One should worship It as magic formula (brahma); one becomes possessed of magic formula.

One should worship It as 'the dying around the magic formula' (brahmaṇaḥ parimara)1; around one die his hateful rivals, and those who are his unfriendly foes.2

The knower of the unity of the human person with the personality in the world attains unhampered desire

Both he who is here in a person and he who is yonder in the sun-he is one.

(5) He who knows this, on departing from this world, proceeding on to that self which consists of food, proceeding on to that self which consists of breath, proceeding on to that self which consists of mind, proceeding on to that self which consists of understanding, proceeding on to that self which consists of bliss, goes up and down these worlds, eating what he desires, assuming what form he desires. He sits singing this chant (sāman) :—

A mystical rapture of the knower of the universal unity

Oh, wonderful! Oh, wonderful! Oh, wonderful!

(6) I am food! I am food! I am food!

I am a food-eater! I am a food-eater! I am a food-eater!

I am a fame-maker (śloka-kṛt)! I am a fame-maker! I am a fame-maker!

I am the first-born of the world-order (rta),3

Earlier than the gods, in the navel of immortality!

Who gives me away, he indeed has aided me!

I, who am food, eat the eater of food!

I have overcome the whole world!

He who knows this, has a brilliantly shining light.

Such is the mystic doctrine (upaniṣad)!

1 An incantation described in Ait. Br. 8. 28. A philosophical interpretation of 'dying around Brahma * occurs at Kaush. 2. 12.

2 The word bhrātṛvya, ‘foes,' is of sociological significance, because etymologically it means cousin (father's brother's son).'

3 A phrase occurring more than once in both RV. and AV., e. g. RV. 10. 61. 19 and AV. 6. 122. I.

AITAREYA UPANISHAD

FIRST ADHYAYA

FIRST KHANDA

The creation of the four worlds, of the cosmic person, and of cosmic powers by the primeval Self

1. In the beginning, Ātman (Self, Soul), verily, one only, was here1-no other blinking thing whatever. He bethought himself: 'Let me now create worlds.'

2. He created these worlds: water (ambhas), light-rays (marici), death (mara), the waters (ap). Yon is the water, above the heaven; the heaven is its support. The light-rays are the atmosphere; death, the earth; what is underneath, the

waters.

3. He bethought himself: 'Here now are worlds. Let me now create world-guardians.' Right (eva) from the waters he drew forth and shaped (mürch) a person.

4. Upon him he brooded (abhi + √tap).

When he had been brooded upon, his mouth was separated out, egg-like; from the mouth, speech (vāc); from speech, Agni (Fire).

Nostrils were separated out; from the nostrils, breath (prāṇa); from breath, Vayu (Wind).

Eyes were separated out; from the eyes, sight (cakṣus); from sight, Aditya (the Sun).

Ears were separated out; from the cars, hearing (śrotra); from hearing, the quarters of heaven.

Skin was separated out; from the skin, hairs; from the hairs, plants and trees.

A heart was separated out; from the heart, mind (manas) ; from mind, the moon.

1 Instead of meaning 'here' adverbially (as very frequently in the Brahmanas and sometimes in the Upanishads), idam may be the neuter demonstrative with an ellipsis, thus: Verily, this [universe] in the beginning was Ātman (Soul), one only,....' This sentence stands also at the beginning of Bṛih. 1. 4. 1.

A navel was separated out; from the navel, the out-breath (apāna); from the out-breath, death (mṛtyu).

A virile member was separated out; from the virile member, semen; from the semen, water (ap).

SECOND KHANDA

The ingredience of the cosmic powers in the human person

1. These divinities, having been created, fell headlong in this great restless sea. He visited it with hunger and thirst. They [i. e. the divinities] said to him: 'Find out for us an abode wherein we may be established and may eat food.'

2. He led up a bull to them. They said: 'Verily, this is not sufficient for us.'

He led up a horse to them. They said: 'Verily, this is not sufficient for us.'

3. He led up a person to them. They said: 'Oh! well done!'-Verily, a person is a thing well done.

He said to them: Enter into your respective abodes.' 4. Fire became speech, and entered the mouth.

Wind became breath, and entered the nostrils.

The sun became sight, and entered the eyes.

The quarters of heaven became hearing, and entered the

ears.

Plants and trees became hairs, and entered the skin.
The moon became mind, and entered the heart.

Death became the out-breath (apāna), and entered the navel.
Waters became semen, and entered the virile member.

