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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: Second Adhyaya - First KhandaAitareya Aranyaka / Upanishad Second AdhyayaListenPlay this chapter in spoken English.Save chapterListen to chapter1The two trz/£as, Rv. VIII, 68, i — 3 > a tva rathaw yathotaye, and Rv. VIII, 2, 1-3, ida m vaso sutam andha//, form the first (pratipad) and the second (anu^ara) of the Marutvatiya hymn. 2Both, as belonging to the one-day ceremonial 2 > are perfect in form. On 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 sacrifices 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 3. 3In the second verse of (the Pragatha 4 ), indra nediya ed ihi, pra su tira sai ibhir ye ta ukthina/* (Rv. VIII, 53, 5, 6), there occurs the word ukthina A, reciters of hymns 5. Verily, this day (the mahavrata) is an uktha (hymn), and as endowed with an uktha, the form of this day is perfect. 4In the first verse (of another Pragatha) the word vira, strong, occurs (Rv. I, 40, 3), and as endowed with the word vira, strong, the form of this day is perfect. t 5In the second verse (of another Pragatha) the word suviryam, strength, occurs (Rv. I, 40, 1), and as endowed with the word suvirya, strength, the form of this day is perfect. 6In the first verse (of another Pragatha) the word ukthyam, to be hymned, occurs (Rv. I, 40, 5). Verily, this day is an uktha, and as endowed with an uktha, the form of this day is perfect. 7In the (Dhayya) verse agnir neta (Rv. Ill, 20, 4the word vntraha, killer of Vntra, occurs. The killing of V ritra. is a form (character) of Indra, this day (the mahavrata) belongs to Indra, and this is the (perfect) form of that day. 8In the (Dhayya) verse tva m soma kratubhi/^ sukratur bh u/i (Rv. I, 91, 2) the word vri sha \ powerful, occurs. Powerful is a form (character) of Indra, this day belongs to Indra, and this is the (perfect) form of that day. 9In the (Dhayya) verse pinvanty apa h (Rv. I, 64, 6) the word va^inam, endowed with food, occurs. Endowed with food is a form (character) of Indra, this day belongs to Indra, and this is the (perfect) form of that day. 10In the same verse the word stanayantam, thundering, occurs. Endowed with thundering is a form (character) of Indra, this day belongs to Indra, and this is the (perfect) form of that day. 11In (the Pragatha) pra va indraya brfhate (Rv. VIII, 89, 3) (the word brz’hat occurs). Verily, b^/hat is mahat (great), and as endowed with mahat, great, the form of this day (mahavrata) is perfect. 12In (the Pragatha) brehad indriya gayata (Rv. aitareya-araayaka. VIII, 89,1) (the word brzhat occurs). Verily, brzhat is mahat (great), and as endowed with mahat, the form of this day is perfect. 13In (the Pragatha) naki h sudaso ratham pary asa na riramad (Rv. VII, 32, 10) the words paryasa (he moved round) and na riramad (he did not enjoy) occur, and as endowed with the words paryasta and ranti the form of this day is perfect k He recites all (these) Pragathas, in order to obtain all the days (of the sacrifice), all the Ukthas 1 2, all the PrfshZ/zas 3, all the.Sastras 4 5, all the Pra-ugas, and all the Savanas (libations). 1He recites the hymn, asat su me^arita/z sabhivega/z (Rv. X, 27, 1), (and in it the word) satyadhvrztam, the destroyer of truth. Verily, that day is truth, and as endowed with the word satva, truth, the form of this day is perfect \ 2That hymn is composed by Vasukra. Verily, \ asukra is Brahman, and that, day is Brahman. Thus 3* Here they say: ‘Why then is that Marutvatiya hymn completed by the hymn of Vasukra?' Surely because no other./felii but Vasukra brought out a Marutvatiya hymn, or divided it properly 3. Thereiore that Marutvatiya hymn is completed by the hymn of Vasukra. 4 - That hymn, asat su me, is not definitely ad¬ dressed to any deity, and is therefore supposed to be addressed to Pranapati. Verily, Pranapati is indefinite, and therefore the hymn serves to win Pranapati. 5* Once in the hymn (Rv. X, 27, 22) he defines Indra (indraya sunvat); therefore it does not fall off from its form, as connected with Indra. 6He recites the hymn (Rv. VI, 17, 1) piba somam abhi yam ugra tarda/b 7- In the verse urvam gavyam mahi grin ana indra the word mahi, great, occurs. Endowed with the word mahat, the form of this day is perfect. 