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Translation of Śāṅkhāyana (Kauṣītaki) Āraṇyaka (Śāṅkhāyanāraṇyaka)

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English
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163 passages, 20,813 words
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pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-06) of in.veda.aranyaka.kausitaki · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

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Text

1.1

The Śāṅkhāyana Āraṇyaka.

1.2

ŚĀ 1.1
Prajāpati is the year. His self is this Mahāvrata rite. Therefore, one should not recite it for another, lest one place the self of all beings in another. Moreover, Indra's self is this Mahāvrata rite. Therefore, one should not recite it for another, lest one place Indra's self in another. Moreover, the person consisting of the Ṛgveda, consisting of the Yajurveda, consisting of the Sāmaveda, whom they consecrate—his self is this Mahāvrata rite. Therefore, one should not recite it for another, lest one place the self of all metres in another. But at will, the Hotṛ of those performing a sacrificial session may recite it for his father or for his teacher; for him, that recited [rite] belongs indeed to the self; through the self he thus makes the sacrifice prosperous. Its stoma praise is the twenty-five-fold one. Twenty-four indeed are the half-months of the year, [and this is] for attaining the year. Moreover, Prajāpati is the year, the twenty-fifth. Moreover, the twenty-four-fold has been performed before; this twenty-five-fold is its goal. A bull sacred to Indra and a goat sacred to Prajāpati are to be seized. For this day belongs to Indra; and Indra is Prajāpati. That is the form sacred to Prajāpati. Moreover, that a bull [is seized] is the form sacred to Indra among animals.

1.3

ŚĀ 1.2
Its ājya recitation consists of twelve verses, beginning with 'The guest of every clan' (viśoviśo vo atithim). Twelve indeed are the months of the year, [and this is] for attaining the year. In it there are two metres: Gāyatrī metres and Anuṣṭubh metres. He recites in addition this twenty-five-verse hymn, 'Men [churn] Agni with their reflections from the two fire-sticks' (agniṃ naro dīdhitibhiraraṇyoḥ). For the stoma praise is twenty-five-fold. That recitation is indeed prosperous which conforms to the stoma praise. In it there are two metres: Virāj metres and Triṣṭubh metres. These amount to four. Fourfold indeed is all this, [and this is] for attaining all this. The Praüga recitation is in the Triṣṭubh metre. Triṣṭubh is Indra's own metre, because he makes him prosper through his own metre. 'May not indeed those who are strengthened by reverence' (kuvid aṅga namasā ye vṛdhāsaḥ) is addressed to Vāyu, containing the word 'great' and containing the word 'strengthen'. It contains 'great', for this day contains 'great'. Immediately after it is the triplet addressed to Indra and Vāyu, 'As great as the span of the bodies, as great as the strength' (yāvattarastanvo yāvadojaḥ), having the characteristic form 'as many men seeing with the eye' (yāvannaraścakṣasā dīdhyānāḥ). 'Varuṇa, up [rises] your beautiful-faced eye' (ud vāṃ cakṣurvaruṇa supratīkam) is addressed to Mitra and Varuṇa, having the characteristic form 'the sun, spreading out, goes between the two gods' (devayoreti sūryastatanvān). 'Who will hear, which one of those worthy of sacrifice?' (ka u śravat katamo yajñiyānām) is addressed to the Aśvins, having the characteristic form 'whom the daughter of the Sun chose' (yaṃ sūryasya duhitāvṛṇīta). 'How has he grown great? Of which Hotṛ?' (kathā mahām avṛdhat kasya hotuḥ) is addressed to Indra, containing the word 'great' and containing the word 'strengthen'. It contains 'great', for this day contains 'great'. 'Who is your protector, O Vasus? Who your defender?' (ko vastrātā vasavaḥ kau varūtā) is addressed to the All-Gods, having the characteristic form 'Varuṇa, Mitra, from the stronger mortal' (sahīyaso varuṇa mitra martāt). 'And may that Sarasvatī, being pleased with us' (uta syā naḥ sarasvatī juṣāṇā) is addressed to Sarasvatī, having the characteristic form 'the fortunate one unclosed the doors of the enclosed [pen]' (dvārāvṛtasya subhago vyāvaḥ). This is the Praüga recitation composed by Vāmadeva, in the Triṣṭubh metre, containing the interrogative ka, arranged in triplets. Vāmadeva is Prajāpati; thus they attain all desires in Prajāpati. On this they say: the morning soma-pressing should not be in the Triṣṭubh metre; it confuses the opening of the sacrifice whose metres are fixed; it should be just like the one-day soma rite. For the one-day soma rite is Brahman; this day is Brahman; through Brahman he thus makes Brahman prosper.

1.4

ŚĀ 1.3
'To thee, as into a chariot, for aid' (ā tvā rathaṃ yathotaye) is the opening verse of the Marutvatīya recitation. 'Here, O Vasu, is the pressed juice' (idaṃ vaso sutam andhaḥ) is the following verse. This is the constant arrangement of the one-day soma rite. Its Brāhmaṇa has been stated. Having first recited the hymn composed by Vasukra, 'May it truly be [heard] by me, O singer, with impetuous energy' (asat su me jaritaḥ sābhivegaḥ), he inserts the nivid into this Triṣṭubh hymn: 'Indra is great, manly, filling the peoples' (mahāṁ indro nṛvad ā carṣaṇiprāḥ). As to why he recites the hymn composed by Vasukra first: Vasukra is Indra. Then, as to 'Indra is great, manly, filling the peoples', it contains the word 'great'; for this day contains 'great'.

