Aitreya-Aranyaka Upanishad-Unknown

0:00Hey, it's Kelly Rowland. You may not know this, but I have Exema. So I get how it can steal your time. But why let Exema take over when you can talk to your doctor about Epglyce? Epglyce, lubricism app LBKZ, a 250-mg per 2-mg leador injection, is a prescription medicine used to treat adults and children 12 years of age and older, who weigh at least 88 pounds or 40 kilograms, with moderate to severe Exema. Also called a topic dermatitis that is not well controlled with prescription therapies used on the skin, or topicals, or who cannot use topical therapies. Epglyce can be used with or without topical corticosteroids. Don't use if you are allergic to Epglyce. Allergic reactions can occur that can be severe. Eye problems can occur. Tell your doctor if you have newer, worsening eye problems, you should not receive a live vaccine when treated with Epglyce. Before starting Epglyce, tell your doctor if you have a parasitic infection. Paid partnership with Lili. Respect your time. Ask your doctor about Epglyce and visit Epglyce.com, or call 1-800-LiliRX or 1-800-545-5979.

1:24Sheep is one more awards over its lifetime than any other SUV brand, cheap and the cheap gorilla registered trademarts of FCA-US LLC. Hey, it's Kelly Rowland. You may not know this, but I have Exema, so I get how it can steal your time. But why let Exema take over when you can talk to your doctor about Epglyce? Epglyce, lubricism app LBKZ, a 250-mg per 2-mg injection, is a prescription medicine used to treat adults and children 12 years of age and older, who weigh at least 88 pounds or 40 kilograms with moderate to severe Exema. Also called a topic dermatitis that is not well controlled with prescription therapies used on the skin, or topicals, or who cannot use topical therapies, Epglyce can be used with or without topical corticosteroids. Don't use if you are allergic to Epglyce. A allergic reactions can occur that can be severe. I-problems can occur. Tell your doctor if you have new or worsening I-problems, you should not receive a live vaccine when treated with Epglyce. Before starting Epglyce, tell your doctor if you have a parasitic infection. Paid partnership with Lili. Respect your time. Ask your doctor about Epglyce and visit Epglyce.com or call 1-800-LiliRX

2:26or 1-800-545-5979. First Aranya ka. First Adhyaya. First Kanda. Now follows the Mahavratha ceremony. After having killed Britta, Indra became great. When he became great, then there was the Mahavratha, the great work. This is why the Mahavratha ceremony is called Mahavratha. Some people say, let the priest make two recitations with the offering of the Adhyagna-gi on that day. But the right thing is one. He who desires

3:31prosperity should use the hymn. Pravo devaya-graye. He who desires increase should use the hymn with so, with so, ati-hitam. The people with ha, indeed, or increase, and therefore he, the sacrifice becomes increased. But someday, there is the word ati-thim in that hymn which means a guest or stranger asking for food. Let him not therefore take that hymn. Verily, the ati-thi stranger is able to go begging. No, he said, let him take that hymn. For he who follows the good road and obtains distinction, he is an ati-thi, guest. They do not consider him who is not so worthy to be called an ati-thi, guest. Therefore, let him by all means take that hymn. If he takes that hymn, let him

4:36place the second trist, anganma, vrttra-hantamam. We came near to the victorious first. For people worship the whole year performing the Gavamanya sacrifice, wishing for this day, the last but one, they do come near. The next following three trishes begin with an anastub. Now Brahman is Gayatri, speech is anastub. He thus joins speech with Brahman. He who desires glory should use the hymn abode agni samitha jananam. He who desires offspring and cattle should use the hymn hota jananista jaitana. Second kanda. He who desires proper food should use the hymn agnim naro didi hitbi.

5:40Verily agni fire is the eater of food. In the other citations, accompanying the offerings of agya, where agni is likewise mentioned, the worshipers 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 evo at once. Through the words occurring in the second foot of the first verse, hasta jyuti janayanta, they cost the birth of agni by moving their arms. The hymn becomes end out with the word birth. Verily, the sacrifice are is born from this day off the sacrifice, and therefore the hymn is endowed with the word birth. There are four metrical feet, in the thristub, verses of the hymn. Verily, cattle have four feet, therefore they serve

6:42for the gaining of cattle. There are three metrical feet in the verage verses of this hymn. Verily, three are these three fold worlds, therefore they serve for the conquest of the worlds. These, the thristub and verage verses of the hymn, form two meters which form a support, pratistah. Verily man is supported by two feet, cattle by four feet. Therefor this hymn places the sacrifice, who stands on two feet among cattle, which stand on four. 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 arthmen, the twenty-fifth. He adorns that trunk, the twenty-fifth, by this hymn.

7:43And then this day of the sacrifice consists of twenty-five, and the stoma hymn of that day consists of twenty-five verses. It becomes the same, through the same. Therefore these two, the day and the hymn, or twenty-five. These twenty-five verses, by repeating the first thrice, and the last thrice, become thirty-less one. This is the viraj verse consisting of thirty syllables, two small by one. Into the small heart, the vital spirits are placed. Into the small stomach, food is placed. Therefore this viraj, small by one, serves for the attainment of those desires. He who knows this, obtains those desires. The verses contained in the hymn, Agnimnar or the hidibi, becomes the brihati-meter, and the viraj-meter. They become the perfection which belongs to that day,

8:47the mahabrata. Then they also become anastubh, for the offerings of Agnya, eat well in the anastubhs. Third kanda. Some say, let him take Agnya-trihim for the prahyuga. Verily, Gyaetri is brightness and glory of continents, and thus the sacrifice, becomes bright and glorious. Others say, let him take a ushnihim for the prahyuga. Verily, the ushni is life, and thus the sacrifice has a long life. Others say, let him take an anastubhhim for the prahyuga. Verily, anastubh is vala, and it serves for obtaining vala. Others say, let him take a brihati him for the prahyuga. Verily, brihati is fortune, and thus the sacrifice becomes fortunate.

9:49Others say, let him take a punkti him for the prahyuga. Verily, punkti is food, and thus the sacrifice becomes rich in food. Others say, let him take a tristubhhim for the prahyuga. Verily, tristubh is strength, and thus the sacrifice becomes strong. Others say, let him take a Gakati him for the prahyuga. Verily, cattle is Gakati like, and thus the sacrifice becomes rich in cattle. But we say, let him take a Gakati him only. Verily, Gakati is Brahman, and that day the Mahavrata is for the attainment of Brahman. Thus he obtains Brahman by means of Brahman, and it must be a Gakati him by Madhu Candas. For Madhu Candas is called Madhu Candas because he wishes,

10:54Candati for honey, Madhu for the rishis. Now food verily is honey, all is honey, all desires are honey, and thus if he recites the hymn of Madhu Candas, it serves for the attainment of all desires. He who knows this obtains all desires. This Gayatri prahyuga, according to the one day Aiktha ceremonia, is perfect in form. On that day the Mahavrata, march is done now and then, which has to be hidden and has to be attoned for by recitation of hymns. Atonement, Santi is rest. The one day sacrifice. Therefore at the end of the year, on the last day but one of the sacrifice, that last a whole year, the sacrifices rest on this atonement as their rest. He who knows this rests firm,

11:57and they also, for whom a healthy priest who knows this, recites this hymn. 4th Kanda Vāyū āyāhi dārsthāme sōma aram krta approach of vāyū conspicuous. These sōmas have been made ready. Because the word ready occurs in these verses, therefore is this day of the sacrifice ready and auspicious for the sacrifice and for the gods. Yes, this day is ready and auspicious to him who knows this, or for whom a healthy priest who knows this resides. Indra vāyū āyātam upā nishkrhythm Indra and vāyū, these sōmas are prepared, come hitha towards what has been prepared.

13:00By nishkrta, prepared he means what has been well prepared, sāmas krta. Indra and vāyū go to what has been prepared by him who knows this, or for whom a healthy priest who knows this resides. By kalmitra of holy strength, he and varuna, they fulfill the prayer accompanied with clarified butter. Verily, speech is the prayer accompanied with clarified butter. Speech is given to him who knows this, or for whom a healthy priest who knows this resides. Asvina, Jagvārīr, Isha, O Asvina, eat the sacrificial offerings. Verily, the sacrificial offerings are food, and this serves

14:05for the requirement of food. āyā yatam rūdhāvārtani kāmhida yerudhāvārtani, the Asvina to sacrifice of him who knows this, or for whom a healthy priest who knows this resides. kitribānu, indra yahi diyeśhita, indra yahi tutu jāna, kāmhida indra of bright splendor, kāmhida indra, called by prayer, kāmhida indra quickly. Thus he resides. Kāmhida, kāmhida. Indra comes to the sacrifice of him who knows this, or for whom a healthy priest who knows this resides.

15:11Visvēdhēvas protectors, supporters of men, kāmhida. Verily, the visvēdhēvas come to the call of him who knows this, or for whom a healthy priest who knows this resides. dāvamso dāsuhāsūtam kāmī givers of the liberation of the givā. By dāsuhā he means dādusha, that is, the liberation of everyone that gives. The gods fulfill his wish with whatever wish he resides this verse. The wish of him who knows this, or for whom a healthy priest who knows this resides. Pawakana sarasvatī jagniam vasthu dihyāvasu made a holy sarasvatī accept our sacrifice rich in prayer. Speech is meant by rich in prayer. Speech is given to him who knows this,

16:19or for whom a healthy priest who knows this resides. And when he says, may she accept our sacrifice, what he means is may she carry off our sacrifice. 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, on the trunk there twenty-first. He adorns that trunk there twenty-first by this hymn. By repeating the first and the last verses tries, they become twenty-five. The trunk is the twenty-fifth, and prajapati is the twenty-fifth. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk there 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

17:23day consists of twenty-five. It becomes the same through the same. Therefore these two the day and the hymn are twenty-five. Yeah, twenty-five. It's fall in Jeep country, and during the driving to fall sales event, get a great deal on four by fours that refuse to be contained, like Jeep Wrangler. Confidence built into every drive with the most awarded SUV ever, Jeep Grand Cherokee, and freedom that can't be denied, with the open air freedom and Jeep gladiator. After 85 years, it's no surprise that Jeep became America's SUV brand. Get a great deal during the Jeep driving to fall sales event. Jeep is one more awards over its lifetime than any other SUV brand, Jeep and the Jeep Gorilla Registered trademarts of FCA-US LLC. Hey, it's Kelly Rowland. You may not know this, but I have Exama, so I get how it can still your time. But why let Exama take over when you can talk to your doctor about Epglis? Epglis, Lebrichizama, LBKZ, a 250-mg per 2-ml leader injection, is a prescription medicine used

18:25to treat adults and children 12 years of age and older, who weigh at least 88 pounds or 40 kilograms, with moderate to severe Exama. Also called a topic dermatitis that is not well controlled with prescription therapies used on the skin, or topicals, or who cannot use topical therapies, Epglis can be used with or without topical corticosteroids. Don't use if you are allergic to Epglis. Allergic reactions can occur that can be severe. I-problems can occur. Tell your doctor if you have new or worsening eye problems, you should not receive a live vaccine when treated with Epglis. Before starting Epglis, tell your doctor if you have a parasitic infection. Paid partnership with Lily. Respect your time. Ask your doctor about Epglis and visit Epglis.com, or call 1-800-LilyRX, or 1-800-545-5979. Ram-Driving the Paul Sales Event. Excludes fully electric vehicles applied to 2026 model-year vehicles non-transferable,

19:28visit MoPAR.com for complete details on a copy of the powertrain-limited warranty. Comment as a registered trademark of Cummins Inc. Ram and Hemie are registered trademarks of FCA-US LLC. From the first Pratipad and the second Anukhara of the Marut Vathiyahim, both as belonging to the one-day ceremonial are perfect inform. On that day much is done now, and then which has to be hidden and has to be atoned for. Atonement is rest. The one-day sacrifice. Therefore at the end of the year the sacrifices rest on this atonement as their rest. He who knows this rests firm, and they also for whom a Houthri priest who knows this recites this

