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AITAREYA-ÂRANYAKA.
2. And with regard to this they say: 'If a man obtains the other world in this form (by meditating on the prâna, breath, which is the uktha, the hymn of the mahâvrata), then in what form does he obtain this world1?'
3. Here the blood of the woman is a form of Agni (fire); therefore no one should despise it. And the seed of the man is a form of Aditya (sun); therefore no one should despise it. This self (the woman) gives her self (skin, blood, and flesh) to that self (fat, bone, and marrow), and that self (man) gives his self (fat, bone, and marrow) to this self (skin, blood, and flesh). Thus these two grow together. In this form (belonging to the woman and to fire) he goes to that world (belonging to the man and the sun), and in that form (belonging to man and the sun) he goes to this world (belonging to the woman and to fire 3).
EIGHTH KHANDA.
1. Here (with regard to obtaining Hiranyagarbha) there are these Slokas :
arrive at final liberation. Others, however, show that this identification with the uktha, and through it with the prâna (breath) and Hiranyagarbha, is provisional only, and intended to prepare the mind of the worshipper for the reception of the highest knowledge of Brahman.
1 The last line on page 246 should, I think, be the penultimate line of page 247.
The body consists of six elements, and is hence called shâkausika. Of these, three having a white appearance (fat, bone, and marrow), come from the sun and from man; three having a red appearance, come from fire and from the woman.
It is well therefore to shake off this body, and by meditating on the uktha to obtain identity with Hiranyagarbha. Comm.
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