Aitareya Aranyaka and Upanishad in English

Aitareya 1.1.1

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com p. 154p. 155 p. 156p. 157

1. Now follows the Mahâvrata ceremony.

2. After having killed V _ri_ tra, Indra became great. When he became great, then there was the Mahâvrata (the great work). This is why the Mahâvrata ceremony is called Mahâvrata.

3. Some people say: 'Let the priest make two (recitations with the offering of the) â _g_ ya (ghee) on that day,' but the right thing is one1.

4. He who desires prosperity should use the hymn, pra vo devâyâgnaye (Rv. III, 13, 1).

5. He who desires increase should use the hymn, vi _s_ o vi _s_ o atithim (Rv. VIII, 74, 1).

6. The people (visa _h_) indeed are increase1, and therefore he (the sacrificer) becomes increased.

7. But (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 able2 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.'

12. If he takes that hymn, let him place the (second) tristich, âganma v _ri_ trahantamam, 'we came near to the victorious,' first.

13. For people worship the whole year (performing the Gavâmayana sacrifice) wishing for this day (the last but one)--they do come near.

14. The (next following) three tristichs begin with an Anush _t_ ubh4. Now Brahman is Gâyatrî, speech is Anush _t_ ubh. He thus joins speech with Brahman.

15. He who desires glory should use the hymn, abodhy agni _h_ samidhâ ganânâm (Rv. V, 1, 1).

16. He who desires offspring and cattle should use the hymn, hotâ _g_ anish t a _k_ etana _h_ (Rv. II, 5, 1).

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Aitareya 1.1.2

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. He who desires proper food1 should use the hymn, agnim naro dîdhitibhi _h_ (Rv. VII, 1, 1)2.

2. Verily, Agni (fire) is the eater of food. In the other (recitations accompanying the) offerings of â _g_ 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.

3. Through the words (occurring in the second foot of the first verse), hasta _k_ yuti _g_ 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.

4. There are four metrical feet (in the Trish _t_ ubh verses of this hymn). Verily, cattle have four feet, therefore they serve for the gaining of cattle.

5. There are three metrical feet (in the Virâ _g_, verses of this hymn). Verily, three are these three-fold worlds. Therefore they serve for the conquest of the worlds.

6. These (the Trish _t_ ubh and Virâ _g_ verses of the hymn) form two metres, which form a support (pratish _th_ â). 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.

7. By saying them straight on there are twenty-five verses in this hymn. Man also consists of twenty-five. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk (âtman) the twenty-fifth. He adorns that trunk, the twenty-fifth, by this hymn.

8. And then this day (of the sacrifice) consists of twenty-five, and the Stoma hymn of that day consists of twenty-five1 (verses); it becomes the same through the same. Therefore these two, the day and the hymn, are twenty-five2.

9. These twenty-five verses, by repeating the first thrice and the last thrice, become thirty less one. This is a Virâ _g_, verse (consisting of thirty syllables), too small by one. Into the small (heart) the vital spirits are placed, into the small stomach food is placed3, therefore this Virâ _g_, small by one, serves for the obtainment of those desires.

10. He who knows this, obtains those desires.

11. The verses (contained in the hymn agnim naro dîdhitibhi _h_) become the B _ri_ hatî4 metre and the Virâ _g_ metre, (they become) the perfection which belongs to that day (the mahâvrata). Then they also become Anush _t_ ubh1, for the offerings of â _g_ ya (ghee) dwell in Anush _t_ ubhs2.

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Aitareya 1.1.3

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Some say: 'Let him take a Gâyatrî hymn for the Pra-uga. Verily, Gâyatrî is brightness and glory of countenance, and thus the sacrificer becomes bright and glorious.'

2. Others say: 'Let him take a Ush _n_ ih hymn for the Pra-uga. Verily, Ush _n_ ih is life, and thus the sacrificer has a long life.' Others say: 'Let him take an Anush _t_ ubh hymn for the Pra-uga. Verily, Anush _t_ ubh is valour, and it serves for obtaining valour.' Others say: 'Let him take a B _ri_ hatî hymn for the Pra-uga. Verily, B _ri_ hatî is fortune, and thus the sacrificer becomes fortunate.' Others say: 'Let him take a Paṅkti hymn for the Pra-uga. Verily, Paṅkti is food, and thus the sacrificer becomes rich in food.' Others say: 'Let him take a Trish _t_ ubh hymn for the Pra-uga. Verily, Trish _t_ ubh is strength, and thus the sacrificer becomes strong.' Others say: 'Let him take a _G_ agatî hymn for the Pra-uga. Verily, cattle is _G_ agatî-like, and thus the sacrificer becomes rich in cattle.' But we say: 'Let him take a Gâyatrî hymn only. Verily, Gâyatrî is Brahman, and that day (the mahâvrata) is (for the attainment of) Brahman. Thus he obtains Brahman by means of Brahman.

4. 'And it must be a Gâyatrî hymn by Madhu _k_ _kh_ andas,

5. 'For Madhu _k_ _kh_ andas is called Madhu _k_ _kh_ andas, because he wishes (_kh_ andati) for honey (madhu) for the _Ri_ shis.

6. 'Now food verily is honey, all is honey, all desires are honey, and thus if he recites the hymn of Madhu _k_ _kh_ andas, it serves for the attainment of all desires.

7. 'He who knows this, obtains all desires.' This (Gâyatrî pra-uga), according to the one-day (ekâha) ceremonial1, is perfect in form2. On that day (the mahâvrata) much is done now and then which has to be hidden1, and has to be atoned for y recitation of hymns). Atonement (_s_ ânti) 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.

8. He who knows this rests firm, and they also for whom a Hot _ri_ priest who knows this, recites this hymn.

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Aitareya 1.1.4

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Rv. I, 2, 1-3. Vâyav â yâhi dar _s_ ateme somâ ara _m_ k _ri_ tâ _h_, 'Approach, O Vâyu, 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.

2. Yes, this day is ready (and auspicious) to him who knows this, or for whom a Hot _ri_ priest who knows this, recites.

3. Rv. I, 2, 4-6. Indravâyû ime sutâ, â yâtam upa nishk _ri_ tam, 'Indra and Vâyu, these Somas are prepared, come hither towards what has been prepared.' By nishk _ri_ ta, prepared, he means what has been well prepared (sa _m_ sk _ri_ ta).

4. Indra and Vâyu go to what has been prepared by him who knows this, or for whom a Hot _ri_ priest who knows this, recites.

5. Rv. I, 2, 7. Mitra _m_ huve pûtadaksham, dhiya _m_ gh _ri_ tâkî _m_ sâdhantâ, 'I call Mitra of holy strength; (he and Varu _n_ a) they fulfil the prayer accompanied with clarified butter.' Verily, speech is the prayer accompanied with clarified butter.

6. Speech is given to him who knows this, or for whom a Hot _ri_ priest who knows this, recites.

7. Rv. I, 3, 1. A _s_ vinâ ya _g_ varîr isha _h_, 'O A _s_ vinau, (eat) the sacrificial offerings.' Verily, the sacrificial offerings are food, and this serves for the acquirement of food.

8. Rv. I, 3, 3. Â yâta _m_ rudravartanî, 'Come hither, ye Rudravartanî.'

9. The Asvinau go to the sacrifice of him who knows this, or for whom a Hot _ri_ priest who knows this, recites.

10. Rv. I, 3, 4-6. Indrâ yâhi _k_ itrabhâno, indrâ yâhi dhiyeshita _h_, indrâ yâhi tûtu _g_ âna, 'Come hither, Indra, of bright splendour, Come hither, Indra, called by prayer, Come hither, Indra, quickly!' Thus he recites, Come hither, come hither!

11. Indra comes to the sacrifice of him who knows this, or for whom a Hot _ri_ priest who knows this, recites.

12. Rv. I, 3, 7. Omâsa _s_ _k_ arsha _n_ îdh _ri_ to vi _s_ ve devâsa â gata, 'Vi _s_ ve Devas, protectors, supporters of men, come hither!'

13. Verily, the Vi _s_ ve Devas come to the call of him who knows this, or for whom a Hot _ri_ priest who knows this, recites.

14. Rv. I, 3, 7. Dâsvâ _m_ so dâ _s_ usha _h_ sutam, 'Come ye givers to the libation of the giver!' By dâ _s_ usha _h_ he means dadusha _h_, i. e. to the libation of every one that gives.

15. 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. Pâvakâ na _h_ sarasvatî ya _g_ ña _m_ vash _t_ u dhiyâvasu _h_, 'May the holy Sarasvatî accept our sacrifice, rich in prayer!' Speech is meant by 'rich in prayer.'

18. Speech is given to him who knows this, or for whom a Hot _ri_ 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!'

20. If 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 hymn1.

21. By repeating the first and the last verses thrice, they become twenty-five. The trunk is the twenty-fifth, and Pra _g_ âpati 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.

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Aitareya 1.2.1

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. The two t _ri_ _k_ as, Rv. VIII, 68, 1-3, â tvâ ratha _m_ yathotaye, and Rv. VIII, 2, 1-3, ida _m_ vaso sutam andha _h_, form the first (pratipad) and the second (anu _k_ ara) of the Marutvatîya hymn.

2. Both, as belonging to the one-day ceremonial2, 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 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 hymn3.

3. In the second verse of (the Pragâtha4), indra nedîya ed ihi, pra sû tirâ sa _k_ îbhir ye ta ukthina _h_ (Rv. VIII, 53, 5, 6), there occurs the word ukthina _h_, reciters of hymns5. Verily, this day (the mahâvrata) is an uktha (hymn), and as endowed with an uktha, the form of this day is perfect.

4. In the first verse (of another Pragâtha) the word vîra, strong, occurs (Rv. I, 40, 3), and as endowed with the word vîra, strong, the form of this day is perfect.

5. In the second verse (of another Pragâtha) the word suvîryam, strength, occurs (Rv. I. 40, 1), and as endowed with the word suvîrya, strength, the form of this day is perfect.

6. In the first verse (of another Pragâtha) 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.

7. In the (Dhayyâ) verse agnir netâ (Rv. III, 2 0, 4) the word v _ri_ trahâ, killer of V _ri_ tra, occurs. The killing of V _ri_ tra is a form (character) of Indra, this day (the mahâvrata) belongs to Indra, and this is the (perfect) form of that day.

8. In the (Dhayyâ) verse tva _m_ soma kratubhi _h_ sukratur bhû _h_ (Rv. I, 91, 2) the word v _ri_ shâ1, powerful, occurs. Powerful is a form (character) of Indra, this day belongs to Indra, and this is the (perfect) form of that day.

9. In the (Dhayyâ) verse pinvanty apa _h_ (Rv. I, 64, 6) the word vâ _g_ 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.

10. In 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.

11. In (the Pragâtha) pra va indrâya b _ri_ hate (Rv. VIII, 89, 3) (the word b _ri_ hat occurs). Verily, b _ri_ hat is mahat (great), and as endowed with mahat, great, the form of this day (mahâvrata) is perfect.

12. In (the Pragâtha) b _ri_ had indrâya gâyata (Rv. VIII, 89, 1) [paragraph continues] (the word b _ri_ hat occurs). Verily, b _ri_ hat is mahat (great), and as endowed with mahat, the form of this day is perfect.

13. In (the Pragâtha) naki _h_ sudâso ratham pary âsa na rîramad (Rv. VII, 32, 10) the words paryâsa (he moved round) and na rîramad (he did not enjoy) occur, and as endowed with the words paryasta and rânti the form of this day is perfect1. He recites all (these) Pragâthas, in order to obtain all the days (of the sacrifice), all the Ukthas2, all the P _ri_ sh _th_ as3, all the _S_ astras4, all the Pra-ugas5, and all the Savanas (libations).

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Aitareya 1.2.2

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. He recites the hymn, asat su me _g_ arita _h_ sâbhivega _h_ (Rv. X, 27, 1), (and in. it the word) satyadhv _ri_ tam, the destroyer of truth. Verily, that day is truth, and as endowed with the word satya, truth, the form of this day is perfect1.

2. That hymn is composed by Vasukra. Verily, Vasukra is Brahman, and that day is Brahman. Thus he obtains Brahman by means of Brahman2.

3. Here they say: 'Why then is that Marutvatîya, hymn completed by the hymn of Vasukra?' Surely because no other _Ri_ shi but Vasukra brought out a Marutvatîya hymn, or divided it properly3. Therefore that Marutvatîya hymn is completed by the hymn of Vasukra.

4. That hymn, asat su me, is not definitely addressed to any deity, and is therefore supposed to be addressed to Pra _g_ âpati. Verily, Pra _g_ âpati is indefinite, and therefore the hymn serves to win Pra _g_ âpati.

5. Once in the hymn (Rv. X, 27, 22) he defines Indra (indrâya sunvat); therefore it does not fall off from its form, as connected with Indra.

6. He recites the hymn (Rv. VI, 17, 1) pibâ somam abhi yam ugra tarda _h_.

7. In the verse ûrvam gavyam mahi g _ri_ _n_ âna indra the word mahi, great, occurs. Endowed with the word mahat, the form of this day is perfect.

8. That hymn is composed by Bharadvâ _g_ a, and Bharadvâ _g_ a was he who knew most, who lived longest, and performed the greatest austerities among the _Ri_ shis, and by this hymn he drove away evil. Therefore if he recites the hymn of Bharadvâ _g_ a, then, after having driven away evil, he becomes learned, long-lived, and full of austerities.

