Aitareya Āraṇyaka 2.1

2.1.1

eṣa panthā.
etat karma-.
-etad brahma-.
-etat satyam \
tasmān na pramādyet.
tan nā/tīyāt \
na hy atyāyan pūrve.
ye 'tyāyaṃs, te parābabhūvuḥ \
tad uktam ṛṣiṇā \
prajā ha tisro atyāyam īyur (RV VIII 101,14a), ny anyā arkam abhito viviśre (RV VIII 101,14b) \ bṛhad dha tasthau bhuvaneṣv antaḥ (RV VIII 101,14c), pavamāno harita ā viveśa- (RV VIII 101,14d) -iti \\
prajā ha tisro atyāyam īyur iti, yā vai tā imā prajās tisro atyāya/m āyaṃs tānīmāni vayāṃsi vaṅgāvagadhāś cerapādāḥ \
ny anyā arkam a/bhito viviśra iti, tā imāḥ prajā arkam abhito niviṣṭā imam evāgnim \
bṛhad dha tasthau bhuvaneṣv antar ity, ada u eva bṛhad bhuvane/ṣv antar asāv ādityaḥ \
pavamāno harita ā viveśeti, vāyur eva pavamāno diśo harita āviṣṭaḥ \\ 1 \\

Let no man swerve from it, let no man transgress it.

For the old (sages) did not transgress it, and those who did transgress, became lost.

This has been declared by a Rishi (Rv. VIII, 101, 14): 'Three (classes of) people transgressed, others settled down round about the venerable (Agni, fire); the great (sun) stood in the midst of the worlds, the blowing (Vâyu, air) entered the Harits (the dawns, or the ends of the earth).'

When he says: 'Three (classes of) people transgressed,' the three (classes of) people who transgressed are what we see here (on earth, born again) as birds, trees, herbs, and serpents.

When he says: 'Others settled down round about the venerable,' he means those who now sit down to worship Agni (fire).

When he says: 'The great stood in the midst of the worlds,' the great one in the midst of the world is meant for this Âditya, the sun.

When he says: 'The blowing entered the Harits,' he means that Vâyu, the air, the purifier, entered all the corners of the earth.

2.1.2

uktham uktham iti vai prajā vadanti.
tad idam evoktham iyam eva pṛthivī-.
-ito hīdaṃ sarvam uttiṣṭhati, yad idaṃ kiñca \
tasyāgnir arko.
'nnam a/śītayo.
'nnena hīdaṃ sarvam aśnute \
antarikṣam evoktham.
antarikṣaṃ vā anu patanty.
antarikṣam anu dhāvayanti.
tasya vāyur arko.
'nnam aśītayo.
'nnena hīdaṃ sarvam aśnute \
asāv eva dyaur uktham.
amutaḥpradānād dhīdaṃ sarvam uttiṣṭhati, yad idaṃ kiñca.
tasyāsāv ādityo 'rko.
'nnam aśītayo.
'nnena hīdaṃ sarvam aśnute \
ity adhidaivatam \
athādhyātmam \
puruṣa evoktham.
ayam eva mahān prajāpatir.
aham uktham asmīti vidyāt \
tasya mukham evokthaṃ, yathā pṛthivī tathā \
tasya vāg arko.
'nnam aśītayo.
'nnena hīdaṃ sarvam aśnute \
nāsike evokthaṃ, yathāntarikṣaṃ tathā \
tasya prāṇo 'rko.
'nnam aśītayo.
'nnena hīdaṃ sarvam aśnute \
tad etad bradhnasya viṣṭapaṃ, yad etan nāsikāyai vinatam iva \
lalāṭam evokthaṃ, yathā dyaus tathā \
tasya cakṣur arko.
'nnam aśītayo.
'nnena hīdaṃ sarvam aśnute \
samānam a/śītayo 'dhyātmaṃ cādhidaivataṃ cānnam eva-.
-annena hīmāni sarvāṇi bhūtā/ni samanantī3ṁ.
annenemaṃ lokaṃ jayaty, annenāmuṃ.
tasmāt samāna/m aśītayo 'dhyātmaṃ cādhidaivataṃ cānnam eva \
tad idam annam annādam iyam eva pṛthivī-.
-ito hīdaṃ sarvam uttiṣṭhati, yad idaṃ kiñca \
yad dha kiñcedaṃ prertā3i, tad asau sarvam atti.
yad u kiñcātaḥ praitī3ṁ, tad iyaṃ sarvam atti.
seyam i/ty ādyāttrī \
attā ha vā ādyo bhavati \
na tasyeśe, yan nādyā/d, yad vainaṃ nādyuḥ \\ 2 \\

