Aitareya Āraṇyaka 3.1

3.1.1

athātaḥ saṃhitāyā upaniṣat \
pṛthivī pūrvarūpaṃ.
dyaur utta/rarūpaṃ.
vāyuḥ saṃhiteti māṇḍūkeya.
ākāśaḥ saṃhitety asya mākṣavyo vedayāñ cakre \
sa hāviparihṛto mene.
na me 'sya putreṇa samagā/d iti \
samāne vai.
tat parihṛto mena ity āgastyaḥ.
samānaṃ hy etad bhavati vāyuś cākāśaś ca \
ity adhidaivatam \
athādhyātmam \
vāk pūrvarūpaṃ.
mana uttararūpaṃ.
prāṇaḥ saṃhiteti śūravīro māṇḍūkeyaḥ \
atha hāsya putra āha jyeṣṭho.
manaḥ pūrvarūpaṃ.
vāg uttararūpaṃ.
manasā vā agre saṃkalpayaty.
atha vācā vyāharati.
tasmān mana eva pūrvarūpaṃ.
vāg uttararūpaṃ.
prāṇas tv eva saṃhiteti \
samānam enayor atra pituś ca putrasya ca \
sa eṣo 'śvarathaḥ praṣṭivāhano manovākprāṇasaṃhataḥ \
sa ya evam etāṃ saṃhitāṃ veda, saṃdhīyate prajayā paśubhir yaśasā brahmavarcasena svargeṇa lokena.
sarvam āyur eti \
iti nu māṇḍūke/yānām \\ 1 \\

The former half is the earth, the latter half the heaven, their union the air, thus says Mândukeya; their union is the ether, thus did Mâkshavya teach it.

That air is not considered independent, therefore I do not agree with his (Mandûka's) son.

Verily, the two are the same, therefore air is considered independent, thus says Âgastya. For it is the same, whether they say air or ether.

So far with reference to deities (mythologically); now with reference to the body (physiologically):

The former half is speech, the latter half is mind, their union breath (prâna), thus says Sûravîra Mândukeya.

But his eldest son said: The former half is mind, the latter half speech. For we first conceive with the mind indeed, and then we utter with speech. Therefore the former half is indeed mind, the latter half speech, but their union is really breath.

Verily, it is the same with both, the father (Mândukeya) and the son.

This (meditation as here described), joined with mind, speech, and breath, is (like) a chariot drawn by two horses and one horse between them (prashtivâhana).

And he who thus knows this union, becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

Now all this comes from the Mândukeyas.

3.1.2

atha śākalyasya \
pṛthivī pūrvarūpaṃ.
dyaur uttararūpaṃ.
vṛṣṭiḥ saṃdhiḥ.
parjanyaḥ saṃdhātā \
tad utāpi yatraitad valavad anudgṛhṇan saṃdadhad ahorātre varṣati, dyāvāpṛthivyau samadhātām ity utāpy āhuḥ \
itī nv adhidai/vatam \
athādhyātmam \
puruṣo ha vā ayaṃ sarva āndaṃ.
dve bidale bhavata ity āhus.
tasyedam eva pṛthivyā rūpam, idaṃ divas.
tatrāyam antare/ṇākāśo, yathāsau dyāvāpṛthivyāv antareṇākāśaḥ \
tasmin hāsmi/nn ākāśe prāṇa āyatto, yathāmuṣminn ākāśe vāyur āyattaḥ \
yathā/mūni trīṇi jyotīṃṣy, evam imāni puruṣe trīṇi jyotīṃṣi.
yathāsau divy āditya, evam idaṃ śirasi cakṣur.
yathāsāv antarikṣe vidyud, evam idam ātmani hṛdayaṃ.
yathāyam agniḥ pṛthivyām, evam idam upasthe retaḥ \
evam u ha sma sarvalokam ātmānam anuvidhāyāha-.
-idam eva pṛthivyā rūpam, idaṃ divaḥ \
sa ya evam etāṃ saṃhitāṃ veda, saṃdhīyate prajayā paśubhir yaśasā brahmavarcasena svargeṇa lokena.
sarvam āyur eti \\ 2 \\

Next comes the meditation as taught by Sâkalya.

