Aitareya Āraṇyaka 3.2

3.2.p1

Adhyāya 2.

Sthavira Sâkalya said that breath is the beam, and as the other beams rest on the house-beam, thus the eye, the ear, the mind, the speech, the senses, the body, the whole self rests on this breath.

3.2.1

prāṇo vaṃśa iti sthaviraḥ śākalyaḥ \
tad yathā śālāvaṃśe sarve 'nye vaṃśāḥ samāhitāḥ syur, evam asmin prāṇe cakṣuḥ śrotraṃ mano vāg indriyāṇi śarīraṃ sarva ātmā samāhitaḥ \
tasyaitasyātmanaḥ prāṇa ūṣmarūpam, asthīni sparśarūpaṃ, majjānaḥ svararūpaṃ, māṃsaṃ lohitam ity etad anyac caturtham antasthārūpam iti ha smāha hrasvo mā/ṇḍūkeyaḥ \
trayaṃ tv eva na etat proktam \
tasyaitasya trayasyāsthnāṃ majjñāṃ parvaṇām iti trīṇītaḥ ṣaṣṭiśatāni, trīṇītas.
tāni sapta viṃśatiśatāni bhavanti.
sapta ca vai śatāni viṃśatiś ca saṃvatsa/rasyāhorātrāḥ \
sa eṣo 'haḥsaṃmānaś cakṣurmayaḥ śrotramayaś chandomayo manomayo vāṅmaya ātmā \
sa ya evam etam ahaḥsaṃmānaṃ cakṣurmayaṃ śrotramayaṃ chandomayaṃ manomayaṃ vāṅmayam ātmānaṃ vedāhnāṃ sāyujyaṃ sarūpatāṃ salokatām aśnute.
putrī paśumān bhavati.
sarvam āyur eti \\ 1 \\

Of that self the breathing is like the sibilants, the bones like the mutes, the marrow like the vowels, and the fourth part, flesh, blood, and the rest, like the semivowels,--so said Hrasva Mândûkeya.

To us it was said to be a triad only.

Of that triad, viz. bones, marrow, and joints, there are 360 (parts) on this side (the right), and 360 on that side (the left). They make 720 together, and 720 are the days and nights of the year. Thus that self which consists of sight, hearing, metre, mind, and speech is like unto the days.

He who thus knows this self, which consists of sight, hearing, metre, mind, and speech, as like unto the days, obtains union, likeness, or nearness with the days, has sons and cattle, and lives his full age.