20:36hymn. In the second verse of the Pragata, Indra, Nadia, Ed, Idhi, Prasutira, Satchibir, Yeta, Uktina, Dehrakas, the word Uktina, reciters of hymns. Verily this day the Mahabrata is Anukhata, hymn, and as endowed with Anukhata the form of this day is perfect. In the first verse of another Pragata the word Virah, strong, occurs, and as endowed with the word Virah, strong, the form of this day is perfect. In the second verse of another Pragata the word Suviriam, strength, occurs, and as endowed with the word Suvirya, strength,

21:37the form of this day is perfect. In the first verse of another Pragata the word Ukthayim, to be hymn, occurs. Verily this day is Anukhata and as endowed with Anukhata the form of this day is perfect. In the Dhaiva verse Agni Neta the word Viratra, killer of Viratra, occurs. The killing of Viratra is a form character of Indra. This day the Mahabrata belongs to Indra, and this is the perfect form of that day. In the Dhaiva verse, Tvamsama Kratubhi, Sukartur, Bhu, the word Brisha, powerful, occurs. Powerful is a form character of Indra. This day belongs to Indra, and this is the perfect form of that day. In the Dhaiva verse Pinvanti Appa, the word Vajinam,

22:47endowed 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. In the same verse the word Stana Yantam, Tandur, occurs. Endowed with Thundering is a form character of Indra. This day belongs to Indra, and this is the perfect form of that day. In the Prajata Prava Indraya Brijate, the word Brijath occurs. Verily, Brijath is Mahat great, and as endowed with Mahat great, the form of this day, Mahabrata is perfect. In the Prajata, Brijath Indraya Gayata, the word Brijath occurs. Verily, Brijath is Mahat great, and as endowed with Mahat, the form of this day is perfect. In the Prajata,

23:56Na ki sudasura tam pari asa na riramad, the word Pariyasa, he moved around, and Na riramad, he did not enjoy Akha, and as endowed with the words Pariyasa and Ranti, the form of this day, is perfect. He resides all these Prajatas in order to obtain all the days of the sacrifice, all the uktas, all the parisitas, all the sastras, all the praga-yugas, and all the savanas, libations. Second Kanda, he resides the hymn, asath su mi garith, sabhi vega, and in it the word,

24:59satya vrhythm, the destroyer of truth. Verily, that day is truth, and as endowed with the word satya truth, the form of this day is perfect. That hymn is composed by Vasukra. Verily, Vasukra is Brahman, and that day is Brahman. Thus he obtains Brahman by means of Brahman. Here they say, why then is that Marutvathya hymn completed by the hymn Vasukra? Surely, because no other Rishi, but Vasukra, brought out a Marutvathya hymn, or divided it properly. Therefore, that Marutvathya hymn is completed by the hymn Vasukra. That hymn, asath su mi, is not definitely addressed to any deity, and is therefore supposed to be addressed to Prajapati. Verily, Prajapati is infinite, and therefore,

26:07the hymn serves to win Prajapati. Once in the hymn, he defines Indra, Indraya sunvat. Therefore, it does not fall off from its form, as connected with Indra. He recites that hymn, Pibha, Sormam, Abhyam, Ugra Tharda. In the verse, Urvam, Gavyam, Mahi, Grinana, Indra, the word Mahi, great akas. And out with the word Mahat, the form of this day is perfect. That hymn is composed by Bharadvaja, and Bharadvaja was he who knew most, who lived longest, and performed the greatest austerities among the Rishis. And by this hymn, he drove away evil.

27:11Therefore, if he recites the hymn of Bharadvaja, then after having driven away evil, he becomes learned, long-lived, and full of austerities. He recites the hymn, Kaya, Subha, Sava, Yasa, Sani, In the verse, asasate prati, harayanti, upta, the word upta akas. Verily that day, the Mahavrata is upta, hymn, end out with the word upta, the form of this day becomes perfect. That hymn is called Kaya Subha, Verily that hymn, which is called Kaya Subha, is a mutual understanding, and it is lasting. By means of it, Indra, Agastya, and the Maruts

28:14came to a mutual understanding. Therefore, if he recites the Kaya Subha hymn, it serves for mutual understanding. The same hymn is also long-life. Therefore, if the Sacrificer is dear to the Hothri, let him recite the Kaya Subha hymn for him. He recites the hymn, Marutwan, Indra, Varishabho, Ranya. In it, the words Indra, Varishabha, Paafo, Akka. Verily, Paafo is the form of Indra, this day belongs to Indra, and this is the perfect form of that day. That hymn is composed by Viswamitra. Verily, Viswamitra was a friend, Mitra, of all Viswam. Everybody is a friend of him who knows this,

29:19and for whom a Hothri priest who knows this recites this hymn. The next hymn, Janishta, Ugrha, Sahase, Thuraya, Forms, the Nividhana, and according to the one day, Ekatas ceremonial is perfect in form. On that day, much is done now and then which has to be hidden, and has to be attuned for by recitation of hymns. Attunement is rest. Hey, it's Kelly Rowland. You may not know this, but I have Exama, so I get how it can still your time. But why let Exama take over when you can talk to your doctor about Epglyce? Epglyce, Lebrichizmab, LBKZ, a 250-mg per 2-mg leador injection, is a prescription medicine used to treat adults and children 12 years of age and older, who weigh at least 88 pounds or 40 kgs, with moderate to severe Exama. Also called a topic dermatitis that is not well controlled with

30:22prescription therapies used on the skin, or topicals, or who cannot use topical therapies, Epglyce can be used with or without topical corticosteroids. Don't use if you are allergic to Epglyce. A allergic reactions can occur that can be severe. I-problems can occur. Tell your doctor if you have newer, worsening eye problems. You should not receive a live vaccine when treated with Epglyce. Before starting Epglyce, tell your doctor if you have a parasitic infection. Paid partnership with Lily. Respect your time. Ask your doctor about Epglyce and visit Epglyce.com, or call 1-800-LilyRx, or 1-800-545-5979. Even the cheap gorilla registered trademarts of FCAUS LLC.

31:26Hey, it's Kelly Rowland. You may not know this, but I have Exama. So I get how it can steal your time. But why let Exama take over when you can talk to your doctor about Epglyce? Epglyce, lubricism app LBKZ, a 250mg per 2mL injection, is a prescription medicine used to treat adults and children 12 years of age and older, who weigh at least 88 pounds or 40 kgs, with moderate to severe Exama. Also called a topic dermatitis that is not well controlled with prescription therapies used on the skin, or topicals, or who cannot use topical therapies, Epglyce can be used with or without topical corticosteroids. Don't use if you are allergic to Epglyce. A allergic reactions can occur that can be severe. Eye problems can occur. Tell your doctor if you have new or worsening eye problems. You should not receive a live vaccine when treated with Epglyce. Before starting Epglyce, tell your doctor if you have a parasitic infection. Paid partnership with Lily. Respect your time. Ask your doctor about Epglyce and visit Epglyce.com or call 1-800-LilyRX or 1-800-545-5979. The one day sacrifice. Therefore at the end of the year, on the last day but one of the sacrifice

32:32that lasts a whole year, the sacrifices rest on this atonement as their rest. He who knows this rest firm, and they also, for whom a how-three priest who knows this, recites this hymn. These he recited straight on, or 97 verses. The 90 or 3 viraj, each consisting of 30, and then the 7 verses which are over. Whatever is the praise of the 7 is the praise of 90 also. By repeating the first and last verses, three times each, they become 101 verses. There are five fingers, or four joins each, two pits in the elbow and the arm. The arm, the eye, their shoulder blade, this makes 25. The other three parts have likewise

33:3725 each. That makes 100. On the trunk is the 101st. 100 is life, health, strength, brightness. The sacrifices are as the 101st, rests in life, health, strength, and brightness. These verses become Tristub, for the new day libation consists of Tristub versus. Third Kanda. They say, what is the meaning of Trinca. Swing. Verily he is a swing, who blows the wind. He indeed goes forward. Pra plus inkati in these worlds, and that is why the swing is called Trinca. Some say that there should be one plank, because the wind blows in one way,

34:42and it should be like the wind. That is not to be regarded. Some say there should be three planks, because there are these three, three four worlds, and it should be like them. That is not to be regarded. Let there be two, for these two worlds, the earth and heaven, or seen as if most real, while the ethars pace between the two, is the sky, and the rickshaw. Therefore let there be two planks. Let them be made of Udumbra wood. Verily the Udumbra tree is sap and eatable food, and thus it serves to obtain sap and eatable food. Let them be elevated in the middle, between the earth and the crossbeam.

35:43Food if placed in the middle, delights man, and thus he places the sacrifice in the middle of eatable food. There are two kinds of rope twisted towards the right, and twisted towards the left. The right rope serve for some animals. The left rope for others. If there are both kinds of rope, they serve for the attainment of both kinds of cattle. Let them be made of Darbha, Kusa grass. For among plants Darbha is free from evil. Therefore they should be made of Darbha grass. Fourth Kanda Some say let the swing be one owl or antnee, out of the ground, for by that measure, verily this swarga worlds are measured. That is not to be

36:46regarded. Others say let it be one span, Pradeshah, for by that measure verily the vital as were measured. That is not to be regarded. Let it be one fist, Mushti, 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. 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. Others say let him mount the swing sideways for people mount a horse sideways, thinking that thus they will obtain all desires. That is not to be regarded. They say let him mount the swing from behind, for people mount

37:50a ship from behind, and this swing is a ship in which to go to heaven. Therefore let him mount it from behind. Let him touch the swing with his chin, Kubuka, the parrot Sukha thus mounts a tree, and he is of all birds the one who eats most food. Therefore let him touch it with his chin. Let him mount the swing with his arms. The hawk sweeps thus on birds and on trees, and he is of all birds the strongest. Therefore let him mount with his arms. Let him not withdraw one foot, the right all-left from the earth, for fear that he may lose his hold. The hothry mounts the swing. The udgatri, the seat made of udumbra wood. The swing is masculine.

38:55The seat femenine, and they form a union. Thus he makes a union at the beginning of the uqta in order to get offspring. He who knows this gets offspring and cattle. Next the swing is food. The seat fortune. Thus he mounts and obtains food and fortune. The hothrakas, the prasastri, brahmana, kamsin, potri, neshtri, agnidra, and akavaka together with the brahmana sit down on cushions made of grass, reeds, leaves etc. Plans and trees after they have grown up bare fruit. Thus if the priests mount on that day altogether on their seats, they mount on solid and fluid as their proper food. Therefore this serves for the attainment of solid as proper food.

40:03Some say, let him descend after saying, Vasath. That is not to be regarded. For verily, that respect is not shown, which is shown to one who does not see it. 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. 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. Let him descend turning towards the east. For in the east, the seed of the gods

41:03springs up. Therefore let him rise turning towards the east. Yeah, turning towards the east. Third Adhyaya. First Kanda. Let him begin this day with singing, Him. Thus they say, Verily the sound Him is Brahman. That day also is Brahman. He who knows this obtains Brahman even by Brahman. As he begins with the sound Him, surely that masculine sound of Him and the Theminine Rick verse make a couple. Thus he makes a couple at the beginning of the Him in order to get off spring. He who knows this gets cattle and off spring. Or as he begins with the sound Him,

42:06surely like a wooden spade, so the sound Him serves to dig up Brahman the sap of the Vedha. And as a man wishes to dig up any, even the hardest soil with a spade, thus he digs up Brahman. He who knows this digs up by means of the sound Him. Everything he may desire. The distance with a 10-year or 100,000-mile powertrain limited warranty. Hurry and now for great deals during the Ram driving to Paul Sales event. Excludes fully electric vehicles applied to 2026 model-year vehicles non-transferable visit MoPAR.com for complete details on a copy of the powertrain limited warranty. Come and visit registered trademark of Cummins Inc. Ram and Hemi are registered trademarks of FCA-US LLC.