The first half is the earth, the second half heaven, their uniting the rain, the uniter Parganya.

And so it is when he (Parganya) rains thus strongly, without ceasing, day and night,

Then they say also (in ordinary language), 'Heaven and earth have come together.'

So much with regard to the deities; now with regard to the body:--

Every man is indeed like an egg. There are two halves (of him), thus they say: 'This half is the earth, that half heaven.' And there between them is the ether (the space of the mouth), like the ether between heaven and earth. In this ether there (in the mouth) the breath is fixed, as in that other ether the air is fixed. And as there are those three luminaries (in heaven), there are these three luminaries in man.

As there is that sun in heaven, there is this eye in the head. As there is that lightning in the sky, there is this heart in the body; as there is that fire on earth, there is this seed in the member.

Having thus represented the self (body) as the whole world, Sâkalya said: This half is the earth, that half heaven.

He who thus knows this union, becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

3.1.3

athāto nirbhujapravādāḥ \
pṛthivyāyatanaṃ nirbhujaṃ.
divyāyatanaṃ pratṛṇaṃ.
antarikṣāyatanam ubhayam antareṇa \
atha yady enaṃ nirbhujaṃ bruvanta/m upavaded, acyoṣṭāvarābhyāṃ reads with -ṣṭh- [ʽThou hast'] and "irregular Sandhi" sthānābhyām ity enaṃ brūyāt \
atha yady enaṃ pratṛṇaṃ bruvantam upavaded, acyoṣṭā uttarābhyāṃ sthānābhyām ity enaṃ brūyāt \
yas tv evobhayam antareṇāha, tasya nāsty upavādaḥ \
yad dhi saṃdhiṃ vivarta/yati, tan nirbhujasya rūpam.
atha yac chuddhe akṣare abhivyāharati, tat pra/tṛṇasya-.
-agra u evobhaya.
antareṇobhayaṃ vyāptaṃ bhavati \
annādyakāmo nirbhujaṃ brūyāt, svargakāmaḥ pratṛṇam, ubhayakāma ubhayam antareṇa \
atha yady enaṃ nirbjujaṃ bruvantaṃ para upavadet, pṛthivīṃ devatām āraḥ, pṛthivī tvā devatāriṣyatīty enaṃ brūyāt \
atha yady enaṃ pratṛṇaṃ bruvantaṃ para upa/vaded, divaṃ devatām āro, dyaus tvā devatāriṣyatīty enaṃ brūyāt \
atha yady enam ubhayam antareṇa bruvantaṃ para upavaded, antarikṣaṃ devatām āro, 'ntarikṣaṃ tvā devatāriṣyatīty enaṃ brūyāt \
yathā tu kathā ca bruvan vā bruvantaṃ vā brūyād, abhyāśam eva yat tathā syāt \
na tv evānya/t kuśalād brāhmaṇaṃ brūyāt \
atidyumna eva brāhmaṇaṃ brūyāt \
nātidyumne cana brāhmaṇaṃ brūyān.
namo astu brāhmaṇebhya iti ha smāha śūravīro māṇḍūkeyaḥ \\ 3 \\

Next come the reciters of the Nirbhuga.

Nirbhuga abides on earth, Pratrinna in heaven, the Ubhayamantarena in the sky.

Now, if any one should chide him who recites the Nirbhuga, let him answer: 'Thou art fallen from the two lower places.' If any one should chide him who recites the Pratrinna, let him answer: 'Thou art fallen from the two higher places.' But he who recites the Ubhayamantarena, there is no chiding him.

For when he turns out the Sandhi (the union of words), that is the form of Nirbhuga; and when be pronounces two syllables pure (without modification), that is the form of Pratrinna. This comes first. By the Ubhayamantara (what is between the two) both are fulfilled (both the sandhi and the pada).

Let him who wishes for proper food say the Nirbhuga; let him who wishes for Svarga, say the Pratrinna; let him who wishes for both say the Ubhayamantarena.