3.2.2

atha kauṇṭharavyaḥ \
trīṇi ṣaṣṭiśatāny akṣarāṇāṃ.
trīṇi ṣaṣṭi/śatāny ūṣmaṇāṃ.
trīṇi ṣaṣṭiśatāni saṃdhīnām \
yāny akṣarāṇy avo/cāmāhāni tāni.
yān ūṣmaṇo 'vocāma, rātrayas tā.
yān saṃdhīn avo/cāmāhorātrāṇāṃ te saṃdhaya.
ity adhidaivatam \
athādhyātmam \
yāny a/kṣarāṇy adhidaivatam avocāmāsthīni tāny adhyātmam \
yān ūṣmaṇo 'dhidaivatam avocāma, majjānas te 'dhyātmam \
eṣa ha vai saṃprati/prāṇo.
yan majjaitad reto.
na ha vā ṛte prāṇād retaḥ sicyate.
yad vā ṛte prāṇād retaḥ sicyate, pūyen, na saṃbhavet \
yān saṃdhīn adhidaivatam a/vocāma, parvāṇi tāny adhyātmam \
tasyaitasya trayasyāsthnāṃ majjñāṃ parvaṇām iti pañcetaś catvāriṃśac chatāni, pañcetas.
tad aśītisahasraṃ bhava/ty.
aśītisahasraṃ vā arkalino.
bṛhatīr ahar abhisaṃpādayanti \
sa eṣo 'kṣarasaṃmānaś cakṣurmayaḥ śrotramayaś chandomayo manomayo vāṅmaya ātmā \
sa ya evam etam akṣarasaṃmānaṃ cakṣurmayaṃ śrotramayaṃ chandomayaṃ manomayaṃ vāṅmayam ātmānaṃ vedākṣarāṇāṃ sāyujyaṃ sarūpatāṃ salo/katām aśnute.
putrī paśumān bhavati.
sarvam āyur eti \\ 2 \\
catvāraḥ puruṣā iti bādhvaḥ.
śarīrapuruṣaś chandaḥpuruṣo veda/puruṣo mahāpuruṣa iti \
śarīrapuruṣa iti yam avocāma, sa ya evāyaṃ daihika ātmā.
tasya yo 'yam aśarīraḥ prajñātmā, sa rasaḥ \
chandaḥpuruṣa iti yam avocāmākṣarasamāmnāya eva.
tasyaitasyākāro rasaḥ \
vedapuruṣa iti yam avocāma yena vedān veda, ṛgvedaṃ yajurvedaṃ sāmavedaṃ.
tasyaitasya brahmā rasaḥ \
tasmād brahmāṇaṃ brahmiṣṭhaṃ kurvīta, yo yajñasyolbaṇaṃ paśyet \
mahāpuruṣa iti yam avocāma, saṃvatsara eva pradhvaṃsayann anyāni bhūtāny, aikyā-bhāvayann anyāni.
tasyaitasyāsā/v ādityo rasaṃ \
sa yaś cāyam aśarīraḥ prajñātmā yaś cāsāv āditya ekam etad iti vidyāt \
tasmāt puruṣaṃ-puruṣaṃ praty ādityo bhavati \
tad apy etad ṛṣiṇoktam \
citraṃ devānām ud agād anīkaṃ (RV I 115,1a), cakṣur mitrasya varuṇasyāgneḥ (RV I 115,1b) \ āprā dyāvāpṛthivī antarikṣaṃ (RV I 115,1c) \ sūrya ātmā jaga/tas tasthuṣaś ca- (RV I 115,1d) -iti \\

Next comes Kauntharavya:

There are 360 syllables (vowels), 360 sibilants (consonants), 360, groups.

What we called syllables are the days, what we called sibilants are the nights, what we called groups are the junctions of days and nights. So far with regard to the gods (the days).

Now with regard to the body. The syllables which we explained mythologically, are physiologically the bones; the sibilants which we explained mythologically, are physiologically the marrow.

Marrow is the real breath (life), for marrow is seed, and without breath (life) seed is not sown. Or when it is sown without breath (life), it will decay, it will not grow.

The groups which we explained mythologically, are physiologically the joints.

Of that triad, viz. bones, marrow, and joints, there are 540 (parts) on this side (the right), and 540 on that side (the left). They make 1080 together, and 1080 are the rays of the sun. They make the Brihatî verses and the day (of the Mahâvrata).

Thus that self which consists of sight, hearing, metre, mind, and speech is like unto the syllables.

He who knows this self which consists of sight, hearing, metre, mind, and speech, as like unto syllables, obtains union, likeness, or nearness with the syllables, has sons and cattle, and lives his full age.

Bâdhva says, there are four persons (to be meditated on and worshipped).

The person of the body, the person of the metres, the person of the Veda, and the Great person.

What we call the person of the body is this corporeal self. Its essence is the incorporeal conscious self.

What we call the person of the metres is this collection of letters (the Veda). Its essence is the vowel a.

What we call the person of the Veda is (the mind) by which we know the Vedas, the Rig-veda, Yagur-veda, and Sâma-veda. Its essence is Brahman (m.)

Therefore let one chose a Brahman-priest who is full of Brahman (the Veda), and is able to see any flaw in the sacrifice.

What we call the Great person is the year, which causes some beings to fall together, and causes others to grow up. Its essence is yonder sun.

One should know that the incorporeal conscious self and yonder sun are both one and the same. Therefore the sun appears to every man singly (and differently).

This has also been declared by a Rishi (Rv. I, 115, 1):--

'The bright face of the gods arose, the eye of Mitra, Varuna, and Agni; it filled heaven and earth and the sky,--the sun is the self of all that rests and moves.'