9. He recites the hymn kayâ subhâ savayasa _h_ sanîlâ _h_ (Rv. I, 165, 1).

10. In the verse â _s_ âsate prati haryanty ukthâ (Rv. I, 165, 4) the word uktha occurs. Verily, that day (the mahâvrata) is uktha (hymn). Endowed with the word uktha, the form of this day becomes perfect.

11. That hymn is called Kayâ _s_ ubhîya1. Verily, that hymn, which is called Kayâ _s_ ubhîya, is mutual understanding and it is lasting. By means of it Indra, Agastya, and the Maruts came to a mutual understanding. Therefore, if he recites the Kayâ _s_ ubhîya hymn, it serves for mutual understanding.

12. The same hymn is also long life. Therefore, if the sacrificer is dear to the Hot _ri_, let him recite the Kayâ _s_ ubhîya hymn for him.

13. He recites the hymn marutvâ _n_ indra v _ri_ shabo ra _n_ âya (Rv. III, 47, 1).

14. In it the words indra v _ri_ shabha (powerful) occur. Verily, powerful is a form of Indra2, this day belongs to Indra, and this is the perfect form of that day.

15. That hymn is composed by Vi _s_ vâmitra. Verily, Vi _s_ vâmitra was the friend (mitra) of all (vi _s_ va).

16. Everybody is the friend of him who knows this, and for whom a Hot _ri_ priest who knows this, recites this hymn.

17. The next hymn, _g_ anish _th_ â ugra _h_ sahase turâya (Rv. I, 73, 1), forms a Nividdhâna3, and, according to the one-day (ekâha) 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 hymn1.

18. These, if recited straight on, are ninety-seven verses2. The ninety are three Virâ _g_, 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.

19. By repeating the first and last verses three times each, they become one hundred and one verses.

20. There 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 each1. That makes a hundred, and the trunk is the one hundred and first.

21. Hundred is life, health, strength, brightness. The sacrificer as the one hundred and first rests in life, health, strength, and brightness.

22. These verses become Trish _t_ ubh2, for the noonday-libation consists of Trish _t_ ubh verses.

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Aitareya 1.2.3

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. They say: 'What is the meaning of preṅkha, swing?' Verily, he is the swing, who blows (the wind). He indeed goes forward (pra + iṅkhate) in these worlds, and that is why the swing is called preṅkha.

2. Some say, that there should be one plank, because the wind blows in one way, and it should be like the wind.

3. That is not to be regarded.

4. Some say, there should be three planks, because there are these three threefold worlds, and it should be like them.

5. That is not to be regarded.

6. Let 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.

7. Let 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.

8. Let 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.

9. There 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.

10. Let them be made of Darbha (Ku _s_ a grass), for among plants Darbha is free from evil, therefore they should be made of Darbha grass.

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Aitareya 1.2.4

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Some 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.

2. Others say: 'Let it be one span (prâde _s_ a), for by that measure verily the vital airs were measured.' That is not to be regarded1.

3. Let it be one fist (mush _t_ i), for by that measure verily all eatable food is made, and by that measure all eatable food is taken; therefore let it be one fist above the ground.

4. They 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.

5. Others say: 'Let him mount the swing sideways, for people mount a horse sideways1, thinking that thus they will obtain all desires.' That is not to be regarded.

6. They say: 'Let him mount the swing2 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.

7. Let him touch the swing with his chin (_kh_ ubuka). The parrot (_s_ uka) thus mounts a tree, and he is of all birds the one who eats most food. Therefore let him touch it with his chin.

8. Let him mount the swing with his arms3. The hawk swoops thus on birds and on trees, and he is of all birds the strongest. Therefore let him mount with his arms.

9. Let him not withdraw one foot (the right or left) from the earth, for fear that he may lose his hold.

10. The Hot _ri_ mounts the swing, the Udgât _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. He who knows this, gets offspring and cattle.

12. Next the swing is food, the seat fortune. Thus he mounts and obtains food and fortune.

13. The Hotrakas (the Prasâst _ri_, Brâhma _n_ â _k_ _kh_ a _m_ sin, Pot _ri_, Nesh _t_ ri, Agnâdhra, and A _k_ _kh_ âvâka) together with the Brahman sit down on cushions made of grass, reeds, leaves, &c.

14. Plants 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 food1.

15. Some say: 'Let him descend after saying vasha _t_2. 'That is not to be regarded. For, verily, that respect is not shown which is shown to one who does not see it3.

16. Others say: 'Let him descend after he has taken the food in his hand.' That is not to be regarded. For, verily, that respect is not shown which is shown to one after he has approached quite close.

17. Let 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 seen the food (that is brought to the sacrifice), let him descend from the swing.

18. Let him descend turning towards the east, for in the east the seed of the gods springs up1. Therefore let him rise turning towards the east, yea, turning towards the east.

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Aitareya 1.3.1

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Let him begin this day2 with singing 'Him,' thus they say.

2. Verily, the sound Him is Brahman, that day also is Brahman. He who knows this, obtains Brahman even by Brahman.

3. As he begins with the sound Him, surely that masculine sound of Him and the feminine _Ri_ _k_ (the verse) make a couple. Thus he makes a couple at the beginning of the hymn in order to get offspring3. He who knows this, gets cattle and offspring.

4. Or, as he begins with the sound Him, surely like a wooden spade, so the sound Him serves to dig up Brahman (the sap of the Veda). And as a man wishes to dig up any, even the hardest soil, with a spade, thus he digs up Brahman.

5. He who knows this digs up, by means of the sound Him, everything he may desire.

6. If he begins with the sound Him, that sound is the holding apart of divine and human speech. Therefore, he who begins, after having uttered the sound Him, holds apart divine and human speech1.

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Aitareya 1.3.2

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. And here they ask: 'What is the beginning of this day?' Let him say: 'Mind and speech2.'

2. All desires dwell in the one (mind), the other yields all desires.

3. All desires dwell in the mind, for with the mind he conceives all desires.

4. All desires come to him who knows this.

5. Speech yields all desires, for with speech he declares all his desires.

6. Speech yields all desires to him who knows this.

7. Here they say: 'Let him not begin this day with a _Ri_ _k_, a Ya _g_ us, or a Sâman verse (divine speech), for it is said, he should not start with a _Ri_ _k_, a Ya _g_ us, or a Sâman3.'

8. Therefore, let him say these Vyâh _ri_ tis (sacred interjections) first.

9. These interjections Bhûs, Bhuvas, Svar are the three Vedas, Bhûs the _Ri_ _g_-veda, Bhuvas the Ya _g_ ur-veda, Svar the Sâma-veda. Therefore (by intercalating these) he does not begin simply with a _Ri_ _k_, Ya _g_ us, or Sâman verse, he does not start with a _Ri_ _k_, Ya _g_ us, or Sâman verse.

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Aitareya 1.3.3

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. He begins with tad, this, (the first word of the first hymn, tad id âsa). Verily 'this, this' is food, and thus he obtains food.

2. Pra _g_ âpati indeed uttered this as the first word, consisting of one or two syllables, viz. tata and tâta (or tat)1. And thus does a child, as soon as he begins to speak, utter the word, consisting of one or two syllables, viz. tata and tâta (or tat). With this very word, consisting of tat or tatta, he begins.

3. This has been said by a _Ri_ shi (Rv. X, 71, 1)2:--

4. 'O B _ri_ haspati, the first point of speech;'--for this is the first and highest point of speech.

5. 'That which you have uttered, making it a name;'--for names are made by speech.

6. 'That (name) which was the best and without a flaw;'--for this is the best and without a flaw.

7. 'That which was hidden by their love, is made manifest;'--for this was hidden in the body, viz. those deities (which enter the body, Agni as voice, entering the mouth, &c.); and that was manifest among the gods in heaven. This is what was intended by the verse.

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Aitareya 1.3.4

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. He begins with: 'That indeed was the oldest in the worlds2;'--for that (the Brahman) is verily the oldest in the worlds.

2. 'Whence was born the fierce one, endowed with brilliant force;'--for from it was born the fierce one, who is endowed with brilliant force.

3. 'When born he at once destroys the enemies;'--for he at once when born struck down the evil one.

4. 'He after whom all friends rejoice;'--verily all friends are the creatures, and they rejoice after him, saying, 'He has risen, he has risen3.'

5. 'Growing by strength, the almighty4;'--for he (the sun) does grow by strength, the almighty.

6. 'He, as enemy, causes fear to the slave;'--for everything is afraid of him.

7. 'Taking the breathing and the not-breathing;'--this means the living and the lifeless.

8. 'Whatever has been offered at feasts came to thee;'--this means everything is in thy power.

9. 'All turn their thought also on thee5;'--this means all these beings, all minds, all thoughts also turn to thee.

10. 'When these two become three protectors;'--i. e. when these two united beget offspring.

11. He who knows this, gets offspring and cattle.

12. 'Join what is sweeter than sweet (offspring) with the sweet (the parents);'--for the couple (father and mother) is sweet, the offspring is sweet, and he thus joins the offspring with the couple.

13. 'And this (the son, when married) being very sweet, conquered through the sweet;'--i. e. the couple is sweet, the offspring is sweet, and thus through the couple he conquers offspring1.

14. This is declared by a _Ri_ shi2: 'Because he (Pra _g_ âpati) raised his body (the hymn tad id âsa or the Veda in general) in the body (of the sacrificer)' (therefore that Nishkevalya hymn is praised);--i. e. this body, consisting of the Veda, in that corporeal form (of the sacrificer).

15. 'Then let this body indeed be the medicine of that body;'--i. e. this body, consisting of the Veda, of that corporeal form (of the sacrificer).

16. Of this (the first foot of Rv. X, 120, 1) the eight syllables are Gâyatrî, the eleven syllables are Trish _t_ ubh, the twelve syllables are _G_ agatî, the ten syllables are Virâ _g_. The Virâ _g_, consisting of ten syllables, rests in these three metres3.

17. The word purusha, consisting of three syllables, that indeed goes into the Virâ _g_4.

18. Verily, these are all metres, these (Gâyatrî, Trish _t_ ubh, Gagatî) having the Virâ _g_ as the fourth. In this manner this day is complete in all metres to him who knows this.

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Aitareya 1.3.5

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. He extends these (verses) by (interpolating) the sound1. Verily, the sound is purusha, man. Therefore every man when he speaks, sounds loud, as it were.

2. At the end of each foot of the first verse of the hymn tad id âsa, he inserts one foot of the second verse of hymn Rv. VIII, 69, nada _m_ va odatînâm, &c. Thus the verse is to be recited as follows: Tad id âsa bhuvaneshu _g_ yesh _th_ am pu nada _m_ va odatînâm, Yato _g_ a _g_ ña ugras tveshan _ri_ m _n_ o ru nada _m_ yoyuvatînâm, Sadyo ga _g_ ñâno ni ri _n_ âti _s_ atrûn pati _m_ vo aghnyânâm, Anu yam vi _s_ ve madanti ûmâ _h_ sho dhenûnâm ishudhyasi. In nada _m_ va odatînâm (Rv. VIII, 69, 2), odati1 are the waters in heaven, for they water all this; and they are the waters in the mouth, for they water all good food.

3. In nada _m_ yoyuvatînâm (Rv. VIII, 69, 2), yoyuvatî are the waters in the sky, for they seem to inundate; and they are the waters of perspiration, for they seem to run continually.

4. In pati _m_ vo aghnyânâm (Rv. VIII, 69, 2), aghnyâ are the waters which spring from the smoke of fire, and they are the waters which spring from the organ.

5. In dhenûnâm ishudhyasi (Rv. VIII, 69, 2), the dhenu (cows) are the waters, for they delight all this; and ishudhyasi means, thou art food.

6. He extends a Trish _t_ ubh and an Anush _t_ ubh2. Trish _t_ ubh is the man, Anush _t_ ubh the wife, and they make a couple. Therefore does a man, after having found a wife, consider himself a more perfect man.

7. These verses, by repeating the first three times, become twenty-five. The trunk is the twenty-fifth, and Pra _g_ âpati is the twenty-fifth3. 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 as the twenty-fifth. 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 the two, the day and the hymn, are twenty-five1.

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Aitareya 1.3.6

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com This is an exact repetition of the third kha _n_ _d_ a. According to the commentator, the third kha _n_ _d_ a was intended for the glory of the first word tad, while the sixth is intended for the glory of the whole hymn.

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Aitareya 1.3.7

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. He begins with the hymn, Tad id âsa, bhuvaneshu _g_ yesh _th_ am (Rv. X, 120). Verily, _g_ yesh _th_ a, the oldest, is mahat, great. Endowed with mahat the form of this day is perfect.

2. Then follows the hymn, Tâ _m_ su te kîrtim maghavan mahitvâ (Rv. X, 54), with the auspicious word mahitvâ.

3. Then follows the hymn, Bhûya id vav _ri_ dhe vîryâya (Rv. VI, 30), with the auspicious word vîrya.

4. Then follows the hymn, N _ri_ _n_ âm u tvâ n _ri_ ta _m_ a _m_ gobhir ukthai _h_ (Rv. I, 51, 4), with the auspicious word uktha.