5. Hunger and thirst said to him [i. e. Atman]: 'For us two also find out [an abode].'

2

Unto the two he said: 'I assign you two a part among these divinities. I make you two partakers among them.' Therefore to whatever divinity an oblation is made, hunger and thirst become partakers in it.

1 Skt. arṇava: etymologically 'the moving,' 'the stirring,' 'the agitated'; specifically, simply sea,' as in Chand. 8. 5. 3, 4.

2 Reading api prajanīhi, instead of the (otherwise unquotable) compound abhiprajanihi—according to Böhtlingk's emendation in his translation, p. 166. This change brings the form of the question into uniformity with the similar question in § 1.

THIRD KHANDA

The creation of food of fleeting material form, and the inability of various personal functions to obtain it

1. He bethought himself: 'Here now are worlds and worldguardians. Let me create food for them.'

2. He brooded upon the waters. From them, when they had been brooded upon, a material form (mūrti) was produced. Verily, that material form which was produced―verily, that is food.

3. Having been created, it sought to flee away.

He sought to seize it with speech. He was not able to grasp it with speech. If indeed he had grasped it with speech, merely with uttering food one would have been satisfied.

4. He sought to grasp it with breath. He was not able to grasp it with breath. If indeed he had grasped it with breath, merely with breathing toward food one would have been satisfied.

5. He sought to grasp it with sight. He was not able to grasp it with sight. If indeed he had grasped it with sight, merely with seeing food one would have been satisfied.

6. He sought to grasp it with hearing. He was not able to grasp it with hearing. If indeed he had grasped it with hearing, merely with hearing food one would have been satisfied.

7. He sought to grasp it with the skin. He was not able to grasp it with the skin. If indeed he had grasped it with the skin, merely with touching food one would have been satisfied.

8. He sought to grasp it with the mind. He was not able to grasp it with the mind. If indeed he had grasped it with the mind, merely with thinking on food one would have been satisfied.

9. He sought to grasp it with the virile member. He was not able to grasp it with the virile member. If indeed he had grasped it with the virile member, merely with emitting food one would have been satisfied.

10 He sought to grasp it with the out-breath (apana-the

digestive breath). He consumed1 it. This grasper of food is what wind (vāyu) is. This one living on food (annāyu), verily, is what wind is.

The entrance of the Self into the body

11. He [i. e. Atman] bethought himself: 'How now could this thing exist without me?'

He bethought himself: With which should I enter?'

He bethought himself: If with speech there is uttered, if with breath (prāṇa) there is breathed, if with sight there is seen, if with hearing there is heard, if with the skin there is touched, if with the mind there is thought, if with the out-breath (apāna) there is breathed out, if with the virile member there is emitted, then who am I?'

12. So, cleaving asunder this very 2 hair-part (siman),” by that door he entered. This is the door named 'the cleft' (vidṛti). That is the delighting (nändana).

He has three dwelling-places, three conditions of sleep. This is a dwelling-place. This is a dwelling-place. This is a dwelling-place.1

The mystic name of the sole self-existent Self

13. Having been born, he looked around on beings (bhūta), [thinking]: 'Of what here would one desire to speak

as

1avayat, imperfect causative of av; exactly like the annam avayat, 'he consumed food' of RV. 10. 113. 8, and also like AV. 4. 6. 3; 5. 19. 2; VS. 21.44; Śat. Br. 1. 6. 3. 5 ; 5. 5. 4. 6. Possible, but unparalleled, would be the derivation from a + √vi, 'he overtook.' An etymologizing on vāyu.

2 Probably accompanied with a deictic gesture.

3 That is, the sagittal suture; or perhaps less specifically 'the crown.' Sankara explains that the right eye is the abode during the waking state, the inner mind (antar-manas) during dreaming sleep, the space of the heart (hṛdayākāśa) during profound sleep (sușupti). He offers the alternative that the three abodes are the body of one's father,'' the womb of one's mother,' and 'one's own body.' Sāyaṇa and Anandagiri understand the three abodes as 'the right eye,'' the throat,' 'the heart.' With whatever significance, it would seem that the three demonstratives of the text must have been accompanied by explanatory pointings to certain parts of the body.

The three conditions of sleep (together with a fourth) are mentioned in the Māṇḍūkya Upanishad even as they are explained by the commentators on this passage. It is in contrast with the desired condition of the metaphysically awakened self that the ordinary condition of waking is regarded as 'sleep.'

5 Or, 'What here would desire to speak of another?' However, for this con