3.2.3

etām anuvidhaṃ saṃhitāṃ saṃdhīyamānāṃ manya iti ha smāha bādhvaḥ \
etaṃ hy eva bahvṛcā mahaty ukthe mīmāṃsanta, eta/m agnāv adhvaryava, etaṃ mahāvrate chandogā, etam asyām, etaṃ divy, etaṃ vāyā/v, etam ākāśa, etam apsv, etam oṣadhīṣv, etaṃ vanaspatiṣv, etaṃ candramasy, etaṃ nakṣatreṣv, etaṃ sarveṣu bhūteṣv.
etam eva brahmety ācakṣate \
sa eṣa saṃvatsarasaṃ/mānaś cakṣurmayaḥ śrotramayaś chandomayo manomayo vāṅmaya ātmā \
sa ya evam etaṃ saṃvatsarasaṃmānaṃ cakṣurmayaṃ śrotramayaṃ chandomayaṃ manomayaṃ vāṅmayam ātmānaṃ parasmai śaṃsati, \\ 3 \\
dugdhadohā asya vedā bhavanti.
na tasyānūkte bhāgo 'sti.
na veda sukṛtasya panthānam iti \
tad apy etad ṛṣiṇokam \
yas tityāja sacividaṃ sakhāyaṃ (RV X 71,6a), na tasya vācy api bhāgo asti (RV X 71,6b) \ yad īṃ śṛṇo/ty alakaṃ śṛṇoti (RV X 71,6c), nahi praveda sukṛtasya panthām (RV X 71,6d) iti \\

'This I think to be the regular Samhitâ as conceived by me,' thus said Bâdhva.

For the Bahvrikas consider him (the self) in the great hymn (mahad uktha), the Adhvaryus in the sacrificial fire, the Khandogas in the Mahâvrata ceremony. Him they see in this earth, in heaven, in the air, in the ether, in the water, in herbs, in trees, in the moon, in the stars, in all beings. Him alone they call Brahman.

That self which consists of sight, hearing, metre, mind, and speech is like unto the year.

He who recites to another that self which consists of sight, hearing, metre, mind, and speech, and is like unto the year,

To him the Vedas yield no more milk, he has no luck in what he has learnt (from his Guru); he does not know the path of virtue.

This has also been declared by a Rishi (Rv. X, 71, 6):--

'He who has forsaken the friend (the Veda), that knows his friends, in his speech there is no luck. Though he hears, he hears in vain, for he does not know the path of virtue.'

