UpanishadsHinduismAccepted ScriptureSanskritShareAitareya Aranyaka / Upanishad Fifth AdhyayaF. Max Muller / Sacred Books of the East - EnglishMoreVersion - 1 availableF. Max Muller / Sacred Books of the EastLanguageEnglishEspañol‹Chandogya Upanishad First PrapathakaChandogya Upanishad Second PrapathakaChandogya Upanishad Third PrapathakaChandogya Upanishad Fourth PrapathakaChandogya Upanishad Fifth PrapathakaChandogya Upanishad Sixth PrapathakaChandogya Upanishad Seventh PrapathakaChandogya Upanishad Eighth PrapathakaTalavakara / Kena Upanishad First KhandaTalavakara / Kena Upanishad Second KhandaTalavakara / Kena Upanishad Third KhandaTalavakara / Kena Upanishad Fourth KhandaAitareya Aranyaka / Upanishad First AdhyayaAitareya Aranyaka / Upanishad Second AdhyayaAitareya Aranyaka / Upanishad Third AdhyayaAitareya Aranyaka / Upanishad Fourth AdhyayaAitareya Aranyaka / Upanishad Fifth AdhyayaAitareya Aranyaka / Upanishad Sixth AdhyayaAitareya Aranyaka / Upanishad Seventh AdhyayaKaushitaki Brahmana Upanishad First AdhyayaKaushitaki Brahmana Upanishad Second AdhyayaKaushitaki Brahmana Upanishad Third AdhyayaKaushitaki Brahmana Upanishad Fourth AdhyayaVagasaneyi Samhita / Isha UpanishadKatha Upanishad First AdhyayaKatha Upanishad Second AdhyayaMundaka Upanishad First KhandaMundaka Upanishad Second KhandaTaittiriya Upanishad First ValliTaittiriya Upanishad Second ValliTaittiriya Upanishad Third ValliBrihadaranyaka Upanishad First AdhyayaBrihadaranyaka Upanishad Second AdhyayaBrihadaranyaka Upanishad Third AdhyayaBrihadaranyaka Upanishad Fourth AdhyayaBrihadaranyaka Upanishad Fifth AdhyayaBrihadaranyaka Upanishad Sixth AdhyayaSvetasvatara Upanishad First AdhyayaSvetasvatara Upanishad Second AdhyayaSvetasvatara Upanishad Third AdhyayaSvetasvatara Upanishad Fourth AdhyayaSvetasvatara Upanishad Fifth AdhyayaSvetasvatara Upanishad Sixth AdhyayaPrasna Upanishad First QuestionPrasna Upanishad Second QuestionPrasna Upanishad Third QuestionPrasna Upanishad Fourth QuestionPrasna Upanishad Fifth QuestionPrasna Upanishad Sixth QuestionMaitrayana Brahmana Upanishad First PrapathakaMaitrayana Brahmana Upanishad Second PrapathakaMaitrayana Brahmana Upanishad Third PrapathakaMaitrayana Brahmana Upanishad Fourth PrapathakaMaitrayana Brahmana Upanishad Fifth PrapathakaMaitrayana Brahmana Upanishad Sixth PrapathakaMaitrayana Brahmana Upanishad Seventh Prapathaka›Aitareya Aranyaka / Upanishad: Fifth Adhyaya - First KhandaAitareya Aranyaka / Upanishad Fifth AdhyayaListenPlay this chapter in spoken English.Save chapterListen to chapter1He recites the Va^a hymn 1, wishing, May everything be in my power. 2They (its verses) are twenty-one 2, for twentyone are the parts (the lungs, spleen, &c.) in the belly. 3* Then the Ekavi^i'a is verily the support of all Stomas, and the belly the support of all food. 4 - They consist of different metres. Verily, the intestines are confused, some small, some large. 5’ He recites them with the pra/zava 3, according to the metre 4, and according to rule 5. Verily, the intestines are according to rule, as it were; some shorter, some longer. 6Next comes the Stidadohas verse. Sudadohas verily is breath. He joins the joints with breath. 7After having recited that verse twelve times he ------ Having recited the verses which form the body, neck, head, wings, and tail of the bird, also the food intended for the bird, he now describes the Vara hymn, i.e. the hymn composed by Vara, Rv. VIII, 46. That hymn takes the place of the stomach, which receives the food intended for the bird. Ar. V, 2, 5’ In I, 5, 2, 4 it is called a Nivid. Pranavam means ‘with pra/rava/ i.e. inserting Om in the proper places. According^as the metres of the different verses are fixed by Aaunaka, Ait. Ar. V, 2, 5, who says that verse 15 is Dvipada, and that the last four words, nfinam atha, form an Ekapada. a 6 According to rule, i.e. so that they should come right as Araalayana has prescribed the recitation of Dvipada and Eka¬ pada verses. In a Dvipada there should be a stop after the first foot, and Om at the end of the second. In an Ekapada there should be Om at the beginning and at the end. [ 3 ] O AITAREYA-AR AJVY AKA. leaves it off there. These prawas are verily twelve¬ fold, seven in the head, two on the breast, three below. In these twelve places the pra«as are con¬ tained, there they are perfect. Therefore he leaves it off there. ttttt 8The hymn indragn! yuva m su naA (Rv. V1U, 40forms the two thighs (of the bird) belonging to Indra and Agni, the two supports with broad bones. 