Aitareya Upanishad yantra

Aitareya Upanishad yantra
FIRST ARANYAKA
FIRST ADHYAYA
FIRST KHANDA
1. Now follows the Mahavrata ceremony.
2. After having killed Vritra, Indra became great. When he became great, then there was the Mahavrata (the great work). This is why the Mahaivrata ceremony is called Mahavrata.
3. Some people say: 'Let the priest make two (recitations with the offering of the) agya (ghee) on that day,'but the right thing is one'.
4. He who desires prosperity should use the hymn, pra vo devayagnaye (Rv. III, 13, I).
5. He who desires increase should use the hymn, viso viso atithim (Rv. VIII, 74, I).
6. The people (visah) indeed are increase, and therefore he (the sacrificer) becomes increased.
7. But (some say), there is the word atithim (in that hymn, which means a guest or stranger, asking for food). Let him not therefore take that hymn. Verily, the atithi (stranger) is able to go begging.
8. 'No,' he said, 'let him take that hymn.
9. 'For he who follows the good road and obtains distinction, he is an atithi (guest).
10. 'They do not consider him who is not so, worthy to be (called) an atithi (guest).
11. 'Therefore let him by all means take that hymn.'
12. If he takes that hymn, let him place the (second) tristich, aganma vritrahantamam, 'we came near to the victorious,' first.
13. For people worship the whole year (performing the GavAmayana sacrifice) wishing for this day (the last but one)-they do come near.
14. The (next following) three tristichs begin with an Anushtubh. Now Brahman is Gayatri, speech is Anushtubh. He thus joins speech with Brahman.
15. He who desires glory should use the hymn, abodhy agnih samidha gananam (Rv. V, i, i).
16. He who desires offspring and cattle should use the hymn, hotaganishta ketanah (Rv. II, 5, i).
SECOND KHANDA
1. He who desires proper food should use the hymn, agnim naro didhitibhih (Rv. VII, I, 1).
2. Verily, Agni (fire) is the eater of food.
In the other (recitations accompanying the) offerings of Agya (where Agni is likewise mentioned) the worshippers come more slowly near to Agni (because the name of Agni does not stand at the beginning of the hymn). But here a worshipper obtains proper food at once, he strikes down evil at once.
3. Through the words (occurring in the second foot of the first verse), hastakyuti ganayanta, 'they caused the birth of Agni by moving their arms,' the hymn becomes endowed with (the word) birth. Verily, the sacrificer is born from this day of the sacrifice, and therefore the hymn is endowed with (the word) birth.
4. There are four metrical feet (in the Trishtubh verses of this hymn). Verily, cattle have four feet, therefore they serve for the gaining of cattle.
5. There are three metrical feet (in the Virag verses of this hymn). Verily, three are these three-fold worlds. Therefore they serve for the conquest of the worlds.
6. These (the Trishtubh and Virag verses of the hymn) form two metres, which form a support (pratishihi). Verily, man is supported by two (feet), cattle by four feet. Therefore this hymn places the sacrificer who stands on two feet among cattle which stand on four.
7. By saying them straight on there are twenty-five verses in this hymn. Man also consists of twenty-five. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk (Atman) the twenty-fifth. He adorns that trunk, the twenty-fifth, by this hymn.
8. And then this day (of the sacrifice) consists of twenty-five, and the Stoma hymn of that day consists of twenty-five' (verses); it becomes the same through the same. Therefore these two, the day and the hymn, are twenty-five.
9. These twenty-five verses, by repeating the first thrice and the last thrice, become thirty less one. This is a Virag verse (consisting of thirty syllables), too small by one. Into the small (heart) the vital spirits are placed, into the small stomach food is placed 3, therefore this Virag, small by one, serves for the obtainment of those desires.
10. He who knows this, obtains those desires.
11. The verses (contained in the hymn agnim naro didhitibhih) become the Brihati metre and the Virag metre, (they become) the perfection which belongs to that day (the mahavrata). Then they also become Anushtubh, for the offerings of agya (ghee) dwell in Anushtubhs.
THIRD KHANDA
1. Some say: 'Let him take a Gayatri hymn for the Pra-uga. Verily, Gayatri is brightness and glory of countenance, and thus the sacrificer becomes bright and glorious.'
2. Others say: 'Let him take a Ushnih hymn for the Pra-uga. Verily, Ushnih is life, and thus the sacrificer has a long life.'
Others say: 'Let him take an Anushtubh hymn for the Pra-uga. Verily, Anushtubh is valour, and it serves for obtaining valour.'
Others say: 'Let him take a Brihati hymn for the Pra-uga. Verily, Brihati is fortune, and thus the sacrificer becomes fortunate.'
Others say: 'Let him take a Pankti hymn for the Pra-uga. Verily, Pankti is food, and thus the sacrificer becomes rich in food.'
Others say: 'Let him take a Trishtubh hymn for the Pra-uga. Verily, Trishtubh is strength, and thus the sacrificer becomes strong.'
Others say: 'Let him take a Gagati hymn for the Pra-uga. Verily, cattle is Gagati-like, and thus the sacrificer becomes rich in cattle.'
3. But we say: 'Let him take a Gayatri hymn only. Verily, Gayatri is Brahman, and that day (the mahavrata) is (for the attainment of) Brahman. Thus he obtains Brahman by means of Brahman.
4. 'And it must be a Gayatri hymn by Madhutkhandas,
5. 'For Madhukkhandas is called Madhukkhandas, because he wishes (khandati) for honey (madhu) for the.Rishis.
6. 'Now food verily is honey, all is honey, all desires are honey, and thus if he recites the hymn of Madhutkhandas, it serves for the attainment of all desires.
7. 'He who knows this, obtains all desires.' This (Gayatri pra-uga), according to the one-day (ekaha) ceremonial ,is perfect in form. On that day (the mahavrata) much is done now and then which has to be hidden, and has to be atoned 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 lasts a whole year) the sacrificers rest on this atonement as their rest.
8. He who knows this rests firm, and they also for whom a Hotri priest who knows this, recites this hymn.
FOURTH KHANDA
1. Rv. I, 2, 1-3. Vayav a yahi darsateme soma aram kritah, 'Approach, 0 Vayu, conspicuous, these Somas have been made ready.' Because the word ready occurs in these verses, therefore is this day (of the sacrifice) ready (and auspicious) for the sacrificer and for the gods.
2. Yes, this day is ready (and auspicious) to him who knows this, or for whom a Hotri priest who knows this, recites.
3. Rv. I, 2, 4-6. Indravaya ime suta, a yatam upa nishkritam, 'Indra and Viyu, these Somas are prepared, come hither towards what has been prepared-.' By nishkrita, prepared, he means what has been well prepared (samskrita).
4. Indra and Vayu go to what has been prepared by him who knows this, or for whom a Hotri priest who knows this, recites.
5. Rv. I, 2, 7. Mitram huve putadaksham, dhiyam ghritakim sadhanta, 'I call Mitra of holy strength; (he and Varuna) they fulfil the prayer accompanied with clarified butter.' Verily, speech is the prayer accompanied with clarified butter.
6. Speech is given to him who knows this, or for whom a Hotri priest who knows this, recites.
7. Rv. I, 3, 1. Asvina yagvarir ishah, 'O Asvinau, (eat) the sacrificial offerings.' Verily, the sacrificial offerings are food, and this serves for the acquirement of food.
8. Rv. I, 3, 3. A yatam rudravartani, 'Come hither, ye Rudravartani.'
9. The Asvinau go to the sacrifice of him who knows this, or for whom a Hotri priest who knows this, recites.
10. Rv. I, 3, 4-6. Indra yahi kitrabhano, indra yahi dhiyeshitah, indra yahi tutugana, 'Come hither, Indra, of bright splendour, Come hither, Indra, called by prayer, Come hither, Indra, quickly!' Thus he recites, Come hither, come hither!