43:07Hey, it's Kelly Rowland. You may not know this, but I have Exima. So I get how it can steal your time. But why let Exima take over? When you can talk to your doctor about Ebglus. Ebglus, lubricism app LBKZ, a 250-mg per 2-ml injection, is a prescription medicine used to treat adults and children 12 years of age and older, who weigh at least 88 pounds or 40 kilograms with moderate to severe Exima. Also called a topic dermatitis that is not well controlled with prescription therapies used on the skin, or topicals, or who cannot use topical therapies. Ebglus can be used with or without topical corticosteroids. Don't use if you are allergic to Ebglus. A allergic reactions can occur that can be severe. Eye problems can occur. Tell your doctor if you have newer, worsening eye problems. You should not receive a live vaccine when treated with Ebglus. Before starting Ebglus, tell your doctor if you have a parasitic infection. Paid partnership with Lili. Respect your time. Ask your doctor about Ebglus and visit Ebglus.com, or call 1-800-LiliRX or 1-800-545-5979. It's fall in Jeep country, and during the drive-in-to-fall sales event,

44:09get a great deal on four-by-fours that refuse to be contained, like Jeep Wrangler. Confidence built into every drive with the most awarded SUV ever, Jeep Grand Cherokee, and freedom that can't be denied, with the open-air freedom in Jeep gladiator. After 85 years, it's no surprise that Jeep became America's SUV brand. Get a great deal during the Jeep drive-in-to-fall sales event. Jeep is one more awards over its lifetime than any other SUV brand, Jeep and the Jeep Grill Registered Trademarks of FCAUS LLC. 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 speech. Second Kanda. And here they ask, what is the beginning of this day? Let him say, mind and speech.

45:12All desires dwell in the one mind, the other eels all desires. All desires dwell in the mind, for with the mind he conceives all desires. All desires come to him who knows this. Speech eels all desires. For with speech he declares all his desires. Speech eels all desires to him who knows this. Here they say, let him not begin this day with a rick, a yajus or a saman verse, divine speech. For it is said, he should not start with a rick, a yajus or a saman. Therefore, let him say these vayagritis, sacred interjections first.

46:16These interjections, bus, bhuvas, sava, or the three Vedas, bus, the rig, veda, bhuvas, the yajurveda, sava, the samaveda. Therefore, by intercolating these, he does not begin simply with a rick, yajus or saman verse. He does not start with a rick, yajus or saman verse. Third Kanda. He begins with third. This, the first word of the first hymn, third id asa. Verily this, this is food, and thus he obtains food. Prajapati indeed uttered this as the first word, consisting of one or two syllables,

47:18namely, tata and tata or tatt. And thus does a child, as soon as he begins to speak, out of the word, consisting of one or two syllables, namely, tata and tata, r tatt. With this very word, consisting of tata, r tata, he begins. This has been said by Arushi. O Brhasbati, the first point of speech, for this is the first and highest point of speech. That which you have uttered, making it a name, for names are made by speech. That name, which was the best and without a flaw, for this is the best and without a flaw. That which was hidden by their love, is made manifest. For this was hidden in the body,

48:26namely, those deities, which enter the body, Agni as voice, entering the mouth, etc. And that was manifest among the gods in heaven. This is what was intended by the verse. Fourth Kanda, he begins with that indeed was the oldest in the world. For that the Brahman is verily the oldest in the world. Whence was born the force one endowed with brilliant force. For from it was born the fierce one, who is endowed with brilliant force. When born he at once destroys the enemies. For he at once, when born, struck down the evil one. He, after whom all friends rejoice,

49:27verily all friends or the creatures, and they rejoice after him, saying, he has risen. Growing by strength, the Almighty, for he the Son does grow by strength, the Almighty. He as enemy causes fear to the slave, for everything is afraid of him. Taking the breathing and the not breathing, this means living and the lifeless. Whatever has been offered at feasts, came today. This means everything is in thy power. All turn their thoughts also on thee. This means all these things, all minds, all thoughts, also turn today. When these two become three protectors, that is when these two united,

50:34beget offspring, he who knows this gets offspring and cattle. 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. And this, the Son when married, being very sweet, conquered through the sweet. That is, the couple is sweet. The offspring is sweet, and thus, through the couple, he conquers offspring. This is declared by Aarishi. Because he, Prajapati, raised his body, the him, tad id asa, or the Vedah, in general, in the body of the sacrifice. Therefore, that nishkavelia

51:38him is praised. That is, this body, consisting of the Vedah, in that corporal form of the sacrifice. Then let this body indeed be the medicine of that body. That is, this body, consisting of the Vedah, of that corporal form of the sacrifice. Of this, the eight syllables are Gayatri, the eleven syllables are Tristub, and twelve syllables are Gagati. The ten syllables are Viraj. The Viraj, consisting of ten syllables, rests in these three meters. The word Purusha, consisting of three syllables, that indeed goes into the Viraj. Verily, these are all meters. These Gayatri, Tristub, Gagati, having the Viraj as the fourth. In this manner, this day is complete,

52:43in all meters, to him, who knows this. Fifth Kanda. He extends these verses by interpolating the sound. Verily, the sound is Purusha, man. Therefore, every man, when he speaks, sounds loud as it at the end of each foot of the first verse of the hymn, Thad-e-d-asah, he inserts one foot of the second verse of him, Natham, Va, Orad-inam, etc. Thus, the verse is to be recited as follows. Third Ed-asah, Bhuvane Shu, Jayesh, Tham, Poonadam, Va, Orad-inam, Yato, Jajna, Ugras, Tvesha, Nirimno, Runa, Yoyuvad-inam.

53:46Sadhya, Jajna, Nirinati, Satruntatimno, Agne, Yanam, Anuyaam, Visve, Madhani, Umaha, Shodh, De, De, Yunam, Ishudiyasi. In Natham, Va, Orad-inam, Orad-ati are the waters in heaven, for they water all this and they are the waters in the mouth, for they water all good food. In Natham, Yoyuvad-inam, Yoyuvad-i are the waters in the sky, so they seem to inundate, and they are the waters of perspiration, for they seem to run continually. In Patimbo Agniyanaam, Agnaya are the waters which spring from the smoke of fire,

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56:48prescription therapies used on the skin, or topicals, or who cannot use topical therapies, Epglyss can be used with or without topical corticosteroids. Don't use if you are allergic to Epglyss. A allergic reactions can occur that can be severe. I-problems can occur. Tell your doctor if you have new or worsening eye problems. You should not receive a live vaccine when treated with Epglyss. Before starting Epglyss, tell your doctor if you have a parasitic infection. Paid partnership with Lilly. Respect your time. Ask your doctor about Epglyss and visit Epglyss.com, or call 1-800-LilyRX, or 1-800-545-5979. Consider himself a more perfect man. These verses, by repeating the first three times, become 25.

57:57The trunk is the 25th. And projapathy is the 25th. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk the 25th. He adorns that trunk as the 25th. Now this day consists of 25, and the stormer him of that day consists of 25. It becomes the same through the same. Therefore the two, the day and the him, or 25. 6. The Kanda. This is an exact repetition of the third Kanda. According to the commentator, the third Kanda was intended for the glory of the first word Thad. While the sixth is intended for the glory of the whole him. 7. Kanda.

58:57He begins with the him. Thad-id-asabu-vaneshu-jayesh-tham. Verily, jayesh-thav, the oldest, is Mahat-great. Endowed with Mahat, the form of this day is perfect. Then follows the him. Tham-suthi-kritam-makhaven-mahitva, with the auspicious word Mahitva. Then follows the him. Bhujay-id-va-varidhe-viraya, with the auspicious word Virya. Then follows the him. Nir-nam-utva-niritamam-gobir-ukthaya, with the auspicious word Uqtha. He extends the first two padas, which are too small, by one syllable. Into the small heart, the vital spirits are placed. Into the small stomach, food is placed.

1:00:03It serves for the attainment of these desires. He who knows this, obtains these desires. The two feet each consisting of ten syllables, serve for the gaining of both kinds of food, of what has feet, animal food, and what has no feet, vegetable food. They come to the eighteen syllables each, of those which are ten, nine are the pranas, openings of the body. 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. Eighth kanda. He extends these verses by interpolating the sound. Verily breath prana is sound. Therefore every breath, when it sounds, sounds loud as it

1:01:05wear. The verse, natham, vā-odidnam, etc, is by its syllables, an ushni. By its feet, an ushni is live, an ushni is speech. He thus places life and speech in him, the sacrifice. By repeating the first verse three times, they become twenty-five. The trunk is the twenty-fifth, and the prajapati 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. Nath this day consists of twenty-five, and the sthoma hymn of that day consists of twenty-five. It becomes the same through the same. Therefore the two the day and hymn are twenty-five.

1:02:07This is the twenty-fifth with regard to the body. Next with regard to the deities, the eye, the ear, the mind, speech, and breath. These five deities powers have entered into that person, purisha, and that person entered into the five deities. He is wholly pervaded there, with his limbs to the very hairs on nails. Therefore all beings to the very insects, or born as pervaded by the deities or senses. This has been declared by Arushi. A thousand fold are these fifteen hymns, four five arise from ten. As large as heaven and earth, so large is it. Verily the self-jeve-atman is as large as heaven and earth. A thousand fold are the thousand powers.

1:03:13By saying this, the poet pleases the hymns, the senses, and magnifies them. 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. The first of the hymns among all those hymns has nine verses. Verily there are nine pranas openings, and it serves for their benefit. Then follows a hymn of six verses. Verily the seasons or six, and it serves to obtain them. Then follows a hymn of five verses. Verily the punkty consists of five feet. Verily punky is food, and it serves for the gaining of proper food. Then follows a tisht. There are these three

1:04:23fold words, and it serves to conquer them. These verses become brihathis, that meet a being a model leading to the world of the themas. That body of verses is the trunk of the bird represented by the whole sastra, 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, near to the immortal self. 4th Adhyaya, 1st Kanda, Next comes the Sudhadoha's verse. Sudhadoha's is breath, and thereby he joins all joins with breath. Next follow the neck verses. They recite them as ushni, according to their meter. Next comes again the Sudhadoha's verse. Sudhadoha's is breath, and thereby he joins all joins with breath.

1:05:33Next follows the head. That is in Gayatri verses. The Gayatri is the beginning of all meters. The head, the first of all members. It is in Arka-vattvasas. 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 stomach. These form the trivithi stomach and the Gayatri meter, and whatever there exists all this is produced after the production of this stomach and this meter. Therefore the recitation of these head hymns serves for production. He who knows this gets offspring and cattle.

1:06:34Next comes the Sudhadoha's verse. Verily the Sudhadoha's is breath, and thereby he joins all joins with breath. Next follow the vertebrae of the bird. These verses are viraj shining. Therefore man says to man, thou shinest above us, or to a stiff and proud man, thou carriersst thy neck stiff. Or because the vertebrae of the neck run close together, they are taken to be the best food. For viraj is food, and food is strength. Next comes the Sudhadoha's verse. Sudhadoha's is breath, and thereby he joins all joins with breath. Second kanda. Next follows the right wing. It is this world of the earth. It is this agni. It is speech. It is

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1:09:43Cummins is a registered trademark of Cummins Inc. Ram and Hemi are registered trademarks of FCA-US LLC. The Sampath are hymns, herbs indeed, for obtaining desires and for happiness. The punky verse serves for proper food. Next comes the Sudhadoha's verse. Sudhadoha's is breath. thereby he joins all joints with breath. Next follows the left wing. It is that world heaven. It is that sun. It is mind. It is the breath. It is Bharadvaja. It is a hundred. These are the six powers of the left wing. The Sampath are hymns, herbs indeed, for obtaining desires and for firmness. The punky verse serves for proper food. These two, the right and the left wings, are deficient and excessive. The brithath, the left wing is man. The Ratantara, the right wing is woman.

