But only in human beings is the Atman [soul] obvious, for they are equipped with cognition. They speak what they have understood. They see what they have recognized, and know what will exist tomorrow. They know of this world and of the other. Through that which is mortal, they strive for immortality. They are equipped with all this
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But only in human beings is the Atman [soul] obvious, for they are equipped with cognition. They speak what they have understood. They see what they have recognized, and know what will exist tomorrow. They know of this world and of the other. Through that which is mortal, they strive for immortality. They are equipped with all this He partakes of everything in the world, and still his thoughts go beyond it.
And even if he were to partake of the other world, his thoughts would also go beyond it. The explanations are both ritualistic as well as speculative. It is in this portion of the Aranyaka that one finds specific statements about how one who follows the vedic injunctions and performs the sacrifices goes to become the God of Fire, or the Sun or Air and how one who transgresses the Vedic prescriptions is born into lower levels of being, namely, as birds and reptiles.
The 4th, 5th and 6th chapters of this second Aranyaka constitute what is known as Aitareya Upanishad. This elaborates on the various ways — like pada-paatha, krama-paatha, etc. Taittiriya Aranyaka[ edit ] There are ten chapters, of which, one to six form the Aranyaka proper. It is also referred to as the "Surya namaskara chapter" by South Indian Brahmins who have created a ritual of reciting it with surya namaskara exercises after each of its anuvakas.
Schroeder in Chapter 3, treats technicalities of several other homas and yajnas. Chapter 4, provides the mantras used in the pravargya Shrauta ritual that is considered to be dangerous as it involves heating a specially prepared clay vessel full of milk until it is glowing red.
Chapters 7, 8 and 9, are the three vallis of the well-known Taittiriya Upanishad. Chapter 10, is also known as the " Mahanarayana Upanishad ". It has several important mantras culled from the three Samhitas. It has been preserved, somewhat fragmentarily, in just one Kashmiri birchbark manuscript. It has recently been edited and translated,;  cf. There are fifteen chapters: Chapters 1—2 deal with the Mahavrata. Chapters 3—6 constitute the Kaushitaki Upanishad. Chapters 7—8 are known as a Samhitopanishad.
Chapter 9 presents the greatness of Prana. Chapter 10 deals with the esoteric implications of the Agnihotra ritual. All divine personalities are inherent in the Purusha, just as Agni in speech, Vayu in Prana, the Sun in the eyes, the Moon in the mind, the directions in the ears and water in the potency. The one who knows this, says the Aranyaka, and in the strength of that conviction goes about eating, walking, taking and giving, satisfies all the gods and what he offers in the fire reaches those gods in heaven.
Chapter 11 prescribes several antidotes in the form of rituals for warding off death and sickness. It also details the effects of dreams. Chapter 12 elaborates the fruits of prayer. Chapter 14 gives just two mantras.
The second mantra declares that one who does not get the meaning of mantras but only recites vedic chants is like an animal which does not know the value of the weight it carries. Chapter 15 gives a long genealogy of spiritual teachers from Brahma down to Guna-Sankhayana.
AITAREYA ARANYAKA PDF
Akilkis Next follows the head. Verily, Ushnih is life, and thus the sacrificer has a long life. Benimadhab Barua Reprinted by Motilal Banarsidass, 2. The post Vedic period is generally reckoned as the one that fell between the end of Rig Veda and the commencement of Buddhism. Mahidasa conceived Man as a microcosm, a miniature universe: Mind entered, aitarfya the body lay still. Hearing went out, yet the body without hearing remained, eating and drinking.