People say: 'Uktha, uktha,' hymns, hymns! (without knowing what uktha, hymn, means.) The hymn is truly (to be considered as) the earth, for from it all whatsoever exists arises.

The object of its praise is Agni (fire), and the eighty verses (of the hymn) are food, for by means of food one obtains everything.

The hymn is truly the sky, for the birds fly along the sky, and men drive following the sky. The object of its praise is Vâyu (air), and the eighty verses (of the hymn) are food, for by means of food one obtains everything.

The hymn is truly the heaven, for from its gift (rain) all whatsoever exists arises. The object of its praise is Âditya (the sun), and the eighty verses are food, for by means of food one obtains everything.

So much with reference to the gods (mythological); now with reference to man (physiological).

The hymn is truly man. He is great, he is Pragâpati. Let him think, I am the hymn.

The hymn is his mouth, as before in the case of the earth.

The object of its praise is speech, and the eighty verses (of the hymn) are food, for by means of food he obtains everything.

The hymn is the nostrils, as before in the case of the sky.

The object of its praise is breath, and the eighty verses (of the hymn) are food, for by means of food he obtains everything.

The slight bent (at the root) of the nose is, as it were, the place of the brilliant (Âditya, the sun).

The hymn is the forehead, as before in the case of heaven. The object of its praise is the eye, and the eighty verses (of the hymn) are food, for by means of food he obtains everything.

The eighty verses (of the hymn) are alike food with reference to the gods as well as with reference to man. For all these beings breathe and live by means of food indeed. By food (given in alms, &c.) he conquers this world, by food (given in sacrifice) he conquers the other. Therefore the eighty verses (of the hymn) are alike food, with reference to the gods as well as with reference to man.

All this that is food, and all this that consumes food, is only the earth, for from the earth arises all whatever there is.

And all that goes hence (dies on earth), heaven consumes it all; and all that goes thence (returns from heaven to a new life) the earth consumes it all.

That earth is thus both food and consumer.
He also (the true worshipper who meditates on himself as being the uktha) is both consumer and consumed (subject and object). No one possesses that which he does not eat, or the things which do not eat him.

2.1.3

athāto retasaḥ sṛṣṭiḥ \
prajāpate reto devā.
devānāṃ reto varṣaṃ.
varṣasya reta oṣadhaya.
oṣadhīnāṃ reto 'nnam.
annasya reto reto.
retaso retaḥ prajāḥ.
prajānāṃ reto hṛdayaṃ.
hṛdayasya reto mano.
manaso reto vāg.
vāco retaḥ karma.
tad idaṃ karma kṛtam ayaṃ puruṣo brahmaṇo lokaḥ \
sa irāmayo.
yad dhīrāmayas, tasmād dhiraṇmayaḥ \
hiraṇmayo ha vā amuṣmiṁl loke saṃbhavati.
hiraṇmayaḥ sarvebhyo bhūtebhyo dadṛśe, ya evaṃ veda \\ 3 \\

Next follows the origin of seed. The seed of Pragâpati are the Devas (gods). The seed of the Devas is rain. The seed of rain are herbs. The seed of herbs is food. The seed of food is seed. The seed of seed are creatures. The seed of creatures is the heart. The seed of the heart is the mind. The seed of the mind is speech (Veda). The seed of speech is action (sacrifice). The action done (in a former state) is this man, the abode of Brahman.

He (man) consists of food (irâ), and because he consists of food (irâmaya), he consists of gold (hiranmaya). He who knows this becomes golden in the other world, and is seen as golden (as the sun) for the benefit of all beings.