1:10:49The excess belongs to the man, the deficiency to the woman. Therefore, they are deficient and excessive. Now the left wing of a bird is verily by one feather better. Therefore, the left wing is larger by one verse. Next comes the Sudhadoha's verse. Sudhadoha's is breath. And thereby he joins all joints with breath. Next follows the tail. They are twenty-one Devi-Pada verses. For there are twenty-one backward feathers in a bird. Then the A-Carbimsa is the supporter of all Sthomas and the tail, the support of all birds. He recites a twenty-second verse. This is made the form of two supports. Therefore all birds support themselves on their tail

1:11:52and having supported themselves on their tail, they fly up. For the tail is a support. He, the bird and the hymn, is supported by two decades which are viraj. The man, the sacrifice are, is supported by the two Devi-Padas, 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. Next comes a Sudhadoha's verse. Then a Daya, then a Sudhadoha's verse. The Sudhadoha's is a man. The Daya, a woman, therefore he recites that Daya has embraced on both sides by the Sudhadoha's. Therefore does the seed of both, when it is effused,

1:12:57obtain oneness, and this, with regard to the woman only. Hence birth takes place in and from the woman. Therefore he recites that Daya in that place. Third Kanda, he recites the ati-tristish of Gaya-tri's. Verily the ati-gaya-tri-tristish 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. Next comes a Sudhadoha's verse. Sudhadoha's verily is breath. He joins this world with breath. He recites the ati-tristish of brihattis. Verily the ati-brihattis are the world of the sky.

1:13:59Whatever 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. Next comes the Sudhadoha's verse. Sudhadoha's verily is breath. He joins the world of the sky with breath. He recites the ati-tristish of ushni. Verily the ati-ushni tristish 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. Next comes the Sudhadoha's verse. Sudhadoha's verily is the breath. He joins that world with breath. YAH with breath. Fifth Adhyaya first kanta. He recites the vasahim, wishing

1:15:08may everything be in my power. They its verses are twenty-one. For twenty-one are the parts, the lungs, spleen, etc. in the belly. Then the aka-vimsa is verily the support of all stomas, and the belly the support of all food. They consist of different meters. Verily the intersteins are confused. Some small, some large. He recites them with the pranava according to the meter and according to rule. Verily the intersteins are according to rule as it were. Some shorter, some longer. Next comes the Sudhadoha's verse. Sudhadoha's verily is breath. He joins the joints with breath. After having recited that verse twelve times, he leaves it off there. These pranavas

1:16:08are verily twelvefold, seven in the head, two on the breast, three below. In these twelve places, the pranas are contained. They are perfect. Therefore he leaves it off there. The hymn Indra-gni-yuvam-suna forms the two thighs of the bird, the longing to Indra and Agni. The two supporters with broad bones. 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 sacrifice, standing on two feet among four footed cattle. The second verse has seven feet, and he makes it into a Gayatri and Anastub. Gayatri is Brahman. Anastub is speech, and he thus puts together speech with Brahman.

1:17:18He recites a tristub at the end. Tristub is strength, and thus does he come round animals by strength. Therefore animals come near where there is strength of command, etc. They come to be roused and to rise up. They obey the commands of a strong shepherd. Second Kanda. When he recites, the Nishke-Valya hymn addressed to Indra, Pravo Mahay, he inserts a Nivid between the fourth and fifth verses. Thus he clearly places strength in himself, in the Sastra, in the bird, in himself. They are tristubes and Gagatis. There they say, why does he insert a Nivid among mixed tristubes and Gagatis? But surely one meter would never support the Nivid of this day, nor fill it.

1:18:27Therefore he inserts the Nivid among mixed tristubes and Gagatis. Let him know that this day has three Nivids. The Vasa hymn is the Nivid. The Vala-Killas are a Nivid, and the Nivid itself is a Nivid. Thus let him know that day has having three Nivids. Then follow the hymns of Vane-nava and Yogata-Iva. In the fourth verse of the form of hymn occurs the words, and they serve for the winning of proper food. Then comes an insertion. As many tristubes and Gagatis verses taken from the Ten Mandalas and addressed to Indra as the insert between the two above mentioned

1:19:27hymns, after changing them into Brijathis, so many years do they live beyond the usual age of one hundred years. By this insertion age is obtained. After that he recites the Saganiya hymn, wishing that cattle may always come to his offspring. Toyota's easy choice sales event is on. Whether you're looking for the performance of the the versatility of Arab 4, the efficiency of a Corolla or all electric driving in the BZ.

1:20:33There's a Toyota that's just right for you, and with great deals across the lineup, now's the time to find yours. But hurry, these deals won't last long. Toyota's easy choice sales event ends soon. We make it easy. Toyota, let's go places. Fresh boneless, skinless chicken breast for 199 per pound limit 10 pounds, and locally grown Grappere cotton candy grapes are 299 per pound with digital coupon. Plus 24 packs of canada dry or 7-up 12 ounce cans are 499 limit 1 with digital coupon. Enjoy fresh and delicious savings for every meal. Hurry in, these deals won't last. Visit vans or Albertsons.com for more deals and ways to save. Then he resides the Tarkshah him. Tarkshah is very well fair, and the him leads to welfare. Thus by reciting the him he fares well. Then he resides the Acapada. Indro bisvambi ra jati.

1:21:41Wishing may I be everything at once, and may I thus finish the whole work of meters. Interciting the him Indram bisvah abhivridhan he intertwines the first seven verses by intertwining their feet. There are seven pranas openings in the head, and as he places seven pranas in the head the eighth verse half verse he does not intertwine. The eighth is speech, and he thinks may my speech never be intertwined with the other pranas. Speech therefore, though dwelling in the same abode as the other pranas, is not intertwined with them. He resides the Viraj verses. Verily Viraj verses are food, and they thus serve for the gaining of food. He ends with a hymn of Vasishta. Wishing

1:22:44may I be Vasishta. But let him end with the fifth verse. Isha stomomaha ugraya wahe, which possessing the word mahat is auspicious. In the second foot of the fifth verse the word dri akars, whereily dhu 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, thus the verse is fit for the day. In the third foot arka is auspicious. The last foot is make our glory high as heaven ove our heaven. Thus wherever Brahminic 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 nishke valya with

1:23:51that verse. Third kanda, tatt savitur virinimahe and adhyah nodeva savitar are the beginning prati-pard and the next step anukkara of the visva devahim taken from the e-kaha ceremonial, therefore proper. On that day much is done now and then which is to be hidden and has to be atoned for, atonement is rest, the one day sacrifice. Therefore at the end of the year the sacrifices rest on this atonement as their rest. He who knows this rest firm and they also for whom a how-tree priest who knows this recites this hymn. Then follows the hymn at rest to savitri, tadh devasya savitur baryamahat, virili mahat great in this foot is the end. This day too is the end,

1:25:01thus the verse is fit for the day. The hymn katara purva katara parayau addressed to dhiva prithvi is one in which many verses have the same ending. Verily this day also the maha vratta is one in which many recite the same reward, thus it is fit for the day. The hymn anasavo gato anubhashur uqthaya is addressed to the ribus. In the first verse the word three katara akas and three vatis verily the end. This day also is the end of the sacrifice, thus the verse is fit for the day. The hymn asya vamasya palitasya hothu addressed to the visvadevas is multi-form. This day also is

1:26:06multi-form, thus the verse is fit for the day. He recites the end of it beginning with gaure mimaia. The hymn anubhadra kartavoyantu visvatha addressed to the visvadevas forms the nividhana taken from the e katas ceremonial and therefore proper. On that day marches done now and then which has to be hidden and has to be attoned for. Attonement is rest, the one day sacrifice. Therefore at the end of the year the sacrifices rest on this attonement as their rest. He who knows this rests firm and they also for whom a hothu priest who knows this recites this hymn. The hymn visvana raya nadeśanam rita vridhe forms the beginning of the agni maruta.

1:27:13Deśana thought is verily the end. This day also is the end, thus it is fit for the day. The hymn paragyavo maruta bragadristaya addressed to the maruts is one in which many verses have the same ending. Verily this day also is one in which many receive the same reward, thus it is fit for the day. He recites the verse ghataveda se sunavama sormam addressed to ghataveda's before the next following hymn. That verse addressed to ghataveda's is verily welfare and leads to welfare, thus by reciting it he fares well. The hymn imam sormam arhate ghataveda se addressed

1:28:17to the ghataveda's is one in which many verses have the same ending. Verily this day also the maha bratha is one in which many receive the same reward, thus it is fit for the day. Yeah, it is fit for the day. End of First Aranyaka, recording by Jyoti Taramanat I3ya Aranyaka Upanishad Second Aranyaka, First, Second and Third Adhyayas This library walks recording is in the public domain, recording by Jyoti Taramanat. First, Adhyayas, First Kanda This is the path, this sacrifice and this Brahman, this is the true. Let no man swerve from it,

1:29:27let no man transgress it. For the old sages did not transgress it and those who did transgress became lost. This has been declared by Aarushi, 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, volu air entered the halts, the dawns or the ends of the earth. When he says, three classes of people transgressed, the three classes of people who transgressed or what we see here on earth born again, as birds, trees, herbs and serpents. When he says, others settled down round about the venerable, he means those who now sit down

1:30:30to worship Agni fire. 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 aditya, the sun. When he says, the blowing entered the halts, he means the dva-yu, the air, the purifier, entered all the corners of the earth. Second kanda. People say, uqta, uqta, hymns, hymns, without knowing what uqta, hym, means. The hymns is truly to be considered as the earth, for for a met or whatsoever exists a rises. The object of its praise is Agni. On the eighty verses of the hymns are food, for by means of food one obtains everything. The hymns truly is sky, for the birds fly along the sky

1:31:38and men drive following this sky. Shop vans and Albertsons for fresh savings every time you shop. This week at vans and Albertsons, get fresh, boneless, skinless chicken breasts for one ninety nine per pound limit ten pounds. And locally grown grape ory cotton candy grapes are two ninety nine per pound with digital coupon. Plus 24 packs of kanda to dry or seven up 12 ounce cans are four ninety nine limit one with digital coupon. Enjoy fresh and delicious savings for every meal. Hurry in. These deals won't last. Visit vans or Albertsons.com for more deals and ways to save. Shop vans and Albertsons for fresh savings every time you shop. This week at vans and Albertsons,

1:32:47get fresh boneless, skinless chicken breasts for one ninety nine per pound limit ten pounds. And locally grown grape ory cotton candy grapes are two ninety nine per pound with digital coupon. Plus 24 packs of kanda to dry or seven up 12 ounce cans are four ninety nine limit one with digital coupon. Enjoy fresh and delicious savings for every meal. Hurry in. These deals won't last. Visit vans or Albertsons.com for more deals and ways to save. The object of its praise is volume air on the eighty verses of the hymn or food. For by means of food one obtains everything. The hymn is truly the heaven. For from its gift, rain, or whatsoever exists arises. The object of its praise is Aditya, the sun. On the eighty verses or food, for by means of food one obtains everything. So much with reference to the gods, mythological,

1:33:48now with reference to man, physiological. The hymn is truly a man. He is great. He is prajapati. Let him think. I am the hymn. The hymn is his mouth as before in the case of the earth. The object of its praise is speech. And the eighty verses of the hymn are food. For by means of food he obtains everything. The hymn is the nostrils. As before in the case of the sky. The object of its praise is breath. And the eighty verses of the hymn are food. For by means of food he obtains everything. The slight bent at the root of the nose is as it were. The place of the brilliant Aditya, the sun. The hymn is the forehead as before in the case

1:34:50of heaven. The object of its praise is the eye. On the eighty verses of the hymn are food. For by means of food he obtains everything. 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 arms etc., 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. All this that is food, and all this that consumes food is only the earth. For from the earth arises or whatever there is. And all that goes hence dies on earth. Heaven consumes it all. And all that goes tense returns from

1:35:59heaven to a new life the earth consumes it all. That earth is thus both food and consumer. He also, the true worshipper, who meditates on himself as being the okta, is both consumer and consumed, subject and object. No one possesses that which he does not eat, or the things which do not eat him. Third Kanda. Next follows the origin of seed. The seed of Prajaapathy 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

1:37:05heart is the mind. The seed of the mind is speech, weather. The seed of speech is action, sacrifice. The action done in a former state is this man, the abode of Brahman. He, man, consists of food, ira. And because he consists of food, ira-maya, he consists of gold, ira-maya. He who knows this becomes golden in the other world and is seen as golden as the sun for the benefit of all beings. Fourth Kanda. Brahman in the shape of Prana, breath, entered into that man by the tips of his feet. And because Brahman entered, Prapadhyata, into that man by the tips of his feet,