11. Indra comes to the sacrifice of him who knows this, or for whom a Hotri priest who knows this, recites.
12. Rv. I, 3, 7. Omasas karshanidhrito visve devasa a gata, 'Visve Devas, protectors, supporters of men, come hither!'
13. Verily, the Visve Devas come to the call of him who knows this, or for whom a Hotri priest who knows this, recites.
14. Rv. 1, 3, 7. Dasvamso dasushah sutam, 'Come ye givers to the libation of the giver!' By dasushah he means dadushah, 1. e. to the libation of every one that gives.
15. The gods fulfil his wish, with whatever wish he recites this verse,
16. (The wish of him) who knows this, or for whom a Hotri priest who knows this, recites.
17. Rv. 1, 3, 10. Pavaka nah sarasvati yagnam vashtu dhiyavasuh, 'May the holy Sarasvati accept our sacrifice, rich in prayer!' Speech is meant by rich in prayer.'
18. Speech is given to him who knows this, or for whom a Hotri priest who knows this, recites.
19. And when he says, 'May she accept our sacrifice!' what he means is," May she carry off our sacrifice!'
20. If these verses are recited straight on, they are twenty-one. Man also consists of twenty-one. There are ten fingers on his hands, ten toes on his feet, and the trunk the twenty-first. He adorns that trunk, the twenty-first, by this hymn.
21. By repeating the first and the last verses thrice, they become twenty-five. The trunk is the twenty-fifth, and Pragapati is the twenty-fifth. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk the twenty-fifth. He adorns that trunk, the twenty-fifth, by this hymn'.
Now this day consists of twenty-five, and the Stoma hymn of that day consists of twenty-five: it becomes the same through the same. Therefore these two, the day and the hymn, are twenty-five, yea, twenty-five.
SECOND ADHYAYA
FIRST KHANDA
1. The two trikas, Rv. VIII, 68, 1-3, a tva ratham yathotaye, and Rv. VIII, 2, 1-3, idam vaso sutam andhah, form the first (pratipad) and the second (anukara) of the Marutvatiya hymn.
2. Both, as belonging to the one-day ceremonial, are perfect in form. On that day much is done now and then which has to be hidden, and has to be atoned for. Atonement is rest, the one-day sacrifice. Therefore at the end of the year the sacrificers rest on this atonement as their rest. He who knows this rests firm, and they also for whom a Hotri priest who knows this, recites this hymn .
3. In the second verse of (the Pragatha), indra nediya ed ihi, pra su tira sakibhir ye ta ukthinah (Rv. VIII, 53, 5, 6), there occurs the word ukthinah, reciters of hymns. Verily, this day (the mahavrata) is an uktha (hymn), and as endowed with an uktha, the form of this day is perfect.
4. In the first verse (of another Pragatha) the word vira, strong, occurs (Rv. I, 40, 3), and as endowed with the word vira, strong, the form of this day is perfect.
5. In the second verse (of another Pragatha) the word suviryam, strength, occurs (Rv. 1. 40, 1), and as endowed with the word suvirya, strength, the form of this day is perfect.
6. In the first verse (of another Pragatha) the word ukthyam, to be hymned, occurs (Rv. I, 40, 5) Verily, this day is an uktha, and as endowed with an uktha, the form of this day is perfect.
7. In the (Dhayya) verse agnir neta (Rv. III, 20, 4) the word vritraha, killer of Vritra, occurs. The killing of Vritra is a form (character) of Indra, this day (the mahavrata) belongs to Indra, and this is the (perfect) form of that day.
8. In the (Dhayya) verse tvam soma kratubhih sukratur bhuh (Rv. 1, 91, 2) the word vrisha, powerful, occurs. Powerful is a form (character) of Indra, this day belongs to Indra, and this is the (perfect) form of that day.
9. In the (Dhayya) verse pinvanty apah (Rv. I, 64, 6) the word vaginam, endowed with food, occurs. Endowed with food is a form (character) of Indra, this day belongs to Indra, and this is the (perfect) form of that day.
10. In the same verse the word stanayantam, thundering, occurs. Endowed with thundering is a form (character) of Indra, this day belongs to Indra, and this is the (perfect) form of that day.
11. In (the Pragatha) pra va indraya brihate (Rv. VIII,89,3) (the word brihat occurs). Verily, brihat is mahat (great), and as endowed with mahat, great, the form of this day (mahavrata) is perfect.
12. In (the Pragatha) brihad indraya gdyata (Rv. VI II, 89, 1) (the word brihat occurs). Verily, brihat is mahat (great), and as endowed with mahat, the form of this day is perfect.
13. In (the Pragatha) nakih sudaso ratham pary asa na riramad (Rv. VII, 32, 10) the words paryasa (he moved round) and na riramad (he did not enjoy) occur, and as endowed with the words paryasta and rinti the form of this day is perfect.
He recites all (these) Pragathas, in order to obtain all the days (of the sacrifice), all the Ukthas, all the Prishthas, all the Sastras, all the Pra-ugas and all the Savanas (libations).
SECOND KHANDA
1. He recites the hymn, asat su me garitah sabhivegah (Rv. X, 2 7, 1), (and in it the word) satyadhvritam, the destroyer of truth. Verily, that day is truth, and as endowed with the word satya, truth, the form of this day is perfect.
2. That hymn is composed by Vasukra. Verily, Vasukra is Brahman, and that day is Brahman. Thus he obtains Brahman by means of Brahman.
3. Here they say: 'Why then is that Marutvatiya hymn completed by the hymn of Vasukra?' Surely because no other Rishi but Vasukra brought out a Marutvatiya hymn, or divided it properly. Therefore that Marutvatiya hymn is completed by the hymn of Vasukra.
4. That hymn, asat su me, is not definitely addressed to any deity, and is therefore supposed to be addressed to Pragapati. Verily, Pragapati is indefinite, and therefore the hymn serves to win Pragapati.
5. Once in the hymn (Rv. X, 27, 22) he defines Indra (indraya sunvat); therefore it does not fall off from its form, as connected with Indra.
6. He recites the hymn (Rv. VI, 17, 1) piba somam abhi yam ugra tardah.
7. In the verse Pirvam gavyam mahi grinana indra the word mahi, great, occurs. Endowed with the word mahat, the form of this day is perfect.
8. That hymn is composed by Bharadvaga, and Bharadvaga was he who knew most, who lived longest, and performed the greatest austerities among the Rishis, and by this hymn he drove away evil. Therefore if he recites the hymn of Bharadvaga, then, after having driven away evil, he becomes learned, long-lived, and full of austerities.
9. He recites the hymn kaya, subha savayasah sanilah (Rv. I, 165, 1).
10. In the verse a sasate prati haryanty uktha (Rv. I, 165, 4) the word uktha occurs. Verily, that day (the mahdvrata) is uktha (hymn). Endowed with the word uktha, the form of this day becomes perfect.
11. That hymn is called Kayasubhiya. Verily, that hymn, which is called Kayasubhiya, is mutual understanding and it is lasting. By means of it Indra, Agastya, and the Maruts came to a mutual understanding. Therefore, if he recites the Kayasubhiya hymn, it serves for mutual understanding.
12. The same hymn is also long life. Therefore, if the sacrificer is dear to the Hotri, let him recite the Kayasubhiya hymn for him.
13. He recites the hymn marutvan indra vrishabo ranaya (Rv. III, 47, 1).
14. In it the words indra vrishabha (powerful) occur. Verily, powerful is a form of Indra, this day belongs to Indra, and this is the perfect form of that day.
15. That hymn is composed by Visvamitra. Verily, Visvamitra was the friend (mitra) of all (visva).
16. Everybody is the friend of him who knows this, and for whom a Hotri priest who knows this, recites this hymn.
17. The next hymn, ganishtha ugrah sahase turaya (Rv. I, 73, 1), forms a Nividdhana, and, according to the one-day (ekaha) ceremonial, is perfect in form. On that day much is done now and then which has to be hidden, and has to be atoned for (by recitation of hymns). Atonement is rest, the one-day sacrifice. Therefore at the end of the year (on the last day but one of the sacrifice that lasts a whole year) the sacrificers rest on this atonement as their rest.