1.5

ŚĀ 1.4
Then he offers these oblations of clarified butter. He thereby performs a rite of well-being, for the pacification of the sacrifice and for the healing of the sacrificers. They are eight. Through these the gods obtained all attainments; similarly the sacrificers obtain all attainments through them. Then he mutters these muttered prayers of the parimād recitations. The parimād recitations: the parimād recitations are the waters, for by the waters all this is surrounded and drunk. Further, the parimād recitations: this recitation is food; the waters come beforehand to the coming of food; the waters are the parimād recitations. Further, the parimād recitations are the nails, the teeth, the bodies, the hairs. Therefore, they are rites of action, for they are endowed with attainment. The cadence is twenty-five-fold. It has the form of the Āṅgirasa for establishment: 'With metres consisting of creatures, the sāman has approached the dear domain of Indra'; 'at the shout and counter-shout, they have succeeded'; 'and their milk, they have succeeded'; 'the arka and the arka-flower'. This Agni is the arka; yonder sun is the arka-flower. When the Sāman-singers chant the round over them, they then tell the Hotṛ: 'Mutter along!' If they chant, he should then mutter along. Whether they chant in this way or [otherwise] chant, he should simply mutter along.

1.6

ŚĀ 1.5
These are indeed the seven metres of the gods. Therefore he should murmur them. Moreover, this day belongs to Indra; the murmurs belong to Indra. Therefore he should murmur them. Then, standing right there, he pays reverence to Agni according to his limbs with 'Homage, homage!' For the gods do not bypass homage. He should pay reverence to these parts of the kindled fire if it is on the high altar (uttaravedi). Then, standing right there, he pays reverence to the sun. 'They should make an opening in the hall,' so indeed some say. But he should rather pay reverence towards its direction. Veiled indeed, he utters supreme wishes during this supreme recitation (uktha): 'The great one has united with the great one.' Agni indeed is the great one, this earth is the great one; for these two united. 'The god has united with the goddess.' Vāyu indeed is the god, the mid-space the goddess; for these two united. 'Brahman has united with the Brāhmaṇī.' That sun is Brahman, that sky the Brāhmaṇī; for these two united. Thus he unites these worlds for the one who will recite this recitation.

1.7

ŚĀ 1.6
Viśvāmitra indeed went to the dear abode of Indra by means of recitation and the observance of vows. Indra said to him, 'Viśvāmitra, choose a boon.' Viśvāmitra said, 'May I know you alone.' 'A second [boon],' [Indra said]. 'You alone.' 'A third [boon],' [Indra said]. 'You alone.' Indra said to him: 'I am the great one and the great one [fem.]; I am the god and the goddess; I am Brahman and the Brāhmaṇī.' Thereupon Viśvāmitra set about inquiring further. Indra said to him: 'Indeed I am this that I have spoken, or, O seer, whatever further austerity you performed, that would be just what I am.' Indra then spoke the sacred utterances (vyāhṛti); they were obtained. Then, having laid down the swing-board, [he breathes] in thrice and breathes out thrice.

1.8

ŚĀ 1.7
It is made of Udumbara wood. Udumbara is vigor and proper food, for the attainment of vigor and proper food. Then, having touched it with his chest and moving the right side of his body across, he murmurs: 'You are Arka; may the Vasus mount you with the Gāyatrī metre; they are your mounters'—so indeed he says. 'I mount after them for kingship.' Kingship indeed is what they call this [world]. Then, moving the left side of his body across, he murmurs: 'May the Rudras mount you with the Triṣṭubh metre; they are your mounters'—so indeed he says. 'I mount after them for self-rule.' Self-rule is indeed somewhat higher than kingship. Then, moving the right side of his body across, he murmurs: 'May the Ādityas mount you with the Jagatī metre; they are your mounters'—so indeed he says. 'I mount after them for universal rule.' Universal rule is indeed somewhat higher than self-rule. Then, moving the left side of his body across, he murmurs: 'May the All-Gods mount you with the Anuṣṭubh metre; they are your mounters'—so indeed he says. 'I mount after them for the fulfillment of desires.' Fulfillment of desires is indeed the highest of all. Then, having moved on evenly, extending his two feet forward, he firmly establishes them on the earth. He indeed becomes more elevated than this world. As to why he establishes them firmly: thereby he is firmly established in this world in a firm foundation, without falling away. Then [he breathes] in thrice and breathes out thrice. Then, having placed his right lap over the left upon the swing-board, he touches the swing-board from behind facing eastward with his right span: 'May Prajāpati mount you; may Vāyu swing you.' Prajāpati indeed mounts this, and Vāyu swings it, which is the living [breath]. Then [he breathes] in thrice and breathes out thrice. Then, clasping his forward-held hands, he murmurs:

1.9

ŚĀ 1.8
'Speech unites with breath, I unite with breath; the eye unites with the mind, I unite with the mind; Prajāpati unites with cattle, I unite with cattle'—thus he utters a blessing. 'You are the fair-winged Garutmat.' Prāṇa indeed is the fair-winged [bird]. 'Forth I will speak this speech'—for about to speak forth he utters this speech: 'doing much, about to do much.' For this speech is doing much; he who attains the recitation of this day does much. 'Doing more than much, about to do more than much'—for this speech is doing more than much; he who attains the recitation of this day does more than much. 'Going to heaven, about to go to heaven'—for this speech is going to heaven; he who attains the recitation of this day goes to heaven. 'About to carry these sacrificers to heaven'—so he should say. Whomever he might hate, regarding him he should say: 'Not so-and-so, not so-and-so.' However many he shakes off, counting them away from this divine place, them he shakes out; those two do not serve for enjoyment. Him he thus overpowers; having overpowered him, he places him in himself. Becoming Vāyu, becoming breath, he recites this recitation. Him he thus overpowers; having overpowered him, he places him in himself. To a heavy task indeed is he yoked who attains the recitation of this day; when he is yoked to a heavy task, breath is capable [of failing], lest it perish. Him he thus overpowers; having overpowered him, he places him in himself. Indeed, for this deity there is no cutting down by a poisoned arrow, nor by a sword, nor by an axe, nor by anything whatsoever. Therefore, whoever reviles one who knows thus becomes more evil. Not so he who knows thus. There is no cutting down for one who knows thus, there is no cutting down for one who knows thus. ||8

1.10

Thus ends the first chapter in the Śāṅkhāyana Āraṇyaka.