8That hymn is composed by Bharadvajya, and bharadva^ya was he who knew most, who lived longest, and performed the greatest austerities among the i^zshis, and by this hymn he drove away evil. Therefore if he recites the hymn of Bharadva^a, AIT ARE YA-AR A 2 VY AKA. then, after having driven away eyil, he becomes learned, long-lived, and full of austerities. 9He recites the hymn kaya suhhk savayasa/i sanila^ (Rv. I, 165, 1). 10In the verse a 5asate prati haryanty uktha (Rv I 165, 4) the word uktha occurs. Verily, that day (the mahavrata) is uktha (hymn). Endowed with the word uktha, the form of this day becomes perfect. 11That hymn is called Kayasubhiya h Verily, that hymn, which is called Kayaiubhiya, is mutual understanding and it is lasting. By means of yt Indra, Agastya, and the Maruts came to a mutua understanding. Therefore, if he recites the Kaya-.mbhiya hymn, it serves for mutual understanding. the Kayasubhiya hymn for him. I 13He recites the hymn marutvaw indra vrzshabo I rawaya (Rv. Ill, 47. A.., nI 14In it the words indra vrzshabha (powerful) 'l occur. Verily, powerful is a form of Indra 2, this day belongs to Indra, and this is the perfect form - of that day.. 15That hymn is composed by Vuvamitra. Verily, Visvamitra was the friend (mitra) of all (visva). 16Everybody is the friend of him who knows this, and for whom a Hotrf priest who knows this, recites this hymn. 17The next hymn, ^anishMa ugra/z sahase turaya (Rv. I, 73 > 0 > forms a Nividdhana 3, and, according to the one-day (ekiha) ceremonial, is perfect in form. On that day much is done now and then which has to be hidden, and has to be atoned for (by recitation of hymns). Atonement 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 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 \ 18These, if recited straight on, are ninety-seven verses 2. The ninety are three Viraf, each consisting of thirty, and then the seven verses which are over. Whatever is the praise of the seven, is the praise of ninety also. trzkas =.... 6 (I, 2, 1, 1). The six Pragathas, each of 2 verses raised to 3 (but the text gives seven Pragathas) =. Three Dhayyas = Asat su=. Piba somam =.... Kaya jubha =... Marutva^ indra = Granish/M ugra^ *8 (1,2, i, 3; 4; 5; 6; 11; 12; 13). 15(1, 2, 2, 6). II (I, 2, 2, 17). AITAREYA-ARA 2 VYAKA. 1 72 19By repeating the first and last verses three times each, they become one hundred and one verses. 20There are five fingers, of four joints each, two pits (in the elbow and the arm), the arm, the eye, the shoulder-blade; this makes twenty-five. The other three parts have likewise twenty-five each b That makes a hundred, and the trunk is the one hundred and first. 21Hundred is life, health, strength, brightness. The sacrificer as the one hundred and first rests in life, health, strength, and brightness. 22These verses become Trish^ubh 1 2, for the noonday-libation consists of Trish^ubh verses. 1They say: ‘What is the meaning of prenkha, swing? 5 Verily, he is the swing, who blows (the wind). He indeed goes forward (pra + inkhate) in these worlds, and that is why the swing is called prenkha. 2Some say, that there should be one plank, because the wind blows in one way, and it should be like the wind. 4Some say, there should be three planks, be¬ cause there are these three threefold worlds, and it should be like them. sider the Nishkevalya. This has to be recited by the Hotn while sitting on a swing. *73 6Let there be two, for these two worlds (the earth and heaven) are seen as if most real, while the ether (space) between the two is the sky (antariksha). Therefore let there be two planks. 7Let them be made of Udumbara wood. Verily, the Udumbara tree is sap and eatable food, and thus it serves to obtain sap and eatable food. 8Let them be elevated in the middle (between the earth and the cross-beam). Food, if placed in the middle, delights man, and.thus he places the sacrificer in the middle of eatable food. 9There are two kinds of rope, twisted towards the right.and twisted towards the left. The right ropes serve for some animals,, the left ropes „ for others. If there are both kinds of rope, they serve for the attainment of both kinds of cattle. 10Let them be made of Darbha (Ku<ra grass), for among plants Darbha is free from evil, therefore they should be made of Darbha grass. 1Some say: ‘Let the swing be one ell (aratni) above the ground, for by that measure verily the Svarga worlds are measured.’ That is not to be regarded. 