2.1.4

taṃ prapadābhyāṃ prāpadyata brahmemaṃ puruṣaṃ.
yat prapadābhyāṃ prāpadyata brahmemaṃ puruṣaṃ, tasmāt prapade tasmāt prapade ity ācakṣate, śaphāḥ khurā ity anyeṣāṃ paśūnām \
tad ūrdhvam udasarpat.
tā ūrū abhavatām \
uru gṛṇīhīty abravīt.
tad udaram abhavat \
urv eva me kurv ity abravīt.
tad uro 'bhavat \
udaraṃ brahmeti śārkarākṣyā upāsate.
hṛdayaṃ brahmety āruṇayo.
brahmā/haiva tā3i \ ūrdhvaṃ tv evodasarpat.
tac chiro 'śrayata.
yac chiro 'śrayata, tac chiro 'bhavat.
tac chirasaḥ śirastvam \
tā etāḥ śīrṣañ chriyaḥ śritāś cakṣuḥ śrotraṃ mano vāk prāṇaḥ \
śrayante 'smiñ chriyo, ya evam etac chirasaḥ śirastvaṃ veda \
tā ahiṃsantāham uktham asmy, aham u/ktham asmīti \
tā abruvan, hantāsmāc charīrād utkrāmāma.
tad yasminn utkrānta idaṃ śarīraṃ patsyati, tad ukthaṃ bhaviṣyatīti \
vāg udakrā/mad.
avadann aśnan pibann āstaiva \
cakṣur udakrāmad.
apaśyann aśnan pibann āstaiva \
śrotram udakrāmad.
aśṛṇvann aśnan pibann āstaiva \
mana udakrāman.
mīlita ivāśnan pibann āstaiva \
prāṇa udakrāmat.
tat prāṇa utkrānte 'padyata \
tad aśīryata-.
-aśārītī3ṁ, tac charīram abhavat.
tac charīrasya śarīratvam \
śīryate ha vā asya dviṣan pāpmā bhrātṛvyaḥ.
parāsya dviṣan pāpmā bhrātṛvyo bhavati, ya evaṃ veda \
tā ahiṃsantaivāham uktham asmy aham u/ktham asmīti \
tā abruvan, hantedaṃ punaḥ śarīraṃ praviśāma.
tad yasmin naḥ prapanna idaṃ śarīram utthāsyati, tad ukthaṃ bhaviṣyatīti \
vāk prāviśa/d.
aśayad eva \
cakṣuḥ prāviśad.
aśayad eva \
śrotraṃ prāviśad.
aśayad eva \
manaḥ prāviśad.
aśayad eva \
prāṇaḥ prāviśat.
tat prāṇe prapanna udatiṣṭha/t.
tad uktham abhavat \
tad etad ukthā3ṁ prāṇa eva \
prāṇa uktham ity eva vidyāt \
taṃ devā abruvaṃs.
tvam uktham iti.
tvam idaṃ sarvam asi.
tava vayaṃ smas.
tvam asmākam asīti \
tad apy etad ṛṣiṇoktam \
tvam asmākaṃ tava smasi- (RV VIII 92,32c) -iti \\ 4 \\

Brahman (in the shape of prâna, breath) entered into that man by the tips of his feet, and because Brahman entered (prâpadyata) into that man by the tips of his feet, therefore people call them the tips of the feet (prapada), but hoofs and claws in other animals.

Then Brahman crept up higher, and therefore they were (called) the thighs (ûrû).

Then he said: 'Grasp wide,' and that was (called) the belly (udara).

Then he said: 'Make room for me,' and that was (called) the chest (uras).

The Sârkarâkshyas meditate on the belly as Brahman, the Ârunis on the heart. Both (these places) are Brahman indeed.

But Brahman crept upwards and came to the head, and because he came to the head, therefore the head is called head.

Then these delights alighted in the head, sight, hearing, mind, speech, breath.

Delights alight on him who thus knows, why the head is called head.

These (five delights or senses) strove together, saying: 'I am the uktha (hymn), I am the uktha.' 'Well,' they said, 'let us all go out from this body; then on whose departure this body shall fall, he shall be the uktha among us.'

Speech went out, yet the body without speaking remained, eating and drinking.
Sight went out, yet the body without seeing remained, eating and drinking.
Hearing went out, yet the body without hearing remained, eating and drinking.
Mind went out, yet the body, as if blinking, remained, eating and drinking.
Breath went out, then when breath was gone out, the body fell.