1:38:09therefore people call them the tips of the feet, Prapadha, but hooves and claws in other animals. Then Brahman crept up higher, and therefore they were called the Thaisururu. Then he said, grass-wide, and that was called the belly-udara. Then he said, make room for me, and that was called the chest-uras. The sarkarakshas meditate on the belly as Brahman. The arunis on the heart. Both these places are Brahman indeed, but Brahman crept upwards and came to the head. And because he came to the head, therefore the head is called head. Then these delights are lighted in the head, sight, hearing, mind, speech, breath. Delights are light on him who thus knows why

1:39:18the head is called head. These five delights or senses strove together saying, I am the Uqta, him, I am the Uqta. Well, they said, let us all go out from this body. Then on whose departure this body shall fall, he shall be the Uqta among us. Speech went out, yet the body without speaking remained, eating and drinking. Site 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. It was decayed, and because people

1:40:28said it decayed, therefore it was called body, Sarira. That is the reason of its name. If a man knows this, then the evil enemy who hates him decays, or the evil enemy who hates him is defeated. They strove again, saying, I am the Uqta, I am the Uqta. Well, they said, let us enter that body again. Then on whose entrance this body shall rise again, he shall be the Uqta among us. Speech entered, but the body lay still. Site 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

1:41:30entered, the body rolls, and it became the Uqta. Therefore, breath alone is the Uqta. Let people know that breath is the Uqta indeed. The devas, the other senses, said to breath. Thou art the Uqta. Thou art all this. We are dine. Thou art ours. This has also been said by a Rishi. Thou art ours. We are dine. Fifth Kanda. 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

1:42:36therefore is the breathing up, night the breathing down. Speech is Agni. Site that Aditya sun. Mind the moon. Hearing the disc, Quattas. This is the Prahitam Samyoga, the union of the deities as sent forth. These deities, Agni etc., are thus in the body, but their phenomenal appearance, Yonda, is among the deities. This was intended. And Hiranya Dattvaidya, also who knew this, and who by his knowledge had become Hiranya Garbha, or the Universal Spirit, said, whatever they do not give to me. Shop Vons and Albertsons for fresh savings every time you shop. This week at Vons and Albertsons, get fresh, boneless, skinless chicken breast for 199 per pound

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1:44:40Visit vons or Albertsons.com for more deals and ways to save. They do not possess themselves. I know the Praitham Samyoga, the union of the deities as entered into the body. This is it. To him who knows this, all creatures, without being constrained, offer gifts. That breath is to be called Satya, the true. For Satya is breath. T is food. Yum is the sun. This is threefold, and threefold the eye also may be cold, it being white, dark, and the pupil. He who knows why true is true, why Satya is Satya, even if he should speak falsely, yet what he says is true. Sixth Canada. Speech is his, the

1:45:47breath's rope. The names, the knots, 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. People will carry him unostas as if they were bound by a rope. Of the body of the breath thus meditated on, the ushni verse forms the hairs, the Gayatri skin, the tristub, the flesh, the anustub, the muscles, the gagati, the bone, the panki, the marrow, the brihati, the breath prama. He is covered with the verses khandas meters, because he is thus covered with verses, therefore they call him khandas, coverings meters. If a man knows the reason why khandas are

1:46:55called khandas, the verses cover him in whatever place he likes against any evil deed. This is said by a rishi. 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 principle 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. He says, never tiring, because the breath never rests. He says, coming and going on his ways, because the breath comes and goes on his ways. He says, illuminating the principle

1:47:59and intermediate, because he illuminates these only, the principle and intermediate quarters of the sky. He says, he is returning constantly in the midst of the worlds, because he returns indeed constantly in the midst of the worlds. And then there is another verse. They are covered like caves by those who make them. For all this is covered indeed by breath. This itha is supported by breath as brijati, and as this itha is supported by breath as brijati, so one should know that all things, not accepting hands, are supported by breath as brijati. 7th Kanda Next follow the powers of that person. By his speech, earth and fire were created, herbs

1:49:08are produced on the earth, and ugly fire makes them ripe and sweet. Take this, take this, thus saying, do earth and fire serve their parent, speech. 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. Graves are 299 per pound with digital coupon. Plus 24 packs of Canada Dry or 7-Up 12-ounce cans are 499 limit 1 with digital coupon. Enjoy fresh and delicious savings for every meal.

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1:51:12these deals won't last. Visit vans or Albertsons.com for more deals and ways to save. By breath in the nose, the sky and the air were created. People follow the sky, and here along the sky, while the air carries along pure scent, thus do sky and air serve the 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. 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

1:52:14the 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. 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 harbours for the sake of sacrificial work. Thus do the quarters, on the moon, serve the parent, the ear. As far as the quarters reach, and as far as the moon reaches, so far does his world

1:53:16extend, 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. By his mind and water, the Varuna were created. Water eels to him, faith, being used for sacred acts. Varuna keeps his offspring within the law. Thus do water, and Varuna serve their parent, the mind. As far as water reaches, and as far as Varuna reaches, so far does his world extend, and as long as the world of water and Varuna does not decay, so long does his world not decay, who thus knows the power of the mind. 8. Kanda

1:54:17Was 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, etc., or the sons. Whatever there is belonging to the son belongs to the father. Whatever there is belonging to the father belongs to the son. This was intended. Mahidasa Ithraya, 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. This is the mountain,

1:55:17namely, I, ear, mind, speech, and breath. They call it the mountain of Brahman. He who knows this, throws down the evil enemy, he who hates him. The evil enemy who hates him is defeated. He, the Prana identified with Brahman, is the life, the breath. He is being, while the Jivatman remains, and not being, when the Jivatman departs. The devas, speech, etc., worshiped him Prana, as Buthi are being, and thus they became great beings, and therefore even now a man who sleeps, breathes like Burubho. The Asura's worshiped him as Ahabuthi, or not being, and thus they were defeated. He who knows this becomes great by himself, while the evil enemy who hates him is defeated.

1:56:25He, the breath, is death when he departs, and immortality while he abides. And this has been said by Aarishi. Downwards and upwards he, the wind of the breath, goes, held by food. For this up breathing, being held back by the down-braining, does not move forward, and leave the body altogether. The immortal dwells in the mortal, for through him the breath, all this dwells together, the bodies being clearly mortal, but this being the breath being immortal. These two body and breath go forever in different directions. The breath moving the senses of the body, the body

1:57:25supporting 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, that is, they increase these bodies by food, but this being breath is immortal. He who knows this becomes immortal in that world, having become united with Hiranya Garbha, and is seen as immortal in the sun by all beings. Yeah, by all beings. Second Adhyaya, first Kanda. He, the sun who shines, honored this world, the body of the worshipper by entering into it, in the form of a man, the worshipper who meditates on breath. For he who shines, the sun, is the same as the breath. He honored this body of the worshipper during a hundred years, therefore there are a hundred

1:58:29years in the life of a man. Because he honored him during a hundred years, therefore there are the poets of the first mandala of the Rigveda, called the Satyarkin, having honor for a hundred years. Therefore, people call him who is really prana-bhrat, the Satyarkin poets. 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 mandala of the Rigveda, called the Madhyamas. Therefore, people call him who is really prana-bhrat, the Madhyama poets. He, as up breathing, is the Swaluva-Gritza. As down breathing, he is delight, mother. Because, as up breathing, is Swaluva-Gritza. And as down breathing, delight, mother. Therefore, there is the poet of

1:59:37the second mandala of the Rigveda, called Grit Samada. Therefore, people call him who is really prana-bhrat, Grit Samada. Of him, breath, all this whatsoever was a friend. Because of him, all this was a friend, Mitra. Therefore, there is the poet of the third mandala of the Rigveda, called Viswamitra. Therefore, people call him who is really prana-bhrat, Viswamitra. The devas, speech, etc. said to him, the brat. He is to be loved by all of us. Because the devas said to him, that he was to be loved. Vama, by all of them, therefore, there is the poet of the fourth mandala of the Rigveda, called Vamadeva. Therefore, people call him who is really prana-bhrat, Vamadeva. He, breath,

2:00:41guarded all this whatsoever from evil. Because he guarded, atra-yatta, all this whatsoever from evil, therefore, there are the poets of the fifth mandala of the Rigveda, called atraya. Therefore, people call him who is really prana-bhrat atraya. Second kanda. He, breath, is likewise a vibratvaja. Bringer of offspring. offspring is vaja. And he breath supports offspring. Because he supports it, therefore, there is the poet of the sixth mandala of the Rigveda, called Parapaja. Shop vans and Albertsons for fresh savings every time you shop. This week, at vans and Albertsons, get fresh, boneless, skinless chicken breast for £199 per pound, limit 10 pounds. And locally grown, grape-ary cotton candy grapes are £299 per pound with

2:01:42digital coupon. Plus, 24 packs of Canada Dry or 7-Up 12-ounce cans are £499 limit 1 with digital coupon. Enjoy fresh and delicious savings for every meal. Hurry in, these deals won't last. Visit vans or Albertsons.com for more deals and ways to save. Toyota's easy choice sales event is on. Whether you're looking for the performance of the Camry, the versatility of Arab 4, the efficiency of a Corolla, or all electric driving in the BZ. There's a Toyota that's just right for you. And with great deals across the lineup, now's the time to find yours. But hurry, these deals won't last long. Toyota's easy choice sales event ends soon. We make it easy. Toyota, let's go places. Shop vans and Albertsons for fresh savings every time you shop. This week at Vans and Albertsons get fresh, boneless, skinless chicken breasts for £199 per pound limit 10 pounds. And locally grown, grape-ary cotton candy grapes are £299 per pound with digital coupon. Plus, 24 packs of Canada Dry

2:02:46or 7-Up 12-ounce cans are £499 limit 1 with digital coupon. Enjoy fresh and delicious savings for every meal. Hurry in, these deals won't last. Visit vans or Albertsons.com for more deals and ways to save. Therefore, people call him who is really prana-breath-baradvaja. The devans, speech etc. said to him, he it is who chiefly causes us to dwell on earth. Because the devans said of him that he chiefly caused them to dwell on earth, therefore there is the poet of the seventh mandala of the Rigveda called Vashista. Therefore, people call him who is really prana-breath-vashista. He, breath, went forth towards all this whatsoever. Because he went forth toward all this whatsoever, therefore there are the poets of the eighth mandala of the Rigveda called the pagatas.

2:03:49Therefore, people call him who is really prana-breath-dipra-gatas. He, breath, purified all this whatsoever. Because he purified all this whatsoever, therefore there are the hymns and also the poets of the ninth mandala of the Rigveda called the pava-manis. Therefore, people call him who is really prana-breath-the pava-manis. He, breath, said, let me be everything whatsoever, small, shouldra and great mahat. And this became the shudrasuktas and mahasuktas. Therefore, there were the hymns and also the poets of the tenth mandala of the Rigveda called the shudrasuktas and mahasuktas. Therefore, people call him who is really prana-the shudrasuktas and mahasuktas.

2:04:57He, breath, said once. You have said what as well said, su-uktas indeed. This became a suktah-him. Therefore, there are the suktah. Therefore, people call him who is really prana-breath-suktah. He, breath, is a Rigvas. For he did honor to all beings by entering into them, because he did honor to all beings, therefore there was the Rigvas. Therefore, people call him who is really prana-breath-ric. He, breath, is an ardharka, half-was. For he did honor to all places-ardhah. Because he did honor to all places. Therefore, there was the ardharka. Therefore, people call him who is really prana-breath-ardharka. He, breath, is a paddha word. For he got into all these beings. Because he got padi

2:06:06into all these beings. Therefore, there was the paddha word. Therefore, people call him who is really prana-breath-pada. He, breath, is an akshara syllable. For he posed out sharati 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 prana-breath-akshara. Thus all these Rigvas, all Vedas, all sounds are one word, namely prana-breath. Let him know that prana is all Rigvas. Third Kanda, while Viswamitra was going to repeat the hymns of this day, the Mahabrata,

2:07:07Indra sat down near him. Viswamitra, guessing that Indra wanted food, said to him, this the verses of the hymn is food, and repeated the thousand-brihati verses. By means of this he went to the delightful home of Indra-swargha. Indra said to him, Rishi, Dao has to come to my delightful home. Rishi, repeat a second hymn. Viswamitra, guessing that Indra wanted food, said to him, this the verses of the hymn is food, and repeated the thousand-brihati verses. By means of this he went to the delightful home of Indra-swargha. Indra said to him, Rishi, Dao has to come to my delightful home. Rishi, repeat a third hymn.

