अग्निर् वाग् भूत्वा मुखं प्राविशत् । वायुः प्राणो भूत्वा नासिके प्राविशत् । आदित्यश् चक्षुर् भूत्वाक्षिणी प्राविशत् । दिशः श्रोत्रं भूत्वा कर्णौ प्राविशन् । ओषधिवनस्पतयो लोमानि भूत्वा त्वचं प्राविशन् । चन्द्रमा मनो भूत्वा हृदयं प्राविशत् । मृत्युर् अपानो भूत्वा नाभिं प्राविशत् । आपो रेतो भूत्वा शिश्नं प्राविशन्
agnir vāg bhūtvā mukhaṃ prāviśat | vāyuḥ prāṇo bhūtvā nāsike prāviśat | ādityaś cakṣur bhūtvākṣiṇī prāviśat | diśaḥ śrotraṃ bhūtvā karṇau prāviśan | oṣadhivanaspatayo lomāni bhūtvā tvacaṃ prāviśan | candramā mano bhūtvā hṛdayaṃ prāviśat | mṛtyur apāno bhūtvā nābhiṃ prāviśat | āpo reto bhūtvā śiśnaṃ prāviśan
Devanagari rendered by HREEM from the edition's roman (IAST) text; the IAST is the edition's own.
Then Agni (fire), having become speech, en- tered the mouth. V4yu (air), having become scent, entered the nostrils. Aditya (sun), having become sight, entered the eyes. The Di^ (regions), having become hearing, entered the ears. The shrubs and trees, having become hairs, entered the skin. Aan- dramas (the moon), having become mind, entered which are supposed to keep the body alive. In our place, however, apana is deglutition and digestion, as 'vi'e shall see in II,,,. * They fell back into that universal being from whence they had sprang, the first created person, the Vir§^. Or they fell into the world, the last cause of which is ignorance. * To eat food is explained to mean to perceive the objects which correspond to the senses, presided over by the various deities. ' Here purusha is different from the first purasha, the universal person. It can only be intended for intelligent man. * Sukrila, well done, virtue; or, if taken for svaknU, self-made. 240 AITAREYA-ARAiVYAKA. the heart. Death, having become down-^brcathing, entered the navel. The waters, having become seed, entered the generative organ. (4)
Translated by F. Max MüllerFrom an unproofread scan of the printed edition; spelling and line breaks may carry OCR errors.