2Others say: ‘ Let it be one span (prade^a), for by that measure verily the vital airs were measured.’ That is not to be regarded l. 3Let it be one fist (mush/i), for by that measure verily all eatable food is made, and by that measure AITAREYA-ARA2VYAKA. all eatable food is taken; therefore let it be one fist above the ground. 4They say: ‘ Let him mount the swing from east to west, like he who shines; for the sun mounts these worlds from east to west.’ That is not to be regarded. 3Others say: ‘ Let him mount the swing side¬ ways, for people mount a horse sideways \ thinking that thus they will obtain all desires.’ That is not to be regarded. 6They say: ‘ Let him mount the swing 1 2 from behind, for people mount a ship from behind, and this swing is a ship in which to go to heaven. Therefore let him mount it from behind. 7Let him touch the swing with his chin (k/mbuka). The parrot puka) thus mounts a tree, and he is of all birds the one who eats most food. Therefore let him touch it with his chin. 8Let him mount the swing with his arms 3. The hawk swoops thus on birds and on trees, and he is of all birds the strongest. Therefore let him mount with his arms. 9Let him not withdraw one foot (the right or left) from the earth, for fear that he may lose his hold. ttj a • 10The Ho tri mounts the swing, the Udgat ri the seat made of Udumbara wood. The swing is masculine, the seat feminine, and they form a union. Thus he makes a union at the beginning of the uktha in order to get offspring. thus mount. A 11He who knows this, gets offspring and cattle. 12Next the swing is food, the seat fortune. Thus he mounts and obtains food and fortune. 13The Hotrakas (the Pranastrf, Brahma^atikkamsm, Pot ri, Nesh/ri, Agnidhra, and Kkkhkv&kz) together with the Brahman sit down on cushions made of grass, reeds, leaves, &c. 14Plants and trees, after they have grown up, bear fruit. Thus if the priests mount on that day altogether (on their seats), they mount on solid and fluid as their proper food. Therefore this serves for the attainment of solid as proper food \ 15Some say: ‘Let him descend after saying vasha^V That is not to be regarded. For, verily, that respect is not shown which is shown to one who does not see it 1 2 3. 16Others say: ‘Let him descend after he has taken the food in his hand/ That is not to be re¬ garded. For, verily, that respect is not shown which is shown to one after he has approached quite close. 17Let him descend after he has seen the food. For, verily, that is real respect which is shown to one when he sees it. Only after having actually!y6: AITAREYA-ARAOTAKA. seen the food (that is brought to the sacrifice), let him descend from the swing* 18Let him descend turning towards the.east, for in the east the seed of the gods springs up 1. Therefore let him rise turning towards the east, yea, turning towards the east. 1He (the sun), who shines, honoured this world (the body of the worshipper, by entering into it), in the form of man 2 (the worshipper who meditates on breath). For he who shines (the sun) is (the same as) the breath. He honoured this (body of the worshipper) during a hundred years, therefore there are a hundred years in the life of a man. Because he honoured him during a hundred years, therefore there are (the poets of the first IVla^/f/ala of the Rig veda, called) the Yatar/ftn, (having honour for a hundred years.) Therefore people call him who is really Prawa (breath), the -Satariin poets 2He (breath) placed himself in the midst of all w atsoever exists. Because he placed himself in ie midst of all whatsoever exists, therefore there are (die poets of the second to the ninth MaWala of e lg-veda, called) the Madhyamas. Therefore people call him who is really Pra«a (breath), the lViadhyama poets. 3 - He as up-breathing is the swallower (gmsa), as down-breathing he is delight (mada). Because as up-breathing he is swallower (gmsa) and as down¬ breathing delight (mada), therefore there is (the poet of the second hWala of the Rig-veda, called) Gmsarnada. Therefore people call him who is really Pra«a (breath), Grftsarnada. c • 4 j ^' m (breath) this whatsoever was a nend. Because of him all (vBvam) this whatsoever was a friend (m.tram), therefore there is (the poet of 6 ir d MawTala of the Rig-veda, called) Vijvam.tra. 7 herefore people call him who is really ra/^a (breath), Vi^vamitra., 5 ' f,Th<; u DeVaS (speech ’ &c -) sa *d to him (the reath). He is to be loved by all of us.’ Because the Devas said of him, that he was to be loved (varna) by all of them, therefore there is (the poet ote ourth MawTala of the Rig-veda, called) Vamadeya. Therefore people call him who is really 1 raua (breath), Vdmadeva. 6. He (breath) guarded all this whatsoever from evil. 2.2Because he guarded (atrayata) all this whatso- AlTAREYA-ARAiVYAKA. ever from evil, therefore there are (the poets of the fifth Masala of the Rig-veda, called) Atraya h. Therefore people call him who is really Prana (breath), AtrayaA 1He (breath) is likewise a Bibhradva^a (bringer of offspring). Offspring is va^a, and he (breath) supports offspring. Because he supports it, there¬ fore there is (the poet of the sixth Masala of the Rig-veda, called) Bharadva^a. Therefoie people call him who is really Prana (breath), Bharadva^a. 2The Devas (speech, &c.) said to him: ‘ He it is who chiefly causes us to dwell on earth. Because the Devas said of him, that he chiefly caused them to dwell on earth, therefore there is (the poet of the seventh Masala of the Rig-veda, called) Vasish//^a. Therefore people call him who is really Pra;^a (breath), Vasish/^a 1. 3He (breath) went forth towards 2 all this what¬ soever. Because he went forth toward all this what¬ soever, therefore there are (the poets of the eighth Masala of the Rig-veda, called) the Pragathas. Therefore people call him who is really Pra;/a (breath), the Pragathas. 4He (breath) purified all this whatsoever. Be¬ cause he purified all this whatsoever, therefore there (bre^Hhe" Paths' ^ ^ *** 5 - He (breath) said: ‘Let me be everythin^;:. ar ver - sma11 ( kshudr a) and great (mahat) and this became the Kshudrashktas and Mahasuktas Therefore there were (the hymns and also th poe s of the tenth Masala of the Rig-veda called^ the Mahasuktas). Therefore people call him who is really Pri« a (breath), the Kshurasuktas (and Mahasuktas). 6( breath ) said once: ‘ You have said what (hymn) Th U ' Uf ^ *^ eed " This became a Sukta ( y )■ Therefore there was the Sukta. Therefore t people call him who is really Pra.a (breath), 7 - He (breath) is a Rik (verse), for he did Because heVdh b6mgS (b> ' enterin & in to them). was the R'tn °^ t0 bdngS ’ theref ° re there TreaI v Pr "T PG ° pk CaU him who is really Pra«a (breath), Rik. dharla ^Th P / CeS ' therefore was the AraHa Therefore people call him who is really Pra«a (breath), ArdlWa. } Brahmans^The The'ninTh M ° f ‘ he I \ ^ anslate according to the commentator. Ardha means both half and place. 2I g AITAREYA-ARA2VYAKA. 9He (breath) is a Pada (word) \ for he got into all these beings. Because he got (pad!) into all these beings, therefore there was the Pada (word). Therefore people call him who is really Prawa (breath), Pada. 10He (breath) is an Akshara (syllable), for le pours out (ksharati) gifts to all these beings, and without him no one can pour out (atiksharati) gifts. Therefore there was the Akshara (syllable). There fore people call him who is really Piawa (bieath), Akshara ^ n. Thus all these Rik verses, all Vedas, all sounds 1 2 3 are one word, viz. Prawa (breath). Let him know that Prawa is all Rik verses. Third Khmba. 1While VLvamitra was going to repeat the hymns of this day (the mahavrata), Indra sat down near him 4. Vuvamitra (guessing that Indra wanted food) said to him, ‘This (the verses of the hymn) is food,’ and repeated the thousand Brdiati verses 5. poets, all words, &c. Comm. l“ dra'svaS'” 5 “ ‘ h ' deUsh ' ful hc "“ ° fm 2 ‘, Ird!;VS, a! d t0 him: <A ' shi - thou hast come to my delightful home. AVshi, repeat a second hymn V uvarmtra (guessing that Indra wanted food) said T, hlS (the V6rSeS ° f the hymn) is food/ and repeated the thousand B/Yhati verses. By means of this he went to the delightful home If Indra (Svarga). 3 ‘, I! Kl. ra. S ^ i t0 him: ‘^shi, thou hast come to y elightful home. Ahshi, repeat a third hymn.’ iwamnni (guessing that Indra wanted food) said im. This (the verses of the hymn) is food,’ and. repeated the thousand Brfhatl verses. By means (°Svar!l) he WCnt t0 thS deIi - l5tful home of Indra Vr d uV aid t0 h ' m: £ hou hast come to •... I grant thee a boon.’ VBvamitra said: ‘May I know thee.’ Indra said: ‘lam ra«a (breath), O Azshi, thou art Pra«a, all things are Pra«a. For it is Pra«a who shines as the sun, an here pervade all regions under that form.’ is 00 of mine (the hymn) is my friend and my support (dakshi«a). This is the food prepared by wvamitra. 