It was decayed, and because people said, it decayed, therefore it was (called) body (sarîra). That is the reason of its name.

If a man knows this, then the evil enemy who hates him decays, or the evil enemy who hates him is defeated.

They strove again, saying: 'I am the uktha, I am the uktha.' 'Well,' they said, 'let us enter that body again; then on whose entrance this body shall rise again, he shall be the uktha among us.'

Speech entered, but the body lay still. Sight entered, but the body lay still. Hearing entered, but the body lay still. Mind entered, but the body lay still. Breath entered, and when breath had entered, the body rose, and it became the uktha.

Therefore breath alone is the uktha.

Let people know that breath is the uktha indeed.

The Devas (the other senses) said to breath: 'Thou art the uktha, thou art all this, we are thine, thou art ours.'

This has also been said by a Rishi (Rv. VIII, 92, 32): 'Thou art ours, we are thine.'

2.1.5

taṃ devāḥ prāṇayanta.
sa praṇītaḥ prātāyata.
prātāyītī3ṁ, tat prātar abhavat.
samāgād itī3ṁ, tat sāyam abhavad.
ahar eva prāṇo, rātrir a/pānaḥ \
vāg agniś.
cakṣur asāv ādityaś.
candramā mano.
diśaḥ śrotraṃ.
sa eṣa prahitāṃ saṃyogo.
'dhyātmam imā devatā.
ada u āvir adhidaivata/m.
ity etat tad uktaṃ bhavati \
etad dha sma vai tad vidvān āha hiraṇyadan vaido.
na tasyeśe, yan mahyaṃ na dadyur iti.
prahitāṃ vā aham adhyātmaṃ saṃyogaṃ niviṣṭaṃ veda-.
-etad dha tat \
anīśānāni ha vā asmai bhūtāni baliṃ haranti, ya evaṃ veda \
tat satyaṃ.
sad iti prāṇas.
tīty annaṃ.
yam ity asā/v ādityas.
tad etat trivṛt.
trivṛd iva vai cakṣuḥ, śuklaṃ kṛṣṇaṃ kanīniketi \
sa yadi ha vā api mṛṣā vadati, satyaṃ haivāsyoditaṃ bhavati, ya evam etat satyasya satyatvaṃ veda \\ 5 \\

Then the Devas carried him (the breath) forth, and being carried forth, he was stretched out, and when people said, 'He was stretched out,' then it was in the morning; when they said, 'He is gone to rest,' then it was in the evening. Day, therefore, is the breathing up, night the breathing down.

Speech is Agni, sight that Âditya (sun), mind the moon, hearing the Dis (quarters): this is the prahitâm samyoga, the union of the deities as sent forth. These deities (Agni, &c.) are thus in the body, but their (phenomenal) appearance yonder is among the deities--this was intended.

And Hiranyadat Vaida also, who knew this (and who by his knowledge had become Hiranyagarbha or the universal spirit), said: 'Whatever they do not give to me, they do not possess themselves.' I know the prahitâm samyoga, the union of the deities, as entered into the body. This is it.

To him who knows this all creatures, without being constrained, offer gifts.

That breath is (to be called) sattya (the true), for sat is breath, ti is food, yam is the sun. This is threefold, and threefold the eye also may be called, it being white, dark, and the pupil. He who knows why true is true (why sattya is sattya), even if he should speak falsely, yet what he says is true.