2:08:09Viswamitra, guessing that Indra wanted food, said to him, this the verses of the hymn is food, and repeated the third-brihati verses. By means of this he went to the delightful home of Indra-swargha. Indra said to him, Rishi, Dao has to come to my delightful home. I grant the abhun. Viswamitra said, may I know the Indra said, I am Prana. O Rishi, Dao art Prana. All things are Prana. For it is Prana who shines as the sun, and high here pervade all regions under that form. This food of mine, the hymn is my friend, and my support, Dakshina. This is the food prepared by Viswamitra.

2:09:13I am verily he who shines the sun. Fort Kanda, this then becomes perfect as a thousand of brihati verses. Its consonants form its body, its voice, vowels, the soul, its sibilance, the air of the breath. He who knows this became Bhishvata. He took this name from Thence. Indra verily declared this to Viswamitra, and Indra verily declared this to Bharadvaja. Therefore Indra is invoked by him as a friend. This becomes perfect as a thousand of brihati verses. And of that hymn perfect with a thousand brihati verses, there are thirty-six thousand syllables. So many are also the thousands of days of a hundred years, thirty-six thousand, with the consonants they fill the nights with the vowels the day.

2:10:22This becomes perfect as a thousand of brihati verses. He who knows this, after this thousand of brihatis thus accomplished becomes full of knowledge, full of the gods, full of Brahman, full of the im-mortal, and then goes also to the gods. What I am the worshipper, that is he, son, what he is, that am I. This has been said by Arushi. The son is the self of all that moves and rests. Let him look to that. Third Adhyaya, first Kanda. He who knows himself as the five-fold hymn, Uqta, the emblem of Brahana, breath, from whenes all the springs he is clever. These five are the earth, air,

2:11:24either water and fire, jyotis. This is the self, the five-fold Uqta. For from him all this springs, and into him it enters again at the desolution of the world. He who knows this becomes the refuge of his friends. And to him who knows the food object, and the feeder subject in that Uqta, strong sun 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 them man eats all food. Itha is the ball. For all this is poured into the Itha. He who knows this becomes the ball or support of his friends. To him who knows the food, and the feeder in that Uqta, a strong sun is

2:12:33born, and food is never wanting. Herbs and trees are food. Animals the feeder, for animals eat herbs and trees. Of them again those who have teeth a ball and a billow, shaped after the likeness of man, are feeders. The other animals are food. Therefore, these overcome the other animals, for the Itha is over the food. He who knows this is over his friends. Second Kanda, he who knows the gradual development of the Self in him, the man conceived as the Uqta, obtains himself more development. 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 seen.

2:13:34But thought, Kitta, 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. 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 known. He knows what is to happen. Tomorrow, he knows heaven and hell. By means of the mortal he desires the immortal. Thus is he endowed. 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 tomorrow. Nor heaven and hell. They go so far and no further. So they are born

2:14:39according to their knowledge in a form of life. Third Kanda, that man conceived as Uktah is the sea, rising beyond the whole world. Whatever he reaches, he wishes to go beyond. If he reaches the sky, he wishes to go beyond. If he should reach that heavenly world, he would wish to go beyond. That man is fivefold. The heat in him is fire. The apertures of the senses or ether, blood, mucous and seed or water. The body is earth. Breath is air. That air is fivefold, namely up breathing, down breathing, back breathing, out breathing, on breathing. The other powers,

2:15:42Devatās, namely, sight, hearing, mind and speech, or comprised under up breathing and down breathing. For when breath departs, they also depart with it. That man, conceived as Uktah, is the sacrifice, which is a succession now of speech and now of thought. That sacrifice is fivefold, namely, 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,

2:16:46the Diksha, etc., then three libations, and what follows, the Avabrita, etc., is the fifth. Fourth Kanda, he who knows one sacrifice above another, one day above another, one deity above the others, he is clever. Now this great Uktah, the Nishkevalya Sastra, is the sacrifice above another, the day above another, the deity above others. This Uktah is fivefold, with regard to its being performed as a Soma chorus, it is Thribrit, Pankadasa, Saptadasa, Ekavimsa, and Pankavimsa, with regard to its being performed as a Samaan song, it is Gayatra, Ratantara, Brijhat, Badra,

2:17:48and Rajana. With regard to Mita it is Gayatri, Usni, Brijhati, Thristub, and Davipada, and the explanation given before in the Aryanka is that... Toyota's easy choice sales event is on. Whether you're looking for the performance of the Camry, the versatility of Arab 4, the efficiency of a Corolla, or all electric driving in the BZ, there's a Toyota that's just right for you, and with great deals across the lineup, now's the time to find yours. But hurry, these deals won't last long, Toyota's easy choice sales event end soon. We make it easy! Toyota, let's go places! At QVC, fall shopping is more than just checking out. It's discovering the brands you love across beauty, fashion, home, and culinary, all in one place. Whether you're getting ready for crisp mornings,

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2:19:59in five ways. He performs the Nidhana in five ways. All these together forms one thousand tobas, or musical syllables. Thus also are the Rick verses contained in the Nishkehwalia, recited by the Hothri in five orders. What precedes the eighty-trikas that is one order? Then follow the three sets of eighty-trikas each, and what comes after is the fifth order. This, the hymns of this Sastra, as a whole, if properly counted with the Sthoba syllables, comes to one thousand of Brijati verses. That thousand is the whole, and ten, ten is called the whole. For number is such measured by ten. Ten, tens, or a hundred, ten hundreds, or a thousand,

2:21:01and that is the whole. These are the three meters, 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-trikas. Fifth Kanda. This, Nishkehwalia Sastra, becomes perfect as a thousand of Brijati verses. Some teachers belonging to a different Saka recognize a thousand of different meters, not of Brijati's only. They say, is another thousand, a thousand of other verses good?

2:22:02Let us say it is good. Some say, a thousand of three-stub verses, others a thousand of Gakati verses, others a thousand of Anusthub verses. This has been said by a Rishi. Poets, through their understanding, discovered Indra, dancing, and Anusthub. This is meant to say, they discovered and meditated in speech called Anusthub. At that time, when they worshipped the Uttar, the Prana, breath connected with Indra. He who takes the recited verses as Anusthub is able to become celebrated and of good report. No, he says, Rada, this is such a man liable to die before his time. For that self consisting of Anusthub is incomplete. For if a man confines himself to speech, not to breath, then driven by his mind,

2:23:06he does not succeed with speech. Let him work towards the Brijati, for the Brijati is the complete self. That self, Jivathman, is surrounded on all sides by members, and as that self is on all sides surrounded by members, the Brijati also is on all sides surrounded by meters. For the self in the heart is the middle of these members, and the Brijati is the middle of the meters. He is able to become celebrated and of good report, but the other able to die before his time. Thus he said, for the Brijati is the complete self. Therefore let him work towards the Brijati, let him reckon the Sastraa recitation as a thousand

2:24:07Brijathis. Sixth Kanda. This Nishkevalya Sastraa becomes perfect as a thousand of Brijati versus. In this thousand of Brijathis there are 1,125 Anusthub's. For the smaller is contained in the larger, this has been said by Aarishi. As speech of 8 feet, because there are 8 feet of four syllables each in the Anusthub of 9 corners, because the Brijati becomes 9 corners, having 9 feet of 4 syllables each. Touching the truth, because speech, Anusthub is truth, touched by the verse Brijati. He, the Hurtri, makes the body out of Indra. For out of this thousand of Brijati versus turned

2:25:13into Anusthub's, and therefore out of Prana as connected with Indra and out of Brijati, which is Prana, he makes speech. That is Anusthub as a body. This Mahadukta is the highest development of speech, and it is fivefold. Namely, measured, not measured, music, true, and untrue. A Rikvas, a Gata, a Kumbha, or a measured Metrical. A Yajusline, an invocation, and general rumaks, these are not measured, they are in prose. A Saman or any Poshan, Parvahn of it, is music. Om is true, Na is untrue. What is true Om is the flower and fruit of speech. He is able to become celebrated and of good

2:26:16report, for he speaks of the true Om, the flower and fruit of speech. Now the untrue is the root 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 God oneself from it. 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 here. If he says Om, yes, to everything, then he would empty himself and would not be capable of any enjoyment. That syllable Na is full for oneself. If a man says no to everything,

2:27:24then his reputation would become evil, and that would ruin him even here. 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. He who knows the speech of which this, the Mahadukta, is a development, he is clever. A is the whole of speech, and manifested through different kinds of contact, mutes, and of wind, sibilance. It becomes manifold and different. 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.

2:28:31But if spoken aloud it is body, and therefore it is perceptible. For body is perceptible. Seventh Kanda. This nikshavalya sastra becomes perfect as a thousand of brijathis. 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 life. So said Mahidasa-aitreya. Having departed he becomes Indra, or Hiranya-gharbha, and shines in those worlds. And with regard to this they say, if a man obtains the other world in this form by meditating on the prana, breath which is the uqta, the hymn of the Mahavrata,

2:29:33then in what form does he obtain this world? 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 Aditya-san. Therefore no one should despise it. At QVC, shopping is more than just checking out. It's discovering something new every day. Start with today's special value. Then explore exciting finds across the brands and categories you love, from beauty and fashion, to home, culinary, and outdoor living. Shop Now at QVC.com Meet the Red Bull Dragonberry Emergizer. It's one of the many new drinks out now. Who knew ice cold drinks could be so fire?

2:30:35Try the more only at my dogs. At QVC, shopping is more than just checking out. It's discovering something new every day. Start with today's special value. Then explore exciting finds across the brands and categories you love, from beauty and fashion, to home, culinary, and outdoor living. Shop Now at QVC.com Shop Now at QVC.com Together. In this form, belonging to the woman and to fire, he goes to that world, belonging to the man

2:31:44and the sun, and in that form, belonging to man and the sun, he goes to this world, belonging to the woman and to fire. 8th Kanda Here, with regard to obtaining Hiranya Garbha, there are these slokas. The five-fold body into which the indestructible Prana-Bhred 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 all gods become one. 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

2:32:50all gods become one. 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 revealed. That in which the poets rejoiced, the revealed nature of Prana-Bhred, in it the gods exist all joined together. Having driven away evil by means of that Brahman, which is hidden in Prana, the enlightened man goes to the Swarga world, becomes one with Hiranya Garbha, the universal spirit. No one wishing to describe him Prana breath by speech describes him by calling him woman, neither woman nor man, or man, all such names, applying only to the material body,

2:33:54and not to Prana or breath. Brahman as hidden beneath Prana is called the A, and the i ego is gone there. The worshipper should know that he is Uttar and Prana. This becomes perfect as a thousand of Brijati verses, and of that hymn, perfect with a thousand Brijati verses, there are 36, thousand syllables. So many are also the thousands of days of human life. 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 Mahavratha day which completes the number of the days in the Gava Manya sacrifice, and by means of the day of life he obtains the syllable of life. Now there is a chariot of the God,

2:34:59Prana, destroying all desires. For the worlds of Indra, the moon, the earth, all which lie below the place of Hiranya Garbha, its front part, the point of the two shafts of the carriage, where the yoke is fastened, is speech, its wheels, the ears, the horses, the eyes, the driver, the mind, Prana breath mounts that chariot, and on it, that is by means of meditating on Prana, he reaches Hiranya Garbha. This has been said by Arushi. Come hitha on that which is quicker than the twinkling of an eye, yah, the twinkling of an eye. End of first, second, and third at the Ayas of a second Aranya ka,

2:36:06recording by Jyoti Karavanath. Second, Aranya ka, fourth, fifth, sixth, and seventh at the Ayas of Aitreya Aranya ka Upanishad. This Libri walks recording is in the public domain, recording by Jyoti Tharavanath. Adoration to the highest self, Hariyum, Verily in the beginning, all this was self. One only, there was nothing else, blinking whatsoever. He thought, shall I send forth worlds?