He who knows this rests firm, and they also for whom a Hotri priest who knows this, recites this hymn .
18. These, if recited straight on, are ninety-seven verses. The ninety are three Virag, each consisting of thirty, and then the seven verses which are over. Whatever is the praise of the seven, is. the praise of ninety also.
19. By repeating the first and last verses three times each, they become one hundred and one verses.
20. There are five fingers, of four joints each, two pits (in the elbow and the arm), the arm, the eye, the shoulder-blade; this makes twenty-five. The other three parts have likewise twenty-five each 1. That makes a hundred, and the trunk is the one hundred and first.
21. Hundred is life, health, strength, brightness. The sacrificer as the one hundred and first rests in life, health, strength, and brightness.
22. These verses become Trishtubh, for the noonday-libation consists of Trishtubh verses.
THIRD KHANDA
1. They say: 'What is the meaning of prenkha, swing?' Verily, he is the swing, who blows (the wind). He indeed goes forward (pra + inkhate) in these worlds, and that is why the swing is called prenkha.
2. Some say, that there should be one plank, because the wind blows in one way, and it should be like the wind.
3. That is not to be regarded.
4. Some say, there should be three planks, because there are these three threefold worlds, and it should be like them.
5. That is not to be regarded.
6. Let there be two, for these two worlds (the earth and heaven) are seen as if most real, while the ether (space) between the two is the sky (antariksha). Therefore let there be two planks.
7. Let them be made of Udumbara wood. Verily, the Udumbara tree is sap and eatable food, and thus it serves to obtain sap and eatable food.
8. Let them be elevated in the middle (between the earth and the cross-beam). Food, if placed in the middle, delights man, and thus he places the sacrificer in the middle of eatable food.
9. There are two kinds of rope, twisted towards the right and twisted towards the left. The right ropes serve for some animals, the left ropes for others. If there are both kinds of rope, they serve for the attainment of both kinds of cattle.
10. Let them be made of Darbha (Kusa grass), for among plants Darbha is free from evil, therefore they should be made of Darbha grass.
FOURTH KHANDA
1. Some say: 'Let the swing be one ell (aratni) above the ground, for by that measure verily the Svarga worlds are measured. That is not to be regarded.
2. Others say: 'Let it be one span (pradesa), for by that measure verily the vital airs were measured.' That is not to be regarded.
3. 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.
4. They say: 'Let him mount the swing from east to west, like he who shines; for the sun mounts these worlds from east to west.' That is not to be regarded.
5. Others say: 'Let him mount the swing sideways, for people mount a horse sideways, thinking that thus they will obtain all desires.' That is not to be regarded.
6. They say: 'Let him mount the swing from behind, for people mount a ship from behind, and this swing is a ship in which to go to heaven.' Therefore let him mount it from behind.
7. Let him touch the swing with his chin (khubuka). The parrot (suka) thus mounts a tree, and he is of all birds the one who eats most food. Therefore let him touch it with his chin.
8. Let him mount the swing with his arms. The hawk swoops thus on birds and on trees, and he is of all birds the strongest. Therefore let him mount with his arms.
9. Let him not withdraw one foot (the right or left) from the earth, for fear that he may lose his hold.
10. The Hotri mounts the swing, the Udgatri the seat made of Udumbara wood. The swing is masculine, the seat feminine, and they form a union. Thus he makes a union at the beginning of the uktha in order to get offspring.
11. He who knows this, gets offspring and cattle.
12. Next the swing is food, the seat fortune. Thus he mounts and obtains food and fortune.
13. The Hotrakas (the Prasastri, Brahmanakkhamsin, Potri, Neshtri, Agnidhra, and Akkhavaka) together with the Brahman sit down on cushions made of grass, reeds, leaves, &c.
14. Plants and trees, after they have grown up, bear fruit. Thus if the priests mount on that day altogether (on their seats), they mount on solid and fluid as their proper food. Therefore this serves for the attainment of solid as proper food.
15. Some say: 'Let him descend after saying vashai.' That is not to be regarded. For, verily, that respect is not shown which is shown to one who does not see it.
16. Others say: ' Let him descend after he has taken the food in his hand.' That is not to be regarded. For, verily, that respect is not shown which is shown to one after he has approached quite close.
17. Let him descend after he has seen the food. For, verily, that is real respect which is shown to one when he sees it. Only after having actually seen the food (that is brought to the sacrifice), let him descend from the swing.
18. Let him descend turning towards the east, for in the east the seed of the gods springs up. Therefore let him rise turning towards the east, yea, turning towards the east.
THIRD ADHYAYA
FIRST KHANDA
1. Let him begin this day with singing 'Him,' thus they say.
2. Verily, the sound Him is Brahman, that day also is Brahman. He who knows this, obtains Brahman even by Brahman.
3. As he begins with the sound Him, surely that masculine sound of Him and the feminine Rik (the verse) make a couple. Thus he makes a couple at the beginning of the hymn in order to get offsprin g. He who knows this, gets cattle and offspring.
4. Or, as he begins with the sound Him, surely like a wooden spade, so the sound Him serves to dig up Brahman (the sap of the Veda). And as a man wishes to dig up any, even the hardest soil, with a spade, thus he digs up Brahman.
5. He who knows this digs up, by means of the sound Him, everything he may desire.
6. If he begins with the sound Him, that sound is the holding apart of divine and human speech. Therefore, he who begins, after having uttered the sound Him, holds apart divine and human speech.
SECOND KHANDA
1. And here they ask: 'What is the beginning of this day?' Let him say: 'Mind and speech.'
2. All desires dwell in the one (mind), the other yields all desires.
3. All desires dwell in the mind, for with the mind he conceives all desires.
4. All desires come to him who knows this.
5. Speech yields all desires, for with speech he declares all his desires.
6. Speech yields all desires to him who knows this.
7. Here they say: 'Let him not begin this day with a Rik, a Yagus, or a Saman verse (divine speech), for it is said, he should not start with a .Rik, a Yagus, or a Saman.'
8. Therefore, let him say these Vyahritis (sacred interjections) first.
9. These interjections Bhus, Bhuvas, Svar are the three Vedas, Bhus the Rig-veda, Bhuvas the Yag-ur-veda, Svar the Sama-veda. Therefore (by intercalating these) he does not begin simply with a Rik, Yag-us, or Saman verse, he does not start with a Rik, Yagus, or Saman verse.
THIRD KHANDA
He begins with tad, this, (the first word of the first hymn, tad id asa). Verily 'this, this' is food, and thus he obtains food.
2. Pragapati indeed uttered this as the first word, consisting of one or two syllables, viz. tata and tata (or tat) And thus does a child, as soon as he begins to speak, utter the word, consisting of one or two syllables, viz. tata and tata (or tat). With this very word, consisting of tat or tatta, he begins.
3. This has been said by a.Rishi (Rv. X, 7 1, 1):-
4. '0 Brihaspati, the first point of speech;'-for this is the first and highest point of speech.
5. 'That which you have uttered, making it a name;'-for names are made by speech.
6. 'That (name) which was the best and without a flaw;'-for this is the best and without a flaw.
7. 'That which was hidden by their love, is made manifest;'-for this was hidden in the body, viz. those deities (which enter the body, Agni as voice, entering the mouth, &c.); and that was manifest among the gods in heaven. This is what was intended by the verse.
FOURTH KHNDA
1. He begins with: 'That indeed was the oldest in the worlds;'-for that (the Brahman) is verily the oldest in the worlds.
2. 'Whence was born the fierce one, endowed with brilliant force;'-for from it was born the fierce one, who is endowed with brilliant force.
3. 'When born he at once destroys the enemies;'- for he at once when born struck down the evil one.
