Aitareya Āraṇyaka 1.3

1.3.1

hiṅkāreṇaitad ahaḥ pratipadyetety āhuḥ \
brahma vai hiṅkāro.
brahmaita/d ahar.
brahmaṇaiva tad brahma pratipadyate ya evaṃ veda \
yad eva hiṅkāreṇa pratipadyatā3i.
vṛṣā vai hiṅkāro, yoṣark.
tan mithunaṃ.
mithunam eva tad ukthamukhe karoti
prajātyai \
prajāyate prajayā paśubhir ya evaṃ veda \
yad v eva hiṅkāreṇa pratipadyatā3i.
yathā vā abhrir, evaṃ brahmaṇo hiṅkāro.
yad vai kiñcābhriyābhititṛtsaty, abhy evaitat tṛṇatty evam \
yaṃ kāmaṃ kāmayate, hiṅkāreṇābhy evainaṃ tṛṇatti ya evaṃ veda \
yad v eva hiṅkāreṇa pratipadyatā3i.
vāco vā eṣā vyāvṛttir daivyai ca mānuṣyai ca, yad dhi/ṅkāraḥ \
sa yad dhiṅkṛtya pratipadyate, vācam eva tad vyāvartayati daivīṃ ca mānuṣīṃ ca \\ 1 \\

Let him begin this day with singing 'Him,' thus they say.

Verily, the sound Him is Brahman, that day also is Brahman. He who knows this, obtains Brahman even by Brahman.

As he begins with the sound Him, surely that masculine sound of Him and the feminine Rik (the verse) make a couple. Thus he makes a couple at the beginning of the hymn in order to get offspring. He who knows this, gets cattle and offspring.

Or, as he begins with the sound Him, surely like a wooden spade, so the sound Him serves to dig up Brahman (the sap of the Veda). And as a man wishes to dig up any, even the hardest soil, with a spade, thus he digs up Brahman.

He who knows this digs up, by means of the sound Him, everything he may desire.

If he begins with the sound Him, that sound is the holding apart of divine and human speech.
Therefore, he who begins, after having uttered the sound Him, holds apart divine and human speech.

1.3.2

tad āhuḥ.
kaitasyāhnaḥ pratipad iti \
manaś ca vāk ceti brūyāt \
sarve 'nyasmin kāmāḥ śritāḥ.
sarvān anyā kāmān duhe \
manasi vai sarve kāmāḥ śritā.
manasā hi sarvān kāmān dhyāyati \
sarve hāsmin kāmāḥ śrayante ya evaṃ veda \
vāg vai sarvān kāmān duhe.
vācā hi sarvān kāmān vadati \
sarvān hāsmai kāmān vāg duhe, ya evaṃ veda \
tad āhur.
naitad ahar ṛcā na yajūṣā na sāmnā pratyakṣāt pratipadyeta.
narco na yajuṣo na sāmna iyād iti \
tad etā eva vyāhṛtīḥ purastā/j japet \
bhūr bhuvaḥ svar ity etā vāva vyāhṛtaya.
ime trayo vedā.
bhūr ity eva ṛgvedo.
bhuva iti yajurvedaḥ.
svar iti sāmavedaḥ \
tan narcā na yajuṣā na sāmnā pratyakṣāt pratipadyate.
narco na yajuṣo na sāmna eti \\ 2 \\

And here they ask: 'What is the beginning of this day?' Let him say: 'Mind and speech.'

All desires dwell in the one (mind), the other yields all desires.

All desires dwell in the mind, for with the mind he conceives all desires.

All desires come to him who knows this.

Speech yields all desires, for with speech he declares all his desires.

Speech yields all desires to him who knows this.

Here they say: 'Let him not begin this day with a Rik, a Yagus, or a Sâman verse (divine speech), for it is said, he should not start with a Rik, a Yagus, or a Sâman.'

Therefore, let him say these Vyâhritis (sacred interjections) first.

These interjections Bhûs, Bhuvas, Svar are the three Vedas, Bhûs the Rig-veda, Bhuvas the Yagur-veda, Svar the Sâma-veda. Therefore (by intercalating these) he does not begin simply with a Rik, Yagus, or Sâman verse, he does not start with a Rik, Yagus, or Sâman verse.