9These (verses) consist of six feet, so that they may stand firm. Man stands firm on two feet, animals on four. He thus places man (the sacnficer), standing on two feet, among fourootec cattle. 10The second verse has seven feet, and he makes it into a Gayatr'i and AnushAibh. Gayatri is Brahman, AnushAibh is speech; and he thus puts together speech with Brahman. 11He recites a TrishAibh at the end. TnshAibh is strength, and thus does he come round animals by strength. Therefore animals come near where there is strength (of command, &c.); they come to be roused and to rise up, (they obey the commands of a strong shepherd.) Second YLhanda. 1When he recites the Nishkevalya hymn addressed to Indra (Rv. X, 50), pra vo mahe, he inserts a Nivid 1 2 (between the fourth and fifth verses). Thus he clearly places strength in himself (in the 5astra, in the bird, in himself). 2They are Trish^ubhs and G-agatis. There they say: ‘Why does he insert a Nivid among mixed Trish/ubhs and ^agatis 1?’ But surely one metre would never support the Nivid of this day, nor fill it: therefore he inserts the Nivid among mixed Trish/ubhs and £agatis. 4Let him know that this day has three Nivids: the Va^a hymn is a Nivid, the Vdlakhilyas 2 are a Nivid, and the Nivid itself is a Nivid. Thus let him know that day as having three Nivids. 5Then follow the hymns vane na vi (Rv. X, 29and yo ^ata eva (Rv. II, 12). In the fourth verse of the former hymn occur the words anne samasya yad asan manisha/£, and they serve for the winning of proper food. 6Then comes an insertion. As many Trish/ubh and (Tagati verses 3, taken from the ten Masalas and addressed to Indra, as they insert (between the two above-mentioned hymns), after changing them into B/Vhatis, so many years do they live beyond the (usual) age (of one hundred years). By this insertion age is obtained. 7After that he recites the Sa^aniya hymn, wishing that cattle may always come to his off¬ spring. 8. Then he recites the Tarkshya hymn 4. Tarkshya is verily welfare, and the hymn leads to wel¬ fare. Thus (by reciting the hymn) he fares well 5. Accoiding to the Prak/vti of the Agnish/oma they ought to be all Trish/ubhs. Comm. From the Sawhita, which consists of ten thousand verses. Comm. Rv. X, 178. Tarksha Garm/a being the deity of the hymn it is called Tarkshya. 0 2 AIT ARE YA-AR A2V Y AK A. 9Then he recites the Ekapada (indro viivaw vi rdgati), wishing, May I be everything at once, and may I thus finish the whole work of metres 10In reciting the hymn indra m vbva avi vridhan (Rv. 1,11) he intertwines the first seven verses by intertwining their feet 1 2. There are seven priwas (openings) in the head, and he thus places seven prawas in the head. The eighth verse (half-verse) he does not intertwine 3. The eighth is speech, and he thinks, May my speech never be intertwined with the other prawas. Speech therefore, though dwelling in the same abode as the other pra«as, is not intertwined with them. 11He recites the Vira^* verses 4. Verily, Vira^ verses are food, and they thus serve for the gaining of food. 12He ends with the hymn of Vasish/^a 5, wishing, May I be Vasish//za! 13But let him end with the fifth verse, esha stomo maha ugraya vahe, which, possessing the word mahat, is auspicious. 14In the second foot of the fifth verse the word dhuri occurs. Verily, dhu/i (the place where the horse is fastened to the car) is the end (of the car). This day also is the end (of the sacrifice which lasts a whole year) 6. Thus the verse is fit for the day. Rv. VII, 24. *97 15* In the third foot the word arka is auspicious. 16The last foot is: ‘Make our glory high as heaven over heaven.’ Thus wherever Brahmanic speech is uttered, there his glory will be, when he who knows this finishes with that verse. Therefore let a man who knows this, finish (the Nishkevalya) with that verse. 1Tat savitur vwdmahe (Rv. V, 82, 1-3) and adya no deva savitar (Rv. V, 82, 4-6) are the beginning (pratipad) and the next step (anuiara) of the Vabvadeva hymn, taken from the Ekaha ceremonial and therefore proper 1 2. 