2.1

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.

2.2

ŚĀ 2.2
Then he recites these head verses. They are three triplets. Three indeed are the skull-bones of this head. He unites them with these [verses]. Those three again [become] three times three individually; they are nine verses. Nine indeed are the breaths in the head. They contain the word arka. That is the form of this day.

2.3

ŚĀ 2.3
Then he recites this neck hymn. It consists of three verses. Three indeed are the joints of this neck. He unites them with these [verses]. The last is an Uṣṇih. That is this collarbone, split, not disjointed.

2.4

ŚĀ 2.4
Then he recites this axle verse. It is a Triṣṭubh. Therefore the axle is the thickest. 'Lofty are the arms of you, the old one, O Indra' is appropriate to the arms. Then he recites the stotriya and anurūpa verses of the Rathantara. The Brāhmaṇa concerning them has been stated. Then he recites the insertion verse (dhāyyā). This [earth] indeed is the dhāyyā, for this [earth] is placed (hitā) among all beings. It is placed on the right side. Therefore a woman lies on the right side of a man. Then he recites the pragātha of the Rathantara. The Brāhmaṇa concerning it has been stated. 'He alone is to be invoked among the peoples' is the hymn, [recited] pāda by pāda. Having taken out the second [verse] of it, [he inserts] 'For every other enemy has approached.' That which is the second [verse] of that [other hymn], that he makes the second here. Thus he intertwines these two wings so that they do not break off.

2.5

ŚĀ 2.5
Then he recites this hand verse. It consists of three verses. Three indeed are the joints of this hand. He unites them with these [verses]. The first is an Atichandas; that is this thumb. Therefore this thumb goes against all the fingers. The right wing belongs to the Rathantara. Then the left wing belongs to the Bṛhat. By this the Brāhmaṇa is stated. Those two wings, belonging to the Bṛhat and Rathantara, consist of twenty-four [verses]. Twenty-four indeed are the half-months of the year, for the attainment of the year.

2.6

ŚĀ 2.6
Then he recites these [verses] increasing by four: that is the backbone. They are twenty-one verses. Twenty-one indeed are the joints of this backbone. He unites them with these [verses]. They are seven triplets. Seven indeed are the metres, for the attainment of all the metres. They contain the word arka. That is the form of this day.

2.7

ŚĀ 2.7
Then he recites these [sets of] eighty [triplets]. With them he recites after the stotriyas: with the Gāyatrī [set] after the Gāyatra, and with the Auṣṇiha and Bārhata [sets] after the Bṛhat and Rathantara. This Gāyatrī is the right side, the Auṣṇihī the left, the Bārhatī the middle. For this food of the self is placed in the middle. Between two Triṣṭubhs is a Triṣṭubh nivad verse. Belonging to Viśvāmitra, containing the word arka, they are appropriate. For Viśvāmitra saw this. The opening verses contain mahat and contain vṛdh. They contain mahat and contain vṛdh; for this day has the character of mahat, of mahat.

2.8

ŚĀ 2.8
With 'Great is Indra, who by his might...' he begins the Gāyatrī eighty [triplets], and with 'With the stomata of Vatsa he grew...', which contains mahat and contains vṛdh. They contain mahat and contain vṛdh; for this day has the character of mahat, of mahat.

2.9

ŚĀ 2.9
With [the verse], 'Bring us the advantages, O Indra,' he commences the Bārhata eighty [of verses], [with the words], 'and increase the singer here, O Bounteous One,' which contains [a word meaning] 'great' and [a word meaning] 'increase.' It contains 'great' and contains 'increase.' For great—great indeed is this day. 'May this be dear to thee' [and] 'Come, O Indra, with [thy] delightful bay steeds' are the two hymns. Now, as to why he recites these at the end: [he thinks,] 'Let me ascend to the Auṣṇiha eighty with fully completed Bṛhatī [verses].'

2.10

ŚĀ 2.10
With [the verse], 'Indra, when the soma is pressed,' he commences the Auṣṇiha eighty, [with the words], 'I know him of increased strength; for great is he,' which contains [a word meaning] 'increase' and [a word meaning] 'great.' It contains 'increase' and contains 'great.' For great indeed is this day. When recited, these eighties amount to seven hundred and twenty verses. Seven hundred and twenty indeed are the days and nights of a year; thus by means of the eighties he obtains the days and nights of a year. Some indeed make up [the verses into] Uṣṇihs from Gāyatrīs by means of the sāman cadences. Some also take back four-syllable [units]: from the Bārhata eighty, he takes out eighty four-syllable [units]; from the Kākubha Pragāthas, twenty-four four-syllable [units]; these are one hundred and four four-syllable [units]; he places them onto the one hundred and four Gāyatrīs. In this way those Gāyatrīs become Uṣṇihs. One should not heed this. Right here it is accomplished [with]: 'Sing a chant to Indra.' Now, as to why he recites this at the end: [he thinks,] 'Let me ascend to the Vaśa with fully completed Uṣṇih [verses].'

2.11

ŚĀ 2.11
Then he recites the Vaśa. The belly indeed is the Vaśa. With that fully prepared, he should desire to go on without break. Whatever is outside from here, that he cooks precisely from there, which is inside the belly. Therefore many deities and many metres are recited in the Vaśa. Therefore much food of all forms is deposited here in the belly. Then these two separated half-verses. Then the Sūdadohas [verse]. It is discharged from right there. Here it is recited twenty-four times.

2.12

ŚĀ 2.12
Then he recites these Dvipadā [verses]. The Dvipadā [metre] is indeed a metre serving as a firm foundation, precisely for the sake of a firm foundation.

