UpanishadsHinduismAccepted ScriptureSanskritShareAitareya Aranyaka / Upanishad First 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: First Adhyaya - First KhandaAitareya Aranyaka / Upanishad First AdhyayaListenPlay this chapter in spoken English.Save chapterListen to chapter1Now follows the Mahavrata ceremony. 2After having killed Wztra, Indra became reat. When he became great, then there was the MahAvrata (the great work). This is why the Mahavrata ceremony is called Mahavrata. 3Some people say: ‘ Let the priest make two (recitations with the offering of the) a^ya (ghee) on that day/ but the right thing is one 1. 4He who desires prosperity should use the hymn, pra vo devayagnaye (Rv. Ill, 13, 1). 5He who desires increase should use the hymn, viso vLo atithim (Rv. VIII, 74, 1). AITAREYA-ARAiVY AKA. 6The people (vlsa/^) indeed are increase 1, and therefore he (the sacrificer) becomes increased. 7But (some say), there is the word atithim (in that hymn, which means a guest or stranger, asking for food). Let him not therefore take that hymn. Verily, the atithi (stranger) is able 2 to go begging. 8‘ No/ he said, ‘ let him take that hymn. 9‘ For he who follows the good road and obtains distinction, he is an atithi (guest) 3. 10‘They do not consider him who is not so, worthy to be (called) an atithi (guest). 11‘Therefore let him by all means take that hymn/ 12If he takes that hymn, let him place the (second) tristich, aganma vr/trahantamam, ‘ we came near to the victorious/ first. 13For people worship the whole year (perform¬ ing the Gavamayana sacrifice) wishing for this day (the last but one)—they do come near. 14The (next following) three tristichs begin with an Anush/ubh 4. Now Brahman is Gayatri, speech is Anush/ubh. He thus joins speech with Brahman. 15He who desires glory should use the hymn, abodhy agni/£ samidha ^ananam (Rv. V, 1, 1). J 59 16He who desires offspring and cattle should use the hymn, hota^anish/a £etana/z (Rv. II, 5, 1). 1He who desires proper food 1 should use the hymn, agnim naro didhitibhi/2 (Rv. VII, 1, 1) 2. 2Verily, Agni (fire) is the eater of food. In the other (recitations accompanying the) offer¬ ings of a^ya (where Agni is likewise mentioned) the worshippers come more slowly near to Agni (because the name of Agni does not stand at the beginning of the hymn). But here a worshipper obtains proper food at once, he strikes down evil at once. 3Through the words (occurring in the second foot of the first verse), hasta/£yuti ^anayanta, ‘ they caused the birth of Agni by moving their arms,’ the hymn becomes endowed with (the word) birth. Verily, the sacrificer is born from this day of the sacrifice, and therefore the hymn is endowed with (the word) birth. 4There are four metrical feet (in the Trish/ubh verses of this hymn). Verily, cattle have four feet, therefore they serve for the gaining of cattle. 5There are three metrical feet (in the Vira^* verses of this hymn). Verily, three are these threei6o fold worlds. Therefore they serve for the concjuest of the worlds. 6These (the Trish/ubh and Vira^ verses of the hymn) form two metres, which form a support (pratish//za). Verily, man is supported by two (feet), cattle by four feet. Therefore this hymn places the sacrificer who stands on two feet among cattle which stand on four. 7By saying them straight on there are twentyfive verses in this hymn. Man also consists of twenty-five. There are ten fingers on his hands, ten toes on his feet, two Hgs, two arms, and the trunk (atman) the twenty-fifth. He adorns that trunk, the twenty-fifth, by this hymn. 8And then this day (of the sacrifice) consists of twenty-five, and the Stoma hymn of that day con¬ sists of twenty-five 1 (verses) ] it becomes the same through the same. Therefore these two, the day and the hymn, are twenty-five 2. 9These twenty-five verses, by repeating the first thrice and the last thrice, become thirty less one. This is a Vira^ verse (consisting of thirty syllables), too small by one. Into the small (heart) the vital spirits are placed, into the small stomach food is placed 3, therefore this Vira/, small by one, serves for the obtainment of those desires. 10He who knows this, obtains those desires. 11The verses (contained in the hymn agnim naro didhitibhi/z) become the Brzhati 4 metre and the Viraf metre, (they become) the perfection which belongs to that day (the mahavrata). Then they also become Anush/ubh ', for the offerings of ao-ya (ghee) dwell in Anush/ubhs 2. 28i. Some say: ‘ Let him take a Gayatri hymn for the Pra-uga. Verily, Gayatri is brightness and glory of countenance, and thus the sacrificer becomes bright and glorious. 5 2Others say: f Let him take a Ushmh hymn for the Pra-uga.- Verily, Ushmh is life, and thus the sacrificer has a long life.’ Others say: ‘ Let* him take an Anush/ubh hymn verses. Therefore the eighteen Vintg verses remain what they are, only that the first is repeated three times, so that we have twenty Vira^ verses. The seven Trish/ubhs, by repeating the last three times, become nine. We then take eight syllables away from each verse, thus changing them into nine Br/hati verses. The nine times eight syllables, which were taken off, give us seventytwo-syllables, and as each Br/hati consists of thirty-six syllables two Br/hatis. Anush/ubh, it simply has one syllable over, which is of no conse¬ quence. Comm. Thus far the'hymn which has to be recited by the Hot ri pnest, after the eating of the rztugrahas, has been considered. What follows next is the-so-called Pra-uga hymn, consisting of seven tr/kas, which the Hotr/ has to recite after the Vijvedevagraha. Different Aakhas recommend hymns of different metres our Aakha fixes on the Gayatri. AITAREY A-AR AiVY AK A. for the Pra-uga. V^ril^nushtobh is valour, and it serves for obtaining valour. Others say: ‘ Let him take a Br/hati hymn for the Pra-uga. Verily, Brfhati is fortune, and thus the sacrificer becomes fortunate.’ Others say: ‘ Let him take a Pankti hym the Pra-uga. 2.2Verily, Pankti is food, and thus the sacrificer becomes rich in food.’ Others say: ‘ Let him take a Trish/ubh hymn or the Pra-uga. Verily, Trish/ubh is strength, and thus the sacrificer becomes strong. Others say: ‘ Let him take a Gagati hymn for the Pra-uga. Verily, cattle is 6agati-hke, and thus te sacrificer becomes rich in cattle. 3But we say: ‘ Let him take a Gayatri hym only. Verily, Gayatri is Brahman, and that ay (the mahavrata) is (for the attainment of) Brahman. Thus he obtains Brahman by means of 4. «And it must be a Gayatri hymn by Madhu-, ‘ For Madhu/fMandas is called Madhu/f-Mandas, because he wishes (^andati) for honey (madhu) the Ri shis. 11 6‘Now food verily is honey, all is honey, desires are honey, and thus if he recites the hymn of Madhu/f'Mandas, it serves for the attainment of all desires..,., 7‘ He who knows this, obtains all desires. This (Gayatri pra-uga), according to the one-day (ekaha) ceremonial’, is perfect inform*. On that day (th e mahavrata) much is done now and then whic h rules given in the Agnish/oma. I63 has to be hidden \ and has to be atoned for (by reci¬ tation of hymns). Atonement (*4nti) is rest, the one-day sacrifice. Therefore at the end of the year (on the last day but one of the sacrifice that lasts a whole year) the sacrifices rest on this atonement as their rest. 8He who knows this rests firm, and they also for whom a Hotn priest who knows this, recites this hymn. 1Rv. I, 2, 1-3. Vayav 4 yahi daryateme somd ara m kma/£, ‘Approach, O Vayu, conspicuous, these Somas have been made ready.’ Because the word ready occurs in these verses, therefore is this day (of the sacrifice) ready (and auspicious) for the sacrificer and for the gods. 2Yes, this day is ready (and auspicious) to him who knows this, or for whom a Wotri priest who knows this, recites. 3 * Rv. I, 2, 4~d. Indravayu ime suta, a yatam upa nishkrztam, ‘ Indra and Vayu, these Somas are prepared, come hither towards what has been pre¬ pared. By nishkrzta, prepared, he means what has been well prepared (sa^skrfta), 4Indra and Vayu go to what has been prepared by him who knows this, or for whom a Hot ri priest who knows this, recites. a 1 Dasinrztya - bahubhfitamaithuna - brahmaHripum/folisampravadadikam. See Rajendralal Mitra, Introduction to his edition of the Aitareya-arawyaka, p. 25. It might be better to join ekSha/^ with jantyam, but even then the argumentation is not quite clear. M 2 AITAREYA-AR A 2 VY AK A. 5Rv. I, 2, 7. Mitrawhuve pfitadaksham, dhiyaw ghrfta&w sadhanta, ‘ I call Mitra.of holy strength; (he and Varuwa) they fulfil the prayer accompanied with clarified butter.’ Verily, speech is the prayer accompanied with clarified butter. 6Speech is given to him who knows this, or for whom a Hotrf priest who knows this, recites. 7Rv. I, 3, 1. Aivina ya/varlr isha/z, 1 O Asvinau, (eat) the sacrificial offerings.’ Verily, the sacrificial offerings are food, and this serves for the acquirement of food.^ ( 8Rv. I, 3, 3. A yata m rudravartani, ‘ Come hither, ye Rudravartani/ 9The Asvinau go to the sacrifice of him who knows this, or for whom a Horn priest who knows this, recites.., „ 10Rv. I, 3, 4-6. IndrS. yahi ritrabhano, indra yahi dhiyeshita/i, indra yahi tutufana, ‘ Come hither, Indra, of bright splendour, Come hither, I ndra, called by prayer, Come hither, Indra, quickly! Thus he recites, Come hither, come hither. ix. Indra comes to the sacrifice of him who knows this, or for whom a Hot ri priest who knows this recites. 12Rv. I. 3, 7. Omasar /farshamdhrfto visve devasa a gata, ‘ Virve Devas, protectors, supporters of men, come hither! ’ 13Verily, the Visve Devas come to the call of him who knows this, or for whom a Ho in priest who knows this, recites. 14Rv. I, 3, 7. DcUva??2so dasusha/z sutam, < Come ye givers to the libation of the giver! By dasusha/* he means dadusha h, i. e. to the libation of every one that gives. J 5 - The gods fulfil his wish, with whatever wish he recites this verse, 16(The wish of him) who knows this, or for whom a Hot ri priest who knows this, recites. 17* Rv. I,,3, 10. Pavaka na^ sarasvati ya^na ih vashAi dhiyavasiH, ' May the holy Sarasvati accept our sacrifice, rich in prayer! ’ Speech is meant by ‘rich in prayer/ 18Speech is given to him who knows this, or for whom a Hot;^ priest who knows this, recites. 19* And when he says, ‘ May she accept our sacrifice! ’ what he means is, ‘ May she carry off our sacrifice! ’ 20If these verses are recited straight on, they are twenty-one. Man also consists of twenty-one. There are ten fingers on his hands, ten toes on his feet, and the trunk the twenty-first. He adorns that trunk, the twenty-first, by this hymn. 21By repeating the first and the last verses thrice, they become twenty-five. The trunk is the twenty-fifth, and Pranapati is the twenty-fifth. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk the twenty-fifth. He adorns that trunk, the twenty-fifth, by this hymn \ Now this day consists of twenty-five, and the Stoma hymn of that day consists of twenty-five: it becomes the same through the same. Therefore these two, the day and the hymn, are twenty-five, yea, twenty-five. \ Cf. I, 1, 2, 7 > I, 3> 5> 7* i66 255With the second Arazzyaka the Upanishad begins. It comprises the second and third Arazzyakas, and may be said to consist of three divisions, or three Upanishads. Their general title is Bahvz'zX’aupanishad, sometimes Mahaitareya-upanishad, while the Upanishad generally known as Aitareya-upanishad comprises the 4th, 5th, and 6th adhyayas only of the second Arazzyaka. The character of the three component portions of the Upanishad can best be described in.Sankara's own words (Ar. Ill, 1, 1, Introd. p. 306): ‘There are three classes of men who want to acquire knowledge. The highest consists of those who have turned away from the world, whose minds are fixed on one subject and col¬ lected, and who yearn to be free at once. For these a knowledge of Brahman is intended, as taught in the Ait. Ar. II, 4-6. The middle class are those who wish to become free gradually by attaining to the world of Hirazzyagarbha. For them the knowledge and worship of Prazza (breath and life) is intended, as explained in the Ait. Ar. II, 1-3. The lowest class consists of those who do not care either for immediate or gradual freedom, but who desire nothing but offspring, cattle, &c. For these the meditative worship of the Sazzzhita is intended, as explained in the third Arazzyaka. 255.2They cling too strongly to the letter of the sacred text to be able to surrender it for a knowledge either of Prazza (life) or of Brahman.’ The connexion between the Upanishad or rather the three Upanishads and the first Arazzyaka seems at first sight very slight. Still we soon perceive that it would be impossible to understand the first Upanishad, without a previous knowledge of the Mahavrata ceremony as described in the first Arazzyaka. On this point too there are some pertinent remarks in.Sankara’s commentary on the Arazzyaka II, 1, 2. ‘Our first duty,’ he says, ‘ consists in performing sacrifices, such as are described in the first portion of the Veda, the Sazzzhit&s, Brahmazzas, and, to a certain extent, in the Arazzyakas also. Afterwards arises a desire for knowledge, which cannot be satisfied except a man has first attained complete concentration of thought (ekfigratfi). In order to acquire ti h on, C ° nCent. rat ' 0n ’ tbe P er f° r man Ce of certain upfisana* or meditaions is enjoined, such as we find described in our Upanishad, vis. in n - 1 ' J -‘-J 1-3. t JSr dr i0: ° Tl “ U * Sometimes translated, worship is of Ssanl or mSr * rah “ 0 P” ana or Ptatfkopfisana. Brahmop sana or meditation on Brahman consists in thinking of him as distinguished by certain qualities. 255.3Pratikopasana or meditation on symbols consists in looking upon certain worldly objects as if hey were Brahman, in order thus to withdraw the mind from the too powerful influence of external objects. These objects, thus lifted up into symbols of Brahman, are of two kinds, either connected with sacrifice or not. In our Upanishad tio'ns ofth 0 M ea n' With the f0mler daS$ ° nly - Viz ' with certain por ions of the Mahavrata, as described in the first Aranyaka. In order hat the mind may not be entirely absorbed by the sacrifice, it is lifted up during the performance from the consideration of these sacnfical objects to a meditation on higher objects, leading up at last to Brahman as prarca or life. 5 P TM IS, TM ditlti0 ” is t0 be Performed by the priests, and while they meditate they may meditate on a hymn or on a single word of it as meaning something else, such as the sun, the earth, or the sky but not viceversa. And ifinone.Sakha, as in that of the Aitareyins for instance, a certain hymn has been symbolically explained, the slme explanation may be adopted by another.Sakha also, such as that of e Kaushitakins. 255.4It is not necessary, however, that every part of the sacrifice should be accompanied by meditation, but it is left optional to the priest in what particular meditation he wishes to engage, nor is even the time of the sacrifice the only right time or him to engage in these meditations. 1This is the path: this sacrifice, and this Brahman. This is the true 1. 2Let no man swerve from it, let no man trans¬ gress it. 1 ^ t The Path 1S tw6fold > consisting of works and knowtl gn ° rS ° r sacnfices h ave been described in the Sawhit£, the Brahman, and the first Ara;/yaka. Knowledge of Brahman orms the subject of the second and third Ara^yakas. The true path is that of knowledge. AITAREYA-ARA 2 VY AKA. 3For the old (sages) did not transgress it, and those who did transgress, became lost. vm 4This has been declared by ai?zshi (Rv. VI11, 101 14): ‘Three (classes of) people transgressed, others settled down round about the venerable (Agni, fire); the great (sun) stood in the midst o the worlds, the blowing (Vayu, air) entered the Harits (the dawns, or the ends of the earti). as birds, trees, herbs, and serpents \ about the venerable/ he means those who now sit down to worship Agni (fire). 7. When he says: 1 The great stood in the midst of the worlds/ the great^ one in the midst of the world is meant for this Aditya, the sun. 8When he says: ‘ The blowing entered the Harits/ he means that Vayu, the air, the purifier, entered all the corners of the earth 2. Second Kuanda. 1People say: ‘ Uktha, uktha/ hymns, hymns! (without knowing what uktha, hymn 3, means.) 