Śāṅkhāyana (Kauṣītaki) Āraṇyaka 2.1

2.1

ŚĀ 2,1
hiṃkāreṇa pratipadyata etad uktham | prāṇo vai hiṃkāraḥ prāṇenaivaitad ukthaṃ pratipadyate | atho ūrg vai raso hiṃkāra ūrjam eva tad rasam etasmin ukthe dadhāti / atho amṛtatvaṃ vai hiṃkāro 'mṛtatvam eva tad ātman dhatte | rājanaṃ pṛṣṭhaṃ bhavati | etad vai pratyakṣaṃ sāma yad rājanam | tad enat svena sāmnā samardhayati | tad aniruktāsu bhavati | anirukta u vai prajāpatiḥ | tat prājāpatyaṃ rūpam | kavatīṣu syād iti haika āhuḥ | ko vai prajāpatiḥ | tat prājāpatyaṃ rūpam | athaitaṃ tūṣṇīṃśaṃsam upāṃśu śaṃsati | vāg vā etad ahar manas tūṣṇīṃśaṃsaḥ | manasaiva tad vācaṃ samardhayati | tad id āsa bhuvaneṣu jyeṣṭham iti stotriyastṛcaḥ | vāvṛdhānaḥ śavasā bhūryojā iti vṛdhavan mahadvat | mahadvad dhyetad ahaḥ |
sa eṣa ātmā pañcaviṃśaḥ | tan nadenupasṛṣṭaṃ śaṃsati | ātmā vai pañcaviṃśaḥ prajā paśava upasargaḥ | prajayaiva tat paśubhiḥ preṣyair annādyenetyātmānam upasṛjate | nadaṃ va odatīnām iti traiṣṭubhāni pūrvāṇi padāni karoti nadasyottarāṇi | prathamena traiṣṭubhena padena prathamaṃ nadasya padam uṣasamādhāyāvasyati | dvitīyena traiṣṭubhena dvitīyaṃ saṃdhāya praṇauti | tṛtīyena traiṣṭubhena tṛtīyaṃ saṃdhāyāvasyati | caturthena traiṣṭubhena caturthaṃ saṃdhāya praṇauti | evaṃ vihṛtāṃ prathamāṃ triḥ śaṃsati, parācīr uttarā evaṃ vihṛtā eva | yā tṛtīyā sūktasya tasyā uttaram ardharcam utsṛjati nadasya cottaram | so 'yaṃ mukhasya vivaras tena vācaṃ vadati mukhena vai vācaṃ vadati | tau purastād dvipadānāṃ śaṃsati tathā hāsya stotriyānantarhitā bhavatyātmānaṃ śastvā |
atha sūdadohasaṃ parvāṇi saṃhitāni bhavanti | atho āpo vai sūdadohā adbhir vā imāni parvāṇi saṃhitāni bhavanti | atho amṛtatvaṃ vai sūdadohā amṛtatvaṃ eva tad ātman dhatte | atha vai sūdadohāsyaitad rūpam | tad yathā ha vai dāruṇaḥ śleṣma saṃśleṣaṇaṃ syāt paricarmaṇyaṃ vaivam tṛcāśītir evasūdadohāḥ sarveṣāṃ vedānāṃ śaṃśleṣiṇī ||

ŚĀ 2.1
With the hiṃkāra he begins this uktha. Breath indeed is the hiṃkāra; with breath alone he begins this uktha. Moreover, strength and sap indeed are the hiṃkāra; he thus places strength and sap in this uktha. Moreover, immortality indeed is the hiṃkāra; he thus places immortality in himself. The Rājana is the pṛṣṭha stoma chant. This indeed is the manifest sāman, namely the Rājana. Thus he makes it thrive with its own sāman. It is [chanted] on undefined verses. Prajāpati indeed is undefined. That is a form connected with Prajāpati. 'It should be on verses containing "ka",' some say. Prajāpati indeed is Ka. That is a form connected with Prajāpati. Then he recites this silent recitation (tūṣṇīṃśaṃsa) in a whisper. Speech indeed is this day; the silent recitation is the mind. With the mind alone he thus makes speech thrive. 'That indeed was the eldest among the worlds' is the stotriya triplet. 'Growing through might, of abundant power' contains the root vṛdh (grow) and contains mahat (great). For this day has the character of mahat.
This self consists of twenty-five [parts]. He recites it joined with the Nada hymn. The self indeed consists of twenty-five [parts]; offspring and cattle are the adjunction. Thus with offspring, with cattle, with servants, with food, he unites the self. 'Nada, of you who stream...'—he makes the Triṣṭubh pādas the former and the pādas of Nada the latter. Having joined the first pāda of the Nada to the first Triṣṭubh pāda, he pauses. Having joined the second to the second Triṣṭubh, he utters the praṇava (oṃ). Having joined the third to the third Triṣṭubh, he pauses. Having joined the fourth to the fourth Triṣṭubh, he utters the praṇava. Having thus transposed the first [verse], he recites it three times; the subsequent [verses] he recites straight on, transposed in the same way. That which is the third [verse] of the hymn: he leaves out its second half-verse and the second [half-verse] of the Nada. That is this aperture of the mouth; with it he speaks speech, for with the mouth one speaks speech. He recites those two before the Dvipadās; thus his stotriya is not separated, after having recited the self.
Then [by reciting] the sūdadohas [verse] the joints become united. Moreover, water indeed is the sūdadohas; with water indeed these joints are united. Moreover, immortality indeed is the sūdadohas; he thus places immortality in himself. And this is the form of this sūdadohas: just as there might be a glue or a leather strap as a fastener of wood, even so the sūdadohas is the fastener of the eighty triplets of all the Vedas.