5. He extends the first two pâdas, which are too small, by one syllable (Rv. X, 120, 1 a, and Rv. VIII, 69, 2 a)2. Into the small heart the vital spirits are placed, into the small stomach food is placed. It serves for the attainment of these desires. He who knows this, obtains these desires.

6. The two feet, each consisting of ten syllables (Rv. X, 120, 1 a, b), serve for the gaining of both kinds of food1, of what has feet (animal food), and what has no feet (vegetable food).

7. They come to be of eighteen syllables each2. Of those which are ten, nine are the prâ _n_ as (openings of the body)3, the tenth is the (vital) self. This is the perfection of the (vital) self; Eight syllables remain in each. He who knows them, obtains whatever he desires.

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Aitareya 1.3.8

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. He extends (these verses) by (interpolating) the sound4. Verily, breath (prâ _n_ a) is sound. Therefore every breath when it sounds, sounds loud, as it were.

2. The verse (VIII, 69, 2) nada _m_ va odatînâm, &c., is by its syllables an Ush _n_ ih5, by its feet an Anush _t_ ubh6. Ush _n_ ih is life, Anush _t_ ubh, speech. He thus places life and speech in him (the sacrificer.)

3. By repeating the first verse three times, they become twenty-five. The trunk is the twenty-fifth, and Pra _g_ âpati 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 as the twenty-fifth. 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 the two, the day and the hymn, are twenty-five. This is the twenty-fifth with regard to the body.

4. Next, with regard to the deities: The eye, the ear, the mind, speech, and breath, these five deities (powers) have entered into that person (purusha), and that person entered into the five deities. He is wholly pervaded there with his limbs to the very hairs and nails. Therefore all beings to the very insects are born as pervaded (by the deities or senses)1.

5. This has been declared by a _Ri_ shi (Rv. X, 4, 8):--

6. 'A thousandfold are these fifteen hymns;'--for five arise from ten2.

7. 'As large as heaven and earth, so large is it;'--verily, the self (_g_ îvâtman) is as large as heaven and earth.

8. 'A thousandfold are the thousand powers3;'-- by saying this the poet pleases the hymns (the senses), and magnifies them.

9. 'As far as Brahman reaches, so far reaches speech;'--wherever there is Brahman, there is a word; and wherever there is a word, there is Brahman, this was intended.

10. The first of the hymns among all those hymns has nine verses. Verily, there are nine prâ _n_ as (openings), and it serves for their benefit.

11. Then follows a hymn of six verses. Verily, the seasons are six, and it serves to obtain them.

12. Then follows a hymn of five verses. Verily' the Paṅkti consists of five feet. Verily, Paṅkti is food, and it serves for the gaining of proper food.

13. Then follows a tristich. Three are these threefold worlds, and it serves to conquer them.

14. These verses become B _ri_ hatîs1, that metre being immortal, leading to the world of the Devas. That body of verses is the trunk (of the bird represented by the whole _s_ astra), and thus it is. He who knows this comes by this way (by making the verses the trunk of the bird) near to the immortal Self, yea, to the immortal Self2.

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Aitareya 1.4.1

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Next comes the Sûdadohas1 verse. Sûdadohas is breath, and thereby he joins all joints with breath.

2. Next follow the neck verses. They recite them as Ush _n_ ih, according to their metre2.

3. Next comes (again) the Sûdadohas verse. Sûdadohas is breath, and thereby he joins all joints with breath.

4. Next follows the head. That is in Gâyatrî verses. The Gâyatrî is the beginning of all metres3; the head the first of all members. It is in Arkavat verses (Rv. I, 7, 1-9)4. Arka is Agni. They are nine verses. The head consists of nine pieces. He recites the tenth verse, and that is the skin and the hairs on the head. It serves for reciting one verse more than (the nine verses contained in) the Stoma5. [paragraph continues] These form the Trivrit Stoma and the Gâyatrî metre, and whatever there exists, all this is produced after the production of this Stoma and this metre. Therefore the recitation of these head-hymns serves for production.

5. He who knows this, gets offspring and cattle.

6. Next comes the Sûdadohas verse. Verily, Sûdadohas is breath, and thereby he joins all joints with breath.

7. Next follow the vertebrae1 (of the bird). These verses are Virâ _g_ (shining). Therefore man says to man, 'Thou shinest above us;' or to a stiff and proud man, 'Thou carriest thy neck stiff.' Or because the (vertebrae of the neck) run close together, they are taken to be the best food. For Virâ _g_, is food, and food is strength.

8. Next comes the Sûdadohas verse. Sûdadohas is breath, and thereby he joins all joints with breath.

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Aitareya 1.4.2

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Next follows the right wing. It is this world (the earth), it is this Agni, it is speech, it is the Rathantara1, it is Vasish _th_ a, it is a hundred2. These are the six powers (of the right wing)3. The Sampâta hymn (Rv. IV, 20) serves indeed for obtaining desires and for firmness. The Paṅkti verse (Rv. I, 80, 1) serves for proper food.

2. Next comes the Sûdadohas verse. Sûdadohas is breath, thereby he joins all joints with breath.

3. Next follows the left wing. It is that world (heaven), it is that sun, it is mind, it is the Brihat, it a, it is a hundred1. These are the six powers (of the left wing). The Sampâta hymn (Rv. IV, 23) serves indeed for obtaining desires and for firmness. The Paṅkti verse (Rv. I, 81, 1) serves for proper food.

4. These two (the right and the left wings) are deficient and excessive2. The Brihat (the left wing) is man, the Rathantara (the right wing) is woman. The excess belongs to the man, the deficiency to the woman. Therefore they are deficient and excessive.

5. Now the left wing of a bird is verily by one feather better, therefore the left wing is larger by one verse.

6. Next comes the Sûdadohas verse. Sûdadohas is breath, and thereby he joins all joints with breath.

7. Next follows the tail. They are twenty-one Dvipadâ verses1. For there are twenty-one backward feathers in a bird.

8. Then the Ekavi _m_ sa is the support of all Stomas, and the tail the support of all birds2.

9. He recites a twenty-second verse. This is made the form of two supports. Therefore all birds support themselves on their tail, and having supported themselves on their tail, they fly up. For the tail is a support.

10. He (the bird and the hymn) is supported by two decades which are Virâ _g_. The man (the sacrificer) is supported by the two Dvipadâs, the twenty first and twenty-second. That which forms the bird serves for the attainment of all desires; that which forms the man, serves for his happiness, glory, proper food, and honour.

11. Next comes a Sûdadohas verse, then a Dhayyâ, then a Sûdadohas verse. The Sûdadohas is a man, the Dhayyâ a woman, therefore he recites the Dhayyâ as embraced on both sides by the Sûdadohas. Therefore does the seed of both, when it is effused, obtain oneness, and this with regard to the woman only. Hence birth takes place in and from the woman. Therefore he recites that Dhayyâ in that place1.

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Aitareya 1.4.3

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. He recites the eighty tristichs of Gâyatrîs2. Verily, the eighty Gâyatrî tristichs are this world (earth). Whatever there is in this world of glory, greatness, wives, food, and honour, may I obtain it, may I win it, may it be mine.

2. Next comes the Sûdadohas verse. Sûdadohas verily is breath. He joins this world with breath.

3. He recites the eighty tristichs of B _ri_ hatîs. Verily, the eighty B _ri_ hatî tristichs are the world of the sky. Whatever there is in the world of the sky of glory, greatness, wives, food, and honour, may I obtain it, may I win it, may it be mine.

4. Next comes the Sûdadohas verse. Sûdadohas verily is breath. He joins the world of the sky with breath.

5. He recites the eighty tristichs of Ush _n_ ih. Verily, the eighty Ush _n_ ih tristichs are that world, the heaven. Whatever there is in that world of glory, greatness, wives, food, and honour, also the divine being of the Devas (Brahman), may I obtain it, may I win it, may it be mine.

6. Next comes the Sûdadohas verse. Sûdadohas verily is the breath. He joins that world with breath, yea, with breath.

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Aitareya 1.5.1

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. He recites the Va _s_ a hymn1, wishing, May everything be in my power.

2. They (its verses) are twenty-one2, for twenty-one are the parts (the lungs, spleen, &c.) in the belly.

3. Then the Ekavi _m_ sa 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 _n_ ava3, according to the metre4, and according to rule5. Verily, the intestines are according to rule, as it were; some shorter, some longer.

6. Next comes the Sûdadohas verse. Sûdadohas verily is breath. He joins the joints; with breath.

7. After having recited that verse twelve times he leaves it off there. These prâ _n_ as are verily twelvefold, seven in the head, two on the breast, three below. In these twelve places the prâ _n_ as are contained, there they are perfect. Therefore he leaves it off there1.

8. The hymn indrâgnî yuva _m_ su nah (Rv. VIII, 40) forms the two thighs (of the bird) belonging to Indra and Agni, the two supports with broad bones.

9. These (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 sacrificer), standing on two feet, among four-footed cattle.

10. The second verse has seven feet, and he makes it into a Gâyatrî and Anush _t_ ubh. Gâyatrî is Brahman, Anush _t_ ubh is speech; and he thus puts together speech with Brahman.

11. He recites a Trish _t_ ubh at the end. Trish _t_ ubh 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.)

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Aitareya 1.5.2

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. When he recites the Nishkevalya hymn addressed to Indra (Rv. X, 50), pra vo mahe, he inserts a Nivid2 (between the fourth and fifth verses). Thus he clearly places strength in himself (in the _s_ astra, in the bird, in himself).

2. They are Trish _t_ ubhs and _G_ agatîs.

3. There they say: 'Why does he insert a Nivid among mixed Trish _t_ ubhs and _G_ agatîs1?' But surely one metre would never support the Nivid of this day, nor fill it: therefore he inserts the Nivid among mixed Trish _t_ ubhs and _G_ agatîs.

4. Let him know that this day has three Nivids: the Vasa hymn is a Nivid, the Vâlakhilyas2 are a Nivid, and the Nivid itself is a Nivid. Thus let him know that day as having three Nivids.

5. Then follow the hymns vane na vâ (Rv. X, 29) and yo _g_ âta eva (Rv. II, 12). In the fourth verse of the former hymn occur the words anne samasya yad asan manîshâ _h_, and they serve for the winning of proper food.

6. Then comes an insertion. As many Trish _t_ ubh and _G_ agatî verses3, taken from the ten Ma _n_ _d_ alas and addressed to Indra, as they insert (between the two above-mentioned hymns), after changing them into B _ri_ hatîs, so many years do they live beyond the (usual) age (of one hundred years). By this insertion age is obtained.

7. After that he recites the Sa _g_ anîya hymn, wishing that cattle may always come to his offspring.

8. Then he recites the Târkshya hymn4. Târkshya is verily welfare, and the hymn leads to welfare. Thus (by reciting the hymn) he fares well5.

9. Then he recites the Ekapadâ (indro vi _s_ va _m_ vi râ _g_ ati), wishing, May I be everything at once, and may I thus finish the whole work of metres1.

10. In reciting the hymn indra _m_ vi _s_ vâ aviv _ri_ dhan (Rv. I, 11) he intertwines the first seven verses by intertwining their feet2. There are seven prâ _n_ as (openings) in the head, and he thus places seven prâ _n_ as in the head. The eighth verse (half-verse) he does not intertwine3. The eighth is speech, and he thinks, May my speech never be intertwined with the other prâ _n_ as. Speech therefore, though dwelling in the same abode as the other prâ _n_ as, is not intertwined with them.

11. He recites the Virâ _g_ verses4. Verily, Virâ _g_ verses are food, and they thus serve for the gaining of food.

12. He ends with the hymn of Vasish _th_ a5, wishing, May I be Vasish _th_ a!

13. But let him end with the fifth verse, esha stomo maha ugrâya vâhe, which, possessing the word mahat, is auspicious.

14. In the second foot of the fifth verse the word dhuri occurs. Verily, dhu _h_ (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.

15. In the third foot the word arka is auspicious.

16. The 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.

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Aitareya 1.5.3

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Tat savitur v _ri_ _n_ îmahe (Rv. V, 82, 1-3) and adyâ no deva savitar (Rv. V, 82, 4-6) are the beginning (pratipad) and the next step (anu _k_ ara) of the Vai _s_ vadeva hymn, taken from the Ekâha ceremonial and therefore proper2.

2. On that day3 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.

3. Then (follows) the hymn addressed to Savit _ri_, tad devasya savitur vâryam mahat (Rv. IV, 53). Verily, mahat, great, (in this foot) is the end4. This day too is the end. Thus the verse is fit for the day.

4. The hymn katarâ pûrvâ katarâ parâyo _h_ (Rv. I, 185), addressed to Dyâvâp _ri_ thivî, is one in which many verses have the same ending. Verily, this day also (the mahâvrata) is one in which many receive the same reward1. Thus it is fit for the day.

5. The hymn ana _s_ vo _g_ âto anabhî _s_ ur ukthya _h_ (Rv. IV, 36) is addressed to the _Ri_ bhus.

6. In the first verse the word tri (_k_ akra _h_) occurs, and trivat2 is verily the end. This day also is the end (of the sacrifice). Thus the verse is fit for the day.

7. The hymn asya vâmasya palitasya hotu _h_ (Rv. I, 164), addressed to the Vi _s_ vedevas, is multiform. This day also is multiform3. Thus the verse is fit for the day.