1.2I am verily he who shines (the sun).’ slllnhf 11 u ey COnSiSt ° f many metres ’ yet ‘ when one counts the thirty-six syuJZ" * th ° USand Vei ' SeS ’ eaCh COnsistin S of rt/T, h pr ”” ed ** r fY h / my fir£t as e '8 hl i Glyatt! lY/'Yr’rY/ B^hati tn/’as, lastly as eighty Ush;/ih tr^as. ° 7 AITAREYA-ARA 2 VYAKA. 1This then becomes perfect as a thousand of Brzhati verses. Its consonants 1 form its body, its voice 2 (vowels) the soul 3, its sibilants 4 the air of the breath. 2He who knew this became Vasish//za, he took this name from thence 5 6 7. 3Indra verily declared this to Visvamitra, and Indra verily declared this to Bharadva?a. There¬ fore Indra is invoked by him as a friend 8. 4This becomes perfect as a thousand of Brzhati verses \ and of that hymn perfect with a thousand Brfhati verses, there are 36,000 syllables 8. So many are also the thousands of days of a hundred years (36,000). With the consonants they fill the nights, with the vowels the days. 5This becomes perfect as a thousand of Brfhati verses. He who knows this, after this thousand of Brfhatis thus accomplished, becomes full of know¬ ledge, full of the gods, full of Brahman, full of the immortal, and then goes also to the gods. 6What I am (the worshipper), that is he (sun); what he is, that am I. II ARAAYAKA, 3 ADHYAYA, I ICHAiYDA, 4. 22 1 7 - This has been said by a Ashi (Rv. I, 115, i): The sun is the self of all that moves and rests.’ 8Let him look to that, let him look to that! 1Sthavira Yakalya said that breath is the beam 2, and as the other beams rest on the house-beam, thus the eye, the ear, the mind, the speech, the senses, the body, the whole self rests on this 3 breath. 2Of that self the breathing is like the sibilants, the bones like the mutes, the marrow like the vowels, and the fourth part, flesh, blood, and the rest, like the semivowels 4,—so said Hrasva Ma^ilkeya. 3 * To us it was said to be a triad only 5. 4 * Of that triad, viz. bones, marrow, and joints, there are 360 (parts) on this side (the right), and 360 on that side (the left). They make J20 together, and 720 6 are the days and nights of the year. Thus that self which consists of sight, hearing, metre, mind, and speech is like unto the days. 5He who thus knows this self, which consists of sight, hearing, metre, mind, and speech, as like unto the days, obtains union, likeness, or nearness with the days, has sons and cattle, and lives his full age. The Kashmir MS. writes antastha without visarga, while it is otherwise most careful in writing all sibilants. Aakalya, as we saw, told his disciples that there were three classes only, not four. Comm. The Kashmir MS. reads trayaw tv eva na ltyetat proktam. [ 3 ] S AITAREYA-ARA2VYAKA. 479i Next comes Kau^Aaravya: 2’. There are 360 syllables (vowels), 360 sibilants (consonants), 360 groups. What we called syllables are the days, what we called sibilants are the nights, what we cale groups are the junctions of days and nights. So tar with regard to the gods (the days). which we explained mythologically, are physiologi¬ cally the bones; the sibilants which we explaine mythologically, are physiologically the marrow., Marrow is the real breath (life), for marrow is seed, and without breath (life) seed is not sown. r when it is sown without breath (life), it will decay, 1 will not grow. ii • n 6The groups which we explained mythologically, are physiologically the joints.. 7Of that triad, viz. bones, marrow, and joints, there are 540 (parts) on this side (the right), and 540 on that side (the left). They make 1080 too-ether, and 1080 are the rays of the sun. They make the BWhati verses and the day (of the IN ahavrata) 1.., metre, mind, and speech is like unto the syllables. 9He who knows this self which consists ot sight, hearing, metre, mind, and speech, as like unto syllables, obtains union, likeness, or nearness with the syllables, has sons and cattle, and lives his tu age. 4831* Badhva 1 says, there are four persons (to be meditated on and worshipped). 2The person of the body, the person of the metres, the person of the Veda, and the Great person. 