4. 'He after whom all friends rejoice;'- verily all friends are the creatures, and they rejoice after him, saying, ' He has risen, he has risen.'
5. 'Growing by strength, the almighty;'-for he (the sun) does grow by strength, the almighty.
6. 'He, as enemy, causes fear to the slave;'-for everything is afraid of him.
7. 'Taking the breathing and the not-breathing;' this means the living and the lifeless.
8. 'Whatever has been offered at feasts came to thee;'-this means everything is in thy power.
9. 'All turn their thought also on thee;'-this means all these beings, all minds, all thoughts also turn to thee.
10. 'When these two become three protectors;'- i..e. when these two united beget offspring.
11. He who knows this, gets offspring and cattle.
12. 'Join what is sweeter than sweet (offspring) with the sweet (the parents);'- for the couple (father and mother) is sweet, the offspring is sweet, and he thus joins the offspring with the couple.
13. 'And this (the son, when married) being very sweet, conquered through the sweet;'- i.e. the couple is sweet, the offspring is sweet, and thus through the couple he conquers offspring.
14. This is declared by a Rishi: 'Because he (Pragapati) raised his body (the hymn tad id asa or the Veda in general) in the body (of the sacrificer)' (therefore that Nishkevalya hymn is praised);
- i. e. this body, consisting of the Veda, in that corporeal form (of the sacrificer).
15. 'Then let this body indeed be the medicine of that body;'- i.e. this body, consisting of the Veda, of that corporeal form (of the sacrificer).
16. Of this (the first foot of Rv. X, 120, 1) the eight syllables are Gayatri, the eleven syllables are Trishtubh the twelve syllables are Gagati, the ten syllables are Virag. The Virag, consisting of ten syllables, rests in these three metres.
17. The word purusha, consisting of three syllables, that indeed goes into the Virag.
18. Verily, these are all metres, these (Gayatri, Trishtubh, Gagati) having the Virag as the fourth. In this manner this day is complete in all metres to him who knows this.
FIFTH KHANDA
1. He extends these (verses) by (interpolating) the sound. Verily, the sound is purusha, man. Therefore every man when he speaks, sounds loud, as it were.
2. At the end of each foot of the first verse of the hymn tad id asa, he inserts one foot of the second verse of hymn Rv. VIII, 69, nadam va odatinam, &c. Thus the verse is to be recited as follows:
Tad id asa bhuvaneshu gyeshtham pu nadam va odatinam,
Yato gagna ugras tveshanrimno ru nadam yoyuvatinam,
Sadyo gagnano ni rinati satrun patim vo aghnyanam,
Anu yam visve madanti umah sho dhenunam ishudhyasi.
In nadam va odatinam (Rv. VI II, 69, 2), odati are the waters in heaven, for they water all this; and they are the waters in the mouth, for they water all good food.
3. In nadam yoyuvatinam (Rv. VI II, 69, 2), yoyuvati are the waters in the sky, for they seem to inundate; and they are the waters of perspiration, for they seem to run continually.
4. In patim vo aghnyanam (Rv. VIII, 69, 2), aghnya are the waters which spring from the smoke of fire, and they are the waters which spring from the organ.
5. In dhenunam ishudhyasi (Rv. VIII, 69, 2), the dhenu (cows) are the waters, for they delight all this; and ishudhyasi means, thou art food.
6. He extends a Trishtubh and an Anushtubh. Trishtubh is the man, Anushtubh the wife, and they make a couple. Therefore does a man, after having found a wife, consider himself a more perfect man.
7. These verses, by repeating the first three times, become twenty-five. The trunk is the twenty-fifth, and Pragapati is the twenty-fifth. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk the twenty-fifth. He adorns that trunk as the twenty-fifth. Now this day consists of twenty-five, and the Stoma hymn of that day consists of twenty-five: it becomes the same through the same. Therefore the two, the day and the hymn, are twenty-five.
SIXTH KHANDA
This is an exact repetition of the third khanda. According to the commentator, the third khanda was intended for the glory of the first word tad, while the sixth is intended for the glory of the whole hymn.
SEVENTH KHANDA
1. He begins with the hymn, Tad id asa bhuvaneshu gyeshtham (Rv. X, 120). Verily, gyeshtha, the oldest, is mahat, great. Endowed with mahat the form of this day is perfect.
2. Then follows the hymn, Tam su te kirtim maghavan mahitva (Rv. X, 54), with the auspicious word mahitva.
3. Then follows the hymn, Bhuya id vavridhe viryaya (Rv. VI, 30), with the auspicious word virya.
4. Then follows the hymn, NrinAm u tvA nritamam gobhir ukthaih (Rv. 1, 51, 4), with the auspicious word uktha.
5. He extends the first two padas, which are too small, by one syllable (Rv. X, 120, 1 a, and Rv. VIII, 69, 2 a) 2. Into the small heart the vital spirits are placed, into the small stomach food is placed. It serves for the attainment of these desires. He who knows this, obtains these desires.
6. The two feet, each consisting of ten syllable (Rv. X, I 20, 1 a, b), serve for the gaining of both kinds of food, of what has feet (animal food), and what has no feet (vegetable food).
7. They come to be of eighteen syllables each. Of those which are ten, nine are the pranas (opening 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 KHANDA
1. He extends (these verses) by (interpolating) the sound. Verily, breath (prana) is sound. Therefore every breath when it sounds, sounds loud, as it were.
2. The verse (VIII, 69, 2) nadam va odatinam, &c., is by its syllables an Ushnih, by its feet an Anushtubh. Ushnih is life, Anushtubh, speech. He thus places life and speech in him (the sacrificer.)
3. By repeating the first verse three times, they become twenty-five. The trunk is the twenty-fifth, and Pragapati is the twenty-fifth. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk the twenty-fifth. He adorns that trunk as the twenty-fifth. Now this day consists of twenty-five, and the Stoma hymn of that day consists of twenty-five: it becomes the same through the same. Therefore the two, the day and the hymn, are twenty-five. This is the twenty-fifth with regard to the body.
4. Next, with regard to the deities: The eye, the ear, the mind, speech, and breath, these five deities (powers) have entered into that person (purusha), and that person entered into the five deities. He is wholly pervaded there with his limbs to the very hairs and nails. Therefore all beings to the very insects are born as pervaded (by the deities or senses).
5. This has been declared by a Rishi (Rv. X, 114, 8):-
6. 'A thousandfold are these fifteen hymns;'-for five arise from ten.
7. 'As large as heaven and earth, so large is it;'-verily, the self (givatman) is as large as heaven and earth.
8. 'A thousandfold are the thousand powers by saying this the poet pleases the hymns (the senses), and magnifies them.
9. 'As far as Brahman reaches, so far reaches speech;'-wherever there is Brahman, there is a word; and wherever there is a word, there is Brahman, this was intended.
10. The first of the hymns among all those hymns has nine verses. Verily, there are nine pranas (openings), and it serves for their benefit.
11. Then follows a hymn of six verses. Verily, the seasons are six, and it serves to obtain them.
12. Then follows a hymn of five verses. Verily, the Pankti consists of five feet. Verily, Pankti is food, and it serves for the gaining of proper food.
13. Then follows a tristich. Three are these threefold worlds, and it serves to conquer them.
14. These verses become Brihatis, that metre being immortal, leading to the world of the Devas. That body of verses is the trunk (of the bird represented by the whole 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, yea, to the immortal Self.
FOURTH ADHYAYA
FIRST KHANDA
1. Next comes the Sudadohas verse. Sudadohas is breath, and thereby he joins all joints with breath.
2. Next follow the neck verses. They recite them as Ushnih, according to their metre.
3. Next comes (again) the Sudadohas verse. Sudadohas is breath, and thereby he joins all joints with breath.
4. Next follows the head. That is in Gayatri verses. The Gayatri is the beginning of all metres; the head the first of all members. It is in Arkavat verses (Rv. 1, 7, 1-9). 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 Stoma. These form the Trivrit Stoma and the Gayatri metre, and whatever there exists, all this is produced after the production of this Stoma and this metre. Therefore the recitation of these head-hymns serves for production.