8. He recites the end of it, beginning with gaurîr mimâya (Rv. I, 164, 41).

9. The hymn â no bhadrâ _h_ kratavo yantu vi _s_ vata _h_ (Rv. I, 89), addressed to the Vi _s_ vedevas, forms the Nividdhâna, taken from the Ekâha ceremonial, and therefore proper.

10. 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 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.

11. The hymn vai _s_ vânarâya dhisha _n_ âm _ri_ tav _ri_ dhe [paragraph continues] (Rv. III, 2) forms the beginning of the Âgnimâruta. Dhisha _n_ â, thought, is verily the end, this day also is the end. Thus it is fit for the day.

12. The hymn praya _g_ yavo maruto bhrâ _g_ ad _ri_ sh _t_ 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 day1.

13. He recites the verse _g_ âtavedase sunavâma somam (Rv. I, 99, 1), addressed to _G_ âtavedas, before the (next following) hymn. That verse addressed to _G_ âtavedas is verily welfare, and leads to welfare. Thus (by reciting it) he fares well2.

14. The hymn ima _m_ stomam arhate _g_ âtavedase (Rv. I, 94), addressed to _G_ âtavedas, is one in which many verses have the same ending. Verily, this day also (the mahâvrata) is one in which many receive the same reward. Thus it is fit for the day, yea, it is fit for the day.

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Aitareya 2.1.1

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com WITH the second Âra _n_ yaka the Upanishad begins. It comprises the second and third Âra _n_ yakas, and may be said to consist of three divisions, or three Upanishads. Their general title is Bahv _ri_ _k_ a-upanishad, sometimes Mahaitareya-upanishad, while the Upanishad generally known as, Aitareya-upanishad comprises the 4th, 5th, and 6th adhyâyas only of the second Âra _n_ yaka. The character of the three component portions of the Upanishad can best be described in _S_ aṅkara's own words (Âr. III, 1, I, 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 collected, and who yearn to be free at once. For these a knowledge of Brahman is intended, as taught in the Ait. Âr. II, 4-6. The middle class are those who wish to become free gradually by attaining to the world of Hira _n_ yagarbha. For them the knowledge and worship of Prâ _n_ a (breath and life) is intended, as explained in the Ait. Âr. 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 Sa _m_ hitâ is intended, as explained in the third Âra _n_ yaka. They cling too strongly to the letter of the sacred text to be able to surrender it for a knowledge either of Prâ _n_ a (life) or of Brahman.' The connexion between the Upanishad or rather the three Upanishads and the first Âra _n_ yaka 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 Mahâvrata ceremony as described in the first Âra _n_ yaka. On this point too there are some pertinent remarks in _S_ aṅkara's commentary on the Âra _n_ yaka II, 1, 2. 'Our first duty,' he says, 'consists in performing sacrifices, such as are described in the first portion of the Veda,, the Sa _m_ hitâs, Brâhma _n_ as, and, to a certain extent, in the Âra _n_ yakas also. Afterwards arises a desire for knowledge, which cannot be satisfied except a man has first attained complete concentration of thought (êkâgratâ). In order to acquire that concentration, the performance of certain upâsanas or meditations is enjoined, such as we find described in our Upanishad, viz. in Âr. II, I-V.' This meditation or, as it is sometimes translated, worship is of two kinds, either brahmopâsana or pratîkopâsana. Brahmopâsana or meditation on Brahman consists in thinking of him as distinguished by certain qualities. Pratîkopâsana or meditation on symbols consists in looking upon certain worldly objects as if they 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 we have to deal with the former class only, viz. with certain portions of the Mahâvrata, as described in the first Âra _n_ yaka. In order that the mind may not be entirely absorbed by the sacrifice, it is lifted up during the performance from the consideration of these sacrificial objects to a meditation on higher objects, leading up at last to Brahman as prâ _n_ a or life. This meditation is to 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 vice versâ. And if in one _S_ âkhâ, as in that of the Aitareyins, for instance, a certain hymn has been symbolically explained, the same explanation may be adopted by another _S_ âkhâ also, such as that of the Kaushîtakins. It 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 for him to engage in these meditations.

1. This is the path: this sacrifice, and this Brahman. This is the true1.

2. Let no man swerve from it, let no man transgress it.

3. For the old (sages) did not transgress it, and those who did transgress, became lost.

4. This has been declared by a _Ri_ shi (Rv. VIII, 101, 14): 'Three (classes of) people transgressed, others settled down round about the venerable (Agni, fire); the great (sun) stood in the midst of the worlds, the blowing (Vâyu, air) entered the Harits (the dawns, or the ends of the earth).'

5. When he says: 'Three (classes of) people transgressed,' the three (classes of) people who transgressed are what we see here (on earth, born again) as birds, trees, herbs, and serpents1.

6. When he says: 'Others settled down round about the venerable,' he means those who now sit down to worship Agni (fire).

7. When he says: 'The great stood in the midst of the worlds,' the great one in the midst of the world is meant for this Âditya, the sun.

8. When he says: 'The blowing entered the Harits,' he means that Vâyu, the air, the purifier, entered all the corners of the earth2.

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Aitareya 2.1.2

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. People say: 'Uktha, uktha,' hymns, hymns! (without knowing what uktha, hymn3, means.) The hymn is truly (to be considered as) the earth, for from it all whatsoever exists arises.

2. The 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 Vâyu (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 Âditya (the sun), and the eighty verses are food, for by means of food one obtains everything.

5. So much with reference to the gods (mythological); now with reference to man (physiological).

6. The hymn is truly man. He is great, he is Pra _g_ âpati. Let him think, I am the hymn.

7. The hymn is his mouth, as before in the case of the earth.

8. The object of its praise is speech, and the eighty verses (of the hymn) are food, for by means of food he obtains everything.

9. The hymn is the nostrils, as before in the case of the sky.

10. The object of its praise is breath, and the eighty verses (of the hymn) are food, for by means of food he obtains everything.

11. The slight bent (at the root) of the nose is, as it were, the place of the brilliant (Âditya, the sun).

12. The hymn is the forehead, as before in 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 reference to the gods as well as with reference to man.

14. All this that is food, and all this that consumes food, is only the earth, for from the earth arises all whatever there is.

115. And 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 consumes it all.

16. That 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 object1). No one possesses that which he does not eat, or the things which do not eat him2.

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Aitareya 2.1.3

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Next follows the origin of seed. The seed of Pra _g_ âpati are the Devas (gods). The seed of the 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.

2. He (man) consists of food (irâ), and because he consists of food (irâmaya), he consists of gold (hira _n_ maya1). He who knows this becomes golden in the other world, and is seen as golden (as the sun) for the benefit of all beings.

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Aitareya 2.1.4

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Brahman (in the shape of prâ _n_ a, breath) entered into that man by the tips of his feet, and because Brahman entered (prâpadyata) into that man by the tips of his feet, therefore people call them the tips of the feet (prapada), but hoofs and claws in other animals.

2. Then Brahman crept up higher, and therefore they were (called)1 the thighs (ûrû).

3. Then he said: 'Grasp wide,' and that was (called) the belly (udara).

4. Then he said: 'Make room for me,' and that was (called) the chest (uras).

5. The _S_ ârkarâkshyas meditate on the belly as Brahman, the Âru _n_ is on the heart2. Both (these places) are Brahman indeed3.

6. But Brahman crept upwards and came to the head, and because he came to the head, therefore the head is called head4.

7. Then these delights alighted in the head, sight, hearing, mind, speech, breath.

8. Delights alight on him who thus knows, why the head is called head.

9. These (five delights or senses) strove together, saying: 'I am the uktha (hymn), I am the uktha5.' 'Well,' they said, 'let us all go out from this body; then on whose departure this body shall fall, he shall be the uktha among us1.'

10. Speech went out, yet the body without speaking remained, eating and drinking. Sight went out, yet the body without seeing remained, eating and drinking. Hearing went out, yet the body without hearing remained, eating and drinking. Mind went out, yet the body, as if blinking, remained, eating and drinking. Breath went out, then when breath was gone out, the body fell.

11. It was decayed, and because people said, it decayed, therefore it was (called) body (_s_ arîra). That is the reason of its name.

12. If a man knows this, then the evil enemy who hates him decays, or the evil enemy who hates him is defeated.

13. They 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.'

14. Speech 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.

15. Therefore breath alone is the uktha.

16. Let people know that breath is the uktha indeed.

17. The Devas (the other senses) said to breath: 'Thou art the uktha, thou art all this, we are thine, thou art ours.'

18. This has also been said by a _Ri_ shi (Rv. VIII, 92, 32): 'Thou art ours, we are thine.'

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Aitareya 2.1.5

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com 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 down1.

2. Speech is Agni, sight that Âditya (sun), mind the moon, hearing the Di _s_ (quarters): this is the prahitâ _m_ sa _m_ yoga2, 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.

3. And Hira _n_ yadat Vaida also, who knew this (and who by his knowledge had become Hira _n_ yagarbha or the universal spirit), said: 'Whatever they do not give to me, they do not possess themselves.' I know the prahitâ _m_ sa _m_ yoga, the union of the deities, as entered into the body3. This is it.

4. To him who knows this all creatures, without being constrained, offer gifts.

5. That breath is (to be called) sattya (the true), for sat is breath, ti is food, yam is the sun1. This is threefold, and threefold the eye also may be called, it being white, dark, and the pupil. He who knows why true is true (why sattya is sattya), even if he should speak falsely, yet what he says is true.

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Aitareya 2.1.6

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Speech is his (the breath's) rope, the names the knots2. Thus by his speech as by a rope, and by his names as by knots, all this is bound. For all this are names indeed, and with speech he calls everything.

2. People carry him who knows this, as if they were bound by a rope.

3. Of the body of the breath thus meditated on, the Ush _n_ ih verse forms the hairs, the Gâyatrî the skin, the Trish _t_ ubh the flesh, the Anush _t_ ubh the muscles, the _G_ agatî the bone, the Paṅkti the marrow, the B _ri_ hatî the breath3 (prâ _n_ a). He is covered with the verses (kha _n_ _d_ as, metres). Because he is thus covered with verses, therefore they call them kha _n_ _d_ as (coverings, metres).

4. If a man knows the reason why kha _n_ _d_ as are called kha _n_ _d_ as, the verses cover him in whatever place he likes against any evil deed.

5. This is said by a _Ri_ shi (Rv. I, 164, 13):--

6. 'I saw (the breath) as a guardian, never tiring, coming and going on his ways (the arteries). That breath (in the body, being identified with the sun among the Devas), illuminating the principal and intermediate quarters of the sky, is returning constantly in the midst of the worlds.' He says: 'I saw a guardian,' because he, the breath, is a guardian, for he guards everything.

7. He says: 'Never tiring,' because the breath never rests.

8. He says: 'Coming and going on his ways,' because the breath comes and goes on his ways.

9. He says: 'Illuminating the principal and intermediate,' because he illuminates these only, the principal and intermediate quarters of the sky.

10. He says. 'He is returning constantly in the midst of the worlds,' because he returns indeed constantly in the midst of the worlds.

11. And then, there is another verse (Rv. I, 55, 81): 'They are covered like caves by those who make them,'

12. For all this is covered indeed by breath.

13. This ether is supported by breath as B _ri_ hatî, and as this ether is supported by breath as B _ri_ hatî, so one should know that all things, not excepting ants, are supported by breath as B _ri_ hatî.

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Aitareya 2.1.7

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Next follow the powers of that Person1.

2. By his speech earth and fire were created. [paragraph continues] Herbs are produced on the earth, and Agni (fire) makes them ripe and sweet. 'Take this, take this,' thus saying do earth and fire serve their parent, speech.

3. As far as the earth reaches, as far as fire reaches, so far does his world extend, and as long as the world of the earth and fire does not decay, so long does his world not decay who thus knows this power of speech.

4. By breath (in the nose) the sky and the air were created. People follow the sky, and hear along the sky, while the air carries along pure scent. Thus do sky and air serve their parent, the breath. As far as the sky reaches, as far as the air reaches, so far does his world extend, and as long as the world of the sky and the air does not decay, so long does his world not decay who thus knows this power of breath.

5. By his eye heaven and the sun were created. Heaven gives him rain and food, while the sun 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 reaches, so far does his world extend, and as long as the world of heaven and the sun does not decay, so long does his world not decay who thus knows the power of the eye.

6. By his ear the quarters and the moon were created. From all the quarters they come to him, and from all the quarters he hears, while the moon produces for him the bright and the dark halves for the sake of sacrificial work. Thus do the quarters and the moon serve their parent, the ear. As far as the quarters reach and as far as the moon reaches, so far does his world extend, and as long 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.

7. By his mind the water and Varu _n_ a were created. Water yields to him faith (being used for sacred acts), Varu _n_ a keeps his offspring within the law. Thus do water and Varu _n_ a serve their parent, the mind. As far as water reaches and as far as Varu _n_ a reaches, so far does his world extend, and as long as the world of water and Varu _n_ a does not decay, so long does his world not decay who thus knows the power of the mind.

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Aitareya 2.1.8

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Was 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 intended2.

2. Mahidâsa Aitareya, who knew this, said: 'I know myself (reaching) as far as the gods, and I know the gods (reaching) as far as me. For these gods receive their gifts from hence, and are supported from hence.'