3.2.4

na tasyānūkte bhāgo 'sti, na veda sukṛtasya panthānam ity etat ta uktaṃ bhavati \
tasmād evaṃ vidvān na parasmā agniṃ cinuyān.
na parasmai mahāvratena stuvīta.
na parasmā etad ahaḥ śaṃset \
kāmaṃ pitre vācāryāya vā śaṃsed.
ātmana evāsya tat kṛtaṃ bhavati \
sa yaś cāya/m aśarīraḥ prajñātmā yaś cāsāv āditya ekam etad ity avocāma \
tau yatra vihīyete, candramā ivādityo dṛśyate.
na raśmayaḥ prādur bhavanti.
lohinī dyaur bhavati, yathā mañjiṣṭhā.
vyastaḥ pāyuḥ.
kākakulāyaga/ndhikam asya śiro vāyati.
saṃpareto 'syātmā.
na ciram iva jīvi/ṣyatīti vidyāt \
sa yat karaṇīyaṃ manyeta, tat kurvīta.
yad anti yac ca dūraka (RV IX 67,21a) iti sapta japed, ād it pratnasya retasa (RV VIII 6,30a) ity ekā, yatra brahmā pavamāna- (RV IX 113,6a) -iti ṣaḷ, ud vayaṃ tamasas pari- (RV I 50,10a) -ity ekā \
athāpi yatra chidra ivā/dityo dṛśayate, rathanābhir ivābhikhyāyeta, chidrāṃ vā chāyāṃ paśyet, ta/d apy evam eva vidyāt \
athāpy ādarśe vodake vā jihmaśirasaṃ vā/śirasaṃ vātmānaṃ paśyed, viparyaste vā kanyāke jihmena vā dṛśye/yātāṃ, tad apy evam eva vidyāt \
athāpy apidhāyākṣiṇī upekṣeta.
tad yathā baṭarakāṇi saṃpatantīva dṛśyante.
tāni yadā na paśyet, ta/d apy evam eva vidyāt \
athāpy apidhāya karṇā upaśṛṇuyāt.
sa eṣo agner iva prajvalato rathasyevopabdis.
taṃ yadā na śṛṇuyāt, tad apy e/vam eva vidyāt \
athāpi yatra nīla ivāgnir dṛśyate yathā mayūra/grīvā-, -ameghe vā vidyutaṃ paśyen, meghe vā vidyutaṃ na paśyen, mahāmeghe vā marīcīr iva paśyeta, tad apy evam eva vidyāt \
athāpi yatra bhūmiṃ jvalantīm iva paśyeta, tad apy evam eva vidyāt \
iti pratyakṣadarśa/nāni \
atha svapnāḥ \
puruṣaṃ kṛṣṇaṃ kṛṣṇadantaṃ paśyati.
sa enaṃ hanti.
varāha enaṃ hanti.
markaṭa enam āskandayaty (B).
āśu vāyur enaṃ pravahati.
suvarṇaṃ khāditvāpagirati (B).
madhv aśnāti.
bisāni bhakṣaya/ty.
ekapuṇḍarīkam dhārayati.
kharair varāhair yuktair yāti.
kṛṣṇāṃ kṛṣṇavatsāṃ naladamālī dakṣiṇāmukho vrājayati \
sa yady eteṣāṃ kiñ cit paśye/d, upoṣya pāyasaṃ sthālīpākaṃ śrapayitvā rātrīsūktena (RV X 127,16; rātrisūktena B) pratyṛcaṃ hutvānyenānnena brāhmaṇān bhojayitvā caruṃ svayaṃ prāśnīyāt \
sa yo 'to 'śruto 'gato 'mato 'nato 'dṛṣṭo 'vijñāto 'nādiṣṭaḥ śrotā mantā draṣṭādeṣṭā ghoṣṭā vijñātā prajñātā sarveṣāṃ bhūtānām antara/puruṣaḥ, sa ma ātmeti vidyāt \\ 4 \\

Here it is clearly said that he has no luck in what he has learnt, and that he does not know the path of virtue.

Therefore let no one who knows this, lay the sacrificial fire (belonging to the Mahâvrata) for another, let him not sing the Sâmans of the Mahâvrata for another, let him not recite the Sastras of that day for another.

However, let him willingly do this for a father or for an Âkârya; for that is done really for himself.

We have said that the incorporeal conscious self and the sun are one. When these two become separated, the sun is seen as if it were the moon; no rays spring from it; the sky is red like madder; the patient cannot retain the wind, his head smells bad like a raven's nest:--let him know then that his self (in the body) is gone, and that he will not live very long.

Then whatever he thinks he has to do,. let him do it, and let him recite the following hymns: Yad anti yak ka dûrake (Rv. IX, 67, 21-27); Ad it pratnasya retasah (Rv. VIII, 6, 30); Yatra brahmâ pavamâna (Rv. IX, 113, 6-11); Ud vayam tamasas pari (Rv. I, 50, 10).

Next, when the sun is seen pierced, and seems like the nave of a cart-wheel, when he sees his own shadow pierced, let him know then that it is so (as stated before, i. e. that he is going to die soon).

Next, when he sees himself in a mirror or in the water with a crooked head, or without a head, or when his pupils are seen inverted or not straight, let him know then that it is so.

Next, let him cover his eyes and watch, then threads are seen as if falling together. But if he does not see them, let him know then that it is so.

Next, let him cover his ears and listen, and there will be a sound as if of a burning fire or of a carriage. But if he does not hear it, let him know then that it is so.

Next, when fire looks blue like the neck of a peacock, or when he sees lightning in a cloudless sky, or no lightning in a clouded sky, or when he sees as it were bright rays in a dark cloud, let him know then that it is so.

Next, when he sees the ground as if it were burning, let him know that it is so.

These are the visible signs (from 7-14).

Next come the dreams.

