Aitareya Āraṇyaka 2.2

2.2.1

eṣa imaṃ lokam abhyārcat puruṣarūpeṇa, ya eṣa tapati.
prāṇo vāva tad abhyārcat.
prāṇo hy eṣa, ya eṣa tapati \
taṃ śataṃ varṣāṇy abhyā/rcat.
tasmāc chataṃ varṣāṇi puruṣāyuṣo bhavanti.
taṃ yac chataṃ varṣāṇy abhyā/rcat, tasmāc chatarcinas.
tasmāc chatarcina ity ācakṣata etam eva santam \
sa idaṃ sarvaṃ madhyato dadhe, yad idaṃ kiñ ca.
sa yad idaṃ sarvaṃ madhyato dadhe yad idaṃ kiñ ca, tasmān mādhyamās (E).
tasmān mādhyamā ity ācakṣata etam eva santam \
prāṇo vai gṛtso, 'pāno madaḥ.
sa yat prāṇo gṛtso 'pāno madas, tasmād gṛtsamadas.
tasmād gṛtsamada ity ācakṣata etam eva santam \
tasyedaṃ viśvaṃ mitram āsīd, yad idaṃ kiñ ca.
tad yad asyedaṃ viśvaṃ mitram āsīd yad idaṃ kiñ ca, tasmād viśvāmitras.
tasmād viśvāmitra ity ā/cakṣata etam eva santam \
taṃ devā abruvann.
ayaṃ vai naḥ sarveṣāṃ vāma iti.
taṃ yad devā abruvann ayaṃ vai naḥ sarveṣāṃ vāma iti, tasmād vāma/devas.
tasmād vāmadeva ity ācakṣata etam eva santam \
sa idaṃ sarvaṃ pāpmano 'trāyata, yad idaṃ kiñ ca.
sa yad idaṃ sarvaṃ pāpmano 'trāyata yad idaṃ kiñ ca, tasmād atrayas.
tasmād atraya ity ācakṣata etam eva santam \\ 1 \\

He (the sun), who shines, honoured this world (the body of the worshipper, by entering into it), in the form of man (the worshipper who meditates on breath). For he who shines (the sun) is (the same as) the breath. He honoured this (body of the worshipper) during a hundred years, therefore there are a hundred years in the life of a man. Because he honoured him during a hundred years, therefore there are (the poets of the first Mandala of the Rig-veda, called) the Satarkin, (having honour for a hundred years.) Therefore people call him who is really Prâna (breath), the Satarkin poets.

He (breath) placed himself in the midst of all whatsoever exists. Because he placed himself in the midst of all whatsoever exists, therefore there are (the poets of the second to the ninth Mandala of the Rig-veda, called) the Mâdhyamas. Therefore people call him who is really Prâna (breath), the Mâdhyama poets.

He as up-breathing is the swallower (gritsa), as down-breathing he is delight (mada). Because as up-breathing he is swallower (gritsa) and as down-breathing delight (mada), therefore there is (the poet of the second Mandala of the Rig-veda, called) Gritsamada. Therefore people call him who is really Prâna (breath), Gritsamada.

Of him. (breath) all this whatsoever was a friend. Because of him all (visvam) this whatsoever was a friend (mitram), therefore there is (the poet of the third Mandala of the Rig-veda, called) Visvâmitra. Therefore people call him who is really Prâna (breath), Visvâmitra.

The Devas (speech, &c.) said to him (the breath): 'He is to be loved by all of us.' Because the Devas said of him, that he was to be loved (vâma) by all of them, therefore there is (the poet of the fourth Mandala of the Rig-veda, called) Vâmadeva. Therefore people call him who is really Prâna (breath), Vâmadeva.

He (breath) guarded all this whatsoever from evil. Because he guarded (atrâyata) all this whatsoever from evil, therefore there are (the poets of the fifth Mandala of the Rig-veda, called) Atrayah. Therefore people call him who is really Prâna (breath), Atrayah.