3. This is the mountain1, viz. eye, ear, mind, speech, and breath. They call it the mountain of Brahman.

4. He who knows this, throws down the evil enemy who hates him; the evil enemy who hates him is defeated.

5. He (the Prâ _n_ a, identified with Brahman) is the life, the breath; he is being (while the _g_ îvâtman remains), and not-being (when the _g_ îvâtman departs).

6. The Devas (speech, &c.) worshipped him (prâ _n_ a) as Bhûti or being, and thus they became great beings. And therefore even now a man who sleeps, breathes like bhûrbhu _h_.

7. The Asuras worshipped him as Abhûti or not being, and thus they were defeated.

8. He who knows this, becomes great by himself, while the evil enemy who hates him, is defeated.

9. He (the breath) is death (when he departs), and immortality (while he abides).

10. And this has been said by a _Ri_ shi (Rv. I, 164, 38):--

11. 'Downwards and upwards he (the wind of the breath) goes, held by food;'--for this up-breathing, being held back by the down-breathing, does not move forward (and leave the body altogether).

12. 'The immortal dwells with the mortal;'--for through him (the breath) all this dwells together, the bodies being clearly mortal, but this being (the breath), being immortal.

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.

14. He who knows this becomes immortal in that world (having become united with Hira _n_ yagarbha), and is seen as immortal (in the sun) by all beings, yea, by all beings.

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Aitareya 2.2.1

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. He (the sun), who shines, honoured this world (the body of the worshipper, by entering into it), in the form of man2 (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 Ma _n_ _d_ ala of the Rig-veda, called) the Satar _k_ in, (having honour for a hundred years.) Therefore people call him who is really Prâ _n_ a (breath), the Satar _k_ in poets1.

2. He (breath) placed himself in the midst of all whatsoever exists. Because he placed himself in the midst of all whatsoever exists, therefore there are (the poets of the second to the ninth Ma _n_ _d_ ala of the Rig-veda, called) the Mâdhyamas. Therefore people call him who is really Prâ _n_ a (breath), the Mâdhyama poets.

3. He as up-breathing is the swallower (g _ri_ tsa), as down-breathing he is delight (mada). Because as up-breathing he is swallower (g _ri_ tsa) and as down-breathing delight (mada), therefore there is (the poet of the second Ma _n_ _d_ ala of the Rig-veda, called) G _ri_ tsamada. Therefore people call him who is really Prâ _n_ a (breath), Gritsamada.

4. Of him. (breath) all this whatsoever was a friend. Because of him all (vi _s_ vam) this whatsoever was a friend (mitram), therefore there is (the poet of the third Ma _n_ _d_ ala of the Rig-veda, called) Vi _s_ vâmitra. Therefore people call him who is really Prâ _n_ a (breath), Vi _s_ vâmitra.

5. The Devas (speech, &c.) said to him (the breath): 'He is to be loved by all of us.' Because the Devas said of him, that he was to be loved (vâma) by all of them, therefore there is (the poet of the fourth Ma _n_ _d_ ala of the Rig-veda, called) Vâmadeva. Therefore people call him who is really Prâ _n_ a (breath), Vâmadeva.

6. He (breath) guarded all this whatsoever from evil. Because he guarded (atrâyata) all this whatsoever from evil, therefore there are (the poets of the fifth Ma _n_ _d_ ala of the Rig-veda, called) Atraya _h_. Therefore people call him who is really Prâ _n_ a (breath), Atraya _h_.

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Aitareya 2.2.2

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. He (breath) is likewise a Bibhradvâga (bringer of offspring). Offspring is vâ _g_ a, and he (breath) supports offspring. Because he supports it, therefore there is (the poet of the sixth Ma _n_ _d_ ala of the Rig-veda, called) Bharadvâga. Therefore people call him who is really Prâ _n_ a (breath), Bharadvâga.

2. The 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 Ma _n_ _d_ ala of the Rig-veda, called) Vasish _th_ a. Therefore people call him who is really Prâ _n_ a (breath), Vasish _th_ a1.

3. He (breath) went forth towards2 all this whatsoever. Because he went forth toward all this whatsoever, therefore there are (the poets of the eighth Ma _n_ _d_ ala of the Rig-veda, called) the Pragâthas. Therefore people call him who is really Prâ _n_ a (breath), the Pragâthas.

4. He (breath) purified all this whatsoever. Because he purified all this whatsoever, therefore there are (the hymns and also the poets1 of the ninth Ma _n_ _d_ ala of the Rig-veda, called) the Pavamânîs. Therefore people called him who is really Prâ _n_ a (breath), the Pavamânîs.

5. He (breath) said: 'Let me be everything whatsoever, small (kshudra) and great (mahat), and this became the Kshudrasûktas and Mahâsûktas.' Therefore there were (the hymns and also the poets of the tenth Ma _n_ _d_ ala of the Rig-veda, called) the Kshudrasûktas (and Mahâsûktas). Therefore people call him who is really Prâ _n_ a (breath), the Kshudrasûktas (and Mahâsûktas).

6. He (breath) said once: 'You have said what is well said (su-ukta) indeed. This became a Sûkta (hymn).' Therefore there was the Sûkta. Therefore people call him who is really Prâ _n_ a (breath), Sûkta2.

7. He (breath) is a _Ri_ _k_ (verse), for he did honour3 to all beings (by entering into them). Because he did honour to all beings, therefore there was the _Ri_ _k_ verse. Therefore people call him who is really Prâ _n_ a (breath), _Ri_ _k_.

8. He (breath) is an Ardhar _k_ a (half-verse), for he did honour to all places (ardha)4. Because he did honour to all places, therefore there was the Ardhar _k_ a. Therefore people call him who is really Prâ _n_ a (breath), Ardhar _k_ a.

9. He (breath) is a Pada (word)1, for he got into all these beings. Because he got (pâdi) into all these beings, therefore there was the Pada (word). Therefore people call him who is really Prâ _n_ a (breath), Pada.

10. He (breath) is an Akshara (syllable), for he pours out (ksharati) gifts to all these beings, and without him no one can pour out (atiksharati) gifts. Therefore there was the Akshara (syllable). Therefore people call him who is really Prâ _n_ a (breath), Akshara2.

11. Thus all these _Ri_ _k_ verses, all Vedas, all sounds3 are one word, viz. Prâ _n_ a (breath). Let him know that Prâ _n_ a is all _Ri_ _k_ verses.

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Aitareya 2.2.3

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. While Vi _s_ vâmitra was going to repeat the hymns of this day (the mahâvrata), Indra sat down near him4. Vi _s_ vâmitra (guessing that Indra wanted food) said to him, 'This (the verses of the hymn) is food,' and repeated the thousand B _ri_ hatî verses5 [paragraph continues] By means of this he went to the delightful home of Indra (Svarga).

2. Indra said to him: '_Ri_ shi, thou hast come to my delightful home. _Ri_ shi, repeat a second hymn1.' Vi _s_ vâmitra (guessing that Indra wanted food) said to him, 'This (the verses of the hymn) is food,' and repeated the thousand B _ri_ hatî verses. By means of this he went to the delightful home of Indra (Svarga).

3. Indra said to him: '_Ri_ shi, thou hast come to my delightful home. _Ri_ shi, repeat a third hymn.' Vi _s_ vâmitra (guessing that Indra wanted food) said to him, 'This (the verses of the hymn) is food,' and repeated the thousand B _ri_ hatî verses. By means of this he went to the delightful home of Indra (Svarga).

4. Indra said to him: '_Ri_ shi, thou hast come to my delightful home. I grant thee a boon.' Vi _s_ vâmitra said: 'May I know thee.' Indra said: 'I am Prâ _n_ a (breath), O _Ri_ shi, thou art Prâ _n_ a, all things are Prâ _n_ a. For it is Prâ _n_ a who shines as the sun, and I here pervade all regions under that form. This food of mine (the hymn) is my friend and my support (dakshi _n_ a). This is the food prepared by Visvâmitra. I am verily he who shines (the sun).'

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Aitareya 2.2.4

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. This then becomes perfect as a thousand of B _ri_ hatî verses. Its consonants1 form its body, its voice2 (vowels) the Soul3, its sibilants4 the air of the breath.

2. He who knew this became Vasish _th_ a, he took this name from thence5.

3. Indra verily declared this to Vi _s_ vâmitra, and Indra verily declared this to Bharadvâga. Therefore Indra is invoked by him as a friend6.

4. This becomes perfect as a thousand of B _ri_ hatî verses7, and of that hymn perfect with a thousand Brihad verses, there are 36,000 syllables8. 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.

5. This becomes perfect as a thousand of B _ri_ hatî verses. He who knows this, after this thousand of B _ri_ hatîs thus accomplished, becomes full of knowledge, full of the gods, full of Brahman, full of the immortal, and then goes also to the gods.

6. What I am (the worshipper), that is he (sun); what he is, that am I.

7. This has been said by a _Ri_ shi (Rv. I, 115, 1): 'The sun is the self of all that moves and rests.'

8. Let him look to that, let him look to that!

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Aitareya 2.3.1

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. He who knows himself as the fivefold hymn (uktha), the emblem of Prâ _n_ a (breath), from whence all this springs2, he is clever. These five are the earth, air, ether, water, and fire (_g_ yotis). This is the self, the fivefold uktha. For from him all this springs, and into him it enters again (at the dissolution of the world). He who knows this, becomes the refuge of his friends.

2. And to him who knows the food (object) and the feeder (subject) in that uktha, a strong son is born, and food is never wanting. Water and earth are food, for all food consists of these two. Fire and air are the feeder, for by means of them3 man eats all food. Ether is the bowl, for all this is poured into the ether. He who knows this, becomes the bowl or support of his friends.

3. To him who knows the food and the feeder in that uktha, a strong son is born, and food is never wanting. Herbs and trees are food, animals the feeder, for animals eat herbs and trees.

4. Of them again those who have teeth above and below, shaped after the likeness of man, are feeders, the other animals are food. Therefore these overcome the other animals, for the eater is over the food.

5. He who knows this is over his friends.

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Aitareya 2.3.2

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. He who knows the gradual development of the self in him (the man conceived as the uktha), obtains himself more development.

2. There are herbs and trees and all that is animated, and he knows the self gradually developing in them. For in herbs and trees sap only is seen2, but thought (_k_ itta) in animated beings. Among animated beings again the self develops gradually, for in some sap (blood) is seen (as well as thought), but in others thought is not seen.

4. And in man again the self develops gradually, for he is most endowed with knowledge. He says what he has known, he sees what he has known3. He knows what is to happen to-morrow, he knows heaven and hell. By means of the mortal he desires the immortal--thus is he endowed.

5. With regard to the other animals hunger and thirst only are a kind of understanding. But they do not say what they have known, nor do they see what they have known. They do not know what is to happen to-morrow, nor heaven and hell. They go so far and no further, for they are born according to their knowledge (in a former life).

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Aitareya 2.3.3

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. That man (conceived as uktha) is the sea, rising beyond the whole world1. Whatever he reaches, he wishes to go beyond2. If he reaches the sky, he wishes to go beyond.

2. If he should reach that (heavenly) world, he would wish to go beyond.

3. That man is fivefold. The heat in him is fire; the apertures (of the senses) are ether; blood, mucus, and seed are water; the body is earth; breath is air.

4. That air is fivefold, viz. up-breathing, down-breathing, back-breathing, out-breathing, on-breathing. The other powers (devatâs), viz. sight, hearing, mind, and speech, are comprised under up-breathing and down-breathing. For when breath departs, they also depart with it.

5. That man (conceived as uktha) is the sacrifice, which is a succession now of speech and now of thought. That sacrifice is fivefold, viz. the Agnihotra, the new and full moon sacrifices, the four-monthly sacrifices, the animal sacrifice, the Soma sacrifice. The Soma sacrifice is the most perfect of sacrifices, for in it these five kinds of ceremonies are seen: the first which precedes the libations (the Dîkshâ, &c.), then three libations, and what follows (the Avabh _ri_ tha, &c.) is the fifth.

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Aitareya 2.3.4

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. He who knows one sacrifice above another, one day above another, one deity above the others, he is clever. Now this great uktha (the nishkevalya-_s_ astra) is the sacrifice above another, the day above another, the deity above others1.

