Aitareya Āraṇyaka 2

2.p1

\\ atha dvitīyāraṇyakam \\

This is the path: this sacrifice, and this Brahman. This is the true.

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.

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!

2.3.1

yo ha vā ātmānaṃ pañcavidham ukthaṃ veda, yasmād idaṃ sarvam u/ttiṣṭhati, sa saṃprativit \
pṛthivī vāyur ākāśa āpo jyotīṃ/ṣīty eṣa vā ātmokthaṃ pañcavidham.
etasmād dhīdaṃ sarvam uttiṣṭhaty.
etam e/vāpyeti \
ayanaṃ ha vai samānānāṃ bhavati ya evaṃ veda \
tasmin yo 'nnaṃ cānnādaṃ ca vedāhāsminn annādo jāyate, bhavaty asyā/nnam \
āpaś ca pṛthivī cānnam.
etanmayāni hy annāni bhavanti.
jyotiś ca vāyuś cānnādam.
etābhyāṃ hīdaṃ sarvam annam atty.
āvapanam ākāśa.
ākāśe hīdaṃ sarvaṃ samopyate \
āvapanaṃ ha vai samānānāṃ bhavati ya evaṃ veda \
tasmin yo 'nnaṃ cānnādaṃ ca vedāhāsminn annādo jāyate, bhavaty a/syānnam \
oṣadhivanaspatayo 'nnaṃ.
prāṇabhṛto 'nnādam.
oṣadhivana/spatīn hi prāṇabhṛto 'danti \
teṣāṃ ya ubhayatodantāḥ puruṣasyānu vidhāṃ vihitās, te 'nnādā.
annam itare paśavas.
tasmāt ta itarān paśū/n adhīva caranty.
adhīva hy anne 'nnādo bhavati \
adhīva ha samānānāṃ jāyate ya evaṃ veda \\ 1 \\

He who knows himself as the fivefold hymn (uktha), the emblem of Prâna (breath), from whence all this springs, he is clever. These five are the earth, air, ether, water, and fire (gyotis). This is the self, the fivefold uktha. For from him all this springs, and into him it enters again (at the dissolution of the world). He who knows this, becomes the refuge of his friends.

And to him who knows the food (object) and the feeder (subject) in that uktha, a strong son is born, and food is never wanting. Water and earth are food, for all food consists of these two. Fire and air are the feeder, for by means of them man eats all food. Ether is the bowl, for all this is poured into the ether. He who knows this, becomes the bowl or support of his friends.

To him who knows the food and the feeder in that uktha, a strong son is born, and food is never wanting. Herbs and trees are food, animals the feeder, for animals eat herbs and trees.

Of them again those who have teeth above and below, shaped after the likeness of man, are feeders, the other animals are food. Therefore these overcome the other animals, for the eater is over the food.

He who knows this is over his friends.

2.3.2

tasya ya ātmānam āvistarāṃ vedāśnute hāvir bhūyaḥ \
oṣadhivana/spatayo, yac ca kiñ ca prāṇabhṛt, sa ātmānam āvistarāṃ veda \
oṣadhi/vanaspatiṣu hi raso dṛśyate, cittaṃ prāṇabhṛtsu \
prāṇabhṛtsu tv evāvi/starām ātmā.
teṣu hi raso 'pi dṛśyate, na cittam itareṣu \
puruṣe tv evāvistarām ātmā.
sa hi prajñānena saṃpannatamo.
vijñātaṃ vadati, vijñātaṃ paśyati, veda śvastanaṃ, veda lokālokau.
martyenāmṛtam ī/psaty evaṃ saṃpannaḥ \
athetareṣāṃ paśūnām aśanāpipāse evābhivijñānaṃ.
na vijñātaṃ vadanti, na vijñātaṃ paśyanti, na viduḥ śvastanaṃ, na lokālokau.
ta etāvanto bhavanti.
yathāprajñaṃ hi saṃbhavāḥ \\ 2 \\

He who knows the gradual development of the self in him (the man conceived as the uktha), obtains himself more development.

There are herbs and trees and all that is animated, and he knows the self gradually developing in them. For in herbs and trees sap only is seen, but thought (kitta) in animated beings.
Among animated beings again the self develops gradually, for in some sap (blood) is seen (as well as thought), but in others thought is not seen.

