Aitareya-Aranyaka: Second Aranyaka, Fourth Adhyâya, Second Khanda
1. Those deities (devata), Agni and the rest, after they had been sent forth, fell into this great ocean[83].
Then he (the Self) besieged him, (the person) with hunger and thirst.
2. The deities then (tormented by hunger and thirst) spoke to him (the Self): “Allow us a place in which we may rest and eat food[84]” (1)
He led a cow towards them (the deities). They said: “This is not enough.” He led a horse towards them. They said: “This is not enough.” (2)
He led man[85] towards them. Then they said: “Well done[86], indeed.” Therefore man is well done.
3. He said to them: “Enter, each according to his place.” (3)
4. Then Agni (fire), having become speech, entered the mouth. Vayu (air), having become scent, entered the nostrils. ditya (sun), having become sight, entered the eyes. The Dis (regions), having become hearing, entered the ears. The shrubs and trees, having become hairs, entered the skin. Kandramas (the moon), having become mind, entered the heart. Death, having become down-breathing, entered the navel. The waters, having become seed, entered the generative organ. (4)
5. Then Hunger and Thirst spoke to him (the Self): “Allow us two (a place).” He said to them: “I assign you to those very deities there, I make you co-partners with them.” Therefore to whatever deity an oblation is offered, hunger and thirst are co-partners in it. (5)
[83] They fell back into that universal being from whence they had sprung, the first created person, the Virâg. Or they fell into the world, the last cause of which is ignorance.
[84] To eat food is explained to mean to perceive the objects which correspond to the senses, presided over by the various deities.
[85] Here purusha is different from the first purusha, the universal person. it can only be intended for intelligent man.
[86] Sukrita, well done, virtue; or, if taken for svakrita, self-made.
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