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II ARANYAKA, I ADHYÂYA, 3 KHANDA, 2.
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THIRD KHANDA. 1. Next follows the origin of seed. The seed of Pragàpati 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.
2. He (man) consists of food (ira), 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.
performed on the last day but one (the twenty-fourth) of the Gavamayana sacrifice. That sacrifice lasts a whole year, and its performance has been fully described in the Brahmanas and Aranyakas. But while the ordinary performer of the Mabâvrata has simply to recite the uktha or nishkevalya-sastra, consisting of eighty verses (trika) in the Gayatri, Brihati, and Ushnih metres, the more advanced worshipper (or priest) is to know that this uktha has a deeper meaning, and is to meditate on it as being the earth, sky, heaven, also as the human body, mouth, nostrils, and forehead. The worshipper is in fact to identify himself by meditation with the uktha in all its senses, and thus to become the universal spirit or Hiranyagarbha. By this process he becomes the consumer and consumed, the subject and object, of everything, while another sacrificer, not knowing this, remains in his limited individual sphere, or, as the text expresses it, does not possess what he cannot eat (perceive), or what cannot eat him (perceive him). The last sentence is explained differently by the commentator, but in connexion with the whole passage it seems to me to become more intelligible, if interpreted as I have proposed to interpret it.
· Play on words. Comm.
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