1.3.3

tad iti pratipadyate.
tat tad iti vā annam.
annam eva tad abhiprati/padyate \
etāṃ vāva prajāpatiḥ prathamāṃ vācaṃ vyāharad ekākṣaradvya/kṣarāṃ tateti tāteti \
tathaivaitat kumāraḥ prathamavādī vācaṃ vyāhara/ty ekākṣaradvyakṣarāṃ tateti tāteti \
tayaiva tat tatavatyā vācā prati/padyate \
tad uktam ṛṣiṇā.
bṛhaspate prathamaṃ vāco agram (RV X 71,1a) ity.
etad dhy eva prathamaṃ vāco agram \
yat prairata nāmadheyaṃ dadhānā (RV X 71,1b) iti.
vācā hi nāmadheyāni dhīyante \
yad eṣāṃ śreṣṭhaṃ yad aripram āsīd (RV X 71,1c) ity.
etad dhy eva śreṣṭham e/tad aripram \
preṇā tad eṣāṃ nihitaṃ guhāvir (RV X 71,1d) iti-.
-idam u ha guhādhyātma/m.
imā devatā.
ada u āvir adhidaivatam.
ity etat tad uktaṃ bhavati \\ 3 \\

He begins with tad, this, (the first word of the first hymn, tad id âsa). Verily 'this, this' is food, and thus he obtains food.

Pragâpati indeed uttered this as the first word, consisting of one or two syllables, viz. tata and tâta (or tat). And thus does a child, as soon as he begins to speak, utter the word, consisting of one or two syllables, viz. tata and tâta (or tat). With this very word, consisting of tat or tatta, he begins.

This has been said by a Rishi (Rv. X, 71, 1):--

'O Brihaspati, the first point of speech;'--for this is the first and highest point of speech.

'That which you have uttered, making it a name;'--for names are made by speech.

'That (name) which was the best and without a flaw;'--for this is the best and without a flaw.

'That which was hidden by their love, is made manifest;'--for this was hidden in the body, viz. those deities (which enter the body, Agni as voice, entering the mouth, &c.); and that was manifest among the gods in heaven. This is what was intended by the verse.

1.3.4

tad id āsa bhuvaneṣu jyeṣṭham (RV X 120,1a) iti pratipadyata.
etad vāva bhuvaneṣu jyeṣṭham \
yato jajña ugras tveṣanṛmṇa (RV X 120,1b) ity.
ato hy eṣa jāta ugras tve/ṣanṛmṇaḥ \
sadyo jajñāno ni riṇāti śatrūn (RV X 120,1c) iti.
sadyo hy eṣa jātaḥ pāpmānam apāhata \
anu yaṃ viśve madanty ūmā (RV X 120,1d) iti.
bhūtāni vai viśva ūmās.
ta enam anumadanty, udagād udagād iti \
vāvṛdhānaḥ śavasā bhūryojā (RV X 120,2a) iti.
eṣa vai vāvṛdhānaḥ śavasā bhūryojāḥ \
śatrur dāsāya bhiyasaṃ dadhāti (RV X 120,2b) -iti.
sarvaṃ hy etasmād bībhāya \
avyanac ca vyanac ca sasni- (RV X 120,2c) -iti.
yac ca prāṇi yac cāprāṇakam ity eva tad āha \
saṃ te navanta prabhṛtā madeṣv (RV X 120,2d) iti.
tava sarvaṃ vaśa ity eva tad āha \
tve kratum api vṛñjanti viśva (RV X 120,3a) iti.
tvayīmāni sarvāṇi bhūtāni sarvāṇi manāṃsi sarve kratavo 'pi vṛñjantīty eva tad āha \ dvir yad ete trir bhavanty ūmā (RV X 120,3b) iti.
dvau vai santau mithunau prajāyete.
prajātyai \
prajāyate prajayā paśubhir ya evaṃ veda \
svādoḥ svādīyaḥ svādunā sṛjā sam (RV X 120,3c) iti.
mithunaṃ vai svādu, prajā svādu.
mithunenaiva tat prajāṃ saṃsṛjati \
adaḥ su madhu madhunābhi yodhīr (RV X 120,3d) iti.
mithunaṃ vai madhu , prajā madhu.
mithunenaiva tat prajām abhiyudhyati \
tad uktam ṛṣiṇā \
svāṃ yat tanūṃ tanvām airayata- -ity.
asyāṃ śārīryām imāṃ chandomayīm ity eva tad āha \
atho tanūr eva tanvo astu bheṣajam ity.
asyai śārīryā iyaṃ chandoma/yīty eva tad āda \
tasyai yāny aṣṭāv, akṣarāṇi sā gāyatrī.
yāny ekādaśa , sā triṣṭub.
yāni dvādaśa, sā jagaty.
atha yāni daśa, sā virāṭ.
daśiny eṣu triṣu chandaḥsu pratiṣṭhitā \
puruṣa iti tryakṣaraṃ.
sa u virāji \
etāni vāva sarvāṇi chandāṃsi, yāny etāni virāṭcaturthāny
evam u haivaivaṃ viduṣa etad ahaḥ sarvaiś chandobhiḥ pratipannaṃ bhavati \\ 4 \\