And in man again the self develops gradually, for he is most endowed with knowledge. He says what he has known, he sees what he has known. He knows what is to happen to-morrow, he knows heaven and hell. By means of the mortal he desires the immortal--thus is he endowed.

With regard to the other animals hunger and thirst only are a kind of understanding. But they do not say what they have known, nor do they see what they have known. They do not know what is to happen to-morrow, nor heaven and hell. They go so far and no further, for they are born according to their knowledge (in a former life).

2.3.3

sa eṣa puruṣaḥ samudraḥ sarvaṃ lokam iti \
yad dha kiñ cāśnute, 'ty enaṃ manyate.
yady antarikṣalokam aśnute, 'ty enaṃ manyate.
yady amuṃ lokam aśnuvī/tāty evainaṃ manyeta \
sa eṣa puruṣaḥ pañcavidhas.
tasya yad uṣṇaṃ, taj jyo/tir.
yāni khāni, sa ākāśo.
'tha yal lohitaṃ śleṣmā retas, tā āpo.
yac charīraṃ, sā pṛthivī.
yaḥ prāṇaḥ, sa vāyuḥ \
sa eṣa vāyuḥ pañcavidhaḥ, prāṇo 'pāno vyāna udānaḥ samānaḥ \
tā etā devatāḥ prāṇāpānayor eva niviṣṭāś, cakṣuḥ śrotraṃ mano vā/g iti.
prāṇasya hy anv apāyam etā apiyanti \
sa eṣa vācaś ci/ttasyottarottarikramo, yad yajñaḥ \
sa eṣa yajñaḥ pañcavidho, 'gnihotraṃ darśapūrṇamāsau cāturmāsyāni paśuḥ somaḥ \
sa eṣa yajñānāṃ saṃpannatamo, yat soma.
etasmin hy etāḥ pañcavidhā adhigamyante.
yat prā/k savanebhyaḥ, saikā vidhā .
trīṇi savanāni.
yad ūrdhvaṃ, sā pañcamī \\ 3 \\

That man (conceived as uktha) is the sea, rising beyond the whole world. Whatever he reaches, he wishes to go beyond. If he reaches the sky, he wishes to go beyond.

If he should reach that (heavenly) world, he would wish to go beyond.

That man is fivefold. The heat in him is fire; the apertures (of the senses) are ether; blood, mucus, and seed are water; the body is earth; breath is air.

That air is fivefold, viz. up-breathing, down-breathing, back-breathing, out-breathing, on-breathing. The other powers (devatâs), viz. sight, hearing, mind, and speech, are comprised under up-breathing and down-breathing. For when breath departs, they also depart with it.

That man (conceived as uktha) is the sacrifice, which is a succession now of speech and now of thought. That sacrifice is fivefold, viz. the Agnihotra, the new and full moon sacrifices, the four-monthly sacrifices, the animal sacrifice, the Soma sacrifice. The Soma sacrifice is the most perfect of sacrifices, for in it these five kinds of ceremonies are seen: the first which precedes the libations (the Dîkshâ, &c.), then three libations, and what follows (the Avabhritha, &c.) is the fifth.

2.3.4

yo ha vai yajñe yajñaṃ vedāhany ahar deveṣu devam adhyūḷhaṃ, sa saṃprativit \
eṣa vai yajñe yajño 'hany ahar deveṣu devo 'dhyūḷho, yad etan mahad uktham \
tad etat pañcavidhaṃ.
trivṛt pañcadaśaṃ saptadaśam ekaviṃśaṃ pañcaviṃśam iti stomato.
gāyatraṃ rathantaraṃ bṛhad bhadraṃ rājanam iti sāmato.
gāyatry u/ṣṇig bṛhatī triṣṭub dvipadeti chandastaḥ.
śiro dakṣiṇaḥ pakṣa uttaraḥ pakṣaḥ puccham ātmety ākhyānam \
pañcakṛtvaḥ prastauti.
pañcakṛtva udgā/yati.
pañcakṛtvaḥ pratiharati.
pañcakṛtva upadravati.
pañcakṛtvo nidha/nam upayanti.
tat stobhasahasraṃ bhavati \
evaṃ hy etāḥ pañca vidhā anuśasyante.
yat prāk tṛcāśītibhyaḥ, saukā vidhā.
tisras tṛcāśītayo.
yad ūrdhvaṃ, sā pañcamī \
tad etat sahasraṃ.
tat sarvaṃ.
tāni daśa daśeti vai sarvam.
etāvatī hi saṃkhyā.
daśa daśatas, tac chataṃ.
daśaśatāni, tat sahasraṃ.
tat sarvam \
tāni trīṇi chandāṃsi bhavanti.
tredhāvihitaṃ vā idam annam, aśanaṃ pānaṃ khādas.
tad etair āpnoti \\ 4 \\

He who knows one sacrifice above another, one day above another, one deity above the others, he is clever. Now this great uktha (the nishkevalya-sastra) is the sacrifice above another, the day above another, the deity above others.

