Aitareya Āraṇyaka 2.3.6

2.3.6

tad vā idaṃ bṛhatīsahasraṃ saṃpannaṃ.
tasya vā etasya bṛhatīsahasrasya saṃpannasyaikādaśānuṣṭbhāṃ śatāni bhavanti pañcaviṃśatiś cānuṣṭubha.
āttaṃ vai bhūyasā kanīyaḥ \
tad uktam ṛṣiṇā \
vācam aṣṭāpadīm aham (RV VIII 76,12a) i/ty.
aṣṭau hi caturakṣarāṇi bhavanti \
navasraktim (RV VIII 76,12b-1) ity.
bṛhatī saṃpadya/mānā navasraktiḥ \
ṛtaspṛśam (RV VIII 76,12b-2) iti.
satyaṃ vai vāg ṛcā spṛṣṭā \
indrāt pari tanvaṃ mama (RV VIII 76,12c) iti.
tad yad evaitad bṛhatīsahasram anuṣṭupsaṃpannaṃ bhavati, tasmāt tad aindrāt prāṇād bṛhatyai vācam anuṣṭubhaṃ tanvaṃ saṃnirmimīte \
sa vā eṣa vācaḥ paramo vikāro, yad etan mahad ukthaṃ.
tad etat pañcavidhaṃ, mitam amitaṃ svaraḥ satyānṛte iti \
ṛg gāthā kumbyā, tan mitaṃ.
yajur nigado vṛthāvāk, tad amitaṃ.
sāmātho yaḥ kaś ca geṣṇaḥ, saḥ svara.
o3m iti saytaṃ.
nety anṛtam \
tad etat puṣpaṃ phalaṃ vāco, yat satyaṃ.
sa heśvaro yaśasvī kalyāṇakīrtir bhavitoḥ.
puṣpaṃ hi phalaṃ vācaḥ satyaṃ vadati \
athaitan mūlaṃ vāco, yad anṛtaṃ.
tad yathā vṛkṣa āvirmūlaḥ śuṣyati.
sa udvartata.
evam evānṛtaṃ vadann āvirmūlam ātmānaṃ karoti.
sa śuṣyati.
sa udvartate \
tasmād anṛtaṃ na vaded.
dayeta tv enena \
parāg vā etad riktam akṣaraṃ, yad etad o3m iti.
tad yat kiñcom ity āhātraivāsmai tad ri/cyate.
sa yat sarvam oṃ kuryād, riñcyād ātmānaṃ.
sa kāmebhyo nālaṃ syāt \
athaitat pūrṇam abhyātmaṃ, yan neti \
sa yat sarvaṃ neti brūyāt, pāpikāsya kīrtir jāyeta.
sainaṃ tatraiva hanyāt \
tasmāt kāla eva dadyāt, kāle na dadyāt.
tat satyānṛte mithunīkaroti.
tayor mithunāt prajāyate, bhūyān bha/vati \
yo vai tāṃ vācaṃ veda, yasyā eṣa vikāraḥ, sa saṃprativit \
akāro vai sarvā vāk.
saiṣā sparśoṣmabhir vyajyamānā bahvī nānā/rūpā bhavati \
tasyai yad upāṃśu, sa prāṇo.
'tha yad uccais, tac charīraṃ.
tasmāt tat tira iva.
tira iva hy aśarīram.
aśarīro hi prāṇo.
'tha yad uccais, tac charīraṃ.
tasmāt tad āvir.
āvir hi śarīram \\ 6 \\

This (nishkevalya-sastra) becomes perfect as a thousand of Brihatî verses. In this thousand of Brihatîs there are one thousand one hundred and twenty-five Anushtubhs. For the smaller is contained in the larger.

This has been said by a Rishi (Rv. VIII, 76, 12):--

'A speech of eight feet;'--because there are eight feet of four syllables each in the Anushtubh.

'Of nine corners;'--because the Brihatî becomes nine-cornered (having nine feet of four syllables each).

'Touching the truth;'--because speech (Anushtubh) is truth, touched by the verse (Brihatî).

'He (the Hotri) makes the body out of Indra;--'for out of this thousand of Brihatî verses turned into Anushtubhs, and therefore out of Prâna as connected with Indra, and out of the Brihatî (which is Prâna), he makes speech, that is Anushtubh, as a body.

This Mahaduktha is the highest development of speech, and it is fivefold, viz. measured, not measured, music, true, and untrue.

A Rik verse, a gâthâ, a kumbyâ are measured (metrical). A Yagus line, an invocation, and general remarks, these are not measured (they are in prose). A Sâman, or any portion (parvan) of it, is music. Om is true, Na is untrue.

What is true (Om) is the flower and fruit of speech. He is able to become celebrated and of good report, for he speaks the true (Om), the flower and fruit of speech.

Now the untrue is the root of speech, and as a tree whose root is exposed dries up and perishes, thus a man who says what is untrue exposes his root, dries up and perishes. Therefore one should not say what is untrue, but guard oneself from it.

That syllable Om (yes) goes forward (to the first cause of the world) and is empty. Therefore if a man says Om (yes) to everything, then that (which he gives away) is wanting to him here. If he says Om (yes) to everything, then he would empty himself, and would not be capable of any enjoyments.

That syllable Na (no) is full for oneself. If a man says No to everything, then his reputation would become evil, and that would ruin him even here.

Therefore let a man give at the proper time only, not at the wrong time. Thus he unites the true and the untrue, and from the union of those two he grows, and becomes greater and greater.

He who knows this speech of which this (the mahaduktha) is a development, he is clever. A is the whole of speech, and manifested through different kinds of contact (mutes) and of wind (sibilants), it becomes manifold and different.

Speech if uttered in a whisper is breath, if spoken aloud, it is body. Therefore (if whispered) it is almost hidden, for what is incorporeal is almost hidden, and breath is incorporeal. But if spoken aloud, it is body, and therefore it is perceptible, for body is perceptible.