He begins with: 'That indeed was the oldest in the worlds;'--for that (the Brahman) is verily the oldest in the worlds.

'Whence was born the fierce one, endowed with brilliant force;'--for from it was born the fierce one, who is endowed with brilliant force.

'When born he at once destroys the enemies;'--for he at once when born struck down the evil one.

'He after whom all friends rejoice;'--verily all friends are the creatures, and they rejoice after him, saying, 'He has risen, he has risen.'

'Growing by strength, the almighty;'--for he (the sun) does grow by strength, the almighty.

'He, as enemy, causes fear to the slave;'--for everything is afraid of him.

'Taking the breathing and the not-breathing;'--this means the living and the lifeless.

'Whatever has been offered at feasts came to thee;'--this means everything is in thy power.

'All turn their thought also on thee;'--this means all these beings, all minds, all thoughts also turn to thee.

'When these two become three protectors;'--i. e. when these two united beget offspring.

He who knows this, gets offspring and cattle.

'Join what is sweeter than sweet (offspring) with the sweet (the parents);'--for the couple (father and mother) is sweet, the offspring is sweet, and he thus joins the offspring with the couple.

'And this (the son, when married) being very sweet, conquered through the sweet;'--i. e. the couple is sweet, the offspring is sweet, and thus through the couple he conquers offspring.

This is declared by a Rishi: 'Because he (Pragâpati) raised his body (the hymn tad id âsa or the Veda in general) in the body (of the sacrificer)' (therefore that Nishkevalya hymn is praised);--i. e. this body, consisting of the Veda, in that corporeal form (of the sacrificer).

'Then let this body indeed be the medicine of that body;'--i. e. this body, consisting of the Veda, of that corporeal form (of the sacrificer).

Of this (the first foot of Rv. X, 120, 1) the eight syllables are Gâyatrî, the eleven syllables are Trishtubh, the twelve syllables are Gagatî, the ten syllables are Virâg. The Virâg, consisting of ten syllables, rests in these three metres.

The word purusha, consisting of three syllables, that indeed goes into the Virâg.

Verily, these are all metres, these (Gâyatrî, Trishtubh, Gagatî) having the Virâg as the fourth. In this manner this day is complete in all metres to him who knows this.