2.13

ŚĀ 2.13
Then he recites this hymn to Indra and Agni, recited in Gāyatrī metre. Indra and Agni are indeed a firm foundation, precisely for the sake of a firm foundation.

2.14

ŚĀ 2.14
Then he recites this insertion. The insertion is indeed a firm foundation, precisely for the sake of a firm foundation. And then, these very ones become directed downwards again.

2.15

ŚĀ 2.15
Then he recites this collection in the Anuṣṭubh metre. Speech indeed is this day; speech is the Anuṣṭubh; thus he establishes speech in speech. With [the hymn beginning], 'They went to heaven,' he reaches the gods by means of this hymn. The triplet, 'He in the ancient manner, the increaser of sages,' contains [the word] 'arka'; thereby it is successful. The final [verse] is in Gāyatrī metre; thereby it is successful. 'Rule in this manner, great art thou' contains [the word] 'great.' For great indeed is this day.

2.16

ŚĀ 2.16
Then he recites this century of Triṣṭubh [verses]. Triṣṭubh is indeed Indra's own metre; thus he makes him prosper through his own metre. The hymn of Hiraṇyastūpa and the hymn beginning 'With thy aids' are connected with the Bṛhat and Rathantara [sāmans], for the Bṛhat and Rathantara have been made beforehand. The Sajanīya hymn and 'O Adhvaryus, bring soma to Indra'—these are twenty-seven verses. Twenty-seven indeed are the asterisms (nakṣatras). Thus he obtains the asterismal Virāj metre. He should recite [the hymns] of Viśvāmitra, for Viśvāmitra saw this. He should recite [the hymns] of Vāmadeva, for this is dear (vāma) to the gods. He should recite [the hymns] of Vasiṣṭha, for this is best (vasiṣṭha) among the gods. There, beforehand, he recites the verse-line insertions of the Udbrahmīya hymn. All desires are indeed in this inner recitation. Just as, having released cattle into an enclosure, one would bind it around with a cross-bar and peg, even so, with these verse-line insertions, having enclosed all desires on both sides, he places them in himself. And the final [verse] of the Udbrahmīya hymn contains [the word] 'arka.' That is the characteristic of this day. He concludes [the recitation] with [a verse] recited thrice. Having concluded, he mutters the verse-potency of the recitation (okthavīrya). The former belongs to the one-day soma rite. For the day is indeed a firm foundation, precisely for the sake of a firm foundation. The latter belongs to the Mahāvrata rite. 'Great art thou' contains [the word] 'great.' For great indeed is this day.

2.17

ŚĀ 2.17
When that Sūdadohas [verse] is recited once, being counted as an adjunct throughout the whole recitation, excluding the silent recitation, it amounts to a thousand Bṛhatīs. Of this very thousand of Bṛhatīs, there are thirty-six thousand syllables. That many are the days of a hundred-year lifespan. Thus he obtains the days of a hundred-year lifespan. Some indeed say that it is accomplished in the Anuṣṭubh [metre]: 'Speech indeed is this day; speech is the Anuṣṭubh; speech is indeed all beings; and speech is this all.' However, it is settled that it is accomplished in the Bṛhatī metre. He who burns here is indeed of the nature of the Bṛhatī. Thus he makes him prosper through his own metre. He calls upon [the deities] thrice. Three indeed are these worlds. Thus he obtains these worlds. The offering verse (yājyā) is that of the one-day soma rite; the one-day soma rite is indeed a firm foundation, precisely for the sake of a firm foundation. While the second vaṣaṭ-call is not yet made, they untie the swing. Holding the cup, he descends eastward from it, and pushes the board of the swing westward. Touching the cup, he mutters: 'May I follow this victory that I have won, lest I detach myself from this victory.' The supplementary libation (atigrāhya) belongs to Viśvakarman. This day indeed belongs to Prajāpati. Prajāpati is Viśvakarman; thus he makes him prosper through his own form. Indra told this day to Aṅgiras, and Aṅgiras to Dīrghatamas. Thereupon Dīrghatamas lived for ten lifespans of man. As to that, the seer also says: 'Dīrghatamas, son of Mamatā, growing old in the tenth decade of life.' 'This recitation belongs to one who desires a full lifespan,' Kauṣītaki used to say. Therefore, he who, knowing thus, recites this day, attains a full lifespan in this world; he obtains immortality and imperishability in the heavenly world.

2.18

"We choose that [favour] of Savitṛ" is the opening verse of the Vaiśvadeva recitation. "We choose" contains [the word] "great"; for great is this day. "Today for us, divine Savitṛ" is the subsequent verse. "May we meditate on all blessings" contains [the word] "great"; for great is this day. "That great desirable [grace] of the divine Savitṛ" is the hymn to Savitṛ containing [the word] "great"; for great is this day. "Truly they, heaven and earth, all-beneficent" is the hymn to Heaven and Earth; "of broad expanse, great, unfailing" contains [the word] "great"; for great is this day. "Who has come to us, the eldest or the youngest?" is the hymn to the Ṛbhus. "We have not blamed the chalice, which is of great lineage" contains [the word] "great"; for great is this day. "Of this lovely grey Hotṛ" is the watery hymn to the Viśvedevas; for watery is this [aspect] of the gods. He inserts the nivid of the one-day soma rite; for the one-day soma rite is a support, for the sake of support. The hymn to Vaiśvānara belongs to the one-day rite; / for the one-day soma rite is a support, for the sake of support. "The zealous Maruts with shining spears" is the hymn to the Maruts. "Exalted, great, wide do ye reign" contains [the word] "exalted"; for great is this day. "Truly thus was seen, placed upon the omenta" is the hymn to Jātavedas; its final verse is "Agni has been praised with energetic songs", which contains [the word] "song". That is the form of this day. These are the hymns of the Agnimāruta recitation; these are the hymns of this day. Thus the Agniṣṭoma comes to its conclusion. Brahman indeed is the Agniṣṭoma; Brahman is this day. In Brahman alone do they thus establish Brahman. Those who perform this day obtain immortality, those who perform this day.