2. This uktha is fivefold. With regard to its being performed as a Stoma (chorus), it is Triv _ri_ t, Pañ _k_ ada _s_ a, Saptada _s_ a, Ekavi _m_ sa, and Pañ _k_ avi _m_ sa. With regard to its being performed as a Sâman (song), it is Gâyatra, Rathantara, B _ri_ hat, Bhadra, and Râgana. With regard to metre, it is Gâyatrî, Ush _n_ ih, B _ri_ hatî, Trish _t_ ubh, and Dvipadâ. And the explanation (given before in the Âra _n_ yaka) is that it is the head, the right wing, the left wing, the tail, and the body of the bird2. in each hymn. This, is the first round. He then sings the three middle verses in each hymn. This is the second round. He lastly sings the last three verses in each hymn. This is the third round. This song is called Udyatî. The Pañ _k_ ada _s_ a stoma is formed out of one Sûkta only, consisting of three verses. In the first round he sings the first verse p. 225 three times, the second and third once. In the second round he sings the middle verse three times, in the third round he sings the last verse three times. This song is called Vish _t_ uti. The Saptadasa stoma is formed in the same manner, only that in the first round he sings the first verse three times, in the second the middle verse three times, in the third round the middle and last verses three times. This song is called Da _s_ asapta. The Ekavi _m_ sa stoma is formed in the same manner, only that in the first round he sings the last verse once, in the second the first verse once, in the third the middle verse once, while the other verses are each repeated three times. This song is called Saptasaptinî. The Pañ _k_ avi _m_ _s_ a stoma is formed in the same manner, only that in the first round he sings the first verse three times, the second four times, the last once; in the second round the first once, the second three times, the third four times; in the third round the first five times, the second once, the last three times; or he sings in the third round the first verse four times, the second twice, the last three times. Sâya _n_ a in his commentary on the Ait. Âr. takes the Triv _ri_ t stoma to be formed out of three hymns, each consisting of three verses, while he says that the other stomas are formed out of one hymn only. B. and R., s _v_. triv _ri_ t, state that this stoma consists of verses 1, 4, 7; 2, 5, 8; and 3, 6, 9 of the Rig-veda hymn IX, 11, but, according to Sâya _n_ a, the stoma consists (1) of the first verses of the three Sûktas, upâsmai gâyata, davidyutatyâ, and pavamânasya at the beginning of the Sâma-veda-Uttarâr _k_ ika, (2) of the second, (3) Of the third verses of the same three hymns. Mahîdhâra (Yv. X, 9) takes the same view, though the MSS. seem to have left out the description of the second paryâya, while Sâya _n_ a in his commentary to the Tâ _n_ _d_ ya-brâhma _n_ a seems to support the opinion of B. and R. There is an omission, however, in the printed text of the commentary, which makes it difficult to see the exact meaning of Sâya _n_ a. The Pañ _k_ ada _s_ a stoma is well described by Sâya _n_ a, Tâ _n_ _d_ ya Br. II, 4. Taking the Sûkta agna â yâhi (Uttarâr _k_ ika I, 1, 4 = Rv. VI, 16, 10-12), he shows the stoma to consist of (1) verse 1 × 3, 2, 3 (2) verse 1, 2 × 3, 3; (3) verse 1, 2, 3 × 3. The five Sâmans are explained by the commentator. The p. 226 Gâyatra is formed out of the _Ri_ _k_ (III, 62, 10) tat savitur vare _n_ yam. The Rathantara is formed out of the _Ri_ _k_ (VII, 32, 22) abhi tvâ _s_ ûra nonuma. The B _ri_ hat is formed out of the _Ri_ _k_ (VI, 46, 1) tvâm id dhi havâmahe. The Bhadra is formed out of the _Ri_ _k_ (X, 57, 1) imâ nu kam. The Râ _g_ ana is formed out of the _Ri_ _k_ (VII, 27, 1) indram naro nemadhitâ. The metres require no explanation. In identifying certain portions of the Nishkevalya hymn with a bird, the head of the bird corresponds to the hymns indram id gâthina _h_, &c.; the right wing to the hymns abhi tvâ _s_ ûra, &c.; the left wing to the hymns tvâm id dhi, &c.; the tail to the hymns imâ nu kam, &c.; the body to the hymns tad id âsa, &c. All this was explained in the first Âra _n_ yaka.

3. He performs the Prastâva in five ways, he performs the Udgîtha in five ways, he performs the paragraph continues] Pratihâra in five ways, he performs the Upadrava in five ways, he performs the Nidhana in five ways[1. All this together forms one thousand Stobhas, or musical syllables2.

4. Thus also are the _Ri_ _k_ verses, contained in the Nishkevalya, recited (by the Hot _ri_) in five orders. What precedes the eighty t _ri_ _k_ as, that is one order, then follow the three sets of eighty t _ri_ _k_ as each, and what comes after is the fifth order3.

5. This (the hymns of this Sastra) as a whole (if properly counted with the Stobha syllables) comes to one thousand (of B _ri_ hatî verses). That (thousand) is the whole, and ten, ten is called the whole. For number is such (measured by ten). Ten tens are a hundred, ten hundreds are a thousand, and that is the whole. These are the three metres (the tens, pervading everything). And this food also (the three sets of hymns being represented as food) is threefold, eating, drinking, and chewing. He obtains that food by those (three numbers, ten, hundred, and thousand, or by the three sets of eighty t _ri_ _k_ as).

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Aitareya 2.3.5

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. This (nishkevalya-_s_ astra) becomes perfect as a thousand of B _ri_ hatî verses.

2. Some teachers (belonging to a different Sâkhâ) recognise a thousand of different metres (not of B _ri_ hatîs only). They say: 'Is another thousand (a thousand of other verses) good? Let us say it is good.'

3. Some say, a thousand of Trish _t_ ubh verses, others a thousand of _G_ agatî verses, others a thousand of Anush _t_ ubh verses.

4. This has been said by a _Ri_ shi (Rv. X, 124, 9):--

5. 'Poets through their understanding discovered Indra dancing an Anush _t_ ubh.' This is meant to say: They discovered (and meditated) in speech (called Anush _t_ ubh)--at that time (when they worshipped the uktha)--the Prâ _n_ a (breath) connected with Indra.

6. He (who takes the recited verses as Anush _t_ ubhs) is able to become celebrated and of good report.

7. No! he says; rather is such a man liable to die before his time. For that self (consisting of Anush _t_ ubhs) is incomplete. For if a man confines himself to speech, not to breath, then driven by his mind, he does not succeed with speech1.

8. Let him work towards the B _ri_ hatî, for the B _ri_ hatî (breath) is the complete self.

9. That self (_g_ îvâtman) is surrounded on all sides by members. And as that self is on all sides surrounded by members, the B _ri_ hatî also is on all sides surrounded by metres2.

10. For the self (in the heart) is the middle of these members, and the B _ri_ hatî is the middle of the metres.

11. 'He is able to become celebrated and of good report, but (the other) able to die before his time,' thus he said. For the B _ri_ hatî is the complete self, therefore let him work towards the B _ri_ hatî (let him reckon the _s_ astra recitation as a thousand B _ri_ hatîs).

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Aitareya 2.3.6

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. This (nishkevalya-_s_ astra) becomes perfect as a thousand of B _ri_ hatî verses. In this thousand of B _ri_ hatîs there are one thousand one hundred and twenty-five Anush _t_ ubhs. For the smaller is contained in the larger.

2. This has been said by a _Ri_ shi (Rv. VIII, 76, 12):--

3. 'A speech of eight feet;'--because there are eight feet of four syllables each in the Anush _t_ ubh.

4. 'Of nine corners;'--because the B _ri_ hatî becomes nine-cornered (having nine feet of four syllables each).

5. 'Touching the truth;'--because speech (Anush _t_ ubh) is truth, touched by the verse (B _ri_ hatî)1.

6. 'He (the Hot _ri_) makes the body out of Indra;--'for out of this thousand of B _ri_ hatî verses turned into Anush _t_ ubhs, and therefore out of Prâ _n_ a as connected with Indra2, and out of the B _ri_ hatî (which is Prâ _n_ a), he makes speech, that is Anush _t_ ubh, as a body3.

7. This Mahaduktha is the highest development of speech, and it is fivefold, viz. measured, not measured, music, true, and untrue.

8. A _Ri_ _k_ verse, a gâthâ1, a kumbyâ2 are measured (metrical). A Ya _g_ us line, an invocation, and general remarks3, these are not measured (they are in prose). A Sâman, or any portion (parvan) of it, is music. Om is true, Na is untrue.

9. What is true (Om) is the flower and fruit of speech. He is able to become celebrated and of good report, for he speaks the true (Om), the flower and fruit of speech.

10. Now the untrue is the root4 of speech, and as a tree whose root is exposed dries up and perishes, thus a man who says what is untrue exposes his root, dries up and perishes. Therefore one should not say what is untrue, but guard oneself from it.

11. That syllable Om (yes) goes forward (to the first cause of the world) and is empty. Therefore if a man says Om (yes) to everything, then that (which he gives away) is wanting to him here5. If he says Om (yes) to everything, then he would empty himself, and would not be capable of any enjoyments.

12. That syllable Na (no) is full for oneself6. If a man says No to everything, then his reputation would become evil, and that would ruin him even here.

13. Therefore let a man give at the proper time only, not at the wrong time. Thus he unites the true and the untrue, and from the union of those two he grows, and becomes greater and greater.

14. He who knows this speech of which this (the mahaduktha) is a development, he is clever. A is the whole of speech, and manifested through different kinds of contact (mutes) and of wind (sibilants), it becomes manifold and different.

15. Speech if uttered in a whisper is breath, if spoken aloud, it is body. Therefore (if whispered) it is almost hidden, for what is incorporeal is almost hidden, and breath is incorporeal. But if spoken aloud, it is body, and therefore it is perceptible, for body is perceptible.

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Aitareya 2.3.7

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. This (nishkevalya-_s_ astra) becomes perfect as a thousand of B _ri_ hatîs. It is glory (the glorious Brahman, not the absolute Brahman), it is Indra. Indra is the lord of all beings. He who thus knows Indra as the lord of all beings, departs from this world by loosening the bonds of life1--so said Mahidâsa Aitareya. Having departed he becomes Indra (or Hira _n_ yagarbha) and shines in those worlds2.

2. And with regard to this they say: 'If a man obtains the other world in this form (by meditating on the prâ _n_ a, breath, which is the uktha, the hymn of the mahâvrata), then in what form does he obtain this world1?'

3. Here the blood of the woman is a form of Agni (fire); therefore no one should despise it. And the seed of the man is a form of Âditya (sun); therefore no one should despise it. This self (the woman) gives her self (skin, blood, and flesh) to that self (fat, bone, and marrow), and that self (man) gives his self (fat, bone, and marrow) to this self (skin, blood, and flesh). Thus2 these two grow together. In this form (belonging to the woman and to fire) he goes to that world (belonging to the man and the sun), and in that form (belonging to man and the sun) he goes to this world (belonging to the woman and to fire3).

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Aitareya 2.3.8

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Here (with regard to obtaining Hira _n_ yagarbha) there are these _S_ lokas:

2. The fivefold body into which the indestructible (prâ _n_ a, breath) enters, that body which the harnessed horses (the senses) draw about, that body where the true of the true (the highest Brahman) follows after, in that body (of the worshipper) all gods1 become one.

3. That body into which goes the indestructible (the breath) which we have joined (in meditation), proceeding from the indestructible (the highest Brahman), that body which the harnessed horses (the senses) draw about, that body where the true of the true follows after, in that body all gods become one.

4. After separating themselves from the Yes and No of language, and of all that is hard and cruel, poets have discovered (what they sought for); dependent on names they rejoiced in what had been revealed2.

5. That in which the poets rejoiced (the revealed nature of prâ _n_ a, breath), in it the gods exist all joined together. Having driven away evil by means of that Brahman (which is hidden in prâ _n_ a), the enlightened man goes to the Svarga world (becomes one with Hira _n_ yagarbha3, the universal spirit).

6. No one wishing to describe him (prâ _n_ a, breath) by speech, describes him by calling him 'woman,' 'neither woman nor man,' or 'man' (all such names applying only to the material body, and not to prâ _n_ a or breath).

7. Brahman (as hidden beneath prâ _n_ a) is called the A; and the I (ego) is gone there (the worshipper should know that he is uktha and prâ _n_ a).

8. This becomes perfect as a thousand of B _ri_ hatî verses, and of that hymn, perfect with a thousand Brihad verses, there are 36,000 syllables. So many are also the thousands of days of human life1. By means of the syllable of life (the a) alone (which is contained in that thousand of hymns) does a man obtain the day of life (the mahâvrata day, which completes the number of the days in the Gavâmayana, sacrifice), and by means of the day of life (he obtains) the syllable of life.

9. Now there is a chariot of the god (prâ _n_ a) destroying all desires (for the worlds of Indra, the moon, the earth, all of which lie below the place of Hira _n_ yagarbha). Its front part (the point of the two shafts of the carriage where the yoke is fastened) is speech, its wheels the cars, the horses the eyes, the driver the mind. Prâ _n_ a (breath) mounts that chariot (and on it, i. e. by means of meditating on Prâ _n_ a, he reaches Hira _n_ yagarbha).

10. This has been said by a _Ri_ shi (Rv. X, 39, 12):--

11. 'Come hither on that which is quicker than mind,' and (Rv. VIII, 73, 2) 'Come hither on that which is quicker than the twinkling of an eye,' yea, the twinkling of an eye2.