This uktha is fivefold. With regard to its being performed as a Stoma (chorus), it is Trivrit, Pañkadasa, Saptadasa, Ekavimsa, and Pañkavimsa. With regard to its being performed as a Sâman (song), it is Gâyatra, Rathantara, Brihat, Bhadra, and Râgana. With regard to metre, it is Gâyatrî, Ushnih, Brihatî, Trishtubh, and Dvipadâ. And the explanation (given before in the Âranyaka) is that it is the head, the right wing, the left wing, the tail, and the body of the bird. in each hymn. This, is the first round. He then sings the three middle verses in each hymn. This is the second round. He lastly sings the last three verses in each hymn. This is the third round. This song is called Udyatî.
The Pañkadasa stoma is formed out of one Sûkta only, consisting of three verses. In the first round he sings the first verse three times, the second and third once. In the second round he sings the middle verse three times, in the third round he sings the last verse three times. This song is called Vishtuti.
The Saptadasa stoma is formed in the same manner, only that in the first round he sings the first verse three times, in the second the middle verse three times, in the third round the middle and last verses three times. This song is called Dasasapta.
The Ekavimsa stoma is formed in the same manner, only that in the first round he sings the last verse once, in the second the first verse once, in the third the middle verse once, while the other verses are each repeated three times. This song is called Saptasaptinî.
The Pañkavimsa stoma is formed in the same manner, only that in the first round he sings the first verse three times, the second four times, the last once; in the second round the first once, the second three times, the third four times; in the third round the first five times, the second once, the last three times; or he sings in the third round the first verse four times, the second twice, the last three times.
Sâyana in his commentary on the Ait. Âr. takes the Trivrit stoma to be formed out of three hymns, each consisting of three verses, while he says that the other stomas are formed out of one hymn only. B. and R., sv. trivrit, state that this stoma consists of verses 1, 4, 7; 2, 5, 8; and 3, 6, 9 of the Rig-veda hymn IX, 11, but, according to Sâyana, the stoma consists (1) of the first verses of the three Sûktas, upâsmai gâyata, davidyutatyâ, and pavamânasya at the beginning of the Sâma-veda-Uttarârkika, (2) of the second, (3) Of the third verses of the same three hymns. Mahîdhâra (Yv. X, 9) takes the same view, though the MSS. seem to have left out the description of the second paryâya, while Sâyana in his commentary to the Tândya-brâhmana seems to support the opinion of B. and R. There is an omission, however, in the printed text of the commentary, which makes it difficult to see the exact meaning of Sâyana.
The Pañkadasa stoma is well described by Sâyana, Tândya Br. II, 4. Taking the Sûkta agna â yâhi (Uttarârkika I, 1, 4 = Rv. VI, 16, 10-12), he shows the stoma to consist of (1) verse 1 × 3, 2, 3 (2) verse 1, 2 × 3, 3; (3) verse 1, 2, 3 × 3.
The five Sâmans are explained by the commentator. The Gâyatra is formed out of the Rik (III, 62, 10) tat savitur varenyam. The Rathantara is formed out of the Rik (VII, 32, 22) abhi tvâ sûra nonuma. The Brihat is formed out of the Rik (VI, 46, 1) tvâm id dhi havâmahe. The Bhadra is formed out of the Rik (X, 57, 1) imâ nu kam. The Râgana is formed out of the Rik (VII, 27, 1) indram naro nemadhitâ.
The metres require no explanation.
In identifying certain portions of the Nishkevalya hymn with a bird, the head of the bird corresponds to the hymns indram id gâthinah, &c.; the right wing to the hymns abhi tvâ sûra, &c.; the left wing to the hymns tvâm id dhi, &c.; the tail to the hymns imâ nu kam, &c.; the body to the hymns tad id âsa, &c. All this was explained in the first Âranyaka.