2.2.2

eṣa u eva bibhrad vājaḥ.
prajā vai vājas.
tā eṣa bibharti.
yad bi/bharti, tasmād bharadvājas.
tasmād bharadvāja ity ācakṣata etam eva santam \
taṃ devā abruvann.
ayaṃ vai naḥ sarveṣāṃ vasiṣṭha ity.
taṃ yad devā abru/vann ayaṃ vai naḥ sarveṣāṃ vasiṣṭha iti, tasmād vasiṣṭhas.
tasmād vasiṣṭha ity ācakṣata etam eva santam \
sa idaṃ sarvam abhiprāgād, yad idaṃ kiñ ca.
sa yad idaṃ sarvam abhiprāgād yad idaṃ kiñ ca, tasmāt pragāthās.
tasmāt pra/gāthā ity ācakṣata etam eva santam \
sa idaṃ sarvam abhyapavayata , yad idaṃ kiñ ca.
sa yad idaṃ sarvam abhyapavayata yad idaṃ kiñ ca, tasmāt pā/vamānyas.
tasmāt pāvamānya ity ācakṣata etam eva santam \
so 'bravī/d.
aham idaṃ sarvam asāni yac ca kṣudraṃ yac ca mahad iti.
te kṣudrasūktāś cābhava/n mahāsūktāś ca.
tasmāt kṣudrasūktās.
tasmāt kṣudrasūktā ity ācakṣata etam eva santam \
sūktaṃ vatāvocateti.
tat sūktam abhavat.
tasmāt sūktaṃ.
tasmāt sūkta/m ity ācakṣata etam eva santam \
eṣa vā ṛg.
eṣa hy ebhyaḥ sarvebhyo bhūtebhyo 'rcata.
sa yad ebhyaḥ sarvebhyo bhūtebhyo 'rcata, tasmād ṛk.
tasmād ṛ/g ity ācakṣata etam eva santam \
eṣa vā ardharca.
eṣa hy ebhyaḥ sarvebhyo 'rdhebhyo 'rcata.
sa yad ebhyaḥ sarvebhyo 'rdhebhyo 'rcata, tasmā/d ardharcas.
tasmād ardharca ity ācakṣata etam eva santam \
eṣa vai padam.
eṣa hīmāni sarvāṇi bhūtāni pādi.
sa yad imāni sarvāṇi bhūtāni pādi, tasmāt padaṃ.
tasmāt padam ity ācakṣata etam eva santam \
eṣa vā akṣaram.
eṣa hy ebhyaḥ sarvebhyo bhūtebhyaḥ kṣarati, na cainam atikṣaranti.
sa yad ebhyaḥ sarvebhyo bhūtebhuyaḥ kṣaranti na cainam atikṣaranti, tasmā/d akṣaraṃ.
tasmād akṣaram ity ācakṣata etam eva santam \
tā vā etāḥ sarvā ṛcaḥ sarve vedāḥ sarve ghoṣā ekaiva vyāhṛtiḥ prāṇa eva, prāṇa ṛca ity eva vidyāt \\ 2 \\

He (breath) is likewise a Bibhradvâga (bringer of offspring). Offspring is vâga, and he (breath) supports offspring. Because he supports it, therefore there is (the poet of the sixth Mandala of the Rig-veda, called) Bharadvâga. Therefore people call him who is really Prâna (breath), Bharadvâga.

The Devas (speech, &c.) said to him: 'He it is who chiefly causes us to dwell on earth.' Because the Devas said of him, that he chiefly caused them to dwell on earth, therefore there is (the poet of the seventh Mandala of the Rig-veda, called) Vasishtha. Therefore people call him who is really Prâna (breath), Vasishtha.

He (breath) went forth towards all this whatsoever. Because he went forth toward all this whatsoever, therefore there are (the poets of the eighth Mandala of the Rig-veda, called) the Pragâthas. Therefore people call him who is really Prâna (breath), the Pragâthas.

He (breath) purified all this whatsoever. Because he purified all this whatsoever, therefore there are (the hymns and also the poets of the ninth Mandala of the Rig-veda, called) the Pavamânîs. Therefore people called him who is really Prâna (breath), the Pavamânîs.

He (breath) said: 'Let me be everything whatsoever, small (kshudra) and great (mahat), and this became the Kshudrasûktas and Mahâsûktas.' Therefore there were (the hymns and also the poets of the tenth Mandala of the Rig-veda, called) the Kshudrasûktas (and Mahâsûktas). Therefore people call him who is really Prâna (breath), the Kshudrasûktas (and Mahâsûktas).

He (breath) said once: 'You have said what is well said (su-ukta) indeed. This became a Sûkta (hymn).' Therefore there was the Sûkta. Therefore people call him who is really Prâna (breath), Sûkta.

He (breath) is a Rik (verse), for he did honour to all beings (by entering into them). Because he did honour to all beings, therefore there was the Rik verse. Therefore people call him who is really Prâna (breath), Rik.

He (breath) is an Ardharka (half-verse), for he did honour to all places (ardha). Because he did honour to all places, therefore there was the Ardharka. Therefore people call him who is really Prâna (breath), Ardharka.

He (breath) is a Pada (word), for he got into all these beings. Because he got (pâdi) into all these beings, therefore there was the Pada (word). Therefore people call him who is really Prâna (breath), Pada.

He (breath) is an Akshara (syllable), for he pours out (ksharati) gifts to all these beings, and without him no one can pour out (atiksharati) gifts. Therefore there was the Akshara (syllable). Therefore people call him who is really Prâna (breath), Akshara.

Thus all these Rik verses, all Vedas, all sounds are one word, viz. Prâna (breath). Let him know that Prâna is all Rik verses.