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Aitareya 2.4.1

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com With this adhyâya begins the real Upanishad, best known under the name of the Aitareya-upanishad, and often separately edited, commented on, and translated. If treated separately, what we call the fourth adhyâya of the second Âra _n_ yaka, becomes the first adhyâya of the Upanishad, sometimes also, by counting all adhyâya from the beginning of the Aitareya-âranyaka, the ninth. The divisions adopted by Sâya _n_ a, who explains the Upanishad as part of the Âra _n_ yaka, and by _S_ aṅkara, who explains it independently, vary, though Sâya _n_ a states that he follows in his commentary on the Upanishad the earlier commentary of _S_ aṅkara. I have given the divisions adopted by Sâya _n_ a, and have marked those of _S_ aṅkara's by figures in parentheses, placed at the end of each paragraph. The difference between this Upanishad and the three preceding adhyâyas is easily perceived. Hitherto the answer to the question, Whence this world? had been, From Prâ _n_ a, prâ _n_ a meaning breath and life, which was looked upon for a time as a sufficient explanation of all that is. From a psychological point of view this prâ _n_ a is the conscious self (pra _g_ ñâtman); in a more mythological form it appears as Hira _n_ yagarbha, 'the golden germ,' sometimes even as Indra. It is one of the chief objects of the prâ _n_ avidyâ, or life-knowledge, to show that the living principle in us is the same as the living principle in the sun, and that by a recognition of their identity and of the true nature of prâ _n_ a, the devotee, or he who has rightly meditated on prâ _n_ a during his life, enters after death into the world of Hira _n_ yagarbha. This is well expressed in the Kaushîtaki-upanishad III, 2, where Indra says to Pratardana: 'I am Prâ _n_ a; meditate on me as the conscious self (pra _g_ ñâtman), as life, as immortality. Life is prâ _n_ a, prâ _n_ a is life. Immortality is prâ _n_ a, prâ _n_ a is immortality. By prâ _n_ a he obtains immortality in the other world, by knowledge (pra _g_ ñâ) true conception. Prâ _n_ a is consciousness (pra _g_ ñâ), consciousness is prâ _n_ a.' This, however, though it may have satisfied the mind of the Brahmans for a time, was not a final solution. That final solution of the problem not simply of life, but of existence, is given in the Upanishad which teaches that Âtman, the Self, and not Prâ _n_ a, Life, is the last and only cause of everything. In some places this doctrine is laid down in all its simplicity. Our true self, it is said, has its true being in the Highest Self only. In other passages, however, and nearly in the whole of this Upanishad, this simple doctrine is mixed up with much that is mythological, fanciful, and absurd, arthavâda, as the commentators call it, but as it might often be more truly called, anarthavâda, and it is only towards the end that the identity of the self-conscious self with the Highest Self or Brahman is clearly enuntiated. Adoration to the Highest Self. Hari, Om!

1. Verily, in the beginning1 all this was Self, one only; there was nothing else blinking2 whatsoever.

2. He thought: 'Shall I send forth worlds?' (1) He sent forth these worlds,

3. Ambhas (water), Marî _k_ i (light), Mara (mortal), and Ap (water).

4. That Ambhas (water) is above the heaven, and it is heaven, the support. The Marî _k_ is (the lights) are the sky. The Mara (mortal) is the earth, and the waters under the earth are the Ap world3. (2)

5. He thought: 'There are these worlds; shall I send forth guardians of the worlds?' He then formed the Purusha (the person)1, taking him forth from the water2. (3)

6. He brooded on him3, and when that person had thus been brooded on, a mouth burst forth4 like an egg. From the mouth proceeded speech, from speech Agni (fire)5. Nostrils burst forth. From the nostrils proceeded scent (prâ _n_ a)6, from scent Vâyu (air). Eyes burst forth. From the eyes proceeded sight, from sight Âditya (sun). Ears burst forth. From the ears proceeded hearing, from hearing the Di _s_ (quarters of the world), Skin burst forth. From the skin proceeded hairs (sense of touch), from the hairs shrubs and trees. The heart burst forth. From the heart proceeded mind, from mind _K_ andramas (moon). The navel burst forth. From the navel proceeded the Apâna (the down-breathing)7, from Apâna death. The generative organ burst forth. From the organ proceeded seed, from seed water. (4)

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Aitareya 2.4.2

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Those deities (devatâ), Agni and the rest, after they had been sent forth, fell into this great ocean1. Then he (the Self) besieged him, (the person) with hunger and thirst.

2. The deities then (tormented by hunger and thirst) spoke to him (the Self): 'Allow us a place in which we may rest and eat food2.' (1) He led a cow towards them (the deities). They said: 'This is not enough.' He led a horse towards them. They said: 'This is not enough.' (2) He led man3 towards them. Then they said: 'Well done4, indeed.' Therefore man is well done.

3. He said to them: 'Enter, each according to his place.' (3)

4. Then Agni (fire), having become speech, entered the mouth. Vâyu (air), having become scent, entered the nostrils. Âditya (sun), having become sight, entered the eyes. The Di _s_ (regions), having become hearing, entered the ears. The shrubs and trees, having become hairs, entered the skin. _K_ andramas (the moon), having become mind, entered the heart. Death, having become down-breathing, entered the navel. The waters, having become seed, entered the generative organ. (4)

5. Then Hunger and Thirst spoke to him (the Self): 'Allow us two (a place).' He said to them: 'I assign you to those very deities there, I make you co-partners with them.' Therefore to whatever deity an oblation is offered, hunger and thirst are co-partners in it. (5)

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Aitareya 2.4.3

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. He thought: 'There are these worlds and the guardians of the worlds. Let me send forth food for them.' (1) He brooded over the water1. From the water thus brooded on, matter2 (mûrti) was born. And that matter which was born, that verily was food3. (2)

2. When this food (the object matter) had thus been sent forth, it wished to flee4, crying and turning away. He (the subject) tried to grasp it by speech. He could not grasp it by speech. If he had grasped it by speech, man would be satisfied by naming food. (3) He tried to grasp it by scent (breath). He could not grasp it by scent. If he had grasped it by scent, man would be satisfied by smelling food. (4) He tried to grasp it by the eye. He could not grasp it by the eye. If he had grasped it by the eye, man would be satisfied by seeing food. (5) He tried to grasp it by the ear. He could not grasp it by the ear. If he had grasped it by the ear, man would be satisfied by hearing food. (6) He tried to grasp it by the skin. He could not grasp it by the skin. If he had grasped it by the skin, man would be satisfied by touching food. (7) He tried to grasp it by the mind. He could not grasp it by the mind. If he had grasped it by the mind, man would be satisfied by thinking food. (8) He tried to grasp it by the generative organ. He could not grasp it by the organ. If he had grasped it by the organ, man would be satisfied by sending forth food. (9) He tried to grasp it by the down-breathing (the breath which helps to swallow food through the mouth and to carry it off through the rectum, the pâyvindriya). He got it.

3. Thus it is Vâyu (the getter1) who lays hold of food, and the Vâyu is verily Annâyu (he who gives life or who lives by food). (10)

4. He thought: 'How can all this be without me?'

5. And then he thought: 'By what way shall I get there2?'

6. And then he thought: 'If speech names, if scent smells, if the eye sees, if the ear hears, if the skin feels, if the mind thinks, if the off-breathing digests, if the organ sends forth, then what am I?' (11)

7. Then opening the suture of the skull, he got in by that door.

8. That door is called the Vid _ri_ ti (tearing asunder), the Nândana (the place of bliss).

9. There are three dwelling-places for him, three dreams; this dwelling-place (the eye), this dwelling-place (the throat), this dwelling-place (the heart)1. (12)

10. When born (when the Highest Self had entered the body) he looked through all things, in order to see whether anything wished to proclaim here another (Self). He saw this person only (himself) as the widely spread Brahman. 'I saw it,' thus he said2; (13) Therefore he was Ida _m_-dra (seeing this).

11. Being Ida _m_ dra by name, they call him Indra mysteriously. For the Devas love mystery, yea, they love mystery. (14)

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Aitareya 2.5.1

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Let the women who are with child move away1!

2. Verily, from the beginning he (the self) is in man as a germ, which is called seed.

3. This (seed), which is strength gathered from all the limbs of the body, he (the man) bears as self in his self (body). When he commits the seed to the woman, then he (the father) causes it to be born. That is his first birth. (1)

4. That seed becomes the self of the woman, as if one of her own limbs. Therefore it does not injure her.

5. She nourishes his (her husband's) 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 immediately after1.

7. When he thus elevates the child both before and after his birth, he really elevates his own self,

8. For the continuation of these worlds (men). For thus are these worlds continued.

9. This is his second birth. (3)

10. He (the son), being his self, is then placed in his stead for (the performance of) all good works.

11. But his other self (the father), having done all he has to do, and having reached the full measure of his life, departs.

12. And departing from hence he is born again. That is his third birth.

13. And this has been declared by a _Ri_ shi (Rv. IV, 27, 1): (4)

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.'

15. Vâmadeva, lying in the womb, has thus declared this. (5) And having this knowledge he stepped forth, after this dissolution of the body, and having obtained all his desires in that heavenly world, became immortal, yea, he became immortal. (6)

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Aitareya 2.6.1

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Let the women go back to their place.

2. Who is he whom1 we meditate on as the Self? Which2 is the Self?

3. That by which we see (form), that by which we hear (sound), that by which we perceive smells, that by which we utter speech, that by which we distinguish sweet and not sweet, (1) and what comes from the heart and the mind, namely, perception, command, understanding, knowledge, wisdom, seeing, holding, thinking, considering, readiness (or suffering), remembering, conceiving, willing, breathing, loving, desiring?

4. No, all these are various names only of knowledge (the true Self). (2)

5. And that Self, consisting of (knowledge), is Brahman (m.)3, it is Indra, it is Pra _g_ âpati4. All these Devas, these five great elements, earth, air, ether, water, fire, these and those which are, as it were, small and mixed5, and seeds of this kind and that kind, born from eggs, born from the womb., born from heat, born from germs6, horses, cows, men, elephants, and whatsoever breathes, whether walking or flying, and what is immoveable--all that is led (produced) by knowledge (the Self).

6. It rests on knowledge (the Self). The world is led (produced) by knowledge (the Self). Knowledge is its cause1.

7. Knowledge is Brahman. (3)

8. He (Vâmadeva), having by this conscious self stepped forth from this world, and having obtained all desires in that heavenly world, became immortal, yea, he became immortal. Thus it is, Om. (4)

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Aitareya 2.7.1

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. My speech rests in the mind, my mind rests in speech3. Appear to me (thou, the Highest Self)! You (speech and mind) are the two pins4 (that hold the wheels) of the Veda. May what I have learnt not forsake me5. I join day and night with what I have learnt6. I shall speak of the real, I shall speak the true. May this protect me, may this protect the teacher! May it protect me, may it protect the teacher, yea, the teacher!

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Aitareya 3.1.1

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Next follows the Upanishad of the Sa _m_ hitâ2.

2. The former half is the earth, the latter half the heaven, their union the air3, thus says Mâ _n_ _d_ ukeya; their union is the ether, thus did Mâkshavya teach it.

3. That air is not considered4 independent5, therefore I do not agree with his (Mandûka's) son.

4. Verily, the two are the same, therefore air is considered independent, thus says Âgastya. For it is the same, whether they say air or ether1.

5. So far with reference to deities (mythologically); now with reference to the body (physiologically):

6. The former half is speech, the latter half is mind, their union breath (prâ _n_ a), thus says _S_ ûravîra2 Mâ _n_ _d_ ukeya.

7. But his eldest son said: The former half is mind, the latter half speech. For we first conceive with the mind indeed3, and then we utter with speech. Therefore the former half is indeed mind, the latter half speech, but their union is really breath.

8. Verily, it is the same with both, the father (Mâ _n_ _d_ ukeya) and the son4.

9. This (meditation as here described), joined5 with mind, speech, and breath, is (like) a chariot drawn by two horses and one horse between them (prash _t_ ivâhana).

10. And he who thus knows this union, becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

11. Now all this comes from the Mâ _n_ _d_ ukeyas.

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Aitareya 3.1.2

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Next comes the meditation as taught by _S_ âkalya.

2. The first half is the earth, the second half heaven, their uniting the rain, the uniter Par _g_ anya1.

3. And so it is when he (Par _g_ anya) rains thus strongly, without ceasing, day and night2,

4. Then they say also (in ordinary language), 'Heaven and earth have come together.'

5. So much with regard to the deities; now with regard to the body:--

6. Every man is indeed like an egg3. There are two halves4 (of him), thus they say: '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 luminaries in man.

7. As 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.

8. Having thus represented the self (body) as the whole world, _S_ âkalya said: This half is the earth, that half heaven.

9. He who thus knows this union, becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

1. Next come the reciters of the Nirbhu _g_ a2.

2. Nirbhu _g_ a abides on earth, Prat _ri_ _n_ _n_ a in heaven, the Ubhayamantare _n_ a in the sky.

3. Now, if any one should chide him who recites the Nirbhu _g_ a, let him answer: 'Thou art fallen from the two lower places3.' If any one should chide him who recites the Prat _ri_ _n_ _n_ a, let him answer: 'Thou art fallen from the two higher places4.' But he who recites the Ubhayamantare _n_ a, there is no chiding him.

4. For when he turns out the Sandhi (the union of words), that is the form of Nirbhu _g_ a5; and when be pronounces two syllables pure (without modification), that is the form of Prat _ri_ _n_ _n_ a6. This comes first1. By the Ubhayamantara (what is between the two) both are fulfilled (both the sandhi and the pada).

5. Let him who wishes for proper food say the Nirbhu _g_ a; let him who wishes for Svarga, say the Prat _ri_ _n_ _n_ a; let him who wishes for both say the Ubhayamantare _n_ a.

6. Now if another man (an enemy) should chide him who says the Nirbhu _g_ a, let him say to him: 'Thou hast offended the earth, the deity; the earth, the deity, will strike thee.' If another man should chide him who says the Prat _ri_ _n_ _n_ a, 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 _n_ a, let him say to him: 'Thou hast offended the sky, the deity; the sky, the deity, will strike thee.'

