the passage. Anandagfiana explains: ‘He looked through all creatures, he identified himself with them, and thought he was a man, blind, happy, &c.; or, as it is elsewhere expressed, he developed forms and names, And how did this mistake arise? Because he did not see the other, the true Self;’ or literally, ‘ Did he see the other Self?’ which is only a figure of speech to convey the meaning that he did not see it. The particle iti is then to be taken in a causal sense, (i.e. he did so, because what else could he have wished to proclaim?) But he allows another explanation, viz. ‘He considered all beings, whether they existed by themselves or not, and after having considered, he arrived at the conclusion, What shall I call different from the true Self?” The real difficulties, however, are not removed by these explanations. First of all, we expect vavadisham before iti, and secondly, unless anyam refers to Atmanam, we expect anyad. My own translation is literal, but I am not certain that it conveys the true meaning. One might understand it as implying that the Self looked about through all things, in order to find out, ‘What does wish to proclaim here another Self?’ And when he saw there was nothing which did not come from himself, then he recognised that the Purusha, the person he had sent forth, or, as we should say, the person he had created, was the dev-loped Brahman, was the Atman, was him- self, Sayama explains vivadishat by vadishyAmi, but before iti the third person cannot well refer to the subject of vyaikshat.
7 Some MSS. begif this adhydya.with the sentence apakr4-
mantu garbhisyak, may the women who are with child walk away !
It is counted as a paragraph.
244 AITAREYA-ARANYAKA.
if 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 imme-
diately 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 Aishi (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. Vamadeva, lying in the womb, has thus de- clared this. (5)
And having this knowledge he stepped forth,
ufter this dissolution of the body, and having ob-
tained all his desires in that heavenly world, became
immortal, yea, he became immortal. (6)
: By nourishing the mother, and by performing certain cere- monies both before and after the birth of a child. _
11 Aranyaka, 6 Adhyaya, I Khanda, 6. 245
SIXTH ADHYAYA.
First KHanpa.
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 suffer-
ing), remembering, conceiving, willing, breathing,
loving, desiring ?
4. No, all these are various names only of know- ledge (the true Self). (2)
5. And that Self, consisting of (knowledge), is
Brahman (m.)%, it is Indra, it is Pragdpati‘*. 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 I read ko yam instead of ko ’yam. |
? Or, Which of the two, the real or the phenomenal, the nirupa-
dhika or sopadhika ?
$ Hiramyagarbha. 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). Know- ledge 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 Adhyaya2
First KHANDA.
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!
1 We have no words to distinguish between pragfia, state of knowing, and pragfidna, act of knowing. Both are names of the Highest Brahman, which is the beginning and end (pratish¢ha) of everything that exists or seems to exist.
* This seventh adhydya contains a propitiatory prayer (santikaro mantrah). 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. Sayava explains it in his commentary on the Aitareya-drazyaka ; and in one MS. of Sankara’s commentary on the Aitareya-upanishad, which is in my possession, the seventh adhyaya is added with the commentary of Madhavamiatya, the Aghapalaka of Virabukka-mahdaraga.
* The two depend on each other.
* Ani, explained by the commentator as anayanasamartha.
° Cf Kh. Up. IV, 3,15:
° I repeat it day and night so that I may not forget it.
THIRD ARANMYAKA.
First KHAwDA.
1. Next follows the Upanishad of the Samhita 2.
2. The former half is the earth, the latter half
the heaven, their union the air*, thus says MAzdu-
keya ; their union is the ether, thus did Makshavya
teach it.
3. That air is not considered* independent ®,
therefore I do not agree with his (Mazdika’s)
son.
4. Verily, the two are the same, therefore air is
1 This last portion of the Upanishad is found in the MS. dis- covered by Dr. Biihler 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.
2 Samhité is the sacred text in which all letters are closely joined. The joiniug together of two letters is called their samhita ; the first letter of a joined group the pfrvarfipa (n.), the second the uttararfipa. For instance, in agnim f/e the m is pfrvarfipa, the ft uttararipa, and mi their samhita or union.
3 As in worshipping the Salagrdma stone, we really worship Vishzu, 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.
* Mene has here been taken as 3rd pers, sing. perf. passive. The commentator, however, explains it as an active verb, niskitavan.
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 Siiravira *
MAazdukeya.
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 coun-
tenance, and the world of Svarga. He lives his
full age.
11. Now all this comes from the Mazdukeyas.
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 akasasfeti, 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.
* Pranasamhitah, Kashmir MS.
It 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 ?,
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 lumi-
naries 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 changes i into y. ‘Thus Par- ganya, the god of rain, is the cause which unites earth and heaven into rain. Comm.
2 When it rains incessantly, heaven and earth seem to be one in rain,
s Andam, avdasadrisam. 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.
Tuirp KHAwpA}!.
1. Next come the reciters of the Nirbhuga ?.
2. Nirbhuga abides on earth, Pratvzzwa in heaven, the Ubhayamantareza 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 Pratrvzzza, let him answer:
‘Thou art fallen from the two higher places‘. But
he who recites the eo cae 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 modifica-
tion), that is the form of Pratzzzma*. This comes
* Cf. Rig-veda-pratisikhya, ed. Max Miller, p. iii, and Nach- trage, p. ii.
* Nirbhuga(n) is the recitation of the Veda without intervals, therefore the same as Samhité. Pratrzmma is the recitation of each word by itself (pada-paéha); Ubhayamantarema, the between the two, is the intertwining of Samhité and Pada-pA/ha, the so-called Krama-pa/ha. By reciting the Samhita inattentively, one may use forms which belong to the Pada-text; and by reciting the Pada in- attentively, one may use forms which belong to the Samhita-text. But in reciting the Krama both the Samhita and Pada forms are used together, and therefore mistakes are less likely to happen.
* From earth and sky. Cf. Kh. Up. I, 22, 3.