2.1.6

tasya vāk tantir, nāmāni dāmāni.
tad asyedaṃ vācā tantyā nāmabhir dāmabhiḥ sarvaṃ sitaṃ.
sarvaṃ hīdaṃ nāmānī3ṁ, sarvaṃ vācābhi/vadati \
vahanti ha vā enaṃ tantisaṃbaddhā, ya evaṃ veda \
tasyo/ṣṇig lomāni, tvag gāyatrī, triṣṭum māṃsam, anuṣṭup snāvāny, asthi jagatī, paṅktir majjā, prāṇo bṛhatī.
sa chandobhiś channo.
yac chandobhiś channas, ta/smāc chandāṃsīty ācakṣate \
chādayanti ha vā enaṃ chandāṃsi pāpā/t karmaṇo, yasyāṃ kasyāñ cid diśi kāmayate, ya evam etac chandasāṃ chandastvaṃ veda \
tad uktam ṛṣiṇā \
apaśyaṃ gopām (RV I 164,31a-part-1) ity.
eṣa vai gopā.
eṣa hīdaṃ sarvaṃ gopāyati \
anipadyamānam (RV I 164,31a-part-2) iti.
na hy eṣa kadā cana saṃviśati \
ā ca parā ca pathibhiś carantam (RV I 164,31b) ity.
ā ca hy eṣa parā ca pathibhiś carati \
sa sadhrīcīḥ sa viṣūcīr vasāna (RV I 164,31c) iti.
sadhrīcīś ca hy eṣa viṣūcīś ca vasta imā eva diśaḥ \
ā varīvartti bhuvaneṣv antar (RV I 164,31d) ity.
eṣa hy antar bhuvaneṣv āvarīvartti \
atho āvṛtāso 'vatāso na kartṛbhir (RV I 55,8c) iti \
sarvaṃ hīdaṃ prāṇenāvṛtam \
so 'yam ā/kāśaḥ prāṇena bṛhatyā viṣṭabdhas.
tad yathāyam ākāśaḥ prāṇena bṛhatyā viṣṭabdha, evaṃ sarvāṇi bhūtāny ā pipīlikābhyaḥ prāṇena bṛhatyā viṣṭabdhānīty evaṃ vidyāt \\ 6 \\

Speech is his (the breath's) rope, the names the knots. Thus by his speech as by a rope, and by his names as by knots, all this is bound. For all this are names indeed, and with speech he calls everything.

People carry him who knows this, as if they were bound by a rope.

Of the body of the breath thus meditated on, the Ushnih verse forms the hairs, the Gâyatrî the skin, the Trishtubh the flesh, the Anushtubh the muscles, the Gagatî the bone, the Paṅkti the marrow, the Brihatî the breath (prâna). He is covered with the verses (khandas, metres). Because he is thus covered with verses, therefore they call them khandas (coverings, metres).

If a man knows the reason why khandas are called khandas, the verses cover him in whatever place he likes against any evil deed.

This is said by a Rishi (Rv. I, 164, 13):--

'I saw (the breath) as a guardian, never tiring, coming and going on his ways (the arteries). That breath (in the body, being identified with the sun among the Devas), illuminating the principal and intermediate quarters of the sky, is returning constantly in the midst of the worlds.'
He says: 'I saw a guardian,' because he, the breath, is a guardian, for he guards everything.

He says: 'Never tiring,' because the breath never rests.

He says: 'Coming and going on his ways,' because the breath comes and goes on his ways.

He says: 'Illuminating the principal and intermediate,' because he illuminates these only, the principal and intermediate quarters of the sky.

He says. 'He is returning constantly in the midst of the worlds,' because he returns indeed constantly in the midst of the worlds.

And then, there is another verse (Rv. I, 55, 81): 'They are covered like caves by those who make them,'

For all this is covered indeed by breath.

This ether is supported by breath as Brihatî, and as this ether is supported by breath as Brihatî, so one should know that all things, not excepting ants, are supported by breath as Brihatî.