1 he Afera, &c. In Anandatirtha’s commentary vayams, are explamed by Pirafei, Vangavagadhas by Rakshasa, and liapadas y of faith and desirous of reaching the highest world, worships Agm, Vayu, and other gods. Comm. s The Comm, explains uktha as that from whence tea of the gods arises, uttishAaty anena devatiprasada lti vyutpatte 1. o hymn is truly (to be considered as) the earth, for from it all whatsoever exists arises. 2The object of its praise is Agni (fire), and the eighty verses (of the hymn) are food, for by means of food one obtains everything. 3- The hymn is truly the sky, for the birds fly along the sky, and men drive following the sky. The object of its praise is Vdyu (air), and the eighty verses (of the hymn) are food, for by means of food one obtains everything’. 4 - The hymn is truly the heaven, for from its gift (rain) all whatsoever exists arises. The object of its praise is Aditya (the sun), and the eighty verses are food, for by means of food one obtains everything. 5 - So much with reference to the gods (mytholo¬ gical), now with reference to man (physiological). 6The hymn is truly man. He is great, he is Fra^apati. Let him think, I am the hymn. 7The hymn is his mouth, as before in the case of the earth. 8The object of its praise is speech, and the eighty verses (of the hymn) are food, for by means of food he obtains everything. 9The hymn is the nostrils, as before in the case of the sky. 10The object of its praise is breath, and the eighty verses (of the hymn) are food, for by means of food he obtains everything. 11The slight bent (at the root) of the nose is, as it were, the place of the brilliant (Aditya, the sun). -- - - ----- The ^object is now to show that the uktha or hymn used at the Mahavrata ceremony has a deeper meaning than it seems to have, and that its highest aim is Brahman; not, however, the highest Brahman, but Brahman considered as life (pra;za). AITAREYA-ARAtfYAKA. 12The hymn is the forehead, as before m the case of heaven. The object of its praise is the eye, and the eighty verses (of the hymn) are food, for by means of food he obtains everything. 13. The eighty verses (of the hymn) are alike food with reference to the gods as well as with reference to man. For all these beings breathe and live by means of food indeed. By food (given in alms, &c.) he conquers this world, by food (given in sacrifice) he conquers the other. Therefore the eighty verses (of the hymn) are alike food, with refer¬ ence to the gods as well as with reference to man. 14All this that is food, and all this that con¬ sumes food, is only the earth, for from the earth arises all whatever there is. 15And all that goes hence (dies on earth), heaven consumes it all; and all that goes thence (returns from heaven to a new life) the earth con¬ sumes it all. 16That earth is thus both food and consumer. He also (the true worshipper who meditates on himself as being the uktha) is both consumer and consumed (subject and object’). No one possesses that which he does not eat, or the things which do not eat him 1 2. 1Next follows the origin of seed. The seed of Ptyapati are the Devas (gods). The seed of tibe Devas is rain. The seed of rain are herbs. The seed of herbs is food. The seed of food is seed. The seed of seed are creatures. The seed of creatures is the heart. The seed of the heart is the mind. The seed of the mind is speech (Veda). The seed of speech is action (sacrifice). The action done (in a former state) is this man, the abode of Brahman. 2He (man) consists of food (ira), and because he consists of food (iramaya), he consists of gold (hirawmaya 1 ). He who knows this becomes golden in the other world, and is seen as golden (as the sun) for the benefit of all beings. peifoimed on the last day but one (the twenty-fourth) of the Gavamayana sacrifice. That sacrifice lasts a whole year, and Its performance has been fully described in the Brahmanas and rawyakas. But while the ordinary performer of the Mahavrata as simply to recite the uktha or nishkevalya-rastra, consisting of eighty verses (tn*a) in the Gayatri, Brfhatl, and Ushmh metres the more advanced worshipper (or priest) is to know that this uktha has a deeper meaning, and is to meditate on it as beinote earth, sky, heaven, also as the human body, mouth, nostrils an forehead. The worshipper is in fact to identify himself by meditation with the uktha in all its senses, and thus to become the universal spirit or Hirawyagarbha. By this process he becomes the consumer and consumed, the subject and object, of everything while another sacrifice^ not knowing this, remains in his limited in ividual sphere, or, as the text expresses it, does not possess w at he cannot eat (perceive), or what cannot eat him (perceive im). 2.2The last sentence is explained differently by the com¬ mentator, but in connexion with the whole passage it seems to me to become more intelligible, if interpreted as I have proposed to interpret it. 1 1 279i Brahman (in the shape of pra«a, breath) entered into that man by the tips of his feet and because Brahman entered (prapadyata) into that man by the tips of his feet, therefore people call them te tips of the feet (prapada), but hoofs and claws m other animals. 2Then Brahman crept up higher, and therefore they were (called) 1 the thighs (urh). 3. Then he said: ‘Grasp wide,’ and that was (called) the belly (udara).,,. „ 4Then he said: ‘ Make room for me, and tha was (called) the chest (uras)... c The.Sarkarakshyas meditate on the belly as Brahman, the Aruwis on the heart 2. Both (these places) are Brahman indeed 3. 