5. He who knows this, gets offspring and cattle.
6. Next comes the Sudadohas verse. Verily, Sudadohas is breath, and thereby he joins all joints With breath.
7. Next follow the vertebrae (of the bird). These verses are Virag (shining). Therefore man says to man, 'Thou shinest above us;' or to a stiff and proud man, 'Thou carriest thy neck stiff.' Or because the (vertebrae of the neck) run close together, they are taken to be the best food. For Virag is food, and food is strength.
8. Next comes the Sudadohas verse. Sudadohas is breath, and thereby he joins all joints with breath.
SECOND KHANDA
1. Next follows the right wing. It is this world (the earth), it is this Agni, it is speech, it is the Rathantara, it is Vasishtha, it is a hundred. These are the six powers (of the right wing). The Sampata hymn (Rv. IV, 20) serves indeed for obtaining desires and for firmness. The Pankti verse (Rv. I, 8o, 1) serves for proper food.
2. Next comes the Sudadohas verse. Sudadohas is breath, thereby he joins all joints with breath.
3. Next follows the left wing. It is that world (heaven), it is that sun, it is mind, it is the Brihat, it is Bharadvaga, it is a hundred. These are the six powers (of the left wing). The Sampata hymn (Rv. IV, 23) serves indeed for obtaining desires and for firmness. The Pankti verse (Rv. 1, 81, 1) serves for proper food.
4. These two (the right and the left wings) are deficient and excessive. The Brihat (the left wing) is man, the Rathantara (the right wing) is woman. The excess belongs to the man, the deficiency to the woman. Therefore they are deficient and excessive.
5. Now the left wing of a bird is verily by one feather better, therefore the left wing is larger by one verse.
6. Next comes the Sudadohas verse. Sudadohas is breath, and thereby he joins all joints with breath.
7. Next follows the tail. They are twenty-one Dvipada verses. For there are twenty-one backward feathers in a bird.
8. Then the Ekavimsa is the support of all Stomas, and the tail the support of all birds.
9. He recites a twenty-second verse. This is made the form of two supports. Therefore all birds support themselves on their tail, and having supported themselves on their tail, they fly up. For the tail is a support.
10. He (the bird and the hymn) is supported by two decades which are Virag. The man (the sacrificer) is supported by the two Dvipadas, the twenty-first and twenty-second. That which forms the bird serves for the attainment of all desires; that which forms the man, serves for his happiness, glory, proper food, and honour.
11. Next comes a Sudadohas verse, then a Dhayya, then a Sudadohas verse. The Sudadohas is a man, the Dhayya a woman, therefore he recites the Dhayya as embraced on both sides by the Sudadohas. Therefore does the seed of both, when it is effused, obtain oneness, and this with regard to the woman only. Hence birth takes place in and from the woman. Therefore he recites that Dhayya in that place.
THIRD KHANDA
1. He recites the eighty tristichs of Gatatris. Verily, the eighty Gatatri tristichs are this world (earth). Whatever there is in this world of glory, greatness, wives, food, and honour, may I obtain it, may I win it, may it be mine.
2. Next comes the Sudadohas verse. Sudadohas verily is breath. He joins this world with breath.
3. He recites the eighty tristichs of Brihatis. Verily, the eighty Brihati tristichs are the world of the sky. Whatever there is in the world of the sky of glory, greatness, wives, food, and honour, may I obtain it, may I win it, may it be mine.
4. Next comes the Sudadohas verse. Sudadohas verily is breath. He joins the world of the sky with breath.
5. He recites the eighty tristichs of Ushnih. Verily, the eighty Ushnih tristichs are that world, the
heaven. Whatever there is in that world of glory, greatness, wives, food, and honour, also the divine being of the Devas (Brahman), may I obtain it, may I win it, may it be mine.
6. Next comes the Sudadohas verse. Sudadohas verily is the breath. He joins that world with breath, yea, with breath.
FIFTH ADHYAYA
FIRST KHANDA
1. He recites the Vasa hymn, wishing, May everything be in my power.
2. They (its verses) are twenty-one, for twenty-one are the parts (the lungs, spleen, &c.) in the belly.
3. Then the Ekavimsa is verily the support of all Stomas, and the belly the support of all food.
4. They consist of different metres. Verily, the intestines are confused, some small, some large.
5. He recites them with the pranava, according to the metre, and according to rule. Verily, the intestines are according to rule, as it were; some shorter, some longer.
6. Next comes the Sudadohas verse. Sudadohas verily is breath. He joins the joints with breath.
7. After having recited that verse twelve times he leaves it off there. These pranas are verily twelve-fold, seven in the head, two on the breast, three below. In these twelve places the pranas are contained, there they are perfect. Therefore he leaves it off there.
8. The hymn indragni yuvam su nah (Rv. VIII, 40) forms the two thighs (of the bird) belonging to Indra and Agni, the two supports with broad bones.
9. These (verses) consist of six feet, so that they may stand firm. Man stands firm on two feet, animals on four. He thus places man (the sacrificer), standing on two feet, among four-footed cattle.
10. The second verse has seven feet, and he makes it into a Gayatri and Anushtubh. Gayatri is Brahman, Anushtubh is speech; and he thus puts together speech with Brahman.
11. He recites a Trishtubh at the end. Trishtubh is strength, and thus does he come round animals by strength. Therefore animals come near where there is strength (of command, &c.); they come to be roused and to rise up, (they obey the commands of a strong shepherd.)
SECOND KHANDA
1. When he recites the Nishkevalya hymn addressed to Indra (Rv. X, 50), pra vo mahe, he inserts a Nivid (between the fourth and fifth verses). Thus he clearly places strength in himself (in the vastra, in the bird, in himself).
2. They are Trishtubhs and Gagatis.
3. There they say: 'Why does he insert a Nivid among mixed Trishtubhs and Gagatis?' But surely one metre would never support the Nivid of this day, nor fill it: therefore he inserts the Nivid among mixed Trishiubhs and Gagatis.
4. Let him know that this day has three Nivids: the Vasa hymn is a Nivid, the Valakhilya are a Nivid, and the Nivid itself is a Nivid. Thus let him know that day as having three Nivids.
5. Then follow the hymns vane na va (Rv. X, 29) and yo gata eva (Rv. II, 12). In the fourth verse of the former hymn occur the words anne samasya yad asan manishah, and they serve for the winning of proper food.
6. Then comes an insertion. As many Trishtubh and Gagati verses, taken from the ten Mandalas
and addressed to Indra, as they insert (between the two above-mentioned hymns), after changing them into Brihatis, so many years do they live beyond the (usual) age (of one hundred years). By this insertion age is obtained.
7. After that he recites the Saganiya hymn, wishing that cattle may always come to his offspring.
8. Then he recites the Tarkshya hymn . Tarkshya is verily welfare, and the hymn leads to welfare. Thus (by reciting the hymn) he fares well.
9. Then he recites the Ekapada (indro visvam vi ragati), wishing, May I be everything at once, and may I thus finish the whole work of metres.
10. In reciting the hymn indram visvi avivridhan (Rv. 1, 11) he intertwines the first seven verses by intertwining their feet. There are seven pranas (openings) in the head, and he thus 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.
11. He recites the Virag verses. Verily, Virag verses are food, and they thus serve for the gaining of food.
12. He ends with the hymn of Vasishtha wishing, May I be Vasishiha!
13. But let him end with the fifth verse, esha stomo maha ugraya vahe, which, possessing the word mahat, is auspicious.
14. In the second foot of the fifth verse the word dhuri occurs. Verily, dhuh (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.
15. In the third foot the word arka is auspicious.
16. The last foot is: 'Make our glory high as heaven over heaven.' Thus wherever Brahmanic speech is uttered, there his glory will be, when he who knows this finishes with that verse. Therefore let a man who knows this, finish (the Nishkevalya) with that verse.