2:37:06He sent forth these worlds. Ambas, water, Marichi, Light, Mara, Motto, and Upwater. That Ambas, water, is above the heaven, and it is heaven, the support. The Marichi's, the lights, or the sky, the Mara, Motto, is the earth, and the waters, under the earth, are the ab world. He thought, there are these worlds. Shall I send forth guardians of the worlds? He then formed the Purusha, the person, taking him forth from the water.

2:38:15He brooded on him, and when that person had thus been brooded on, a mouth burst forth, like an egg. From the mouth proceeded speech, from speech, Agni, fire. Nostrils burst forth. From the nostrils proceeded sent, Prama, from sent, Vau-yu-air. Eyes burst forth. From the eyes proceeded sight. From sight, Aditya, San. Years burst forth. From the years proceeded hearing. From hearing, the discs,

2:39:17quarters of the world. Skin burst forth. From the skin proceeded hairs, sends of touch. From the hairs shrubs and trees. The heart burst forth. From the heart proceeded mind. From mind, Chandramas, moon. The navel burst forth. From the navel proceeded the apana, the down breathing. From apana, death. The generative organ burst forth. From the organ proceeded seed. From seed, water. Second, Kanda. Those deities, Devatā, Agni,

2:40:23and the rest, after they had been sent forth, fell into this great ocean. Then he, the self, besieged him, the person with hunger and thirst. The deities, then tormented by hunger and thirst, spoke to him, the self. Allāvas, a place in which we may rest and eat food. 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. He led man towards them. Then they said, well done indeed. Looking for the perfect rental? Discover top-rated stays loved by guests, rated highest by real guests

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2:42:31Therefore, man is well done. He said to them, enter each according to his place. Then Agni, fire, having become speech, entered the mouth. Valu, air, having become scent, entered the nostrils. Ardithya, sun, having become sight, entered the eyes. The desks, regions, having become hearing, entered the ears. The shrubs and trees, having become hairs, entered the skin. Chandramas, the moon, having become mind, entered the heart. Death, having become down breathing,

2:43:31entered the navel. The waters, having become seed, entered the generative organ. Then hunger and thirst spoke to him, the self. Allow us to 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 or co-partners in it. Third Kanda, he thought, there are these worlds and the guardians of the worlds. Let me send forth food for them. He brooded over the water, from the water, thus brooded on,

2:44:34matter, murti was born, and that matter which was born, that verily was food. When this food, the object matter, had thus been sent forth, it wished to flee, 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. 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. He tried to grasp it by the eye. He could not grasp it by the eye.

2:45:45If he had grasped it by the eye, man would be satisfied by seeing food. 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. 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. 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. He tried to grasp it by the generative organ. He could not grasp it by the organ.

2:46:53If he had grasped it by the organ, man would be satisfied by sending forth food. 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 parvinria, he got it. Thus it is voyu, the ghetto, who lays hold of food, and the voyu is verily unnaju. He who gives life, or who lives by food. He thought, how can all this be without me? And then he thought, by what way shall I get there? And then he thought, if speech names, if scent smells, if the eye sees, if the ear hears,

2:47:58if the skin feels, if the mind thinks, if the off breathing digests, if the organ sends forth, then what am I? Then opening the suture of the skull, he got in by that door. That door is called the vidrithi, tearing a sanda, the nandana, the place of bliss. There are three dwelling places for him, three dreams. This dwelling place, the eye, this dwelling place, the throat, this dwelling place, the heart. 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

2:49:04self. He saw this person only himself, as the widely spread Brahman. I saw it, thus he said, therefore he was Idamdra, seeing this. Being Idamdra by name, they call him Indra mysteriously, for the devas love mystery. Yeah, they love mystery. First Adhyaya, first Kanda. Let the woman who are with child move away. Verily from the beginning, he, the self, is in man as a germ, which is called seed. This seed, which is strength gathered from all the limbs of the body, he, the man, bears, as self in his self

2:50:07body. When he commits the seed to the woman, then he the father causes it to be born. That is the first birth. That seed becomes the self of the woman, as if one of her own limbs. Therefore it does not injure her. She nourishes his, her husband's, self, the son within her. She who nourishes is to be nourished. The woman bears the germ. He, the father, elevates the child, even before the birth, and immediately after. When he thus elevates the child, both before and after his birth, he really elevates his own self. For the continuation of these worlds, men, for thus are these worlds continued. This is his second birth. He, the son, bearing his self, is then placed in his

2:51:15stead for the performance of all good works. But his other self, the father, having done all he has to do, and having reached the full measure of his life, departs. After departing from hence, he is born again. That is his third birth. And this has been declared by Arushi. While dwelling in the womb, I discovered all the birds of these devas. A hundred iron strong holes kept me. But I escaped quickly, down like a falcon. Vamadeva, lying in the womb, has thus declared this. And having this knowledge, he stepped forth. After this dissolution of the

2:52:17body, and having obtained all his desires in that heavenly world, became immortal. Yeah, he became immortal. Sixth Adhyaya, first Konda. Let the woman go back to their place. Meet the Red Bull Dragonberry Emergizer. It's one of the many new drinks out now. Who knew ice cold drinks could be so fire. Try them all only at my toes. Toyota's easy choice sales event is on. Whether you're looking for the performance of a camera, the versatility of Arab 4, the efficiency of a Corolla, or all electric driving in the BZ. There's a Toyota that's just right for you. And with great deals across the lineup, now's the time to find yours. But hurry, these deals won't last long. Toyota's easy choice sales event ends soon. We make it easy. Toyota, let's go places.

2:53:33Fire. Try them all only at my toes. Who is he whom he meditate on as the self? Which is the self? 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. 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,

2:54:35desiring, no. All these are various names only of knowledge, the true self. And that self, consisting of knowledge is Brahman. It is Indra. It is Prajapati. All these devas, these five great element, earth, air, ether, water, fire, these and those which are, as it were, small and mixed. And seats of this kind and that kind, born from eggs, born from the womb, born from heat, born from germs, horses, cows, men, elephants, and whatsoever breeds, weather, walking or flying, and what is immovable, or that is led produced by knowledge the self.

2:55:42It rests on knowledge the self. The world is led produced by knowledge the self. Knowledge is its cause. Knowledge is Brahman. He, Vamadeva, having by this conscious self, stepped forth from this world and having obtained all desires in that heavenly world, became immortal. Yeah, he became immortal. Thus it is O. 7th Adhyaya, 1st Kanda. My speech rests in the mind. My mind rests in speech. Up here to me, though the highest self, you speech and mind, or the two pints that hold the wheels of the wether. May what I have learnt not forsake me. I join day and night with what I

2:56:51have learnt. 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. Yeah, the teacher. End of 2nd Aranyaka, 4th, 5th, 6th, and 7th Adhyayas, recording by Jyoti Tharavanat. 3rd Aranyaka, 1st Adhyaya, 1st Kanda, of Ithrea Aranyaka Upanishad. This library walks recording is in the public domain, recording by Jyoti Tharavanat.

2:57:51Next follows the Upanishad of the Samhita. The former half is the earth, the latter half the heaven. Their union, the air, thus says Mandukya. Their union is the Itha, thus did Mach Shavya teach it. That air is not considered independent, therefore I do not agree with his Mandukas son. The former half is speech. The latter half is mind. The union breath, Prama, thus says Suravira Mandukya. But his eldest son said, the former half is mind, the latter half speech. Meet the Red Bull Dragonberry Emergizer. It's one of the many new drinks out now. Who knew ice cold drinks could be so fire. Try them all only at my toes.

2:58:57Toyota's easy choice sales event is on. Whether you're looking for the performance of a camera, the versatility of Arab 4, the efficiency of a Corolla, or all electric driving in the BZ, there's a Toyota that's just right for you. And with great deals across the lineup, now's the time to find yours. But hurry, these deals won't last long. Toyota's easy choice sales event and soon we make it easy. Toyota, let's go places. For we first conceive with the mind indeed, and then we utter with speech. Therefore the former

3:00:06half is indeed mind, the latter half speech. But the union is really breath. Verily it is the same with both, the father Mandukya and the son. This meditation as here described, joined with mind, speech and breath, is like a chariot drawn by two horses, and one horse between them, Prasthi Vahana. 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. Now all this comes from the Mandukyas. Second Kanda. Next comes the meditation as taught by Sarkarya. The first half is the earth,

3:01:07the second half, heaven. They are uniting the rain, the uniter, Parjanya. And so it is when he, Parjanya, rains thus strongly, without seizing day and night. Then they also say in ordinary language, heaven and earth have come together. So much with regard to the deities, now with regard to the body. Every man is indeed like an egg. There are two halves 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,

3:02:14there are these three luminaries in man. 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. Having thus represented the self-body, as the whole world, Sarkaliya said, this half is the earth, that half heaven. 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. Third Kanda next comes the reciters of the Nirbhuja, Nirbhuja

3:03:17abides on earth. Pratrina in heaven, the ubaya mantrena in the sky. Now if anyone should chide him, who recites the Nirbhuja, let him answer, thou art fallen from the two lower places. If anyone should chide him, who recites the Pratrina, let him answer, thou art fallen from the two higher places, but he who recites the ubaya mantrena, there is no chiding him. For when he turns out the Sunday, the union of words, that is the form of Nirbhuja, and when he pronounces two syllables, pure, without modification, that is the form of Pratrina. This comes first by the ubaya mantranana, what is between the two, both are fulfilled, both the Sunday

3:04:19and the padha. Let him who wishes for proper food, say the Nirbhuja. Let him who wishes for Svarga, say the Patrina. Let him who wishes for both, say the ubaya mantrena. Now if another man, and any me, should chide him, who says the Nirbhuja, 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 Pratrina, 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 ubaya mantrena, let him say to him, thou hast offended the sky, the deity, the sky, the deity will strike thee. 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.

3:05:26But to a Brahmana, let him not say anything except what is auspicious, only he may curse a Brahmana in excessive wealth. Nay, not even in excessive wealth should he curse a Brahmana, but he should say, I bow before Brahmanas. Thus says Suravira Mandukya. Fourth Kanda. Next follows the implications. Let him know that breath is the beam, on which the whole house of the body rests. If anyone, a Brahmana or another man, should chide him, who by meditation has become that breath as beam, 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

3:06:29as the beam. Let him say to him, breath the beam will forsake thee. But if he thinks himself not strong, let him say to him, thou couldest not grasp him, who wishes to grasp the breath as the beam. Breath the beam will forsake thee. 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 Brahmana, let him not say anything, except what is auspicious. Only he may cause a Brahmana in excessive wealth. Nay, not even in excessive wealth should he cause a Brahmana. But he should say, I bow before Brahmanas. Thus says Suravira Mandukya. Fifth Kanda. Now those who repeat the Nirvujah say,

3:07:33the former half is the first syllable, the latter half the second syllable, and the space between the first and second halves is the Samhita union. He who thus knows this Samhita union becomes united with offspring, cattle, fame, glory of countenance, on the world of Swarga. He lives his full age. Now, Raswaman Dukya says, we reciters of Nirvujah say, yes, the former half is the first syllable, on the latter half the second syllable. But the Samhita is the space between the first and second halves, insofar as, by it one turns out the union, Sunday, and knows what is the accent and what is not, and distinguishes what is the mora and what is not. He who thus knows this Samhita

3:08:38union becomes united with offspring, cattle, fame, glory of countenance, on the world of Swarga. He lives his full age. Now his middle son, the child of his mother Pratybhadi says, one pronounces these two syllables, letter by letter, without entirely separating them, and without entirely uniting them. Then that mora between the first and second halves, which indicates the union, that is the Saman, evenness, sliding. I therefore hold Saman only to be the Samhita union. This has also been declared by Rishi. O Brhaspati, they know nothing higher than Saman. He who thus knows the Samhita union becomes united with offspring,

3:09:40cattle, fame, glory of countenance, on the world of Swarga. He lives his full age. Sixth Kanda Tarukshia said, the Samhita union is formed by means of the Brhat and Ratentara Saman's. Verily, the Ratentara Saman is speech. The Brhat Saman is breath, by both by speech and breath, the Samhita is formed. Toyota's easy choice sales event is on. Whether you're looking for the performance of a camera, the versatility of a Rat 4, the efficiency of a Corolla, or all electric driving in the BZ. There's a Toyota that's just right for you, and with great deals across the lineup, now's the time to find yours. But hurry, these deals won't last long. Toyota's easy choice sales event ends soon. We make it easy. Toyota, let's go places.