6But Brahman crept upwards and came to the head, and because he came to the head, therefore the head is called head 4.,, 7Then these delights alighted in the head, sicdit, hearing, mind, speech, breath. \ Delights alight on him who thus knows, why the head is called head. 9These (five delights or senses) strove to¬ gether, saying: ‘ I am the uktha (hymn), I am the uktha 6.’ ‘ Well, ’ they said, ‘ let 11s all go out rom k; 17, or in the.Satapatha-brahmaHa X, 6, 1. < All puns, as if we were to say, because he hied up to the hea, therefore the head was called head. before that the human body, mouth, nostrils, forehea were o identified with the uktha. Up. Ill, 3 - II ARAiVYAKA, I ADHYAYA, \ KHAiVDA, I 7. this body; then on whose departure this body shall fall, he shall be the uktha among 1 us V 10Speech went out, yet the body without speaking remained, eating and drinking. Sight went out, yet the body without seeing re¬ mained, eating and drinking. Hearing went out, yet the body without hearing remained, eating and drinking. Mind went out, yet the body, as if blinking, re¬ mained, eating and drinking. Breath went out, then when breath was gone out, the body fell. 11It was decayed, and because people said, it decayed, therefore it was (called) body (^arira). That is the reason of its name. 12If a man knows this, then the evil enemy who hates him decays, or the evil enemy who hates him is defeated. 13They strove again, saying: ‘ I am the uktha, I am the uktha.’ ‘Well,’ they said, ‘let us enter that body again; then on whose entrance this body shall rise again, he shall be the uktha among us.’ 14Speech entered, but the body lay still. Sight entered, but the body lay still. Hearing entered, but the body lay still. Mind entered, but the body lay still. Breath entered, and when breath had entered, the body rose, and it became the uktha. 15Therefore breath alone is the uktha. 16Let people know that breath is the uktha indeed. 17The Devas (the other senses) said to breath: ‘ Thou art the uktha, thou art all this, we are thine, thou art ours.’ AITAREYA-ARAiVYAKA. 18This has also been said by a Rishi (Rv. VIII, 92, 32): ‘Thou art ours, we are thine. 294j Then the Devas carried him (the breath) forth, and being carried forth, he was stretched out, and when people said, ‘ He was stretched out,’ then it was in the morning; when they said, ‘ He is gone to rest,’ then it was in the evening. Day, therefore, is the breathing up, night the breathing down b 2Speech is Agni, sight that Aditya (sun), mind the moon, hearing the D'is (quarters): this is the prahitawz sawyoga 2, the union of the deities as sent forth. These deities (Agni, &c.) are thus in the body, but their (phenomenal) appearance yonder is among the deities—this was intended. 3And Hira/ryadat Vaida also, who knew this (and who by his knowledge had become Hirawyao-arbha or the universal spirit), said: ‘Whatever they do not give to me, they do not possess them¬ selves.’ I know the prahitaw sawyoga, the union of the deities, as entered into the body 3. This^s it.^ > All these are plays on words, pAtar being derived from prat&yi, stiyam from samagM. The real object, however, is to show that breath, which is the uktha, which is the worshipper, is endowed with certain qualities, viz. time, speech, &c.^ ’ All. this is extremely obscure, possibly incorrect. For yam, unless it refers to some other word, we expect yan. For dadyu one expects dadyat. What is intended is that Hira«yadat had 4 - To him who knows this all creatures, without being constrained, offer gifts. o- That breath is (to be called) sattya (the true)? rSa f ‘® re ath, ti is food, yam ist he sun l. This is hreefold, and threefold the eye also may be called ^ be,ng white, dark, and the pupil. He who knows why true,s true (why sattya is sattya), even if he & ould speak falsely, yet what he says is true. 297knote^Tl! 1 iS K hl 'tthe breath ’ S) r ° pe ’ the names ° - ZhT hy hls sP eech as by a rope, and by his mes as by knots, all this is bound. For all this are names indeed, and with speech he calls everythin*. 2People carry him who knows this, as if they were bound by a rope. 7 th 3 n°, fb ° dy ° f the breath thus meditated on the Ush«.h verse forms the hairs, the Gayatri the, e Tnsh/ubh the flesh, the Anushffibh the muscles, the Gagati the bone, the Pankti the mar¬ row the B^hati the breath • (pra.a). He is covered e verses (Pandas, metres). Because he is hus covered with verses, therefore they call them Pandas (coverings, metres). maU knows the reason why Pandas are ca led Pandas, the verses cover him in whatever place he likes against any evil deed. thIf U ft, h TM ed “f 10n ac 4 uired identity with the universal spirit and 2 dtrrer.ltf Say that Whatever was n0t rendered; Brahm. Ill 6 ^ g t0 an) ’ b ° dy ' ° n Hirara >' adat > see Ait. n The r ° Pe iS su PP° sed t0 b « 'he chief rope to which various a er ropes are attached for fastening animals. Here conceived as the air breathed, not as the deity. Comm. AITAREYA-AR AAY AKA. s. This is said by a Ah'shi (Rv. I, 164, 13) • 6 ’. ‘ I saw (the breath) as a guardian, never tiring coming and going on his ways (the arteries) ta breath (in the body, being identified with the sun amonc the Devas), illuminating the principal an intermediate quarters of the sky, is returning con¬ stantly in the midst of the worlds. He says: 2.2‘I saw a guardian, because he, breath, is a guardian, for he guards everyt ing. 7He says: c Never tiring,’ because the breath 8. He says: ‘ Coming and going on his ways, because the breath comes and goes on. his ways a He says: 1 Illuminating the principal and in¬ termediate,’ because he illuminates these only, the principal and intermediate quarters of the sky. 11And then, there is another verse (Rv. A, 55, •81): ‘They are covered like caves by those who make them,’,, 12For all this is covered indeed by breath. 