He performs the Prastâva in five ways, he performs the Udgîtha in five ways, he performs the Pratihâra in five ways, he performs the Upadrava in five ways, he performs the Nidhana in five ways. All this together forms one thousand Stobhas, or musical syllables.

Thus also are the Rik verses, contained in the Nishkevalya, recited (by the Hotri) in five orders. What precedes the eighty trikas, that is one order, then follow the three sets of eighty trikas each, and what comes after is the fifth order.

This (the hymns of this Sastra) as a whole (if properly counted with the Stobha syllables) comes to one thousand (of Brihatî verses). That (thousand) is the whole, and ten, ten is called the whole. For number is such (measured by ten). Ten tens are a hundred, ten hundreds are a thousand, and that is the whole. These are the three metres (the tens, pervading everything). And this food also (the three sets of hymns being represented as food) is threefold, eating, drinking, and chewing. He obtains that food by those (three numbers, ten, hundred, and thousand, or by the three sets of eighty trikas).

2.3.5

tad vā idaṃ bṛhatīsahasraṃ saṃpannam \
tad dhaitad eke nānāchandasāṃ sahasraṃ pratijānate, kim anyat, sad anyad brūyāmeti \
triṣṭupsahasram eke.
jagatīsa/hasram eke.
'nuṣṭupsahasram eke \
tad uktam ṛṣiṇā \
anuṣṭubham anu carcūryamā/ṇam (RV X 124,9c), indraṃ ni cikyuḥ kavayo manīṣā- (RV X 124,9d) -iti \\
vāci vai tad aindraṃ prāṇaṃ nyacāyann ity etat tad uktaṃ bhavati \
sa heśvaro yaśasvī kalyāṇakīrti/r bhavator.
īśvaro ha tu purāyuṣaḥ praitor iti ha smāha-.
-akṛtsno hy eṣa ātmā, yad vāg.
abhi hi prāṇena manase 'syamāno vācā nānu/bhavati \
bṛhatīm abhisaṃpādayed.
eṣa vai kṛtsna ātmā, yad bṛhatī \
so 'yam ātmā sarvataḥ śarīraiḥ parivṛtas.
tad yathāyam ātmā sarvataḥ śarīraiḥ parivṛta, evam eva bṛhatī sarvataś chandobhiḥ parivṛtā \
madhyaṃ hy eṣā/m aṅgānām ātmā, madhyaṃ chandasāṃ bṛhatī \
sa heśvaro yaśasvī kalyā/ṇakīrtir bhavator.
īśvaro ha tu purāyuṣaḥ praitor iti ha smāha.
kṛtsno hy eṣa ātmā, yad bṛhatī.
tasmād bṛhatīm evābhisaṃpādayet \\ 5 \\

This (nishkevalya-sastra) becomes perfect as a thousand of Brihatî verses.

Some teachers (belonging to a different Sâkhâ) recognise a thousand of different metres (not of Brihatîs only). They say: 'Is another thousand (a thousand of other verses) good? Let us say it is good.'

Some say, a thousand of Trishtubh verses, others a thousand of Gagatî verses, others a thousand of Anushtubh verses.

This has been said by a Rishi (Rv. X, 124, 9):--

'Poets through their understanding discovered Indra dancing an Anushtubh.' This is meant to say: They discovered (and meditated) in speech (called Anushtubh)--at that time (when they worshipped the uktha)--the Prâna (breath) connected with Indra.

He (who takes the recited verses as Anushtubhs) is able to become celebrated and of good report.

No! he says; rather is such a man liable to die before his time. For that self (consisting of Anushtubhs) is incomplete. For if a man confines himself to speech, not to breath, then driven by his mind, he does not succeed with speech.

Let him work towards the Brihatî, for the Brihatî (breath) is the complete self.

That self (gîvâtman) is surrounded on all sides by members. And as that self is on all sides surrounded by members, the Brihatî also is on all sides surrounded by metres.

For the self (in the heart) is the middle of these members, and the Brihatî is the middle of the metres.

'He is able to become celebrated and of good report, but (the other) able to die before his time,' thus he said. For the Brihatî is the complete self, therefore let him work towards the Brihatî (let him reckon the sastra recitation as a thousand Brihatîs).