THIRD KHANDA
1. Tat savitur vrinimahe (Rv. V, 82, 1-3) and adya no deva savitar (Rv. V, 82, 4-6) are the beginning (pratipad) and the next step (anukara) of the Vaisvadeva hymn, taken from the Ekaha ceremonial and therefore proper .
2 On that day much is done now and then which has to be hidden, and has to be atoned for. Atonement is rest, the one-day sacrifice. Therefore at the end of the year the sacrificers rest on this atonement as their rest. He who knows this rests firm, and they also for whom a Hotri priest who knows this, recites this hymn.
3. Then (follows) the hymn addressed to Savitri, tad devasya savitur varyam mahat (Rv. IV, 53). Verily, mahat, great, (in this foot) is the end. This day too is the end. Thus the verse is fit for the day.
4. The hymn katara purva katara parayoh (Rv. 1, 185), addressed to Dyavaprithivi, is one in which many verses have the same ending. Verily, this day also (the mahavrata) is one in which many receive the same reward. Thus it is fit for the day.
5. The hymn anasvo gato anabhisur ukthyah (Rv. IV, 36) is addressed to the Ribhus.
6. In the first verse the word tri (kakrah) occurs, and trivat is verily the end. This day also is the end (of the sacrifice). Thus the verse is fit for the day.
7. The hymn asya vamasya palitasya hotuh (Rv. I, 164), addressed to the Visvedevas, is multiform. This day also is multiform. Thus the verse is fit for the day.
8. He recites the end of it, beginning with gaurir mimiya (Rv. I, 164, 41).
9. The hymn a no bhadrah kratavo yantu visvatah (Rv. I, 89), addressed to the Visvedevas, forms the Nividdhana, taken from the Ekaha ceremonial, and therefore proper.
10. On that day much is done now and then which has to be hidden, and has to be atoned for. Atonement is rest, the one-day sacrifice. Therefore at the end of the year the sacrificers rest on this atonement as their rest. He who knows this rests firm, and they also for whom a Hotri priest who knows this, recites this hymn.
11. The hymn vaisvanaraya dhishanam ritavridhe (Rv. III, 2) forms the beginning of the Agnimaruta. Dhishana, thought, is verily the end, this day also is the end. Thus it is fit for the day.
12. The hymn prayagyavo maruto bhragadrishtayah (Rv. V, 55), addressed to the Maruts, is one in which many verses have the same ending. Verily, this day also is one in which many receive the same reward. Thus it is fit for the day.
13. He recites the verse gatavedase sunavama somam (Rv. 1, 99, 1), addressed to Gatavedas, before the (next following) hymn. That verse addressed to Gatavedas is verily welfare, and leads to welfare. Thus (by reciting it) he fares well.
14. The hymn imam stomam arhate gatavedase (Rv. I, 94), addressed to Gatavedas, is one in which many verses have the same ending. Verily, this day also (the mahavrata) is one in which many receive the same reward. Thus it is fit for the day, yea, it is fit for the day.
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AITAREYA-ARANYAKA Part 2
SECOND ARANYAKA.
FIRST ADHYAYA.
FIRST KHANDA.
1. This is the path : this sacrifice, and this Brahman. This is the true.
2. Let no man swerve from it, let no man transgress it.
3. For the old (sages) did not transgress it, and those who did transgress, became lost.
4. This has been declared by a Rishi (Rv. VIII, 101, 14): 'Three (classes of) people transgressed, others settled down round about the venerable (Agni, fire); the great (sun) stood in the midst of the worlds, the blowing (Vayu, air) entered the Harits (the dawns, or the ends of the earth).'
5. When he says: 'Three (classes of) people trangressed,' the three (classes of) people who trangressed are what we see here (on earth, born again) as birds, trees, herbs, and serpents.
6. When he says: 'Others settled down round about the venerable,' he means those who now sit down to worship Agni (fire).
7. When he says : 'The great stood in the midst of the worlds,' the great one in the midst of the world is meant for this Aditya, the sun.
8. When he says: 'The blowing entered the Harits,' he means that Vayu, the air, the purifier, entered all the corners of the earth.
SECOND KHANDA.
1. People say: 'Uktha, uktha,' hymns, hymns! (without knowing what uktha, hymn, means.) The hymn is truly (to be considered as) he earth, for from it all whatsoever exists arises,
2. The object of its praise is Agni (fire), and the eighty verses (of the hymn) are food, for by means of food one obtains everything.
3. The hymn is truly the sky, for the birds fly along the sky, and men drive following the sky. The object of its praise is Vayu (air), and the eighty verses (of the hymn) are food, for by means of food one obtains everything.
4. The hymn is truly the heaven, for from its gift (rain) all whatsoever exists arises. The object of its praise is Aditya (the sun), and the eighty verses are food, for by means of food one obtains everything.
5. So much with reference to the gods (mythological); now with reference to man (physiological).
6. The hymn is truly man. He is great, he is Pragapati. Let him think, I am the hymn.
7. The hymn is his mouth, as before in the case of the earth.
8. The object of its praise is speech, and the eighty verses (of the hymn) are food, for by means of food he obtains everything.
9. The hymn is the nostrils, as before in the case of the sky.
10. The object of its praise is breath, and the eighty verses (of the hymn) are food, for by means of food he obtains everything.
11. The slight bent (at the root) of the nose is, as it were, the place of the brilliant (Aditya, the sun).
12. The Hymn is the forehead, as before in the case of heaven. The object of its praise is the eye, and the eighty verses (of the hymn) are food, for by means of food he obtains everything.
13. The eighty verses (of the hymn) are alike food with reference to the gods as well as with reference to man. For all these beings breathe and live by means of food indeed. By food (given in alms, &c.) he conquers this world, by food (given in sacrifice) he conquers the other. Therefore the eighty verses (of the hymn) are alike food, with reference to the gods as well as with reference to man.
14. All this that is food, and all this that consumes food, is only the earth, for from the earth arises all whatever there is.
15. And all that goes hence (dies on earth), heaven consumes it all; and all that goes thence (returns from heaven to a new life) the earth consumes it all.
16. That earth is thus both food and consumer.
He also (the true worshipper who meditates on himself as being the uktha) is both consumer and consumed (subject and object'). No one possesses that which he does not eat, or the things which do not eat him.
THIRD KHANDA.
1. Next follows the origin of seed. The seed of Pragapati are the Devas (gods). The seed of the Devas is rain. The seed of rain are herbs. The seed of herbs is food. The seed of food is seed. The seed of seed are creatures. The seed of creatures is the heart. The seed of the heart is the mind. The seed of the mind is speech (Veda). The seed of speech is action (sacrifice). The action done (in a former state) is this man, the abode of Brahman.
2. He (man) consists of food (ira), and because he consists of food (iramaya), he consists of gold (hiranmaya). 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 KHANDA.
1. Brahman (in the shape of prana, breath) entered into that man by the tips of his feet, and because Brahman entered (prapadyata) into that man by the tips of his feet, therefore people call them the tips of the feet (prapada), but hoofs and claws in other animals.
2. Then Brahman crept up higher, and therefore they were (called), the thighs (uru).
3. Then he said: 'Grasp wide,' and that was (called) the belly (udara).
4. Then he said: 'Make room for me,' and that was (called) the chest (uras).
5. The Sarkarakshyas meditate on the belly as Brahman, the Arunis on the heart. Both (these places) are Brahman indeed.
6. But Brahman crept upwards and came to the head, and because he came to the head, therefore the head is called head.
7. Then these delights alighted in the head, sight, hearing, mind, speech, breath.
8. Delights alight on him who thus knows, why the head is called head.
9. These (five delights or senses) strove together, saying: 'I am the uktha (hymn), I am the uktha.' Well,' they said, 'let us all go out from this body; then on whose departure this body shall fall, he shall be the uktha among us.'