Now if another man (an enemy) should chide him who says the Nirbhuga, let him say to him: 'Thou hast offended the earth, the deity; the earth, the deity, will strike thee.'
If another man should chide him who says the Pratrinna, let him say to him: 'Thou hast offended heaven, the deity; heaven, the deity, will strike thee.'
If another man should chide him who says the Ubhayamantarena, let him say to him: 'Thou hast offended the sky, the deity; the sky, the deity, will strike thee.'

And whatever the reciter shall say to one who speaks to him or does not speak to him, depend upon it, it will come to pass.

But to a Brâhmana let him not say anything except what is auspicious.

Only he may curse a Brâhmana in excessive wealth.

Nay, not even in excessive wealth should he curse a Brâhmana, but he should say, 'I bow before Brâhmanas,'--thus says Sûravîra Mândûkeya.

3.1.4

athāto 'nuvyāhārāḥ \
prāṇo vaṃśa iti vidyāt \
sa ya enaṃ prāṇaṃ vaṃśam upavadec, chaknuvañ cen manyeta, prāṇaṃ vaṃśaṃ samadhā3ṁ, prāṇaṃ mā vaṃśaṃ saṃdadhataṃ na śaknoṣīty āha.
prāṇas tvā vaṃśo hāsyatīty enaṃ brūyāt \
atha ced aśaknuvan taṃ manyeta, prāṇaṃ vaṃśaṃ samadhitsiṣaṃ, taṃ nāśakaḥ saṃdhātuṃ, prāṇas tvā vaṃśo hāsyatīty enaṃ brūyāt \
yathā tu kathā ca bruvan vā bruvantaṃ vā brūyād, abhyāśam eva yat tathā syāt \
na tv evānyat kuśalād brāhmaṇaṃ brūyāt \
atidyumna eva brāhmaṇaṃ brūyāt \
nātidyumne cana brāhmaṇaṃ brūyān.
namo astu brāhmaṇebhya iti ha smāha śūravīro māṇḍūkeyaḥ \\ 4 \\
atha khalv āhur nirbhujavaktrāḥ \
pūrvam akṣaraṃ pūrvarūpam.
uttaram uttara/rūpaṃ.
yo 'vakāśaḥ pūrvarūpottararūpe antareṇa, sā saṃhiteti \
sa ya evam etāṃ saṃhitāṃ veda saṃdhīyate prajayā paśubhir yaśasā brahma/varcasena svargeṇa lokena.
sarvam āyur eti \
atha vayaṃ brūmo nirbhu/javaktrā iti ha smāha hrasvo māṇḍūkeyaḥ.
pūrvam evākṣaraṃ pūrvarūpam.
u/ttaram uttararūpaṃ.
yo 'vakāśaḥ pūrvarūpottararūpe antareṇa, yena saṃdhiṃ vivartayati, yena svarāsvaraṃ vijānāti, yena mātrāmātrāṃ vibha/jate, sā saṃhiteti \
sa ya evam etāṃ saṃhitāṃ veda, saṃdhīyate prajayā paśubhir yaśasā brahamavarcasena svargeṇa lokena.
sarvam āyur eti \
atha hāsya putra āha madhyamaḥ prātībodhīputro.
'kṣare khalv ime avi/karṣann anekīkurvan yathāvarṇam āha.
tad yāsau mātrā pūrvarūpottararūpe antareṇa saṃdhivijñapanī, sāma tad bhavati.
sāmaivāhaṃ saṃhitāṃ manya iti \
tad apy etad ṛṣiṇoktam \
bṛhaspate na paraḥ sāmno vidur (RV II 23,16d) iti \\

Next follow the imprecations.

Let him know that breath is the beam (on which the whole house of the body rests).

If any one (a Brâhmana or another man) should chide him, who by meditation has become that breath as beam, then, if he thinks himself strong, he says: 'I grasped the breath, the beam, well; thou dost not prevail against me who have grasped the breath as the beam.' Let him say to him: 'Breath, the beam, will forsake thee.'

But if he thinks himself not strong, let him say to him: 'Thou couldst not grasp him who wishes to grasp the breath as the beam. Breath, the beam, will forsake thee.'