2.1.7

athāto vibhūtayo 'sya puruṣasya \
tasya vācā sṛṣṭau pṛthivī cāgniś ca-.
-asyām oṣadhayo jāyante.
'gnir enāḥ svadayati-.
-idam āharatedam ā/haratety evam etau vācaṃ pitaraṃ paricarataḥ pṛthivī cāgniś ca \
yāvad anu pṛthivī, yāvad anv agnis, tāvān asya loko bhavati.
nāsya tāval loko jīryate, yāvad etayor na jīryate pṛthivyāś cāgneś ca, ya evam etāṃ vāco vibhūtiṃ veda \
prāṇena sṛṣṭāv antarikṣaṃ ca vāyuś ca-.
-antarikṣaṃ vā anu caranty.
antarikṣam anu śṛṇvanti.
vāyur asmai puṇyaṃ gandham āvahaty.
evam etau prāṇaṃ pitaraṃ paricarato 'ntarikṣaṃ ca vāyuś ca \
yāvad anv antarikṣaṃ, yāvad anu vāyus, tāvān asya loko bhavati.
nāsya tāval loko jīryate, yāvad etayor na jīryate 'ntarikṣasya ca vāyoś ca, ya evam etāṃ prāṇasya vibhūtiṃ veda \
cakṣuṣā sṛṣṭau dyauś cādityaś ca.
dyaur hāsmai vṛṣṭim annādyaṃ saṃprayachaty.
ādityo 'sya jyotiḥ prakāśaṃ karoty.
evam etau cakṣuḥ pitaraṃ paricarato dyauś cādityaś ca \
yāvad anu dyaur, yāvad anv ā/dityas, tāvān asya loko bhavati.
nāsya tāval loko jīryate, yāva/d etayor na jīryate divaś cādityasya ca, ya evam etāṃ cakṣuṣo vibhūtiṃ veda \
śrotreṇa sṛṣṭā diśaś ca candramāś ca.
digbhyo hainam āyantī3ṁ.
digbhyo viśṛṇoti.
candramā asmai pūrvapakṣāparapakṣān vicinoti puṇyāya karmaṇa.
evam ete śrotraṃ pitaraṃ paricaranti diśaś ca candra/māś ca \
yāvad anu diśo, yāvad anu candramās, tāvān asya loko bhavati.
nāsya tāval loko jīryate, yāvad eteṣāṃ na jīryate diśāṃ ca candrama/saś ca, ya evam etāṃ śrotrasya vibhūtiṃ veda \
manasā sṛṣṭā āpaś ca varuṇaś ca-.
-āpo hāsmai śraddhāṃ saṃnamante puṇyāya karmaṇe.
varuṇo 'sya prajāṃ dharmeṇa dādhāra-.
-evam ete manaḥ pitaraṃ paricaranty āpaś ca varuṇaś ca \
yāvad anv āpo, yāvad anu varuṇas, tāvān asya loko bhavati.
nāsya tāval loko jīryate, yāvad eteṣāṃ na jīryate 'pāṃ ca varuṇasya ca, ya evam etāṃ manaso vibhūtiṃ veda \\ 7 \\

Next follow the powers of that Person.

By his speech earth and fire were created. Herbs are produced on the earth, and Agni (fire) makes them ripe and sweet. 'Take this, take this,' thus saying do earth and fire serve their parent, speech.

As far as the earth reaches, as far as fire reaches, so far does his world extend, and as long as the world of the earth and fire does not decay, so long does his world not decay who thus knows this power of speech.

By breath (in the nose) the sky and the air were created. People follow the sky, and hear along the sky, while the air carries along pure scent. Thus do sky and air serve their parent, the breath.
As far as the sky reaches, as far as the air reaches, so far does his world extend, and as long as the world of the sky and the air does not decay, so long does his world not decay who thus knows this power of breath.

By his eye heaven and the sun were created. Heaven gives him rain and food, while the sun causes his light to shine. Thus do the heaven and the sun serve their parent, the eye.
As far as heaven reaches and as far as the sun reaches, so far does his world extend, and as long as the world of heaven and the sun does not decay, so long does his world not decay who thus knows the power of the eye.

By his ear the quarters and the moon were created. From all the quarters they come to him, and from all the quarters he hears, while the moon produces for him the bright and the dark halves for the sake of sacrificial work. Thus do the quarters and the moon serve their parent, the ear.
As far as the quarters reach and as far as the moon reaches, so far does his world extend, and as long as the world of the quarters and the moon does not decay, so long does his world not decay who thus knows the power of the ear.

By his mind the water and Varuna were created. Water yields to him faith (being used for sacred acts), Varuna keeps his offspring within the law. Thus do water and Varuna serve their parent, the mind.
As far as water reaches and as far as Varuna reaches, so far does his world extend, and as long as the world of water and Varuna does not decay, so long does his world not decay who thus knows the power of the mind.