1.3.5

tā nadena viharati \
puruṣo vai nadas.
tasmāt puruṣo vadan sarvaḥ saṃnadatīva \
nadaṃ va odatīnām (RV VIII 69,2a) itī3ṁ.
āpo vā odatyo, yā divyās.
tā hīdaṃ sarvam undanty.
āpo vā odatyo, yā mukhyās.
tā hīdaṃ sarvam annādyam undanti \
nadaṃ yoyuvatīnām (RV VIII 69,2b) itī3ṁ.
āpo vāva yoyuvatyo, yā antarikṣyās.
tā hi poplūyanta iva-.
-āpo vāva yoyu/vatyo, yāḥ svedate.
tā hi sarīsṛpyanta iva \
patiṃ vo aghnyānā/m itī3ṁ.
āpo vā aghnyā, yā agner dhūmāj jāyanta.
āpo vā aghnyā, yā śiśnāt prasṛjyante \
dhenūnām iṣudhyasi- (RV VIII 69,2d) -itī3ṁ.
āpo vāva dhenavas.
tā hīdaṃ sarvaṃ dhinvanti-
-iṣudhyasīti yad āha, patīyasīty eva tad āha \
triṣṭubhaṃ cānuṣṭubhaṃ ca viharati.
vṛṣā vai triṣṭub, yoṣānuṣṭup.
ta/n mithunaṃ.
tasmād api puruṣo jāyāṃ vittvā kṛtsnataram ivātmānaṃ manyate \
tās triḥ prathamayā pañcviṃśatir bhavanti.
pañcaviṃśa ātmā.
pañcaviṃśaḥ prajāpatir.
daśa hastyā aṅgulayo.
daśa pādyā.
dvā ūrū.
dvau bāhū.
ātmaiva pañcaviṃśas.
tam imam ātmānaṃ pañcaviṃśaṃ saṃskurute \
atho pañcviṃśaṃ vā etad ahaḥ.
pañcaviṃśa etasyāhna stomas.
tat samena samaṃ pratipadyate.
tasmād dve eva pañcaviṃśatir bha/vanti \\ 5 \\

He extends these (verses) by (interpolating) the sound. Verily, the sound is purusha, man. Therefore every man when he speaks, sounds loud, as it were.

At the end of each foot of the first verse of the hymn tad id âsa, he inserts one foot of the second verse of hymn Rv. VIII, 69, nadam va odatînâm, &c. Thus the verse is to be recited as follows:
Tad id âsa bhuvaneshu gyeshtham pu
nadam va odatînâm,
Yato gagña ugras tveshanrimno ru
nadam yoyuvatînâm,
Sadyo gagñâno ni rinâti satrûn
patim vo aghnyânâm,
Anu yam visve madanti ûmâh sho
dhenûnâm ishudhyasi.
In nadam va odatînâm (Rv. VIII, 69, 2), odati are the waters in heaven, for they water all this; and they are the waters in the mouth, for they water all good food.

In nadam yoyuvatînâm (Rv. VIII, 69, 2), yoyuvatî are the waters in the sky, for they seem to inundate; and they are the waters of perspiration, for they seem to run continually.

In patim vo aghnyânâm (Rv. VIII, 69, 2), aghnyâ are the waters which spring from the smoke of fire, and they are the waters which spring from the organ.

In dhenûnâm ishudhyasi (Rv. VIII, 69, 2), the dhenu (cows) are the waters, for they delight all this; and ishudhyasi means, thou art food.

He extends a Trishtubh and an Anushtubh. Trishtubh is the man, Anushtubh the wife, and they make a couple. Therefore does a man, after having found a wife, consider himself a more perfect man.

These verses, by repeating the first three times, become twenty-five. The trunk is the twenty-fifth, and Pragâpati is the twenty-fifth. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk the twenty-fifth. He adorns that trunk as the twenty-fifth. Now this day consists of twenty-five, and the Stoma hymn of that day consists of twenty-five: it becomes the same through the same. Therefore the two, the day and the hymn, are twenty-five.

1.3.6

tad iti pratipadyate.
tat tad iti vā annam.
annam eva tad abhiprati/padyate \
etāṃ vāva prajāpatiḥ prathamāṃ vācaṃ vyāharad ekākṣara/dvyakṣarāṃ tateti tāteti \
tathaivaitat kumāraḥ prathamavādī vācaṃ vyāharaty ekākṣaradvyakṣarāṃ tateti tāteti \
tayaiva tat tatavatyā vācā pratipadyate \
tad uktam ṛṣiṇā.
bṛhaspate prathamaṃ vāco agram (RV X 71,1a) ity.
e/tad dhy eva prathamaṃ vāco agram \
yat prairata nāmadheyaṃ dadhānā (RV X 71,1b) iti.
vācā hi nāmadheyāni dhīyante \
yad eṣāṃ śreṣṭhaṃ yad aripram āsī/d (RV X 71,1c) ity.
etad dhy eva śreṣṭham etad aripram \
preṇā tad eṣāṃ nihitaṃ guhāvir (RV X 71,1d) i/ti-.
-idam u ha guhādhyātmam.
imā devatā.
ada u āvir adhidaivatam.
ity e/tat tad uktaṃ bhavati \\ 6 \\

This is an exact repetition of the third khanda. According to the commentator, the third khanda was intended for the glory of the first word tad, while the sixth is intended for the glory of the whole hymn.