1This ether is supported by breath as Bn ati, JVte ether is supported by bread, as Brrha.b so one should know that all things, not excep ing ants, are supported by breath as Brzhati. 1Next follow the powers of that Person h 2By his speech earth and fire were create ^ Sby meditation. The manifestations of his power consist in creating the earth, fire, the sky, the air, heaven, the sun. Herb s are produced on the earth, and Ao-ni (fire) makes them ripe and sweet. ‘Take this take this’ speech aying d ° earth firC SGrVe their Parent’, 3 - As far as the earth reaches, as far as fire the C world 0 of r the° eeS arth "T and “ l0 " g aS VI 1 U 01 tne earth and fire does not decav so thifpoww of speech. ^ ^ thuS knows 4 - By breath (in the nose) the sky and the air r„: zt, prp! e foiiow the ^ and ca“ air r ve,h ' ir p*TM. £ ^ S far as the sky reaches, as far as the air ztzZTS d “r and as ^“ VI me sKy and the air does not decav so power?££* deCay Wh ° * hl ' Sk ”“ ' hk H ea vJ givJhimZTn “ZZZwhZ causes his light to shine. Thus do the heaven and the sun serve their parent, the eye As far as heaven reaches and as far as the sun aZhet 'mZ h, ' S "° rld « K ” d - “<1 as as he world of heaven and the sun does not decay Z poZ d ”fS,hZye rld n °' d “ ay Wh °,h " Sk “" created 5, F* ' li", quarters a " d the moon were ““ frl JZ ' q “ ar " rS ' he >' com ' *» 1>TM. 2.2nd from all the quarters he hears, while the moon,rX o( h TM 1”' | b "' ^:h 1, “ d th ' dark halves for and the „„„„ serve their par S far as the quarters reach and as far as the P 2 2 12 AITAREYA-ARAiVYAKA. moon reaches, so far does his world extend, and as loner as the world of the quarters and the moon does not & decay, so long does his world not decay who thus knows the power of the ear. 7By his mind the water and Varuwa were created. Water yields to him faith (being used for sacred acts), Varu«a keeps his offspring within the law. Thus do water and Varuwa serve their parent, the mind. As far as water reaches and as far as Varuwa reaches, so far does his world extend, and as long as the world of water and Varuwa does not decay, so long does his world not decay who thus knows the power of the mind. 1Was it water really? Was it water? Yes, all this was water indeed. This (water) was the root (cause), that (the world) was the shoot (effect). He (the person) is the father, they (earth, fire, &c.) are the sons. Whatever there is belonging to the son, belongs to the father; whatever there is belonging to the father, belongs to the son. This was intended 2. 2Mahidasa Aitareya, who knew this, said: 1 know myself (reaching) as far as the gods, and I know the gods (reaching) as far as me. For t ese s Cause and effect are not entirely separated, therefore water, as the elementary cause, and earth, fire, &c., as its effect, are one; likewise the worshipper, as the father, and the earth, fire, &c. as his cons, as described above. Mfila and tfila, root and shoot are evi¬ dently chosen for the sake of the rhyme, to signify cause and effect. gods receive their gifts from hence, and are supported from hence.’ * 3 ' iTM 8 A the mountain Hz. eye, ear, mind br “ th - They —« 4 - He who knows this, throws down the evil enemy who hates him; the evil enemy who hates him is defeated. 5 - He (the Pra»a, identified with Brahman) is the 1 e, the breath; he is being (while the ^ivatman remains), and not-bemg (when the^ivatrnan departs). 6| he Devas (speech, & c.) worshipped him (pra«a) as Bhuti or being, and thus they became great eings. And therefore even now a man who sleeps, breathes like bhurbhuA 7 - The Asuras worshipped him as Abhuti or notbeing, and thus they were defeated. 9- He (the breath) is death (when he departs) and immortality (while he abides). JO. And this has been said by a Afshi (RvI 164,38):— V ’ 11‘ Downwards and upwards he (the wind of the reat ) goes, held by food;’—for this up-breathinoeing held back by the down-breathing, does not move forward (and leave the body altogether). 12‘ The immortal dwells with the mortal •’f or through him (the breath) all this dwells together the bodies bemg clearly mortal, but this being (the breath), being immortal. PIW is called the girtf, because it is swallowed or hidden by ( r",) ', 4s,i " * “«*■'">' °‘ medioL ",,k ' “ “ bt AITAREYA-ARAAYAKA. 2 14 13‘ These two (body and breath) go for ever in different directions (the breath moving the senses of the body, the body supporting the senses of the breath: the former going upwards to another world, the body dying and remaining on earth). They increase the one (the body), but they do not increase the other,’ i. e. they increase these bodies (by food), but this being (breath) is immortal. 14He who knows this becomes immortal in that world (having become united with Hira^yagarbha), and is seen as immortal (in the sun) by all beings, yea, by all beings. 