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254
AITAREYA-ARANYAKA.
them, and without entirely uniting them 1. Then that mora between the first and second halves, which indicates the union, that is the Sâman (evenness, sliding). I therefore hold Sâman only to be the Samhitâ (union).
7. This has also been declared by a Rishi (Rv. II, 23, 16):
8. 'O Brihaspati, they know nothing higher than Sâman.'
9. He who thus knows this Samhita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.
SIXTH KHANDA.
1. Târukshya said: 'The Samhitâ (union) is formed by means of the Brihat and Rathantara Sâmans.'
2. Verily, the Rathantara Sâman is speech, the Brihat Sâman is breath. By both, by speech and breath, the Samhitâ is formed'.
3. For this Upanishad (for acquiring from his teacher the knowledge of this Samhitâ of speech and breath) Târukshya guards (his teacher's) cows a whole year.
4. For it alone Târukshya guards the cows a whole year.
1 So that the ê in tavet should neither be one letter e, nor two letters a+i, but something between the two, enabling us to hear a+i in the pronunciation of ê.
The Kashmir MS. reads Târkshya, a name used before as the title of a hymn (Ait. Âr. I, 5, 2, 8). Here Târukshya seems preferable, see Pân. IV, 1, 105.
See Ait. Âr. I, 4, 2, 1−4.
These two, the Brihat and Rathantara, are required for the Prishthastotra in the Agnish/oma, and they are to remind the worshipper that speech and breath are required for all actions.
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