10. Speech went out, yet the body without speaking remained, eating and drinking.
Sight went out, yet the body without seeing remained, eating and drinking.
Hearing went out, yet the body without hearing remained, eating and drinking.
Mind went out, yet the body, as if blinking, remained, eating and drinking.
Breath went out, then when breath was gone out, the body fell.
11. It was decayed, and because people said, it decayed, therefore it was (called) body (sarira). That is the reason of its name.
12. If a man knows this, then the evil enemy who hates him decays, or the evil enemy who hates him is defeated.
13. They strove again, saying: 'I am the uktha, I am the uktha.' 'Well,' they said, 'let us enter that body again; then on whose entrance this body shall rise again, he shall be the uktha among us.'
14. Speech entered, but the body lay still. Sight entered, but the body lay still. Hearing entered, but the body lay still. Mind entered, but the body lay still. Breath entered, and when breath had entered, the body rose, and it became the uktha.
15. Therefore breath alone is the uktha.
16. Let people know that breath is the uktha indeed.
17. The Devas (the other senses) said to breath:
Thou art the uktha, thou art all this, we are thine, thou art ours.'
18. This has also been said by a Rishi (Rv. VIII, 92, 32): 'Thou art ours, we are thine.'
FIFTH KHANDA.
1. Then the Devas carried him (the breath) forth, and being carried forth, he was stretched out, and when people said, 'He was stretched out,' then it was in the morning; when they said, 'He is gone to rest,' then it was in the evening. Day, therefore, is the breathing up, night the breathing down.
2. Speech is Agni, sight that Aditya (sun), mind the moon, hearing the Dis (quarters): this is the prahitam samyoga, the union of the deities as sent forth. These deities (Agni, &c.) are thus in the body, but their (phenomenal) appearance yonder is among the deities-this was intended.
3. And Hiranyadat Vaida also, who knew this (and who by his knowledge had become Hiranyagarbha or the universal spirit), said : 'Whatever they do not give to me, they do not possess themselves.' I know the prahitim samyoga, the union of the deities, as entered into the body. This is it.
4. To him who knows this all creatures, without being constrained, offer gifts.
5. That breath is (to be called) sattya (the true), for sat is breath, ti is food, yam is the sun. This is threefold, and threefold the eye also may be called, it being white, dark, and the pupil. He who knows why true is true (why sattya is sattya), even if he should speak falsely, yet what he says is true.
SIXTH KHANDA.
1. Speech is his (the breath'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.
2. People carry him who knows this, as if they were bound by a rope.
3. Of the body of the breath thus meditated on, the Ushnih verse forms the hairs, the Gayatri the skin, the Trishtubh the flesh, the Anushtlubh the muscles, the Gagati the bone, the Pankti the marrow, the Brihati the breath (prana). He is covered with the verses (khandas, metres). Because he is thus covered with verses, therefore they call them khandas (coverings, metres).
4. If a man knows the reason why khandas are called khandas, the verses cover him in whatever place he likes against any evil deed.
5. This is said by a Rishi (Rv. 1, 164,13):
6. 'I saw (the breath) as a guardian, never tiring, coming and going on his ways (the arteries). That breath (in the body, being identified with the sun among the Devas), illuminating the principal and intermediate quarters of the sky, is returning constantly in the midst of the worlds.'
He says: 'I saw a guardian,' because he, the breath, is a guardian, for he guards everything.
7. He says : 'Never tiring,' because the breath never rests.
8. He says: 'Coming and going on his ways,' because the breath comes and goes on his ways.
9. He says: 'Illuminating the principal and intermediate,' because he illuminates these only, the principal and intermediate quarters of the sky.
10. He says: 'He is returning constantly in the midst of the worlds,' because he returns indeed constantly in the midst of the worlds.
11. And then, there is another verse (Rv. 1, 55, 81): 'They are covered like caves by those who make them,'
12. For all this is covered indeed by breath.
13. This ether is supported by breath as Brihati, and as this ether is supported by breath as Brihati, so one should know that all things, not excepting ants, are supported by breath as Brihati.
SEVENTH KHANDA.
1. Next follow the powers of that Person.
2. By his speech earth and fire were created.
Herbs are produced on the earth, and Agni (fire) makes them ripe and sweet. 'Take this, take this,' thus saying do earth and fire serve their parent, speech.
3. As far as the earth reaches, as far as fire reaches, so far does his world extend, and as long as the world of the earth and fire does not decay, so long does his world not decay who thus knows this power of speech.
4. By breath (in the nose) the sky and the air were created. People follow the sky, and hear along the sky, while the air carries along pure scent. Thus do sky and air serve their parent, the breath.
As far as the sky reaches, as far as the air reaches, so far does his world extend, and as long as the world of the sky and the air does not decay, so long does his world not decay who thus knows this power of breath.
5. By his eye heaven and the sun were created. Heaven gives him rain and food, while the sun causes his light to shine. Thus do the heaven and the sun serve their parent, the eye.
As far as heaven reaches and as far as the sun reaches, so far does his world extend, and as long as the world of heaven and the sun does not decay, so long does his world not decay who thus knows the power of the eye.
6. By his ear the quarters and the moon were created. From all the quarters they come to him, and from all the quarters he hears, while the moon produces for him the bright and the dark halves for the sake of sacrificial work. Thus do the quarters and the moon serve their parent, the ear.
As far as the quarters reach and as far as the moon reaches, so far does his world extend, and as long as the world of the quarters and the moon does not decay, so long does his world not decay who thus knows the power of the ear.
7. By his mind the water and Varuna were created. Water yields 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.
EIGHTH KHANDA.
1. Was it water really? Was it water? Yes, all this was water indeed. This (water) was the root (cause), that (the world) was the shoot (effect). He (the person) is the father, they (earth, fire, &c.) are the sons. Whatever there is belonging to the son, belongs to the father; whatever there is belonging to the father, belongs to the son. This was intended.
2. Mahidasa Aitareya, who knew this, said: 'I know myself (reaching) as far as the gods, and I know the gods (reaching) as far as me. For these gods receive their gifts from hence, and are supported from hence.'
3. This is the mountain, viz. eye, ear, mind, speech, and breath. They call it the mountain of Brahman.
4. He who knows this, throws down the evil enemy who hates him; the evil enemy who hates him is defeated.
5. He (the Prana, identified with Brahman) is the life, the breath; he is being (while the givatman remains), and not-being (when the givatman departs).
6. The Devas (speech, &c.) worshipped him (prana) as Bhuti or being, and thus they became great beings. And therefore even now a man who sleeps, breathes like bhurbhuh.
7. The Asuras worshipped him as Abhuti or not-being, and thus they were defeated.
8. He who knows this, becomes great by himself, while the evil enemy who hates him, is defeated.
9. He (the breath) is death (when he departs), and immortality (while he abides).
10. And this has been said by a Rishi (Rv. 1, 164, 38):
11. 'Downwards and upwards he (the wind of the breath) goes, held by food;'-for this up-breathing, being held back by the down-breathing, does not move forward (and leave the body altogether).
12. 'The immortal dwells with the mortal;'-for through him (the breath) all this dwells together, the bodies being clearly mortal, but this being (the breath), being immortal.
13. 'These two (body and breath) go for ever in different directions (the breath moving the senses of the body, the body supporting the senses of the breath : the former going upwards to another world, the body dying and remaining on earth). They increase the one (the body), but they do not increase the other,' i. e. they increase these bodies (by food), but this being (breath) is immortal.
14. He who knows this becomes immortal in that world (having become united with Hiranyagarbha), and is seen as immortal (in the sun) by all beings, yea, by all beings.
SECOND ADHYAYA.
FIRST KHANDA.
1. He (the sun), who shines, honoured this world (the body of the worshipper, by entering into it), in the form of man (the worshipper who meditates on breath). For he who shines (the sun) is (the same as) the breath. He honoured this (body of the worshipper) during a hundred years, therefore there are a hundred years in the life of a man. Because lie honoured him during a hundred years, therefore there are (the poets of the first Mandala of the Rigveda, called) the Satarkin, (having honour for a hundred years.) Therefore people call him who is really Prana (breath), the Satarkin poets.