If he sees a black man with black teeth, and that man kills him; or a boar kills him; a monkey jumps on him; the wind carries him along quickly; having swallowed gold he spits it out; he eats honey; he chews stalks; he carries a red lotus; he drives with asses and boars; wearing a wreath of red flowers (naladas) he drives a black cow with a black calf, facing the south,

If a man sees any one of these (dreams), let him fast, and cook a pot of milk, sacrifice it, accompanying each oblation with a verse of the Râtri hymn (Rv. X, 12 7), and then, after having fed the Brâhmanas, with other food (prepared at his house) eat himself the (rest of the) oblation.

Let him know that the person within all beings, not heard here, not reached, not thought, not subdued, not seen, not understood, not classed, but hearing, thinking, seeing, classing, sounding, understanding, knowing, is his Self.

3.2.5

atha khalv iyaṃ sarvasyai vāca upaniṣat \
sarvā hy evemāḥ sarvasyai vāca upaniṣada.
imāṃ tv evācakṣate \
pṛthivyā rūpaṃ sparśā.
anta/rikṣasyoṣmāṇo.
divaḥ svarāḥ \
agne rūpaṃ sparśā.
vāyor ūṣmāṇa.
ādityasya svarāḥ \
ṛgvedasya rūpaṃ sparśā.
yajurvedasyoṣmāṇaḥ.
sāmavedasya svarāḥ \
cakṣuṣo rūpaṃ sparśāḥ.
śrotrasyoṣmāṇo.
manasaḥ svarāḥ \
prāṇasya rūpaṃ sparśā.
apānasyoṣmāṇo.
vyānasya svarāḥ \
atha khalv iyaṃ daivī vīṇā bhavati.
tadanukṛtir asau mānuṣī vīṇā bhavati \
yathāsyāḥ śira, evam amuṣyāḥ śiro.
yathāsyā udaram, eva/m amuṣyā ambhaṇaṃ.
yathāsyai jihvaivam amuṣyai vādanaṃ
yathāsyās tantraya, evam amuṣyā aṅgulayo.
yathāsyāḥ svarā, evam amuṣyāḥ svarā.
yathāsyā sparśā, evam amuṣyā sparśā.
yathā hy eveyaṃ śabdavatī tardmavaty, evam asau śabdavatī tardmavatī.
yathā hy eveyaṃ lomaśena carmaṇāpihitā bhava/ty, evam asau lomaśena carmaṇāpihitā \
lomaśena ha sma vai carmaṇā purā vīṇā apidadhati \
sa yo haitāṃ daivīṃ vīṇāṃ veda śrutavadano bhavati.
bhūmiprāsya kīrtir bhavati.
yatra kva cāryā vāco bhāṣante, vidur enaṃ tatra \
athāto vāgraso.
yasyāṃ saṃsady adhīyāno vā bhāṣamāṇo vā na viruruciṣeta, tatraitām ṛcaṃ japet \
oṣṭhā/pidhānā nakulī, dantaiḥ parivṛtā paviḥ \ sarvasyai vāca īśānā, cāru mām iha vādayet \
iti vāgrasaḥ \\ 5 \\

Now next the Upanishad of the whole speech.
True all these are Upanishads of the whole speech, but this they call so (chiefly).

The mute consonants represent the earth, the sibilants the sky, the vowels heaven.
The mute consonants represent Agni (fire), the sibilants air, the vowels the sun.
The mute consonants represent the Rig-veda, the sibilants the Yagur-veda, the vowels the Sâma-veda.
The mute consonants represent the eye, the sibilants the ear, the vowels the mind.
The mute consonants represent the up-breathing, the sibilants the down-breathing, the vowels the back-breathing.

Next comes this divine lute (the human body, made by the gods). The lute made by man is an imitation of it.

As there is a head of this, so there is a head of that (lute, made by man). As there is a stomach of this, so there is the cavity (In the board) of that. As there is a tongue of this, so there is a tongue in that. As there are fingers of this, so there are strings of that. As there are vowels of this, so there are tones of that. As there are consonants of this, so there are touches of that. As this is endowed with sound and firmly strung, so that is endowed with sound and firmly strung. As this is covered with a hairy skin, so that is covered with a hairy skin.

Verily, in former times they covered a lute with a hairy skin.

He who knows this lute made by the Devas (and meditates on it), is willingly listened to, his glory fills the earth, and wherever they speak Âryan languages, there they know him.