And whatever the reciter shall say to one who speaks to him or does not speak to him, depend upon it, it will come to pass. But to a Brâhmana let him not say anything except what is auspicious. Only he may curse a Brâhmana in excessive wealth. Nay, not even in excessive wealth should he curse a Brâhmana, but he should say, 'I bow before Brâhmanas,'--thus says Sûravîra Mândûkeya.

Now those who repeat the Nirbhuga say:

'The former half is the first syllable, the latter half the second syllable, and the space between the first and second halves is the Samhitâ (union).'

He who thus knows this Samhitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

Now Hrasva Mândûkeya says: 'We reciters of Nirbhuga say, "Yes, the former half is the first syllable, and the latter half the second syllable, but the Samhitâ is the space between the first and second halves in so far as by it one turns out the union (sandhi), and knows what is the accent and what is not, and distinguishes what is the mora and what is not."'

He who thus knows this Samhitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

Now his middle son, the child of his mother Prâtibodhî, says: 'One pronounces these two syllables letter by letter, without entirely separating them, and without entirely uniting them. Then that mora between the first and second halves, which indicates the union, that is the Sâman (evenness, sliding). I therefore hold Sâman only to be the Samhitâ (union).

This has also been declared by a Rishi (Rv. II, 23, 16):--

'O Brihaspati, they know nothing higher than Sâman.'

3.1.5

sa ya evam etāṃ saṃhitāṃ veda, saṃdhīyate prajayā paśubhir yaśasā brahma/varcasena svargeṇa lokena.
sarvam āyur eti \\ 5 \\
bṛhadrathantarayo rūpeṇa saṃhitā saṃdhīyate iti tārukṣyaḥ \
vāg vai rathantarasya rūpaṃ, prāṇo bṛhata.
ubhābhyām u khalu saṃhitā saṃdhīyate vācā ca prāṇena ca \
etasyāṃ ha smopaniṣadi saṃvatsaraṃ gā rakṣa/yate tārukṣyaḥ \
etasyāṃ ha sma mātrāyāṃ saṃvatsaraṃ gā rakṣayate tārukṣyaḥ \
tad apy etad ṛṣiṇoktam \
rathantaram ā jabhārā vasiṣṭho (RV X 181,1d), bhara/dvājo bṛhad ā cakre agner (RV X 181,2d) iti \\
sa ya evam etāṃ saṃhitāṃ veda, saṃdhīyate prajayā paśubhir yaśasā brahmavarcasena svargeṇa lokena.
sarvam āyur eti \
vāk prāṇena saṃhiteti kauṇṭharavyaḥ.
prāṇaḥ pavamānena.
pavamāno viśvair devair.
viśve devāḥ svargeṇa lokena.
svargo loko brahmaṇā.
saiṣāvaraparā saṃhitā \
sa yo haitām avaraparāṃ saṃhitāṃ vedaivaṃ haiva sa prajayā paśubhir yaśasā brahmavarcasena svargeṇa lokena saṃdhīyate, yathaiṣā saṃhitā \
sa yadi pareṇa vopasṛtaḥ svena vārthenābhi/vyāhared, abhivyāhārṣann eva vidyād , divaṃ saṃhitāgamad, viduṣāṃ devānām evaṃ bhaviṣyatīti \ śaśvat tathā syāt \
sa ya evam etāṃ saṃhitāṃ veda, saṃdhīyate prajayā paśubhir yaśasā brahmavarcasena svargeṇa lokena.
sarvam āyur eti \
vāk saṃhiteti pañcālacaṇḍaḥ \
vācā vai vedāḥ saṃdhīyante, vācā chandāṃsi.
vācā mitrāṇi saṃdadhati, vācā sarvāṇi bhūtāny.
atho vāg evedaṃ sarvam iti \
tad yatraitad adhīte vā bhāṣate vā, vāci tadā prāṇo bhavati.
vāk tadā prāṇaṃ reḷhy.
atha yatra tūṣṇīṃ vā bhavati svapiti vā, prāṇe tadā vāg bhavati.
prāṇas tadā vācaṃ reḷhi.
tāv anyonyaṃ rīḷho.
vāg vai mātā, prāṇaḥ putraḥ \
tad apy e/tad ṛṣiṇoktam \
ekaḥ suparṇaḥ sa samudram ā viveśa (RV X 114,4a), sa idaṃ viśvaṃ bhuvanaṃ vi caṣṭe (RV X 114,4b) \ taṃ pākena manasāpaśyam antitas (RV X 114,4c), taṃ mātā reḷhi sa u reḷhi mātaram (RV X 114,4d) iti \\
sa ya evam etāṃ saṃhitāṃ veda, saṃdhīyate prajayā paśubhir yaśasā brahmavarcasena svargeṇa lokena.
sarvam āyur eti \
athātaḥ prajāpatisaṃhitā \
jāyā pūrvarūpaṃ.
patir uttararūpaṃ.
putraḥ saṃdhiḥ.
prajananaṃ saṃdhānaṃ.
saiṣāditiḥ saṃhitā \
aditir hīdaṃ sarvaṃ, yad idaṃ kiñ ca pitā ca mātā ca putraś ca prajananaṃ ca \
tad apy etad ṛṣi/ṇoktam \
aditir mātā sa pitā sa putra (RV I 89,10b) iti \\