3What we call the person of the body is this corporeal self. Its essence is the incorporeal con¬ scious self. 4 - What we call the person of the metres is this collection of letters (the Veda). Its essence is the vowel a. 5What we call the person of the Veda is (the mind) by which we know the Vedas, the jRzg-ve da, Ya^ur-veda, and Sama-veda. Its essence is Brah¬ man 2 (m.) 6Therefore let one choose a Brahman-priest who is full of Brahman (the Veda), and is able to see any flaw in the sacrifice. 7What we call the Great person is the year, which causes some beings to fall together, and causes others to grow up. Its essence is yonder sun. 8One should know that the incorporeal con¬ scious self and yonder sun are both one and the same. Therefore the sun appears to every man singly (and differently). 9 - This has also been declared by aJ?zshi (Rv I, 1x5,1):— 1 o» ‘ The bright face of the gods arose, the eye of Mitra, Varu/za, and Agni; it filled heaven and earth Instead of Badhya, the commentary and the Kashmir MS. read Badhva. Hirazzyagarbha, with whom he who knows the Veda becomes identified. Comm. 26 o and the sky,— the sun is the self of all that rests and moves/ u < This I think to be the regular Sawhita as conceived by me,’ thus said Badhva. alone they call Brahman. That self which consists of sight, hearing, metre, mind, and speech is like unto the year. 14He who recites to another that self which consists of sight, hearing, metre, mind, and speech, and is like unto the year, 1To him the Vedas yield no more milk, he has no luck in what he has learnt (from his Guru); he does not know the path of virtue.. 2This has also been declared by a Ri shi (Rv. y • 3‘He who has forsaken the friend (the Veda), that knows his friends, in his speech there is no luck. Though he hears, he hears in vain, for he does not know the path of virtue. 4Here it is clearly said that he has no luck in what he has learnt, and that he does not know the path of virtue. 5Therefore let no one who knows this, lay te sacrificial fire (belonging to the Mahavrata) for an¬ other, let him not sing the Samans of the Mahavrata for another, let him not recite the Yastras of that day for another. 6However, let him willingly do this for a father or for an A/£arya; for that is done really for himself. 7We have said that the incorporeal conscious self and the sun are one k When these two become separated 1 2, the sun is seen as if it were the moon 3; no rays spring from it; the sky is red like madder; the patient cannot retain the wind, his head smells bad like a raven’s nest:—let him know then that his self (in the body) is gone, and that he will not live very long 4. 8Then whatever he thinks he has to do, let him do it, and let him recite the following hymns: Yad anti ya/£ ka. durake (Rv. IX, 67, 21-27) >’ Ad it pratnasya retasa/^ (Rv. VIII, 6, 30); Yatra brahma pavamana (Rv. IX, 113, 6-11); Ud vaya m tamasas pari (Rv. I, 50, 10). 9Next, when the sun is seen pierced, and seems like the nave of a cart-wheel, when he sees his own shadow pierced, let him know then that it is so (as stated before, i.e. that he is going to die soon). 10Next, when he sees himself in a mirror or in the water with a crooked head, or without a head 5, or when his pupils are seen inverted 6 or not straight, let him know then that it is so. 3 jpuoy fjujvoeidfjs, Xen. Hist. gr. 4, 3, 10. B The Kashmir MS. reads ^ihma^irasaw vaxariram atmanam. AITAREY A-ARAiVY AK A. 11Next, let him cover his eyes and watch, then threads are seen as if falling together h But if he does not see them, let him know then that it is so. 12Next, let him cover his ears and listen, and there will be a sound as if of a burning fire or of a carriage 1 2. But if he does not hear it, let him know then that it is so. 13Next, when fire looks blue like the neck of a peacock 3, or when he sees lightning in a cloudless sky, or no lightning in a clouded sky, or when he sees as it were bright rays in a dark cloud, let him know then that it is so. 14Next, when he sees the ground as if it were burning, let him know that it is so. 15These are the visible signs (from 7-14) 17If he sees a black man with black teeth, and that man kills him; or a boar kills him; a monkey jumps on 6 him; the wind carries him along quickly, having swallowed gold he spits it out 6; he eats honey; he chews stalks; he carries a red lotus; he drives with asses and boars; wearing a wreath of red flowers (naladas) he drives a black cow with a black calf, facing the south 7, 18If a man sees any one of these (dreams), let him fast, and cook a pot of milk, sacrifice it, accom¬ panying each oblation with a verse of the Ratri hymn (Rv. X, 127), and then, after having fed the Brahma^as, with other food (prepared at his house) eat himself the (rest of the) oblation. 