1.3.7

tad id āsa bhuvaneṣu jyeṣṭham (RV X 120,1a) iti pratipadyate.
yad vai jyeṣṭhaṃ, tan mahan.
ma/hadvad rūpasamṛddham etasyāhno rūpam \
tāṃ su te kīrtiṃ maghavan ma/hitvā- (RV X 54,1a) -iti.
mahadvad rūpasamṛddham etasyāhno rūpam \
bhūya id vāvṛdhe vīryā/ya- (RV VI 30,1a) -iti.
vīryavad rūpasamṛddham etasyāhno rūpam \
nṛṇām u tvā nṛtamaṃ gīrbhi/r ukthair (RV III 51,4a) ity.
ukthaṃ vā etad ahar.
ukthavad rūpasamṛddham etasyāhno rūpam \
nyūnākṣare prathame pade viharati.
nyūne vai retaḥ sicyate.
nyūne prāṇā , nyūne 'nnādyaṃ pratiṣṭhitam.
eteṣāṃ kāmānām avaruddhyai \
etān kāmān ava/rundhe ya evaṃ veda \
dve daśākṣare bhavata.
ubhayor annādyayor upāptyai, yac ca padvad yac cāpādakam iti \
aṣṭādaśāṣṭādaśākṣarāṇi bhavanti.
yāni daśa nava prāṇā, ātmaiva daśamaḥ.
sātmanaḥ saṃskṛtir.
aṣṭāv-aṣṭā udyante \
aśnute yad-yat kāmayate ya evaṃ veda \\ 7 \\

He begins with the hymn, Tad id âsa, bhuvaneshu gyeshtham (Rv. X, 120). Verily, gyeshtha, the oldest, is mahat, great. Endowed with mahat the form of this day is perfect.

Then follows the hymn, Tâm su te kîrtim maghavan mahitvâ (Rv. X, 54), with the auspicious word mahitvâ.

Then follows the hymn, Bhûya id vavridhe vîryâya (Rv. VI, 30), with the auspicious word vîrya.

Then follows the hymn, Nrinâm u tvâ nritamam gobhir ukthaih (Rv. I, 51, 4), with the auspicious word uktha.

He extends the first two pâdas, which are too small, by one syllable (Rv. X, 120, 1 a, and Rv. VIII, 69, 2 a). Into the small heart the vital spirits are placed, into the small stomach food is placed. It serves for the attainment of these desires. He who knows this, obtains these desires.

The two feet, each consisting of ten syllables (Rv. X, 120, 1 a, b), serve for the gaining of both kinds of food, of what has feet (animal food), and what has no feet (vegetable food).

They come to be of eighteen syllables each. Of those which are ten, nine are the prânas (openings of the body), the tenth is the (vital) self. This is the perfection of the (vital) self; Eight syllables remain in each. He who knows them, obtains whatever he desires.

