* From the sky and from heaven.
° 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.
° Pratrénna, means cut asunder, every word being separated from the others,
111 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
Pratrzmma; let him who wishes for both say the
Ubhayamantareza.
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 Brahmawa let him not say anything except what is auspicious.
9g. Only he may curse a Brahmaza in excessive wealth ”.
10. Nay, not even in excessive wealth should he
curse a Brahmamza, but he should say, ‘ 1 bow before
Brahmazas,’—thus says Stravira Mazditikeya.
1 The words were first each separate, before they were united according to the laws of Sandhi.
2 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 some- thing great depends on it.
252 AITAREYA-ARAWYAKA.
FourTH KHAwNDA.
1. Next follow the imprecations 1.
2. Let him know that breath? is the beam (on which the whole house of the body rests).
3. If any one (a Brahmavza or another man)
should chide him, who by meditation has become that
breath as beam, 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 Brahmawa in excessive wealth.
Nay, not even in excessive wealth should he curse a
Brahmamza, but he should say, ‘I bow before Brah-
mazas, —thus says Sairavira Mazdikeya.
1 The commentator explains anuvydhara, 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.
2 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.
Il ARANYAKA, I ADHYAYA, 5 KHANDA, 6. 253
FirtH KHawnpa.
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), be-
comes united with offspring, cattle, fame, glory of
countenance, and the world of Svarga. He lives
his full age.
4. Now Hrasva Mazdikeya says: ‘We reciters
‘of Nirbhuga say, “ Yes, the former half is the first
syllable, and the latter half the second syllable, but
the Samhita 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 Samhita (union), be-
comes 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
Pratibodhi*, says: ‘One pronounces these two syl-
lables letter by letter, without entirely separating
? As spoken of before, III, 1, 1, 1.
2 In agnim ive, i/e 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 matra; but if joined with va, it vanishes, and becomes long e, tavet. Comm.
$ Pratibodhiputra, the son of Pratibodhi, she being probably one out of several wives of Hrasva. Another-instance of this metro- nymic nomenclature occurred in Krishna Devakiputra, Kh. Up. III, 7,6. The Kashmir MS, reads Prakibodhi, but Pratibodha is a recognised name in Gama Vidadi, and the right reading is probably Pratibodht. The same MS. leaves out putra dha.
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 Sdman only to be the
SamhitA (union).
7. This has also been declared by a “shi (Rv. II, 23, 16) :-—
8. ‘O Brzhaspati, they know nothing higher than Saman.’
9. He who thus knows this Samhita (union), be-
comes united with offspring, cattle, fame, glory of
countenance, and the world of Svarga. He lives
his full age.
StxtH KHAWDA.
1. Tarukshya? said: ‘The Samhit4(union)is formed by means of the Bzzhat and Rathantara* Samans.’
2. Verily, the Rathantara SAman is speech, the
Brvzhat Saman is breath. By both, by speech and
breath, the SawzhitA is formed ‘¢.
3. For this Upanishad (for acquiring from his
teacher the knowledge of this Samhita of speech
and breath) Tarukshya guards (his teacher’s) cows
a whole year.
4. For it alone Tarukshya 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+iin the pronunciation of 6.
* The Kashmir MS. reads Tarkshya, a name used before as the title of a hymn (Ait. Ar. I, 5, 2, 8). Here Tarukshya seems prefer- able, see Paz. IV, 1, 105.
8 See Ait. Ar. I, 4, 2, 1-4.
* These two, the Brzhat and Rathantara, are required for the Prish¢hastotra in the Agnish/oma, and they are to remind the wor- shipper that speech and breath are required for all actions.
111 Aranyaka, I Adhyaya, 6 Khanda, 13. 255
5. This has also been declared by a Ashi (Rv. X, 181, 1; and Rv. X, 181, 2) :—
6. ‘Vasish¢#a carried hither the Rathantara;’ ‘Bharadvaga brought hither the Brzhat of Agni.’
7. He who thus knows this Samhita (union), be-
comes united with offspring, cattle, fame, glory of
countenance, and the world of Svarga. He lives
his full age.
8. Kauz¢haravya said: ‘Speech is united with
breath, breath with the blowing air, the blowing air
with the Visvedevas, the Visvedevas with the hea-
venly 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 Saazhité, 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), be-
comes united with offspring, cattle, fame, glory of
countenance, and the world of Svarga. He lives
his full age.
12. Pafkalakanda 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 Azshi (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 Samhita 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 Ashi (Rv. I, 189, 10) :-— |
22. ‘ Aditi is mother, is father, is son.’
23. He who thus knows this Samhité (union),
becomes united with offspring, cattle, fame, glory of
countenance, and the world of Svarga. He lives
his full age.
ll ARANYAKA, 2 ADHYAYA, I KHANDA, 5. 257
Second Adhyaya}
First KuHanpa.
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 Mandt-
keya.
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 whe 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 adhyaya meditations suggested by samhita, pada, and krama have been discussed. Now follow meditations sug- gested by certain classes of letters.
2 Ait. Ar. III, 1, 4.
® The Kashmir. MS. reads etasmin prame. The self here is meant for the body; and yet it seems to be different from sarfra.
* 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,
258 AITAREYA-ARANYAKA,
SECOND KHANDA,
1. Next comes Kauzdharavya :
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 physiologi-
cally 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 to-
gether, and 1080 are the rays of the sun. They
make the Bvzhati verses and the day (of the Ma-
havrata) ?.