2On that day 3 much is done now and then which has to be hidden, and has to be atoned for. Atonement is rest, the one-day sacrifice. Therefore at the end of the year the sacrificers rest on this atonement as their rest. He who knows this rests firm, and they also for whom a Hot ri priest who knows this, recites this hymn. 3Then (follows) the hymn addressed to Savitrh ta d devasya savitur varyam mahat (Rv. IV, 53). Verily, mahat, great, (in this foot) is the end 4. This day too is the end. Thus the verse is fit for the day. The norm of the IVIahavrata is the Vhva^it, and the norm of that, the Agnish/oma Ekaha. The verses to be used for the Vaijvadeva hymn are prescribed in those normal sacrifices, and are here adopted. Nothing higher than the great can be wished for or obtained. Comm. AITAREYA-ARAiVYAKA. 4The hymn katara phrva katara parayo h (Rv. I, 185), addressed to Dyavaprzthivi, is one in which many verses have the same ending. Verily, this day also (the mahavrata) is one in which many receive the same reward b Thus it is fit for the day. 5The hymn ana<rvo gtto anabhteur ukthya h (Rv. IV, 36) is addressed to the Rthhus. 6In the first verse the word tri (/£akra/z) occurs, and trivat 1 2 is verily the end. This day also is the end (of the sacrifice). Thus the verse is fit for the day. y. The hymn asya vamasya palitasya hotu h (Rv. I, 164), addressed to the VEvedevas, is multiform. This day also is multiform 3. Thus the verse is fit for the day. 8He recites the end of it, beginning with gaurir mimaya (Rv. I, 164, 41). 9The hymn a no bhadra h kratavo yantu vEvata/z (Rv. I, 89), addressed to the VLsvedevas, forms the Nividdhana, taken from the Ekaha ceremonial, and therefore proper. 10On that day much is done now and then which has to be hidden, and has to be atoned for. Atonement is rest, the one-day sacrifice. Therefore at the end of the year the sacrificers rest on this atonement as their rest. He who knows this rests firm, and they also for whom a Hotrz priest who knows this, recites this hymn. 11The hymn vabvanaraya dhishazzam Wtal 99 vrzdhe (Rv. Ill, 2) forms the beginning of the Agnim&ruta. Dhishazza, thought, is verily the end, this day also is the end. Thus it is fit for the day. 12The hymn prayafyavo maruto bhr^adrfsh/aya h (Rv. V, 55), addressed to the Maruts, is one in which many verses have the same ending. Verily, this day also is one in which many receive the same reward. Thus it is fit for the day \ 13He recites the verse ^atavedase sunavama somam (Rv. I, 99, 1), addressed to £atavedas, before the (next following) hymn. That verse addressed to 6atavedas is verily welfare, and leads to welfare. Thus (by reciting it) he fares well 2. 14The hymn ima m stomam arhate ^atavedase (Rv. I, 94), addressed to 6-atavedas, is one in which many verses have the same ending. Verily, this day also (the mahavrata) is one in which many receive the same reward. Thus it is fit for the day, yea, it is fit for the day. SECOND ARAjVYAKA. 1Let the women who are with child move away * 1! 5She nourishes his (her husbands) self (the son) within her. (2) She who nourishes, is to be nourished. 6. The woman bears the germ. He (the father) elevates the child even before the birth, and imme¬ diately after 1. 7When he thus elevates the child both before and after his birth, he really elevates his own self, 8For the continuation of these worlds (men). For thus are these worlds continued. 10He (the son), being his self, is then placed in his stead for (the performance of) all good works. it. But his other self (the father), having done all he has to do, and having reached the full measure of his life, departs. 12And departing from hence he is born again. That is his third birth. 13And this has been declared by a 7?zshi (Rv. IV, 27, 1): (4) T, 14‘While dwelling in the womb, I discovered all the births of these Devas. A hundred iron strongholds kept me, but I escaped quickly down like a falcon/ 15Vamadeva, lying in the womb, has thus dedared this. (5) And having this knowledge he stepped forth, after this dissolution of the body, and having ob¬ tained all his desires in that heavenly world, became immortal, yea, he became immortal. (6) ‹Previous chapterAitareya Aranyaka / Upanishad Fourth AdhyayaNext chapterAitareya Aranyaka / Upanishad Sixth Adhyaya›Similar passagesBy tradition and source labelFind similarCompare selectedCompare with similarAsk Deep ThoughtSelect passages to search for parallels.Tap any verse to select it, then compare selected passages or ask Deep Thought. Public-domain 1879/1884/1900 English translation