Next follows the verse, called vâgrasa, the essence of speech. When a man reciting or speaking in an assembly does not please, let him say this verse:

'May the queen of all speech, who is covered, as it were, by the lips, surrounded by teeth, as if by spears, who is a thunderbolt, help me to speak well.' This is the vâgrasa, the essence of speech.

3.2.6

atha hāsmā etat kṛṣṇahārito vāgbrāhmaṇam ivopodāharati \
prajāpatiḥ prajāḥ sṛṣṭvā vyasraṃsata saṃvatsaraḥ \
sa chandobhir ātmānaṃ samadadhād.
yac chandobhir ātmānaṃ samadadhāt, tasmāt saṃhitā \
tasyai vā etasyai saṃhitāyai ṇakāro balaṃ, ṣakāraḥ prāṇa ātmā \
sa yo haitau ṇakāraṣakārāv anusaṃhitam ṛco veda, sabalāṃ saprāṇāṃ saṃhitāṃ veda-.
-āyuṣyam iti vidyāt \
sa yadi vicikitset saṇakāraṃ bravāṇī3ṁ aṇakārā3ṁ iti, saṇakāram eva brūyāt; saṣakāraṃ bravāṇī3ṁ aṣa/kārā3ṁ iti, saṣakāram eva brūyāt \
te yad vayam anusaṃhitam ṛco 'dhīmahe, yac ca māṇḍūkeyam adhyāyaṃ prabrūmas, tena no ṇakāraṣakārā upāptāv iti ha smāha hrasvo māṇḍūkeyaḥ \
atha yad vayam anusaṃhita/m ṛco 'dhīmahe, yac ca māṇḍūkeyīyam adhyāyaṃ prabrūmas, tena no ṇakāra/ṣakārā upāptāv iti ha smāha sthaviraḥ śākalyaḥ \
etad dha sma vai tad vidvāṃsa āhur ṛṣayaḥ kāvaṣeyāḥ.
kimarthā vayam adhyeṣyāmahe.
kimarthā vayaṃ yakṣyāmahe.
vāci hi prāṇaṃ juhumaḥ, prāṇe vā vācaṃ.
yo hy eva prabhavaḥ, sa evāpyayaḥ \
tā etāḥ saṃhitā nānantevāsine prabrūyān, nāsaṃvatsaravāsine, nāpravaktra ity ācāryā, ācāryāḥ \\ 6 \\
\\ ity aitareyatṛtīyāraṇyake dvitīyo 'dhyāyaḥ \\
iti tṛtīyāraṇyakaṃ samāptam \\

Next Krishna-Hârita confided this Brâhmana concerning speech to him (his pupil):

Pragâpati, the year, after having sent forth all creatures, burst. He put himself together again by means of khandas (Vedas). Because he put himself together again by means of khandas, therefore (the text of the Veda) is called Samhitâ (put together).

Of that Samhitâ the letter n is the strength, the letter sh the breath and self (Âtman).

He who knows the Rik verses and the letters n and sh for every Samhitâ, he knows the Samhitâ with strength and breath. Let him know that this is the life of the Samhitâ.

If the pupil asks, 'Shall I say it with the letter n or without it? 'let the teacher say, 'With the letter n.' And if he asks, 'Shall I say it with the letter sh or without it?' let the teacher say, 'With the letter sh.'

Hrasva Mândûkeya said: 'If we here recite the verses according to the Samhitâ (attending to the necessary changes of n and s into n and sh), and if we say the adhyâya of Mândûkeya (Ait. Âr. III, 1), then the letters n and sh (strength and breath) have by this been obtained for us.'

Sthavira Sâkalya said: 'If we recite the verses according to the Samhitâ, and if we say the adhyâya of Mândûkeya, then the letters n and sh have by this been obtained for us.'

Here the Rishis, the Kâvasheyas, knowing this, said: 'Why should we repeat (the Veda), why should we sacrifice? We offer as a sacrifice breath in speech, or speech in breath. What is the beginning (of one), that is the end (of the other).'

Let no one tell these Samhitâs (Ait. Âr. III, 1-III, 2) to one who is not a resident pupil, who has not been with his teacher at least one year, and who is not himself to become an instructor. Thus say the teachers, yea, thus say the teachers.
, and then rest in another place finishing it.