2The former half is the earth, the latter half the heaven, their union the air 3, thus says Ma;^ukeya; their union is the ether, thus did Makshavya teach it. 3That air is not considered 4 independent 5, therefore I do not agree with his (Manuka’s) son. 4Verily, the two are the same, therefore air is AITAREVA-ARAiVYAKA. considered independent, thus says Agastya. For it is the same, whether they say air or ether 1 2 3. 5So far with reference to deities (mythologically); now with reference to the body (physiologically): 6The former half is speech, the latter half is mind, their union breath (pra^a), thus says Suravira - Ma/z^ukeya. 7But his eldest son said: The former half is mind, the latter half speech. For we first conceive with the mind indeed 5, and then we utter with speech. Therefore the former half is indeed mind, the latter half speech, but their union is really breath. 8Verily, it is the same with both, the father (MaWukeya) and the son 4. 9This (meditation as here described), joined 5 with mind, speech, and breath, is (like) a chariot drawn by two horses and one horse between them (prashdvahana). 10And he who thus knows this union, becomes united with offspring, cattle, fame, glory of coun¬ tenance, and the world of Svarga. He lives his full aoe. o 11Now all this comes from the Ma;^ukeyas. 1Next comes the meditation as taught by Sakalya. c Prawasawhita/;, Kashmir MS. 2The first half is the earth, the second half heaven, their uniting the rain, the uniter Par^anya k 3And so it is when he (Par^anya) rains thus strongly, without ceasing, day and night 2, 4* Then they say also (in ordinary language), Heaven and earth have come together/ 5So much with regard to the deities; now with regard to the body: — 6Every man is indeed like an egg 3. There are two halves 4 (of him), thus they say T ‘ This half is the earth, that half heaven/ And there between them is the ether (the space of the mouth), like the ether between heaven and earth. In this ether there (in the mouth) the breath is fixed, as in that other ether the air is fixed. And as there are those three luminaries (in heaven), there are these three lumi¬ naries in man. 7As there is that sun in heaven, there is this eye in the head. As there is that lightning in the sky, there is this heart in the body; as there is that fire on earth, there is this seed in the member. 8Having thus represented the self (body) as the whole world, 6akalya said: This half is the earth, that half heaven. 9* He who thus knows this union, becomes united with offspring, cattle, fame, glory of coun- ^anya, the god of rain, is the cause which unites earth and heaven into rain. Comm.. 2 When it rains incessantly, heaven and earth seem to be one in rain. T he one half from the feet to the lower jaw, the other half lrom the upper jaw to the skull. Comm. 2 50 AIT ARE YA-AR AAY AKA. tenance age., and the world of Svarga. He lives his full 1Next come the reciters of the Nirbhufa 2Nirbhufa abides on earth, Pramwwa in heaven, the Ubhayamantarewa in the sky., Now, if any one should chide him who recites the Nirbhu^a, let him answer: ‘Thou art fallen from the two lower places V If any one should chide him who recites the Pratrwwa, let him answer < Thou art fallen from the two higher places.. u he who recites the Ubhayamantarewa, there is no chidine him..., a For when he turns out the Sandhi (the union of words), that is the form of Nirbhufa*; and when he pronounces two syllables pure (without modifica¬ tion), that is the form of Pratwma "• This comes ‘^Nh’btwn) is the recitation of the Veda without intervals therefore the same as Samhita. Pratrmwa is the recitation of eac word by itself (pada-pi^a); Ubhayamantare«a,^ the between he two is the intertwining of SamhitS. and Pada-pa/ia, te so ca e Krarna-pa/Zia. By reciting the Savihitd inattentively, one may use forms which belong to the Pada-text; and by wetting the Pada in¬ attentively one may use forms which belong to the Samhita-text. “«ain 8 Krama both.ha Sa.hM >»4 Pad. TM used together, and therefore mistakes are less likely to happe. the others. first 1. By the Ubhayamantara (what is between the two) both are fulfilled (both the sandhi and the pada). 5Let him who wishes for proper food say the Nirbhu^a; let him who wishes for S varga, say the YxzXrinivdi; let him who wishes for both say the U bhayamantare/za. 6. Now if another man (an enemy) should chide him who says the Nirbhu^a, let him say to him: If another man should chide him who says the Pratrmna, let him say to him: ‘ Thou hast offended heaven, the deity; heaven, the deity, will strike thee.’ If another man should chide him who says the Ubhayamantare^a, let him say to him: ‘ Thou hast offended the sky, the deity; the sky, the deity, will strike thee.’ 7And whatever the reciter shall say to one who speaks to him or does not speak to him, depend upon it, it will come to pass. 8But to a Brahma^a let him not say anything except what is auspicious. 9Only he may curse a Brahmana in excessive wealth 2. 10Nay, not even in excessive wealth should he curse a Brahma/za, but he should say, ‘ I bow before Brahma/zas,’—thus says 6uravira Ma^ukeya. The words were first each separate, before they were united according to the laws of Sandhi. AITAREYA-ARAiVYAK A. 442j Next follow the imprecations 1. 2Let him know that breath 2 is the beam (on which the whole house of the body lests). 3If any one (a Brahma^a or another man) should chide him, who by meditation has become that breath as beam 3, then, if he thinks himself strong, he says: ‘ I grasped the breath, the beam, well; thou dost not prevail against me who have grasped the breath as the beam.’ Let him say to him: ‘ Breath, the beam, will foisake thee. 4But if he thinks himself not strong, let him say* to him: ‘Thou couldst not grasp him who wishes to grasp the breath as the beam. Breath, the beam, will forsake thee.’ 5And whatever the reciter shall say to one who speaks to him or does not speak to him, depend upon it, it will come to pass. But to a Brahman let him not say anything except what is auspicious. Only he may curse a Brahmana in excessive wealth. Nay, not even in excessive wealth should he curse a Brahma^a, but he should say, ‘ I bow before Brahma#as/—thus says 6uravira MaWukeya. This is the opinion of Sthavira.Sakalya, cf. Ill, 2, 1, 1. properly. 1Now those who repeat the Nirbhu^*a say: 2‘The former half 1 is the first syllable, the latter half the second syllable, and the space between the first and second halves is the Sa/Hiita (11111011)/ 3He who thus knows this Sa^hita (union), be¬ comes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age. 4Now Hrasva Ma^ukeya says: ‘We reciters of Nirbhu^a say, “Yes, the former half is the first syllable, and the latter half the second syllable, but the Sa;^hita is the space between the first and second halves in so far as by it one turns out the union (sandhi), and knows what is the accent and what is not 2, and distinguishes what is the mora and what is not/’ 5 5He who thus knows this Sawhitd (union), be¬ comes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age. 6Now his middle son, the child of his mother Pratibodhi 3 *, says: ‘One pronounces these two syl ¬ lables letter by letter, without entirely separati ng nymic nomenclature occurred in Kr/sh^a Devakiputra, Kh. Up. HI, 6. The Kashmir MS. reads Pratibodhi, but Pratibodha is a recognised name in Gawa Vidadi, and the right reading is probably Pratibodhi. The same MS. leaves out putra aha. AITAREYA-ARAAYAKA. them, and without entirely uniting them 1. Then that mora between the first and second halves, which indicates the union, that is the Saman (evenness, sliding). I therefore hold Saman only to be the Sa?;zhit& (union). This has also been declared by aT^zshi (Rv. 11,23,16):— 8‘ O Brfhaspati, they know nothing higher than Saman.’ 9He who thus knows this Sawhita (union), be¬ comes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age. 1Tarukshya 2 said: ‘The Sawhit&(union)is formed by means of the B/'zhat and Rathantara 3 Samans. 2Verily, the Rathantara Saman is speech, the Brfhat Saman is breath. By both, by speech and breath, the Sa^hita is formed 4. teacher the knowledge of this Sa^hita of speech and breath) Tarukshya guards (his teacher’s) cows a whole year. 4For it alone Tarukshya guards the cows a whole year. 5This has also been declared by aA’zshi (Rv. X, 181, 1; and Rv. X, 181, 2):— 6‘Vasish//£a carried hither the Rathantara; ’ ‘ Bharadva^a brought hither the BzVhat of Agni.’ 7He who thus knows this Sazzzhita (union), be¬ comes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age. 8Kau/z//£aravya said: ‘ Speech is united with breath, breath with the blowing air, the blowing air with the VBvedevas, the VBvedevas with the hea¬ venly world, the heavenly world with Brahman. That Saz^hita is called the gradual Sazzzhita.’ 9He who knows this gradual Saz^hita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga, in exactly the same manner as this Sazzzhita, i.e. gradually. 10If that worshipper, whether for his own sake or for that of another, recites (the Sazzzhita), let him know when he is going to recite, that this Sazzzhita went up to heaven, and that it will be even so with those who by knowing it become Devas. May it always be so! 11He who thus knows this Sazzzhita (union), be¬ comes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age. 12Pan/§ala/§azzz/a said: ‘The Sazzzhita (union, composition) is speech.’ 13Verily, by speech the Vedas, by speech the metres are composed. Friends unite through speech, all beings unite through speech; therefore speech is everything here h AITAREYA-ARAiVY AKA. 14With regard to this (view of speech being more than breath), it should be borne in mind that when we thus repeat (the Veda) or speak, breath is (absorbed) in speech; speech swallows breath. And when we are silent or sleep, speech is (absorbed) in breath; breath swallows speech. The two swallow each other. Verily, speech is the mother, breath the son. 15This has been declared also by a 7?2shi (Rv. x, 114,4) •— 16‘ There is one bird; (as wind) he has entered the sky; (as breath or living soul) he saw this whole world. With my ripe mind I saw him close to me (in the heart); the mother (licks or) absorbs him (breath), and he absorbs the mother (speech).’ 17He who thus knows this Samhita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age. 18Next follows the Pra/apati-Sa;;diita. 19The former half is the wife, the latter half the man; the result of their union the son; the act of their union the begetting; that Sawhita is Aditi (indestructible). 20For Aditi (indestructible) is all this whatever there is, father, mother, son, and begetting. 21This has also been declared by a Akshi (Rv. I, 189, 10):— 22‘ Aditi is mother, is father, is son.’ 21. He who thus knows this Sawhita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age. ‹Previous chapterTalavakara / Kena Upanishad Fourth KhandaNext chapterAitareya Aranyaka / Upanishad Second 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