19Let him know that the person within all beings, not heard here \ not reached, not thought, not subdued, not seen, not understood, not classed, but hearing, thinking, seeing, classing, sounding, understanding, knowing, is his Self. 509but this they call so (chiefly). 2The mute consonants represent the earth, the sibilants the sky, the vowels heaven. The mute consonants represent Agni (fire), the sibilants air, the vowels the sun. The mute consonants represent the 7?zg-veda, the sibilants the Yafur-veda, the vowels the Sama-veda. The mute consonants represent the eye, the sibi¬ lants the ear, the vowels the mind. The mute consonants represent the up-breathing, the sibilants the down-breathing, the vowels the back-breathing. 3Next comes this divine lute (the human body, made by the gods). The lute made by man is an imitation of it. 4As there is a head of this, so there is a head of that (lute, made by man). As there is a stomach AITAREY A-AR AiVY AK A. of this, so there is the cavity 1 (in the board) of that. As there is a tongue of this, so there is a tongue 2 in that. As there are fingers of this, so there are strings of that 3. As there are vowels of this, so there are tones of that. As there are consonants of this, so there are touches of that. As this is endowed with sound and firmly strung, so that is endowed with sound and firmly strung. As this is covered with a hairy skin, so that is coveied with a hairy skin. 5Verily, in former times they covered a lute with a hairy skin. 6He who knows this lute made by the Devas (and meditates on it), is willingly listened to, his glory fills the earth, and wherever they speak Aryan languages, there they know him. 7Next follows the verse, called vagrasa, the es¬ sence of speech. ^Vhen a man reciting or speaking in an assembly does not please, let him say this verse. 8‘ May the queen of all speech, who is covered, as it were, by the lips, surrounded by teeth, as if by spears, who is a thunderbolt, help me to speak well/ This is the vagrasa, the essence of speech. 1Next Krishna. Harita 4 confided this Brahma^a 5 concerning speech to him (his pupil): 2Pranapati, the year, after having sent forth all creatures, burst. He put himself together again by means of Pandas (Vedas). Because he put himself together again by means of Pandas, therefore (the text of the Veda) is called Sa;;zhita (put together). 3- Of that Sawhita the letter n is the strength, the letter sh the breath and self (atman). 4- He who knows the Rik verses and the letters 11 and sh for every Sa^hita, he knows the Sa^hita with strength and breath. Let him know that this is the life of the Sa^hitfi. 5- If the pupil asks, ‘ Shall I say it with the letter n or without it? ’ let the teacher say, ‘ With the letter n.' And if he asks, ‘Shall I say it with the letter sh or without it?’ let the teacher say, ‘With the letter sh 6Hrasva Ma^ukeya said: ‘ If we here recite the verses according to the Sa^hita (attending to the necessary changes of n and s into n and sh * 2 ), and if we say the adhyaya of Maw^ukeya (Ait. An HI, i), then the letters n and sh (strength and breath) have by this been obtained for us/ 7Sthavira Sakalya said: ‘If we recite the verses according to the Sawhita, and if we say the adhyaya of Ma^ukeya, then the letters n and sh have by this been obtained for us/ Here the A’zshis, the Kavasheyas 3, knowing The letters n and sh refer most likely to the rules of rcatva and shatva, i.e. the changing of n and s into n and sh. AITAREYA-ARAAYAKA. this, said: ‘Why should we repeat (the Veda), why should we sacrifice? We offer as a sacrifice breath in speech, or speech in breath. What is the beginning (of one), that is the end (of the other).’, A. A 9Let no one tell these Sawhitas (Ait. Ar. Ill, 1 Ill, 2) to one who is not a resident pupil, who has not been with his teacher at least one year, and who is not himself to become an instructor * 1 2. Thus say the teachers, yea, thus say the teacheis. required. Instead of the morning and evening stoma they o er breath in speech, whenever they speak, or speech m breath, w en they are silent or asleep. When speech begins, breathing ceases; when breathing begins, speech ceases. mean to become a teacher in turn.’ That this is the right view is confirmed by similar injunctions given at the end of the fifth Araayaka. Here we have first some rules as to who is qualified to recite the Mahavrata. No one is permitted to do so, who has not passed thiough the Di vs a, initiation for the Agnish/oma. If the Mahavrata is performed as a Sattra, the sacrificer is a Hot n priest, and he natuially has passe through that ceremony. But if the Mahavrata is performed as an Ekaha or Ahina ceremony, anybody might be the sacrificer, and therefore it was necessary to say that no one who is adikshita, un¬ initiated, should recite it for another person; nor should he do so, when the Mahavrata is performed without (or with) an altar, or if it does not last one year. 9.2In saying, however, that one should not lecite the Mahavrata for another person, parents and teachers are not to be understood as included, because what is done for them, is done for ourselves. After these restrictions as to the recitation of the Mahavrata, follow other restrictions as to the teaching of it, and here we read’ 4Let no one teach this day, the Mahavrata, to one who is not a regular pupil (antevasin), and has been so for one year, cer¬ tainly not to one who has not been so for one year; nor to one who is not a brahma/fcarin and does not study the same Veda \ certainly not to one who does not study the same Veda; nor to’ one who does not come to him. 5- Let the teaching not be more than saying it once or twice twice only. 6| One man should tell it to one man, so says G&tukarwya, 7- ‘ Not to a child, nor to a man in his third stage of life. 8‘ The teacher and pupil should not stand, nor walk, nor lie down, nor sit on a couch; but they should both sit on the ground. 9The pupil should not lean backward while learning, nor lean forward. He should not be covered with too much clothing, nor assume the postures of a devotee, but without using any of the apparel of a devotee, simply elevate his knees. Nor should he learn, when he has eaten flesh, when he has seen blood, or a coipse, or when he has done an unlawful thing 1 2 3; when he has anointed his eyes, oiled or rubbed his body, when he has been shaved or bathed, put colour on, or ornamented himself with flowerwreaths, when he has been writing or effacing his writing s. 10‘ Nor should he finish the reading in one day, so says <2atukareya, while according to Galava, he should finish it in one day. Agnivejyayana holds that he should finish all before the Trfklritis 4,* and then rest in another place finishing it. 11‘And in the place where he reads this, he should not read anything else, though he may read this (the Mahivrata) where he has read something else.,,,, 12 ‘No one should bathe and become a snataka who does not read 'this. Even if he has read many other things, he should not become a sn&taka if he has not read this. 13. ‘Nor should he forget it, and even if he should forget anything else, he should not forget this. 14‘No, he should never forget this.,5.. If he does not forget this, it will be enough for himself (or for acquiring a knowledge of the Self). 16‘It is enough, let him know this to be true. 17‘Let him who knows this not communicate, nor dine, nor amuse himself with any one who does not know it.’ Then follow some more rules as to the reading ot le ea cr eneral:.,. cL • 18‘When the old water that stood round the roots of bees dried up (after about the month of Pausha, January to February ) e should not read; nor (at any time) in the morning or in the after¬ noon, when the shadows meet (he should begin at sunrise so soon as the shadows divide, and end in the evening before they fall to¬ gether). Nor should he read 5 when a cloud has risen; and when there is an unseasonable rain (after the months of Havana and Bhadrapada, August and September *) he should stop his Vedic reading for three nights. Nor should he at that time tell stories, not even during the night, nor should he glory in his knowledge. IQ. ‘This (the Veda thus learnt and studied) is the name of tha Great Being; and he who thus knows the name of that Great Being, he b ecomes Brahman, yea, he becomes Brahman. KAUSHITAKI-BRAHMAAA- I ‹Previous chapterAitareya Aranyaka / Upanishad First AdhyayaNext chapterAitareya Aranyaka / Upanishad Third 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