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3:11:58The cows, a whole year. This has also been declared by a Rishi. Vashishta carried Hida the Rattantara, Baradwaja brought Hida the Britha of Agni. He who thus knows this Samhiti union becomes united with offspring, cattle, fame, glory of countenance, and the world of Swarga. He lives his full age. Counta Ravya said, speech is united with breath, breath with the blowing air, the blowing air with the Visvadevas, the Visvadevas with the heavenly world, the heavenly world with Brahman. That Samhita is called the gradual Samhita. He who knows this gradual Samhita union becomes united with offspring, cattle, fame, glory of countenance, and the world of Swarga, in exactly the same manner as this Samhita,

3:13:05that is gradually. If that washipa, whether for his own sake or for that of another, recites the Samhita, let him know when he is going to recite that the Samhita went up to heaven, and that it will be even so with those who by knowing it become devas, made always be so. He who thus knows this Samhita union becomes united with offspring, cattle, fame, glory of countenance, and the world of Swarga. He lives his full age. Panchalachanda said, the Samhita union composition is speech, virally by speech, the Vedas, by speech, the meters are composed. Friends unite through speech, all beings unite through speech, therefore speech is everything here.

3:14:08With regard to this view of speech being more than breath, it should be born in mind that when we thus repeat the Vedas 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, virally speech is the mother, breath the sun. This has been declared also by Arushi. There is one bird as wind, he has entered the sky, as breath all living soul. He saw this whole world. With my right mind I saw him close to me in the heart. The mother licks or absorbs him, breath, and he absorbs the mother, speech. He who thus knows this Samhita union becomes united with offspring, cattle, fame,

3:15:09glory of countenance, and the world of Swarga. He lives his full age. Next follows the Prajapati Samhita. The former half is the wife, the latter half the man, the result of the union, the sun, the act of the union, the begetting. That Samhita is Aditi, indestructible. For Aditi, indestructible is all this whatever there is, Father, Mother, Son, and begetting. This has also been declared by Arushi. Aditi is Mother, his Father, his Son. He who thus knows this Samhita union becomes united with offspring, cattle, fame, glory of countenance, and the world of Swarga. He lives his full age. Second Adiaya, first Kanda. Stavira Sakhalya said that breath is the beam.

3:16:11And as the other beams rest on the house beam, thus the eye, the ear, the mind, the speech, the senses, the body, the whole self rests on this breath. Of that self the breathing is like the sibilans, the bones like the mutes, the marrow like the wawals, and the fourth part flesh, blood, and the rest like the semi-walls. So said Hadsa Maandu Kya. To us it was said to be a triad only. Of that triad namely, 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 720 are the days and nights of the ear. Thus that self which consists of sight, hearing,

3:17:17mind, and speech is like unto the days. He who thus knows this self which consists of sight, hearing, 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. Second Kanda. Next comes Kuntaravya. There are 360 syllables, wawals, 360 sibilans, consonants, 360 groups. What we call syllables or the days, what we call sibilans or the nights, what we called groups or the junctions of days and nights, so far with regard to the gods, the days, now with regard to the body, the syllables which we explained mythologically or physiologically, the bones, the sibilans which we explained mythologically,

3:18:22or physiologically, the marrow. 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. The groups which we explained mythologically or physiologically, the joints. Of that triad, namely bones, marrows, 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 brihati verses and the day of the Mahavrata. Thus, that self which consists of sight, hearing, meter, mind and speech is like unto the syllables. He who knows this self which consists of sight,

3:19:26hearing, meter, mind and speech as like unto syllables, obtains union, likeness or nearness with the syllables, has sons and cattle, and lives his full age. Third Kanda, Badvah says, there are four persons to be meditated on and worshipped. The person of the body, the person of the meters, the person of the Veda, and the great person. What we call the person of the body is this corporal self. Its essence is the incorporal conscious self. What we call the person of the meters is this collection of letters, the Veda. Its essence is the Vahal A. What we call the person of the Veda is the mind, by which we know the Vedas, the Rigveda, Yajurveda and Samaveda. Its

3:20:27essence is Brahman. Therefore, let one choose a Brahman priest who is full of Brahman the Veda, and is able to see any flaw in the sacrifice. What we call the great person is the ear, which causes some beings to fall altogether, and causes others to grow up. Its essence is Yonda-san. One should know that the incorporal conscious self and Yonda-san are both one and the same. Therefore, the sun appears to every man singly and differently. This has also been declared by Rishi. The bright face of the gods arose, the eye of Mitra-baruna and Agni. It filled heaven and earth and the sky. The sun is the self of all that rests and moves. This I think to be the reglas-amhita

3:21:29as conceived by me, thus said Bhadva. So the Bavrikas consider him the self in the great him-mahad-Ukta, the Advarus in the sacrificial fire, the Chandogas in the Mahavrata ceremony, him they see in this earth in heaven, in the air, in the ita, in the water. Toyota's easy choice sales event is on. Whether you're looking for the performance of a camera, the versatility of Arat-4, the efficiency of a or all electric driving in the BZ, there's a Toyota that's just right for you. And with great deals across the lineup, now's the time to find yours. But hurry, these deals won't last long. Toyota's easy choice sales event ends soon. We make it easy. Toyota, let's go places. McDonald's is putting value back on the menu. Whether you're craving a big mac,

3:22:30McNuggets are sausage egg and cheese, McGrittle's make it a meal and save. Your favorite is now your wallet's favorite too. Extra value meals are back. Sun rises, prices fall, get a sausage McMuffin with egg or sausage egg and cheese McGrittle, small hot coffee and hash frowns for just six stars. Price and participation may vary, promotion pricing may be lower than meal pricing. Toyota's easy choice sales event is on. Whether you're looking for the performance of a camera, the versatility of Arat-4, the efficiency of a Corolla or all electric driving in the BZ, there's a Toyota that's just right for you. And with great deals across the lineup, now's the time to find yours. But hurry, these deals won't last long. Toyota's easy choice sales event ends soon. We make it easy. Toyota, let's go places. In herbs, entries in the moon, in the stars, in all beings, him alone they call Brahman.

3:23:37That self which consists of sight, hearing, meter, mind and speech is like unto the ear. He who resides to another, that self which consists of sight, hearing, meter, mind and speech, and is like unto the ear, forthkanda, to him the way that he yield no more milk. He has no luck in what he has learnt from his guru. He does not know the path of virtue. This has also been declared by Rishi. He who has forsaken the friend the Vedah, 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. Here it is clearly said that he has no luck in what he has learnt, and that he does not know the

3:24:42path of virtue. Therefore let no one who knows this lay the sacrificial fire belonging to the Mahavrata for another. Let him not sing the salmons of the Mahavrata for another. Let him not recite the sastras of that day for another. However, let him willingly do this for a father or for an accraeer. For that is done really for himself. We have said that the incorpural conscious self and the sun are one. When these two become separated, the sun is seen as if it were the moon. No race spring from it. The sky is red like matter. The patient cannot retain the wind. His head smells man like a raven's nest. Let him know that his self in the body is gone, and that he will not live very long. Then whatever he thinks he has to do, let him do it, and let him recite the following

3:25:49hymns. Yad ant yakadurake adhit pratnasya retasa yatra brahma pabhama na ud viyam tamasas pari. Next, when the sun is seen pierced, and seems like the nave of a cartwheel, when he sees his own shadow pierced, let him know then that it is so as stated before, that is, that he is going to die soon. Next, when he sees himself in a mirror, or in the water with a crooked head, or without a head, or when his pupils are seen inverted, or not straight, let him know then that it is so.

3:26:50Next, let him cover his eyes, and watch then threads are seen as if falling together, but if he does not see them, let him know then that it is so. Next, let him cover his ears, and listen, and there will be a sound as if a burning fire, or of a carriage. But if he does not hear it, let him know then that it is so. Next, when fire looks blue like the neck of a peacock, or when he sees lightning in a cloudless sky, or no lightning in a cloudless sky, or when he sees as it were bright rays in the dark cloud, let him know then that it is so. Next, when he sees the ground as if it were burning, let him know that it is so. These are the visible signs. Next, come the dreams. If he sees a black man with black teeth, and that man kills him, or a bore kills him,

3:27:56monkey jumps on him, the wind carries him along quickly, having swallowed gold he spits it out, he eats honey, he chooses stalks, he carries a red lotus, he drives with asses and boars, wearing a wreath of red flowers, Nala Das, he drives a black cow with a black calf, facing the south. If a man sees any one of these dreams, let him fast, and cook a pot of milk, sacrifice it, accompanying each oblation with the verse of the Radhrihim, and then after having fed the Brahmanas with other food prepared at his house, eat himself the rest of the oblation. Let him know that the person within all beings not heard here, not reached, not thought, not subdued, not seen, not understood, not classed,

3:29:00but hearing, thinking, seeing, classing, sounding, understanding, knowing is his self. 5th Kanda Now next the Upanishad of the whole speech. True all these are Upanishads of the whole speech, but this they call so chiefly. The mute consonants represent the earth, the sibilans, the sky, the walls, heaven, The mute consonants represent Agni, fire, the sibilans, air, the walls, the sun. The mute consonants represent the Rig Veda, the sibilans, the Ejur Veda, the walls, the Sam Veda. The mute consonants represent the eye, the sibilans, the ear, the walls, the mind. The mute consonants represent the up breathing, the sibilans, the down breathing, the walls, the back breathing. Next comes this divine loot, the human body made by the gods.

3:30:08The loot made by man is an imitation of it, and there is a head of this, so there is a head of that loot made by man. As there is a stomach of this, so there is the cavity in the bed of that, and there is a tongue of this, so there is a tongue in that. As there are fingers of this, so there are strings of that, as there are walls 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 strong, so that is endowed with sound and firmly strong, as this is covered with a hairy skin, so that is covered with a hairy skin. Verily, in former times, they covered a loot with a hairy skin. He who knows this loot, made by the devas and meditates on it, is willingly

3:31:11listened to, his glory fills the earth, and wherever they speak Aryan languages, there they know him. Next follows the verse called Vagrasa, the essence of speech. When a man reciting or speaking in an assembly does not please, let him say this verse. May the queen of all speech, who is covered as it were by the lips surrounded by teeth, as if by spears, who is a thunderbolt, help me to speak well. This is the Vagrasa, the essence of speech. Next Krishna Harita, confided this brahmana concerning speech to him, his people. Prajapati, the ear after having sent forth all creatures burst. He put himself together again by means of

3:32:15Khandas Vedas, because he put himself together again by means of Khandas, therefore the text of the Vedas is called Samhita, put together. Of that Samhita, the letter N is the strength, the letter Shr, the breath and self-atman. He who knows the rick verses on the letters N and Shr, for every Samhita, he knows the Samhita with strength and breath. Let him know that this is the life of the Samhita. 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 Shr, or without it, let the teacher say with the letter Shr. Faswa Mandukya said, if we hear recite the verses according to the Samhita,

3:33:21attending to the necessary changes of N and S into N and Shr, and if we say the Adhyaya of Mandukya, then the letters N and Shr, strength and breath, have by this being obtained for us. Stavira Sarkalya said, if we recite the verses according to the Samhita, and if we say the Adhyaya of Mandukya, then the letters N and Shr have by this being obtained for us. Here the rishis, the Kavashayas, knowing this, said, why should we repeat the Vedas? 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? Let no one tell the Samhitas to one who is not a resident people,

3:34:28who has not been with his teacher at least one year, and who is not himself to become an instructor. That say the teachers, yeah, that say the teachers. End of Third Aranyaka. End of Aitreya Aranyaka Upanishad. Recording by Jyoti Taravanath. Great deals across the lineup, now's the time to find yours. But hurry, these deals won't last long. Toyota's easy choice sales event ends soon. We make it easy. Toyota, let's go places.

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