2.19

Thus ends the second adhyāya in the Śāṅkhāyana Āraṇyaka.

3.1

Citra Gāṅgyāyani, being about to sacrifice, chose Āruṇi [as his priest]. He sent his son Śvetaketu, saying: "Officiate as priest for him." When he arrived, [Citra] asked him: "Son of Gautama, is there a hidden place in the world in which you will place me, or any other path? In whose world will you place me?" He said: "I do not know this; let me ask my teacher." Having approached his father, he asked: "He asked me thus and thus; how shall I answer?" He said: "I too do not know this. Only in the assembly hall, having studied our recitation, do we receive what others give us. Come, we shall both go." Carrying fuel in his hand, he approached Citra Gāṅgyāyani, saying: "May I come to you [as a pupil]?" He said to him: "You are worthy of Brahman, Gautama, who have not resorted to pride. Come, I will indeed make you understand."

3.2

He said: "All those who depart from this world go to the moon alone. By their breaths the waxing fortnight swells; through the waning fortnight it causes them to be reborn. The moon is indeed the gate of the heavenly world. Whoever answers it, it lets him pass beyond. But whoever does not answer it, having become rain, it rains him down here. He is reborn here according to his deeds, according to his knowledge, as a worm, or an insect, or a fish, or a bird, or a lion, or a boar, or a snake, or a tiger, or a man, or as something else in these various places. When he has arrived, it asks him: 'Who are you?' He should answer it: 'From the far-seeing one, O seasons, the seed has been gathered, brought from the fifteenfold, produced, from the realm of the ancestors. As such, direct me into a male agent; through a male agent pour me into a mother. / He, being born, being generated in the twelfth or thirteenth month, / alongside the father of twelve or thirteen months—that I know, that I recognize; therefore, O seasons, take hold of me for immortality! / By that truth, by that austerity, I am the season, I am born of the seasons.' 'Who are you?' 'I am you.' Then it lets him pass beyond."

3.3

"Entering upon this path of the gods, he arrives at the world of Agni, he [arrives at] the world of Vāyu, he at the world of Varuṇa, he at the world of Indra, he at the world of Prajāpati, he at the world of Brahman. Of that world of Brahman, there is the lake Āra, the moments Yaṣṭihās, the river Vijarā, the tree Ilya, the city Sālajya, the abode Aparājita, Indra and Prajāpati the door-keepers, the hall Vibhu, the throne Vicakṣaṇā, the couch Amitaujas, the beloved [mind] Mānasī and her reflection Cākṣuṣī, who, taking flowers, weave the worlds, and the Apsarases Ambās and Ambāyavīs, and the rivers Ambayās. To that [world] he who knows thus arrives. To him Brahman says: 'Run to meet him with my glory! Truly he has reached the river Vijarā; never indeed will he grow old.'"

3.4

"Five hundred Apsarases go to meet him: a hundred with fruits in their hands, a hundred with unguent in their hands, a hundred with garlands in their hands, a hundred with garments in their hands, a hundred with fragrant powders in their hands. They adorn him with the ornament of Brahman. Adorned with the ornament of Brahman, knowing Brahman, he advances toward Brahman. He arrives at the lake Āra; he crosses over it with his mind. Those who know only the immediate sink when they go into it. He arrives at the moments Yaṣṭihās; they flee from him. He arrives at the river Vijarā; he crosses over it with his mind alone. There he shakes off his good deeds and evil deeds. His dear kinsmen receive his good deeds, his disliked ones his evil deeds. Just as one driving in a chariot looks down upon the two chariot wheels, so he looks down upon day and night; thus upon good deeds and evil deeds and all pairs of opposites. Having shaken off good deeds, having shaken off evil deeds, knowing Brahman, he advances to Brahman alone."

3.5

ŚĀ 3.5 = KU 1.5
He arrives at the Ilya tree; the fragrance of Brahman enters him. He arrives at the Sālajya hall; the flavour of Brahman enters him. He arrives at the Aparājita abode; the glory of Brahman enters him. He arrives at Indra and Prajāpati, the two gatekeepers; they run away from him. He arrives at the Vibhu hall; the splendour of Brahman enters him. He arrives at the Vicakṣaṇā couch. The Bṛhat and Rathantara chants are the two front legs, the Śyaita and Naudhasa the two hind legs, the Vairūpa and Vairāja the two lengthwise sides, the Śākvara and Raivata the two crosswise sides. It is insight; for by insight one sees clearly. He arrives at the Amitaujas bed. It is breath. The past and the future are its two front legs, prosperity and the earth the two hind legs, the Bhadra and Yajñāyajñīya chants the head-pieces, the Bṛhat and Rathantara the lengthwise sides, the Ṛg verses and the Sāman chants the lengthwise strings, the Yajus formulas the crosswise strings, the Soma shoots the matting, the Udgītha the coverlet, and prosperity the pillow. On it sits Brahman. He who knows thus climbs upon it with one foot first. Brahman asks him: ‘Who are you?’ To him he should reply:

3.6

ŚĀ 3.6 = KU 1.6
‘I am the season; I am born of the seasons. Produced from the womb of space as semen for a wife, the self of the year, made of splendour, the self of every being. You are the self of every being. What you are, that am I.’ He says to him: ‘Who am I?’ He should say: ‘The Real.’ ‘What is that which is the Real?’ ‘What is different from the gods and the breaths, that is the *sat*; and what the gods and the breaths are, that is the *tiyam*. That is expressed by the single utterance *satyam* (the Real). This whole world is just that. You are this whole world’—so indeed he says to him then. This has been expressed by a verse:

3.7

ŚĀ 3.7 = KU 1.7
‘The Yajus is his belly, the Sāman his head, this imperishable one whose form is the Ṛg. / He is to be known as Brahman, the great seer consisting of Brahman.’
He then says: ‘By what do you obtain my masculine names?’ He should reply: ‘By breath.’ ‘By what the neuter ones?’ ‘By the mind.’ ‘By what the feminine names?’ ‘By speech.’ ‘By what odours?’ ‘By the breath of smell.’ ‘By what forms?’ ‘By the eye.’ ‘By what sounds?’ ‘By the ear.’ ‘By what tastes of food?’ ‘By the tongue.’ ‘By what actions?’ ‘By the two hands.’ ‘By what pleasure and pain?’ ‘By the body.’ ‘By what bliss, delight, and procreation?’ ‘By the generative organ.’ ‘By what movements?’ ‘By the two feet.’ ‘By what thoughts, what is to be known, and desires?’ ‘By insight alone,’ he should reply.
He says to him: ‘The waters indeed are my world; that [world] is yours.’ Whatever victory is Brahman’s, whatever attainment, that victory he wins, that attainment he attains who knows thus, who knows thus.

3.8

Thus ends the third chapter in the Śāṅkhāyana Āraṇyaka.

4.1

ŚĀ 4.1 = KU 2.1
‘Breath is Brahman,’ Kauṣītaki used to say. Of this breath, which is Brahman, the mind is the messenger, the eye the guard, the ear the proclaimer, and speech the chambermaid. He who knows the mind as the messenger of this breath, which is Brahman, comes to have a messenger. He who [knows] the eye as the guard comes to have a guard. He who [knows] the ear as the proclaimer comes to have a proclaimer. He who [knows] speech as the chambermaid comes to have a chambermaid. To this Brahman, these deities bring tribute without his asking for it. Just so do all beings bring tribute without his asking for it to him who knows thus. Its secret teaching is: ‘He should not beg.’ Just as if someone, having begged in a village and received nothing, were to sit down [saying]: ‘I would not eat what is given from here!’—then those very people who previously refused him invite him. Such is the way of one who does not beg. But the givers of food do indeed invite him, [saying]: ‘Let us give to you!’

4.2

ŚĀ 4.2 = KU 2.2
‘Breath is Brahman,’ Paiṅgya used to say. Of this breath, which is Brahman, speech encloses the eye from beyond; the eye encloses the ear from beyond; the ear encloses the mind from beyond; the mind encloses the breath from beyond. To this breath, which is Brahman, these deities bring tribute without its asking for it. Just so do all beings bring tribute without his asking for it to him who knows thus. Its secret teaching is: ‘He should not beg.’ Just as if someone, having begged in a village and received nothing, were to sit down [saying]: ‘I would not eat what is given from here!’—then those very people who previously refused him invite him. Such is the way of one who does not beg. But the givers of food do indeed invite him, [saying]: ‘Let us give to you!’

4.3

ŚĀ 4.3 = KU 2.3
Now follows the procurement of a single treasure. If one should desire a single treasure, on the day of the full moon or on the day of the new moon, or during the bright fortnight, under an auspicious constellation, on one of these lunar conjunctions, having built up the sacred fire, swept around it, spread grass around it, sprinkled it with water, and bent the right knee, he offers oblations with a dipping-spoon: ‘The deity named Speech is a securer; may she secure this for me from so-and-so. To her, svāhā! The deity named Breath is a securer; may he secure this for me from so-and-so. To him, svāhā! The deity named Ear is a securer; may it secure this for me from so-and-so. To it, svāhā! The deity named Mind is a securer; may it secure this for me from so-and-so. To it, svāhā! The deity named Insight is a securer; may she secure this for me from so-and-so. To her, svāhā!’ Then, having inhaled the smell of the smoke and smeared his limbs with the smearings of clarified butter, keeping silence, he should go forth and state his purpose, or send a messenger. He indeed obtains [it].

4.4

Now next, the divine longing. If one should wish to become dear to a man, or to a woman, or to men, or to women, on one of these same nodes [of time], by this very same procedure, he offers these oblations of clarified butter: 'I offer your speech into myself, N.N., svāhā! I offer your breath into myself, N.N., svāhā! I offer your sight into myself, N.N., svāhā! I offer your hearing into myself, N.N., svāhā! I offer your mind into myself, N.N., svāhā! I offer your intelligence into myself, N.N., svāhā!' Then, having smelled the smell of the smoke, having rubbed his limbs with the smearings of clarified butter, restraining his speech, going forth, he should seek to come into contact [with that person], or he should stand facing upwind while conversing [with them]. He certainly becomes dear [to them]; they certainly long for him.

4.5

Now next, the restraint taught by Pratardana; they call it the 'inner Agnihotra'. As long, indeed, as a person speaks, so long is he unable to breathe; he then offers breath into speech. As long, indeed, as a person breathes, so long is he unable to speak; he then offers speech into breath. These two endless, immortal oblations he offers continuously, whether waking or sleeping. Now, whatever other oblations there are, they have an end, for they consist of ritual action. Knowing this, indeed, the ancients did not offer the [external] Agnihotra.

4.6

'The uktha chant is Brahman,' Śuṣkabhṛṅgāra used to say. One should venerate it as the Ṛgveda: all beings indeed bow down to him for supremacy. One should venerate it as the Yajurveda: all beings indeed are joined to him for supremacy. One should venerate it as the Sāmaveda: all beings indeed submit to him for supremacy. One should venerate it as prosperity; one should venerate it as glory; one should venerate it as splendour. Just as this is the most prosperous, the most glorious, the most splendid among recitations, even so he becomes the most prosperous, the most glorious, the most splendid among all beings who knows this. Now, this sacrificial act is the body (ātman) that the Adhvaryu priest prepares. Into it he weaves what consists of the Yajurveda; into what consists of the Yajurveda, the Hotṛ priest [weaves] what consists of the Ṛgveda; into what consists of the Ṛgveda, the Udgātṛ priest [weaves] what consists of the Sāmaveda. That is this self of the threefold knowledge. And he indeed becomes the self of Indra who knows this.

