strict prohibition uttered at the end of the third Aranyaka, not to divulge a knowledge of the Samhit4-upanishad (Ait. Ar. III, 1-2), as here explained, is peculiar. It would have seemed self-evident that, like the rest of the sruti or sacred literature, the Aranyaka too, and-every portion of it, could have been learnt from the mouth of a teacher only, and according to rule (niyamena), i. e. by a pupil performing all the duties of a student (brahmaéérin *), so that no one except a regular pupil (antevasin) could possibly gain access to it. Nor can there be any doubt that we ought to take the words asamvatsaravdsin and apravaktr? as limitations, and to translate, ‘Let no one tell these Samhités to any pupil who has not at least been a year with his master, and who does not mean to become a teacher in turn.’ . That this is the right view is confirmed by similar injunctions given at the end of the fifth Aranyaka. Here we have first some rules as to who is qualified to recite the Mahfvrata. No one is permitted to do so, who has not passed through the Diksh4, the initiation for the Agnishfoma. If the Mah4vrata is performed as a Sattra, the sacrificer is a Hotrs' priest, and he naturally has passed through that ceremony. But if the Mah4vrata is performed as an Ekaha or Ahina ceremony, anybody might be the sacrificer, and therefore it was necessary to say that no one who is adifkshita, uninitiated, should recite it for another person; nor should he do so, ’ Apastamba-sittras, translated by Buhler, p. 18. m1 ARANYAKA, 2 ADHYAYA, 6 KHANDA. 267 when the Mahfvrata is performed without (or with) an altar, or if it does not last one year. In saying, however, that one should not recite the Mah4vrata for another person, parents and teachers are not to be understood as included, because what is done for them, is done for ourselves. After these restrictions as to the recitation of the Mah4vrata, follow other restrictions as to the teaching of it, and here we read, as at the end of the Upanishad : 4. ‘Let no one teach this day, the Mahfvrata, to one who is not a regular pupil (antev4sin), and has been so for one year, certainly not to one who has not been so for one year; nor to one who is not a brahmaf4rin and does not study the same Veda’, certainly not to one who does not study the same Veda; nor te one who does not come to him. 5. ‘Let the teaching not be more than saying it once or twice, twice only. 6. ‘One man should tell it to one man, so says Gatukarnya. 4. ‘Not to a child, nor to a man in his third stage of life. 8. ‘The teacher and pupil should not stand, nor walk, nor lie down, nor sit on a couch; but they should both sit on the ground,
36. ‘One man should tell it to one man, so says Gatukarnya. 4. ‘Not to a child, nor to a man in his third stage of life. 8. ‘The teacher and pupil should not stand, nor walk, nor lie down, nor sit on a couch; but they should both sit on the ground, 9. ‘The pupil should not lean backward while learning, nor — lean forward. He should not be covered with too much clothing, nor assume the postures of a devotee, but without using any of the apparel of a devotee, simply elevate his knees. Nor should he learn, when he has eaten flesh, when he has seen blood, or a corpse, or when he has done an unlawful thing?; when he has anointed his eyes, oiled or rubbed his body, when he has been shaved or bathed, put colour on, or ornamented himself with flowerwreaths, when he has been writing or effacing his writing *. 10. ‘Nor should he finish the reading in one day, so says Gatukarnya, while according to Galava, he should finish it in one day. Agnivesyayana holds that he should finish all before the Trikasitis‘, and then rest in another place finishing it. 11, ‘And in the place where he reads this, he should not read 1 See Gautama-sfitras XIV, 21, and Bihler’s note. 2 NAvratyam 4kramya is explained by the commentator by ukkhish/Adyakramana. This, if rightly translated, would seem to be the earliest mention of actual writing in Sanskrit literature. * See Ait. Ar. I, 4) 3) I-4- 268 ‘ AITAREYA-ARANYAKA, anything else, though he may read this (the Mah4vrata) where he has read something else. 12. ‘No one should bathe and become a snAtaka’ who does not read this. Even if he has read many other things, he should not become a snftaka if he has not read this. 13. ‘Nor should he forget it, and even if he should forget anything else, he should not forget this. 14. ‘No, he should never forget this. 15. ‘If he does not forget this, it will be enough for himself (or for acquiring a knowledge of the Self ). 16. ‘It is enough, let him know this to be true. 17. ‘Let him who knows this not communicate, nor dine, nor amuse himself with any one who does not know it.’ Then follow some more rules as to the reading of the Veda in general: 18. ‘When the old water that stood round the roots of trees is dried up (after about the month of Pausha, January to February *) he should not read; nor (at any time) in the morning or in the afternoon, when the shadows meet (he should begin at sunrise so soon as the shadows divide, and end in the evening before they fall together). Nor should he read * when a cloud has risen; and when there is an unseasonable rain (after the months of Sravana and Bhadrapada, August and September‘) he should stop his Vedic reading for three nights. Nor should he at that time tell stories, not even during the night, nor should he glory in his knowledge. 19. ‘ This (the Veda thus learnt and studied) is the name of that Great Being ; and he who thus knows the name ef that Great Being, he becomes Brahman, yea, he becomes Brahman.’
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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