He who thus knows this Samhitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

Târukshya said: 'The Samhitâ (union) is formed by means of the Brihat and Rathantara Sâmans.'

Verily, the Rathantara Sâman is speech, the Brihat Sâman is breath. By both, by speech and breath, the Samhitâ is formed.

For this Upanishad (for acquiring from his teacher the knowledge of this Samhitâ of speech and breath) Târukshya guards (his teacher's) cows a whole year.

For it alone Târukshya guards the cows a whole year.

This has also been declared by a Rishi (Rv. X, 181, 1; and Rv. X, 181, 2):--

'Vasishtha carried hither the Rathantara; 'Bharadvâga brought hither the Brihat of Agni.'

He who thus knows this Samhitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

Kauntharavya said: 'Speech is united with breath, breath with the blowing air, the blowing air with the Visvedevas, the Visvedevas with the heavenly world, the heavenly world with Brahman. That Samhitâ is called the gradual Samhitâ.'

He who knows this gradual Samhitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga, in exactly the same manner as this Samhitâ, i.e. gradually.

If that worshipper, whether for his own sake or for that of another, recites (the Samhitâ), let him know when he is going to recite, that this Samhitâ went up to heaven, and that it will be even so with those who by knowing it become Devas. May it always be so!

He who thus knows this Samhitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

Pañkâlakanda said: 'The Samhitâ (union, composition) is speech.'

Verily, by speech the Vedas, by speech the metres are composed. Friends unite through speech, all beings unite through speech; therefore speech is everything here.

With regard to this (view of speech being more than breath), it should be borne in mind that when we thus repeat (the Veda) or speak, breath is (absorbed) in speech; speech swallows breath. And when we are silent or sleep, speech is (absorbed) in breath; breath swallows speech. The two swallow each other. Verily, speech is the mother, breath the son.

This has been declared also by a Rishi (Rv. X, 114, 4):--

'There is one bird; (as wind) he has entered the sky; (as breath or living soul) he saw this whole world. With my ripe mind I saw him close to me (in the heart); the mother (licks or) absorbs him (breath), and he absorbs the mother (speech).'

He who thus knows this Samhitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

Next follows the Pragâpati-Samhitâ.

The former half is the wife, the latter half the man; the result of their union the son; the act of their union the begetting; that Samhitâ is Aditi (indestructible).

For Aditi (indestructible) is all this whatever there is, father, mother, son, and begetting.

This has also been declared by a Rishi (Rv. I, 189, 10)--

'Aditi is mother, is father, is son.'

3.1.6

sa ya evam etāṃ saṃhitām veda, saṃdhīyate prajayā paśubhir yaśasā brahmavarcasena svargeṇa lokena.
sarvam āyur eti, sarvam āyur eti \\ 6 \\
ity aitareyatṛtīyāraṇyake prathamo 'dhyāyaḥ \\

He who thus knows this Samhitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.