4.7

Now next, there are the three venerations of Kauṣītaki the All-conquering. Kauṣītaki the All-conquering used to worship the rising sun, having put on the sacred thread, brought water, and sprinkled the water vessel three times: 'You are the remover; remove my evil.' With this very same procedure, when it was in the middle [of the sky]: 'You are the remover-upward; remove up my evil.' With this very same procedure, when it was setting: 'You are the gatherer-in; gather in my evil.' Whatever evil he does by day and night, he removes it all. In the very same way, one who knows thus worships the sun with this very procedure; whatever evil he does by day and night, he removes it all.

4.8

Now, month by month, when the new moon has passed, one should worship the moon visible in the west with this very procedure, or having cast two green blades of grass toward it: / 'That fair-parted heart of mine that rests in heaven, in the moon, / I consider myself as knowing that; may I not weep over misfortune with my children!' / For children do not die before him—this is for one who has children. Now, for one who does not have children: having muttered these three verses, 'Swell up; let [soma] gather unto you…', 'Let streams of milk gather unto you, let strengths unite…', 'The drop which the Ādityas cause to swell…', [he says]: 'Do not swell up at the expense of our breath, of our offspring, of our cattle! Swell up at the expense of the breath, the offspring, the cattle of him who hates us and whom we hate!' Saying: 'I turn with Indra's turn; I turn following the sun's turn,' he turns around following his right arm.

4.9

Now on the full moon, one should worship the moon visible in the east with this very procedure: 'You are king Soma, far-seeing, five-mouthed; you are Prajāpati. The brahmin is one mouth of yours; with that mouth you eat the rulers: with that mouth make me an eater of food. The ruler is one mouth of yours; with that mouth you eat the common folk: with that mouth make me an eater of food. The hawk is one mouth of yours; with that mouth you eat the birds: with that mouth make me an eater of food. Agni is one mouth of yours; with that mouth you eat this world: with that mouth make me an eater of food. Do not wane at the expense of our breath, of our offspring, of our cattle! Wane at the expense of the breath, the offspring, the cattle of him who hates us and whom we hate!' Saying: 'I turn with the divine turn; I turn following the sun's turn,' he turns around following his right arm.

4.10

Now, when about to lie down together [with his wife], he should touch her heart: / 'That fair-parted heart of yours that rests within Prajāpati, / by that, O ruler of immortality, may you not encounter misfortune with children!' / For her children do not die before her.

4.11

Now, when returning from a journey, he should smell his son's head: / 'From limb by limb you are produced, from the heart you are born; / you are the self named "son"—so live a hundred autumns!' / Thus he gives him his name. / 'Be a stone, be an axe, be imperishable gold! / You are splendour named "son"—so live a hundred autumns!' / Thus he mentions his name. Then he embraces him: 'Wherewith Prajāpati embraced his creatures for their safety, therewith I embrace you, N.N.!' Then he mutters into his right ear: 'Bestow on us, O bounteous, dreg-drinking Indra…'; into the left: 'Indra, bestow the finest treasures…' [Then he says]: 'Do not be broken, do not be shaken; live a hundred autumns of life! O son, I smell your head with your name!'—three times he should smell his head. 'I low over you with the lowing of cattle!'—three times he lows over his head.

4.12

Now next, the divine dying-around (parimara). This Brahman shines when fire blazes; then it dies when it does not blaze. Its brilliance goes to the sun, its breath to Vāyu. This Brahman shines when the sun is seen; then it dies when it is not seen. Its brilliance goes to the moon, its breath to Vāyu. This Brahman shines when the moon is seen; then it dies when it is not seen. Its brilliance goes to lightning, its breath to Vāyu. This Brahman shines when lightning flashes; then it dies when it does not flash. Its brilliance goes to the directions, its breath to Vāyu. Truly all these deities, having entered Vāyu, dying in Vāyu, do not perish; from there they rise up again. Thus with respect to the deities. Now with respect to the self.

4.13

This Brahman shines when one speaks with speech; then it dies when one does not speak. Its brilliance goes to the eye, its breath to breath. This Brahman shines when one sees with the eye; then it dies when one does not see. Its brilliance goes to the ear, its breath to breath. This Brahman shines when one hears with the ear; then it dies when one does not hear. Its brilliance goes to the mind, its breath to breath. This Brahman shines when one thinks with the mind; then it dies when one does not think. Its brilliance goes to breath, its breath to breath. Truly all these deities, having entered breath, dying in breath, do not perish; from there they rise up again. Therefore, even if both mountains, the southern and the northern, were to roll forward against one who knows thus, seeking to crush him, they would not crush him. Then those who hate him, and those whom he himself hates, die all around him.

4.14

Now next, the taking up of pre-eminence. Truly, these deities, disputing for personal superiority, departed from this body. It fell down; dry, it lay like a piece of wood. Then speech entered it. Speaking with speech, it simply lay there. Then the eye entered it. Speaking with speech, seeing with the eye, it simply lay there. Then the ear entered it. Speaking with speech, seeing with the eye, hearing with the ear, it simply lay there. Then the mind entered it. Speaking with speech, seeing with the eye, hearing with the ear, thinking with the mind, it simply lay there. Then breath entered it. Thereupon, right then, it stood up. Truly, all these deities, having recognised pre-eminence in breath, having unified with breath as the conscious self, departed from this body together with all these. Established in Vāyu, having the nature of space, they went to heaven. In the very same way, one who knows thus, having recognised pre-eminence in breath, having unified with breath as the conscious self, departs from this body together with all these. Established in Vāyu, having the nature of space, he goes to heaven. He goes to where those gods are. Reaching that, since the gods are immortal, he who knows thus becomes immortal.

