mouth, through which he eats and drinks and lives), then he departs. He opens the mouth at the time of death (as if wishing to eat). 10. Angiras meditated on the udgîtha (Om) as that breath, and people hold it to be Angiras, i. e. the essence of the members (angânâm rasah); 11. Therefore Brihaspati meditated on udgîtha (Om) as that breath, and people hold it to be Brihaspati, for speech is brihatî, and he (that breath) is the lord (pati) of speech; 12. Therefore Ayâsya meditated on the udgîtha (Om) as that breath, and people hold it to be Ayâsya, because it comes (ayati) from the mouth (âsya); 13. Therefore Vaka Dâlbhya knew it. He was the Udgâtri (singer) of the Naimishîya-sacrificers, and by singing he obtained for them their wishes. 14. He who knows this, and meditates on the syllable Om (the imperishable udgîtha) as the breath of life in the mouth, he obtains all wishes by singing. So much for the udgîtha (Om) as meditated on with reference to the body.
- The paragraphs from 10 to 14 are differently explained by Indian commentators. By treating the nominatives angirâs, brihaspatis, and ayâsyas (here the printed text reads ayâsyam) as accusatives, or by admitting the omission of an iti after them, they connect paragraphs 9, 10, and 11 with paragraph 12, and thus gain the meaning that Vaka Dâlbhya meditated on the breath in the mouth as Angiras, Brihaspati, and Ayâsya, instead of those saints having themselves thus meditated ; and that he, knowing the secret names and qualities of the breath, obtained, when acting as Udgâtri priest, the wishes of those for whom he sacrificed. Tena is difficult to explain, unless we take it in the sense of tenânusishtah taught by him.
- Adhyâtma means with reference to the body, not with reference to the self or the soul. Having explained the symbolical meaning of Om as applied to the body and its organs of sense, he now explains its symbolical meaning adhidaivatam, i.e. as applied to divine beings.