1.3.8

tā nadena viharati \
prāṇo vai nadas.
tasmāt prāṇo nadan sarvaḥ saṃnadatīva \
nadaṃ va odatīnām (RV VIII 69,2a) itī3ṁ.
uṣṇig akṣarair bhavaty, anuṣṭup pā/dair.
āyur vā uṣṇig, vāg anuṣṭup \
tad asminn āyuś ca vācaṃ ca dadhāti \
tās triḥ prathamayā pañcviṃśatir bhavanti.
pañcaviṃśa ātmā.
pañcaviṃśaḥ prajāpatir.
daśa hastyā aṅgulayo.
daśa pādyā.
dvā ūrū.
dvau bāhū.
ātmaiva pañcaviṃśas.
tam imam ātmānaṃ pañcaviṃśaṃ saṃskurute \
atho pañcviṃśaṃ vā etad ahaḥ.
pañcaviṃśa etasyāhna stomas.
tat samena samaṃ pratipadyate.
tasmād dve eva pañcaviṃśatir bhavanti \
ity ādhyātmaṃ pañcaviṃśaḥ \
athādhidaivatam \
cakṣuḥ śrotraṃ mano vāk prāṇaḥ, tā etāḥ pañca devatā imaṃ viṣṭāḥ puruṣaṃ.
pañco haivaitā devatā ayaṃ viṣṭaḥ puruṣaḥ \
so 'trā lomabhya ā nakhebhyaḥ sarvaḥ sāṅga āpyate.
tasmāt sarvāṇi bhūtāny ā pipīlikābhya āptāny eva jāyante \
tad u/ktam ṛṣiṇā \
sahasradhā pañcadaśāny ukthā- (RV X 114,8a) -iti.
pañca hi daśato bhavanti.
yāvad dyāvāpṛthivī tāvad it tad (RV X 114,8b) iti.
yāvatī vai dyāvāpṛthivī tā/vān ātmā \
sahasradhā mahimānaḥ sahasram (RV X 114,8c) ity.
ukthāny eva tad anumadati mahayati \
yāvad brahma viṣṭhitaṃ tāvatī vāg (RV X 114,8d) iti.
yatra ha kva ca brahma, tad vāg.
yatra vā vāk, tad vā brahmety.
etat tad uktaṃ bhavati \
eṣāṃ vā eṣāṃ sūktānāṃ navarcaṃ prathamaṃ.
nava vai prāṇāḥ.
prāṇānāṃ kḷptyai \
ṣaḷṛcaṃ bhavati.
ṣaḍ vā ṛtava.
ṛtūnām āptyai \
pañcarcaṃ bhavati.
pañcapadā paṅktiḥ.
paṅktir vā annam.
annādyasyāvaruddhyai \
tṛco bhavati \
trayo vā ime trivṛto lokā.
eṣām eva lokānām abhijityai \
tā abhisaṃpadyante bṛhatīṃ chando 'mṛtaṃ devalokam.
eṣa ātmā \
evam u hai/vaivaṃvid etayaiva saṃpadāmṛtam evātmānam abhisaṃbhavati.
saṃbhavati \\ 8 \\
\\ ity aitareyaprathamāraṇyake tṛtīyo 'dhyāyaḥ \\

He extends (these verses) by (interpolating) the sound. Verily, breath (prâna) is sound. Therefore every breath when it sounds, sounds loud, as it were.

The verse (VIII, 69, 2) nadam va odatînâm, &c., is by its syllables an Ushnih, by its feet an Anushtubh. Ushnih is life, Anushtubh, speech. He thus places life and speech in him (the sacrificer.)

By repeating the first verse three times, they become twenty-five. The trunk is the twenty-fifth, and Pragâpati is the twenty-fifth. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk the twenty-fifth. He adorns that trunk as the twenty-fifth. Now this day consists of twenty-five, and the Stoma hymn of that day consists of twenty-five: it becomes the same through the same. Therefore the two, the day and the hymn, are twenty-five. This is the twenty-fifth with regard to the body.

Next, with regard to the deities: The eye, the ear, the mind, speech, and breath, these five deities (powers) have entered into that person (purusha), and that person entered into the five deities. He is wholly pervaded there with his limbs to the very hairs and nails. Therefore all beings to the very insects are born as pervaded (by the deities or senses).

This has been declared by a Rishi (Rv. X, 4, 8):--

'A thousandfold are these fifteen hymns;'--for five arise from ten.

'As large as heaven and earth, so large is it;'--verily, the self (gîvâtman) is as large as heaven and earth.

'A thousandfold are the thousand powers;'-- by saying this the poet pleases the hymns (the senses), and magnifies them.

'As far as Brahman reaches, so far reaches speech;'--wherever there is Brahman, there is a word; and wherever there is a word, there is Brahman, this was intended.

The first of the hymns among all those hymns has nine verses. Verily, there are nine prânas (openings), and it serves for their benefit.

Then follows a hymn of six verses. Verily, the seasons are six, and it serves to obtain them.

Then follows a hymn of five verses. Verily' the Paṅkti consists of five feet. Verily, Paṅkti is food, and it serves for the gaining of proper food.

Then follows a tristich. Three are these threefold worlds, and it serves to conquer them.

These verses become Brihatîs, that metre being immortal, leading to the world of the Devas. That body of verses is the trunk (of the bird represented by the whole sastra), and thus it is. He who knows this comes by this way (by making the verses the trunk of the bird) near to the immortal Self, yea, to the immortal Self.