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,
+ There are in the Mah4vrata eighty tristichs of Brzhatts, and as each Brzhatt is decreed to consist of thirty-six syllables, ten would give 360 syllables, and three times ten, 1080. Comm.
Ill ARANYAKA, 2 ADHYAYA, 3 KHANDA, 10. 259
TuirD Kuaypa.
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 con-
scious 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 Saéma-veda. Its essence is Brah-
man ? (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 con-
scious 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, Varuza, and Agni; it filled heaven and earth
1 Instead of Badhya, the commentary and the Kashmir MS. read
Badhva.
2 Hirazyagarbha, with whom he who knows the-Veda becomes
identified. Comm.
Ss 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 Bahvvzkas 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,
FourtH KHANDA.
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 Avshi (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. Heve 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 Mahavrata) for an-
other, let him not sing the SAmans of the Mahavrata
lil 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 Afarya; 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 4a drake (Rv. 1X, 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).
9. 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.
2 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.
8 Fos pnvoedns, Xen. Hist. gr. 4, 3, 10.
4 The Kashmir MS. reads givayishyati.
5 The Kashmir MS. reads gihmasirasam vasariram 4tmanam.
¢ A white pupil in a black eye-ball. Comm,
262 AITAREYA-ARANVAKA.
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 ba/sirakémi sampatanttva.
* See Kh. Up. III, 13, 8. The Kashmir MS. and the com-
mentary give the words rathasyevopabdis, which are left out in the
printed text.
* The Kashmir MS. reads mayfiragriva ameghe.
* The Kashmir MS. reads svapna.
* The Kashmir MS. reads 4skandati.
® The Kashmir MS. reads avagirati.
” The commentator separates the last dream, so as to bring their number to ten.
Iii Aranyaka, 2 Adhyaya, 5 Khanda, 4. 263
him fast, and cook a pot of milk, sacrifice it, accom-
panying each oblation with a verse of the RaAtri
hymn (Rv. X, 127), and then, after having fed the
Brahmauzas, 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 KuHawpa *.
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 sibi- lants 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.
2 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-ARAWYAKA.
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 es-
sence 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.
SixtH KHAWDA.
1, Next Kvzshva-HA4rita* 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.
® Here the order is inverted in the text.
* One of the sons of Harita, who was dark. Comm.
5 Brahmama, in the sense of Upanishad, this secret doctrine or explanation. It forms an appendix, like the svishéakrzt at the end of a sacrifice. ‘Iva,’ which the commentator explains as restrictive or useless, may mean, something like a Brahmaza,
11 Aranyaka, 2 Adhyaya, 6 Khanda, 8. 265
2. Pragapati, the year, after having sent forth all
creatures, burst. He put himself together again by
means of £andas (Vedas). Because he put himself
together again by means of #/andas, therefore (the
text of the Veda) is called Samhita (put together).
3. Of that Samhita the letter is the strength, the letter sh the breath and self (Atman).
4. He who knows the A7é£ verses and the lettérs
mand sh for every Samhita, he knows the Samhita
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 x or without it ?’ let the teacher say, ‘With
the letter z.’ And if he asks, ‘Shall I say it with
the letter sh or without it?’ let the teacher say,
‘With the letter sh1.’
6. Hrasva Mazdfkeya 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 adhydya of Mazatikeya (Ait. Ar.
III, 1), then the letters ~ 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 Mazdtkeya, then the letters’ z and sh have by
this been obtained for us.’
8. Here the Azshis, the KAvasheyas °*, knowing
1 The letters » and sh refer most likely to the rules of zatva and shatva, i.e. the changing of n and s into » and sh.
2 If we know whenever n and s should be changed to and sh in the Samhita.
** The KAvasheyas 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-ARANYVAKA.
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).
9. Let no one tell these Samhitds (Ait. Ar. III, 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.