7. And 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.

8. But to a Brâhma _n_ a let him not say anything except what is auspicious.

9. Only he may curse a Brâhma _n_ a in excessive wealth2.

10. Nay, not even in excessive wealth should he curse a Brâhma _n_ a, but he should say, 'I bow before Brâhma _n_ as,'--thus says _S_ ûravîra Mâ _n_ _d_ ûkeya.

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Aitareya 3.1.4

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Next follow the imprecations1.

2. Let him know that breath2 is the beam (on which the whole house of the body rests).

3. If any one (a Brâhma _n_ a or another man) should chide him, who by meditation has become that breath as beam3, 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 forsake thee.'

4. But 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.'

5. And 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 Brâhma _n_ a let him not say anything except what is auspicious. Only he may curse a Brâhma _n_ a in excessive wealth. Nay, not even in excessive wealth should he curse a Brâhma _n_ a, but he should say, 'I bow before Brâhma _n_ as,'--thus says _S_ ûravîra Mâ _n_ _d_ ûkeya.

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Aitareya 3.1.5

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Now those who repeat the Nirbhuga say:

2. 'The former half1 is the first syllable, the latter half the second syllable, and the space between the first and second halves is the Sa _m_ hitâ (union).'

3. He who thus knows this Sa _m_ hitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

4. Now Hrasva Mâ _n_ _d_ ûkeya says: 'We reciters of Nirbhuga say, "Yes, the former half is the first syllable, and the latter half the second syllable, but the Sa _m_ hitâ 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 not2, and distinguishes what is the mora and what is not."'

5. He who thus knows this Sa _m_ hitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

6. Now his middle son, the child of his mother Prâtibodhî3, says: 'One pronounces these two syllables letter by letter, without entirely separating them, and without entirely uniting them1. Then that mora between the first and second halves, which indicates the union, that is the Sâman (evenness, sliding). I therefore hold Sâman only to be the Sa _m_ hitâ (union).

7. This has also been declared by a _Ri_ shi (Rv. II, 23, 16):--

8. 'O B _ri_ haspati, they know nothing higher than Sâman.'

9. He who thus knows this Sa _m_ hitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

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Aitareya 3.1.6

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Târukshya2 said: 'The Sa _m_ hitâ (union) is formed by means of the B _ri_ hat and Rathantara3 Sâmans.'

2. Verily, the Rathantara Sâman is speech, the B _ri_ hat Sâman is breath. By both, by speech and breath, the Sa _m_ hitâ is formed4.

3. For this Upanishad (for acquiring from his teacher the knowledge of this Sa _m_ hitâ of speech and breath) Târukshya guards (his teacher's) cows a whole year.

4. For it alone Târukshya guards the cows a whole year.

5. This has also been declared by a _Ri_ shi (Rv. X, 181, 1; and Rv. X, 181, 2):--

6. 'Vasish _th_ a carried hither the Rathantara; 'Bharadvâga brought hither the B _ri_ hat of Agni.'

7. He who thus knows this Sa _m_ hitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

8. Kau _n_ _th_ aravya said: 'Speech is united with breath, breath with the blowing air, the blowing air with the Vi _s_ vedevas, the Vi _s_ vedevas with the heavenly world, the heavenly world with Brahman. That Sa _m_ hitâ is called the gradual Sa _m_ hitâ.'

9. He who knows this gradual Sa _m_ hitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga, in exactly the same manner as this Sa _m_ hitâ, i.e. gradually.

10. If that worshipper, whether for his own sake or for that of another, recites (the Sa _m_ hitâ), let him know when he is going to recite, that this Sa _m_ hitâ went up to heaven, and that it will be even so with those who by knowing it become Devas. May it always be so!

11. He who thus knows this Sa _m_ hitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

12. Pañ _k_ âla _k_ a _n_ _d_ a said: 'The Sa _m_ hitâ (union, composition) is speech.'

13. Verily, by speech the Vedas, by speech the metres are composed. Friends unite through speech, all beings unite through speech; therefore speech is everything here1.

14. With 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.

15. This has been declared also by a _Ri_ shi (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).'

17. He who thus knows this Sa _m_ hitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

18. Next follows the Pra _g_ âpati-Sa _m_ hitâ.

19. The 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 Sa _m_ hitâ is Aditi (indestructible).

20. For Aditi (indestructible) is all this whatever there is, father, mother, son, and begetting.

21. This has also been declared by a _Ri_ shi (Rv. I, 189, 10)--

22. 'Aditi is mother, is father, is son.'

23. He who thus knows this Sa _m_ hitâ (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.

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Aitareya 3.2.1

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Sthavira _S_ âkalya said that breath is the beam2, 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 this3 breath.

2. Of 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 semivowels4,--so said Hrasva Mâ _n_ _d_ ûkeya.

3. To us it was said to be a triad only5.

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 720 together, and 7206 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.

5. He 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.

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Aitareya 3.2.2

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Next comes Kau _n_ _th_ aravya:

2. There are 360 syllables (vowels), 360 sibilants (consonants), 360, groups.

3. What we called syllables are the days, what we called sibilants are the nights, what we called groups are the junctions of days and nights. So far with regard to the gods (the days).

4. Now with regard to the body. The syllables which we explained mythologically, are physiologically the bones; the sibilants which we explained mythologically, are physiologically the marrow.

5. Marrow is the real breath (life), for marrow is seed, and without breath (life) seed is not sown. Or when it is sown without breath (life), it will decay, it will not grow.

6. The groups which we explained mythologically, are physiologically the joints.

7. Of 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 together, and 1080 are the rays of the sun. They make the B _ri_ hatî verses and the day (of the Mahâvrata)1.

8. Thus that self which consists of sight, hearing, metre, mind, and speech is like unto the syllables.

9. He who knows this self which consists of 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 full age.

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Aitareya 3.2.3

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Bâdhva1 says, there are four persons (to be meditated on and worshipped).

2. The person of the body, the person of the metres, the person of the Veda, and the Great person.

3. What we call the person of the body is this corporeal self. Its essence is the incorporeal conscious self.

4. What we call the person of the metres is this collection of letters (the Veda). Its essence is the vowel a.

5. What we call the person of the Veda is (the mind) by which we know the Vedas, the _Ri_ g-veda, Ya _g_ ur-veda, and Sâma-veda. Its essence is Brahman2(m.)

6. Therefore let one chose a Brahman-priest who is full of Brahman (the Veda), and is able to see any flaw in the sacrifice.

7. What 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.

8. One should know that the incorporeal conscious 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 a _Ri_ shi (Rv. I, 115, 1):--

10. 'The bright face of the gods arose, the eye of Mitra, Varu _n_ a, and Agni; it filled heaven and earth and the sky,--the sun is the self of all that rests and moves.'

11. 'This I think to be the regular Sa _m_ hitâ as conceived by me,' thus said Bâdhva.

12. For the Bahv _ri_ _k_ as consider him (the self) in the great hymn (mahad uktha), the Adhvaryus in the sacrificial fire, the _Kh_ andogas in the Mahâvrata ceremony. Him they see in this earth, in heaven, in the air, in the ether, in the water, in herbs, in trees, in the moon, in the stars, in all beings. Him alone they call Brahman.

13. That self which consists of sight, hearing, metre, mind, and speech is like unto the year.

14. He who recites to another that self which consists of sight, hearing, metre, mind, and speech, and is like unto the year,

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Aitareya 3.2.4

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. To 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.

2. This has also been declared by a _Ri_ shi (Rv. X, 71, 6):--

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.'

4. Here it is clearly said that he has no luck in what he has learnt, and that he does not know the path of virtue.

5. Therefore let no one who knows this, lay the sacrificial fire (belonging to the Mahâvrata) for another, let him not sing the Sâmans of the Mahâvrata for another, let him not recite the Sastras of that day for another.

6. However, let him willingly do this for a father or for an  _k_ ârya; for that is done really for himself.

7. We have said that the incorporeal conscious self and the sun are one1. When these two become separated2, the sun is seen as if it were the moon3; 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 long4.

8. Then whatever he thinks he has to do,. let him do it, and let him recite the following hymns: Yad anti ya _k_ _k_ a dûrake (Rv. IX, 67, 21-27); Ad it pratnasya retasa _h_ (Rv. VIII, 6, 30); Yatra brahmâ pavamâna (Rv. IX, 113, 6-11); Ud vaya _m_ tamasas pari (Rv. I, 50, 10).

9. Next, 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).

10. Next, when he sees himself in a mirror or in the water with a crooked head, or without a head5, or when his pupils are seen inverted6 or not straight, let him know then that it is so.

11. Next, let him cover his eyes and watch, then threads are seen as if falling together1. But if he does not see them, let him know then that it is so.

12. Next, let him cover his ears and listen, and there will be a sound as if of a burning fire or of a carriage2. But if he does not hear it, let him know then that it is so.

13. Next, when fire looks blue like the neck of a peacock3, 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.

14. Next, when he sees the ground as if it were burning, let him know that it is so.

15. These are the visible signs (from 7-14).

16. Next come the dreams4.

17. If he sees a black man with black teeth, and that man kills him; or a boar kills him; a monkey jumps on5 him; the wind carries him along quickly; having swallowed gold he spits it out6; 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 south7,

18. If a man sees any one of these (dreams), let him fast, and cook a pot of milk, sacrifice it, accompanying each oblation with a verse of the Râtri hymn (Rv. X, 12 7), and then, after having fed the Brâhma _n_ as, with other food (prepared at his house) eat himself the (rest of the) oblation.

19. Let him know that the person within all beings, not heard here1, not reached, not thought, not subdued, not seen, not understood, not classed, but hearing, thinking, seeing, classing, sounding, understanding, knowing, is his Self.

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Aitareya 3.2.5

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Now next the Upanishad of the whole speech. True all these are Upanishads of the whole speech, but this they call so (chiefly).

2. The 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 _Ri_ g-veda, the sibilants the Ya _g_ ur-veda, the vowels the Sâma-veda. The mute consonants represent the eye, the sibilants the ear, the vowels the mind. The mute consonants represent the up-breathing, the sibilants the down-breathing, the vowels the back-breathing.

3. Next comes this divine lute (the human body, made by the gods). The lute made by man is an imitation of it.

4. As there is a head of this, so there is a head of that (lute, made by man). As there is a stomach of this, so there is the cavity1 (In the board) of that. As there is a tongue of this, so there is a tongue2 in that. As there are fingers of this, so there are strings of that3. 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 covered with a hairy skin.

5. Verily, in former times they covered a lute with a hairy skin.

6. He 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 Âryan languages, there they know him.

7. Next follows the verse, called vâgrasa, the essence of speech. When 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 vâgrasa, the essence of speech.

No aligned Sanskrit or transliteration is supplied for this section.

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Aitareya 3.2.6

_The Upanishads, Part 1 (SBE01)_, by Max Müller, [1879], at sacred-texts.com

1. Next K _ri_ sh _n_ a-Hârita4 confided this Brâhma _n_ a5 concerning speech to him (his pupil):

2. Pra _g_ âpati, the year, after having sent forth all creatures, burst. He put himself together again by means of _kh_ andas (Vedas). Because he put himself together again by means of _kh_ andas, therefore (the text of the Veda) is called Sa _m_ hitâ (put together).

3. Of that Sa _m_ hitâ the letter _n_ is the strength, the letter sh the breath and self (Âtman).

4. He who knows the _Ri_ _k_ verses and the letters _n_ and sh for every Sa _m_ hitâ, he knows the Sa _m_ hitâ with strength and breath. Let him know that this is the life of the Sa _m_ hitâ.

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 sh1.'

6. Hrasva Mâ _n_ _d_ ûkeya said: 'If we here recite the verses according to the Sa _m_ hitâ (attending to the necessary changes of n and s into _n_ and sh2), and if we say the adhyâya of Mâ _n_ _d_ ûkeya (Ait. Âr. III, 1), then the letters _n_ and sh (strength and breath) have by this been obtained for us.'

7. Sthavira Sâkalya said: 'If we recite the verses according to the Sa _m_ hitâ, and if we say the adhyâya of Mâ _n_ _d_ ûkeya, then the letters _n_ and sh have by this been obtained for us.'

8. Here the _Ri_ shis, the Kâvasheyas3, knowing 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).'

9. Let no one tell these Sa _m_ hitâs (Ait. Âr. III, 1-III, 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 instructor1. Thus say the teachers, yea, thus say the teachers., and then rest in another place finishing it.

11. 'And in the place where he reads this, he should not read p. 268 anything else, though he may read this (the Mahâvrata) where he has read something else.

12. 'No one should bathe and become a snâtaka1c who does not read this. Even if he has read many other things, he should not become a snâtaka 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.

15. '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 of the Veda in general:

18. 'When the old water that stood round the roots of trees is dried up (after about the month of Pausha, January to February2c) he should not read; nor (at any time) in the morning or in the afternoon, when the shadows meet (he should begin at sunrise so soon as the shadows divide, and end in the evening before they fall together). Nor should he read3c when a cloud has risen; and when there is an unseasonable rain (after the months of Srâva _n_ a and Bhâdrapada, August and September4c) 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.

19. 'This (the Veda thus learnt and studied) is the name of that Great Being; and he who thus knows the name of that Great Being, he becomes Brahman, yea, he becomes Brahman.' p. 267p. 268

No aligned Sanskrit or transliteration is supplied for this section.

Translation source · Open in interactive reader