4.15

Now next, what is also called the father-and-son transmission. A father, when about to die, summons his son. Having strewn the house with new grass, having set up the fire, having placed a jar of water with a vessel beside it, covered with a fresh garment, the father lies down. Coming, the son lies down upon him from above, touching senses to senses. Or rather, he may transmit to him while he is seated facing him. Then he transmits to him: 'May I place my speech in you,' says the father. 'I place your speech in me,' says the son. 'May I place my breath in you,' says the father. 'I place your breath in me,' says the son. 'May I place my eye in you,' says the father. 'I place your eye in me,' says the son. 'May I place my ear in you,' says the father. 'I place your ear in me,' says the son. 'May I place my food-tastes in you,' says the father. 'I place your food-tastes in me,' says the son. 'May I place my actions in you,' says the father. 'I place your actions in me,' says the son. 'May I place my pleasure and pain in you,' says the father. 'I place your pleasure and pain in me,' says the son. 'May I place my bliss, sexual pleasure, and procreation in you,' says the father. 'I place your bliss, sexual pleasure, and procreation in me,' says the son. 'May I place my movement in you,' says the father. 'I place your movement in me,' says the son. 'May I place my thoughts, what is to be understood, and desires in you,' says the father. 'I place your thoughts, what is to be understood, and desires in me,' says the son. 'May I place my mind in you,' says the father. 'I place your mind in me,' says the son. 'May I place my consciousness in you,' says the father. 'I place your consciousness in me,' says the son. But if he should be unable to speak much, he may say it briefly: 'May I place my vital breaths in you,' says the father. 'I place your vital breaths in me,' says the son. Then, turning to the right, he walks out. The father calls after him: 'May fame, brahminical splendour, and renown take delight in you!' Then the other looks back over his left shoulder, having concealed [his face] with his hand or covered it with the edge of his garment: 'Obtain heavenly worlds and desires!' If he should recover, the father should live under the son's lordship, or he may wander forth. But if he should pass away, they should finish [his funeral rites] just as he ought to be finished, just as he ought to be finished.

4.16

Thus the fourth chapter in the Śāṅkhāyana Āraṇyaka.

5.1

ŚĀ 5.1 = KU 3.1
Pratardana Daivodāsi indeed arrived at the beloved abode of Indra by fighting and by manly valour. Indra said to him: 'Pratardana, choose a boon.' Pratardana said: 'Do you yourself choose for me that which you consider most beneficial for a human being.' Indra said to him: 'The superior does not choose for the inferior. Do you choose yourself.' 'Then it is not a boon for me,' Pratardana said. But Indra did not depart from truth, for Indra is truth. Indra said to him: 'Know me alone. This indeed I consider most beneficial for a human being: that he should know me. I slew the three-headed son of Tvaṣṭṛ. I delivered the Arurmagha ascetics to the wild jackals. Transgressing many treaties, I crushed the Prahlāda demons in the sky, the Puloma demons in the intermediate space, and the Kālakhañja demons upon earth. Of me in that state, not even a single hair was harmed. Whoever knows me thus, his world is not harmed by any deed whatsoever, not by theft, not by the killing of an embryo, not by the murder of his mother, not by the murder of his father. If he has committed evil, the dark colour does not depart from his face.'

5.2

ŚĀ 5.2 = KU 3.2
He said: 'I am breath, the conscious self. Meditate upon me as life, as immortality. Life is breath; breath indeed is life. For as long as breath remains in this body, so long is there life. For by breath alone one attains immortality in this world, and by consciousness true intention. He who meditates upon me as life, as immortality, reaches full life in this world and attains immortality and imperishability in the heavenly world.' On this point some say: 'The vital breaths indeed go into unity, for no one would be able at the same time to make known a name by speech, form by the eye, sound by the ear, and to think by the mind. Becoming a unity indeed, the vital breaths make known all these one by one: when speech speaks, all the vital breaths speak after it; when the eye sees, all the vital breaths see after it; when the ear hears, all the vital breaths hear after it; when the mind thinks, all the vital breaths think after it; when the breath breathes, all the vital breaths breathe after it.' 'Even so it is,' Indra said, 'yet there is a pre-eminence among the vital breaths.'

5.3

ŚĀ 5.3 = KU 3.3
'One lives deprived of speech, for we see the mute; one lives deprived of the eye, for we see the blind; one lives deprived of the ear, for we see the deaf; one lives deprived of the mind, for we see children; one lives with his arms cut off; one lives with his thighs cut off—for thus we see,' [he said]. 'Now indeed, it is breath alone, the conscious self, that takes hold of this body and raises it up. Therefore one should meditate on this very recitation (uktha). This is the obtaining of all in breath. What is breath, that is consciousness; what is consciousness, that is breath. For of it this is the perception, this is the knowledge: when a man here has fallen asleep and sees no dream whatsoever, then he becomes one in this breath alone. Then speech enters into it along with all names; the eye enters into it along with all forms; the ear enters into it along with all sounds; the mind enters into it along with all thoughts. When he awakens, just as sparks might disperse in all directions from a blazing fire, even so from this self the vital breaths disperse to their respective abodes, from the vital breaths the gods, from the gods the worlds. This very breath, the conscious self, takes hold of this body and raises it up. Therefore one should meditate on this very recitation (uktha). This is the obtaining of all in breath. What is breath, that is consciousness; what is consciousness, that is breath. For of it this is the proof, this is the knowledge: when a man here, afflicted and about to die, falls into weakness and attains confusion, they say of him: "His thought has departed; he does not hear, he does not see, he does not speak with speech, he does not think." Then he becomes one in this breath alone. Then speech enters into it along with all names; the eye enters into it along with all forms; the ear enters into it along with all sounds; the mind enters into it along with all thoughts. When he departs from this body, he departs together with all these.'

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