2.2.3

viśvāmitraṃ hy etad ahaḥ śaṃsiṣyantam indra upaniṣasāda \
sa hānna/m ity abhivyāhṛtya bṛhatīsahasraṃ śaśaṃsa.
tenendrasya priyaṃ dhāmopeyāya \
tam indra uvāca.
ṛṣe priyaṃ vai me dhāmopāgāḥ.
sa vā ṛṣe dvitīyaṃ śaṃseti \
sa hānnam ity evābhivyāhṛtya bṛhatīsahasraṃ śaśaṃsa.
tenendrasya priyaṃ dhāmopeyāya \
tam indra uvāca.
ṛṣe priyaṃ vai me dhāmopāgāḥ.
sa vā ṛṣe tṛtīyaṃ śaṃseti \
sa hānnam ity evābhivyā/hṛtya bṛhatīsahasraṃ śaśaṃsa.
tenendrasya priyaṃ dhāmopeyāya \
tam indra uvāca.
ṛṣe priyaṃ vai me dhāmopāgā.
varaṃ te dadāmīti \
sa hovāca.
tvām eva jānīyām iti \
tam indra uvāca.
prāṇo vā aham asmy.
ṛṣe prāṇas tvaṃ.
prāṇaḥ sarvāṇi bhūtāni.
prāṇo hy eṣa, ya eṣa tapati.
sa etena rūpeṇa sarvā diśo viṣṭo 'smi.
tasya me 'nnaṃ mitraṃ dakṣiṇaṃ.
tad vaiśvāmitram.
eṣa tapann evāsmīti hovāca \\ 3 \\

While Visvâmitra was going to repeat the hymns of this day (the mahâvrata), Indra sat down near him. Visvâmitra (guessing that Indra wanted food) said to him, 'This (the verses of the hymn) is food,' and repeated the thousand Brihatî verses By means of this he went to the delightful home of Indra (Svarga).

Indra said to him: 'Rishi, thou hast come to my delightful home. Rishi, repeat a second hymn.' Visvâmitra (guessing that Indra wanted food) said to him, 'This (the verses of the hymn) is food,' and repeated the thousand Brihatî verses. By means of this he went to the delightful home of Indra (Svarga).

Indra said to him: 'Rishi, thou hast come to my delightful home. Rishi, repeat a third hymn.' Visvâmitra (guessing that Indra wanted food) said to him, 'This (the verses of the hymn) is food,' and repeated the thousand Brihatî verses. By means of this he went to the delightful home of Indra (Svarga).

Indra said to him: 'Rishi, thou hast come to my delightful home. I grant thee a boon.' Visvâmitra said: 'May I know thee.' Indra said: 'I am Prâna (breath), O Rishi, thou art Prâna, all things are Prâna. For it is Prâna who shines as the sun, and I here pervade all regions under that form. This food of mine (the hymn) is my friend and my support (dakshina). This is the food prepared by Visvâmitra. I am verily he who shines (the sun).'

2.2.4

tad vā idaṃ bṛhatīsahasraṃ saṃpannaṃ.
tasya tāni vyañjanāni tac cha/rīraṃ.
yo ghoṣaḥ, sa ātmā.
ya ūṣmāṇaḥ, sa prāṇaḥ \
etad dha sma vai tad vidvān vasiṣṭho vasiṣṭho babhūva.
tata etan nāmadheyaṃ lebhe \
etad u haivendro viśvāmitrāya provāca-.
etad u haivendro bharadvājāya provāca.
tasmāt sa tena bandhunā yajñeṣu hūyate \
tad vā idaṃ bṛhatīsahasraṃ saṃpannam.
tasya vā etasya bṛhatīsahasrasya saṃpannasya ṣaṭtriṃśatam akṣarāṇāṃ sahasrāṇi bhavanti.
tāvanti śatasaṃvatsarasyāhnāṃ sahasrāṇi bhavanti.
vyañjanair eva rātrīr āpnuvanti, svarair ahāni \
tad vā idaṃ bṛhatīsahasraṃ saṃpannaṃ.
tasya vā etasya bṛhatīsahasrasya saṃpannasya parastāt pra/jñāmayo devatāmayo brahmamayo 'mṛtamayaḥ saṃbhūya devatā apyeti, ya evaṃ veda \
tad yo 'haṃ, so 'sau.
yo 'sau, so 'ham \
tad uktam ṛṣiṇā \
sūrya ātmā jagatas tasthuṣaś ca- (RV I 115,1d) -iti \
etad u haivopekṣetopekṣeta \\ 4 \\
ity aitareyadvitīyāraṇyake dvitīyo 'dhyāyaḥ \\

This then becomes perfect as a thousand of Brihatî verses. Its consonants form its body, its voice (vowels) the Soul, its sibilants the air of the breath.

He who knew this became Vasishtha, he took this name from thence.

Indra verily declared this to Visvâmitra, and Indra verily declared this to Bharadvâga. Therefore Indra is invoked by him as a friend.

This becomes perfect as a thousand of Brihatî verses, and of that hymn perfect with a thousand Brihad verses, there are 36,000 syllables. So many are also the thousands of days of a hundred years (36,000). With the consonants they fill the nights, with the vowels the days.

This becomes perfect as a thousand of Brihatî verses. He who knows this, after this thousand of Brihatîs thus accomplished, becomes full of knowledge, full of the gods, full of Brahman, full of the immortal, and then goes also to the gods.

What I am (the worshipper), that is he (sun); what he is, that am I.

This has been said by a Rishi (Rv. I, 115, 1): 'The sun is the self of all that moves and rests.'

Let him look to that, let him look to that!