2.1.8

āpā3 ity.
āpa iti.
tad idam āpa eva-.
-idaṃ vai mūlam, adas tūlam.
ayaṃ pitaite putrā.
yatra ha kva ca putrasya, tat pitur.
yatra vā pitus, tad vā putrasya-.
-ity etat tad uktaṃ bhavati \
etad dha sma vai tad vidvān āha mahidāsa aitareya.
āhaṃ māṃ devebhyo veda.
o mad devān veda-.
-itaḥpradānā hy eta, itaḥ saṃbhṛtā iti \
sa eṣa giriś cakṣuḥ śrotraṃ mano vāk prāṇas.
taṃ brahma/girir ity ācakṣate \
girati ha vai dviṣantaṃ pāpmānaṃ bhrātṛvyaṃ.
parāsya dviṣan pāpmā bhrātṛvyo bhavati, ya evaṃ veda \
sa eṣo 'suḥ.
sa eṣa prāṇaḥ.
sa eṣa bhūtiś cābhūtiś ca \
taṃ bhūtir iti devā upāsāñ cakrire.
te babhūvus.
tasmād dhāpy etarhi supto bhūr bhūr ity eva praśva/siti \
abhūtir ity asurās.
te ha parābabhūvuḥ \
bhavanty ātmanā, parāsya dviṣan pāpmā bhrātṛvyo bhavati, ya evam veda \
sa eṣa mṛtyuś caivāmṛtaṃ ca \
tad uktam ṛṣiṇā \
apāṅ prāṅ eti svadhayā gṛbhīta (RV I 164,38a) ity.
apānena hy ayaṃ yataḥ prāṇo na parāṅ bhavati \
amartyo martyenā sayoni/r (RV I 164,38b) ity.
etena hīdaṃ sarvaṃ sayoni.
martyāni hīmāni śarīrāṇī3ṁ, amṛtaiṣā devatā \
tā śaśvantā viṣūcīnā viyantā (RV I 164,38c), ny anyaṃ ci/kyur na ni cikyur anyam (RV I 164,38d) iti.
nicinvanti haivemāni śarīrāṇī3ṁ, amṛtaivaiṣā devatā \
amṛto ha vā amuṣmiṁl loke saṃbhavaty.
amṛtaḥ sarvebhyo bhūtebhyo dadṛśe, ya evaṃ veda, ya evaṃ veda \\ 8 \\
\\ ity aitareyadvitīyāraṇyake prathamo 'dhyāyaḥ \\

Was it water really? Was it water? Yes, all this was water indeed. This (water) was the root (cause), that (the world) was the shoot (effect). He (the person) is the father, they (earth, fire, &c.) are the sons. Whatever there is belonging to the son, belongs to the father; whatever there is belonging to the father, belongs to the son. This was intended.

Mahidâsa Aitareya, who knew this, said: 'I know myself (reaching) as far as the gods, and I know the gods (reaching) as far as me. For these gods receive their gifts from hence, and are supported from hence.'

This is the mountain, viz. eye, ear, mind, speech, and breath. They call it the mountain of Brahman.

He who knows this, throws down the evil enemy who hates him; the evil enemy who hates him is defeated.

He (the Prâna, identified with Brahman) is the life, the breath; he is being (while the gîvâtman remains), and not-being (when the gîvâtman departs).

The Devas (speech, &c.) worshipped him (prâna) as Bhûti or being, and thus they became great beings. And therefore even now a man who sleeps, breathes like bhûrbhuh.

The Asuras worshipped him as Abhûti or not being, and thus they were defeated.

He who knows this, becomes great by himself, while the evil enemy who hates him, is defeated.

He (the breath) is death (when he departs), and immortality (while he abides).

And this has been said by a Rishi (Rv. I, 164, 38):--

'Downwards and upwards he (the wind of the breath) goes, held by food;'--for this up-breathing, being held back by the down-breathing, does not move forward (and leave the body altogether).

'The immortal dwells with the mortal;'--for through him (the breath) all this dwells together, the bodies being clearly mortal, but this being (the breath), being immortal.

'These two (body and breath) go for ever in different directions (the breath moving the senses of the body, the body supporting the senses of the breath: the former going upwards to another world, the body dying and remaining on earth). They increase the one (the body), but they do not increase the other,' i. e. they increase these bodies (by food), but this being (breath) is immortal.

He who knows this becomes immortal in that world (having become united with Hiranyagarbha), and is seen as immortal (in the sun) by all beings, yea, by all beings.