2. He (breath) placed himself in the midst of all whatsoever exists. Because he placed himself in the midst of all whatsoever exists, therefore there are (the poets of the second to the ninth Mandala of the Rig-veda, called) the Madhyamas. Therefore people call him who is really Prana (breath), the Madhyama poets.
3. He as up-breathing is the swallower (gritsa), as down-breathing he is delight (mada). Because as up-breathing he is swallower (gritsa) and as downbreathing delight (mada), therefore there is (the poet of the second Mandala of the Rig-veda, called) Gritsamada. Therefore people call him who is really Prana (breath), Gritsamada.
4. Of him (breath) all this whatsoever was a friend. Because of him all (visvam) this whatsoever was a friend (mitram), therefore there is (the poet of the third Mandala of the Rig-veda, called) Visvamitra. Therefore people call him who is really Prana (breath), Visvamitra.
5. The Devas (speech, &c.) said to him (the breath) : 'He is to be loved by all of us.' Because the Devas said of him, that he was to be loved (vama) by all of them, therefore there is (the poet of the fourth Mandala of the Rig-veda, called) Vamadeva. Therefore people call him who is really Prana (breath), Vamadeva
6. He (breath) guarded all this whatsoever from evil. Because he guarded (atrayata) all this whatsoever from evil, therefore there are (the poets of the fifth Mandala of the Rig-veda, called) Atrayah. Therefore people call him who is really Prana (breath), Atrayah.
SECOND KHANDA.
1. He (breath) is likewise a Bibhradvaga (bringer of offspring). Offspring is vaga, and he (breath) supports offspring. Because he supports it, therefore there is (the poet of the sixth Mandala of the Rig-veda, called) Bharadvaga. Therefore people call him who is really Prana (breath), Bharadvaga.
2. The Devas (speech, &c.) said to him: 'He it is who chiefly causes us to dwell on earth.' Because the Devas said of him, that he chiefly caused them to dwell on earth, therefore there is (the poet of the seventh Mandala of the Rig-veda, called) Vasishtha. Therefore people call him who is really Prana (breath), Vasishtha.
3. 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 Rig-veda, called) the Pragathas. Therefore people call him who is really PraAna (breath), the Pragathas.
4. He (breath) purified all this whatsoever. Because he purified all this whatsoever, theref6re there are (the hymns and also the poets I of the ninth Mandala of the Rig-veda, called) the Pavamanis. Therefore people called him who is really Prana (breath), the Pavamanis.
5. He (breath) said: 'Let me be everything whatsoever, small (kshudra) and great (mahat), and this became the Kshudrasuktas and Mahastiktas.' Therefore there were (the hymns and also the poets of the tenth Mandala of the Rig-veda, called) the Kshudrasuktas (and Mahasuktas). Therefore people call him who is really Prana (breath), the Kshudrastiktas (and Mahasuktas).
6. He (breath) said once : 'You have said what is well said (su-ukta) indeed. This became a Sukta (hymn).' Therefore there was the Sukta. Therefore people call him who is really Prana (breath), Sukta.
7. He (breath) is a Rik (verse), for he did honour to all beings (by entering into them). Because he did honour to all beings, therefore there was the Rik verse. Therefore people call him who is really Prana (breath), Rik.
8. He (breath) is an Ardharka (half-verse), for he did honour to all places (ardha). Because he did honour to all places, therefore there was the Ardharka. Therefore people call him who is really Prana (breath), Ardharka.
9. He (breath) is a Pada (word), for he got into all these beings. Because he got (padi) into all these beings, therefore there was the Pada (word). Therefore people call him who is really Prdna (breath), Pada.
10. He (breath) is an Akshara (syllable), for he pours out (ksharati) gifts to all these beings, and without him no one can pour out (atiksharati) gifts. Therefore there was the Akshara (syllable). Therefore people call him who is really Prana (breath), Akshara.
11. Thus all these Rik verses, all Vedas, all sounds are one word, viz. Prana (breath). Let him know that Prana is all Rik verses.
THIRD KHANDA.
1. While Visvamitra was going to repeat the hymns of this day (the mahavrata), Indra sat down near him. Visvamitra (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 (Svarga).
2. Indra said to him : 'Rishi, thou hast come to my delightful home. Rishi, repeat a second hymn.' Visvamitra (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 (Svarga).
3- Indra said to him: 'Rishi, thou hast come to my delightful home. Rishi, repeat a third hymn.' Visvamitra (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 (Svarga).
4- Indra said to him: 'Rishi, thou hast come to my delightful home. I grant thee a boon.' Visvamitra said: 'May I know thee.' Indra said: ' I am Prana (breath), O Rishi, thou art Prana, all things are Prana. For it is Pra'na who shines as the sun, and I here pervade all regions under that form. This food of mine (the hymn) is my friend and my support (dakshina). This is the food prepared by VisvAmitra. I am verily he who shines (the sun).'
FOURTH KHANDA.
1. This then becomes perfect as a thousand of Brihati verses. Its consonants form its body, its voice (vowels) the Soul, its sibilants the air of the breath.
2. He who knew this became Vasishtha, he took this name from thence.
3. Indra verily declared this to Visvamitra, and Indra verily declared this to Bharadvaga. Therefore Indra is invoked by him as a friend.
4. This becomes perfect as a thousand of Brihati verses, and of that hymn perfect with a thousand Brihati verses, there are 36,000 syllables. So many are also the thousands of days of a hundred years (36,000). With the consonants they fill the nights, with the vowels the days.
5. This becomes perfect as a thousand of 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 immortal, and then goes also to the gods.
6. What I am (the worshipper), that is he (sun); what he is, that am I.
7. This has been said by a Rishi (Rv. I, 115, I): 'The sun is the self of all that moves and rests.'
8. Let him look to that, let him look to that!
THIRD ADHYAYA.
FIRST KHANDA.
1. He who knows himself as the fivefold hymn (uktha), the emblem of Prana (breath), from whence all this springs, he is clever. These five are the earth, air, ether, water, and fire (gyotis). This is the self, the fivefold uktha. For from him all this springs, and into him it enters again (at the dissolution of the world). He who knows this, becomes the refuge of his friends.
2. And to him who knows the food (object) and the feeder (subject) in that uktha, a strong son is born, and food is never wanting. Water and earth are food, for all food consists of these two. Fire and air are the feeder, for by means of them man eats all food. Ether is the bowl, for all this is poured into the ether. He who knows this, becomes the bowl or support of his friends.
3. To him who knows the food and the feeder in that uktha, a strong son is born, and food is never wanting. Herbs and trees are food, animals the feeder, for animals eat herbs and trees.
4. Of them again those who have teeth above and below, shaped after the likeness of man, are feeders, the other animals are food. Therefore these overcome the other animals, for the eater is over the food.
5. He who knows this is over his friends.
SECOND KHANDA.
1. He who knows the gradual development of the self in him (the man conceived as the uktha), obtains himself more development.
2. There are herbs and trees and all that is animated, and he knows the self gradually developing in them. For in herbs and trees sap only is seen, but thought (kitta) in animated beings.
3. Among animated beings again the self develops gradually, for in some sap (blood) is seen (as well as thought), but in others thought is not seen.
4. And in man again the self develops gradually, for he is most endowed with knowledge. He saying 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.
5. With regard to the other animals hunger and thirst only are a kind of understanding. But they do not say what they have known, nor do they see what they have known. They do not know what is to happen to-morrow, nor heaven and hell. They go so far and no further, for they are born according to their knowledge (in a former life).
THIRD KHANDA.
1. That man (conceived as uktha) 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.
2. If he should reach that (heavenly) world, he would wish to go beyond.
3. That man is fivefold. The heat in him is fire; the apertures (of the senses) are ether; blood, mucus, and seed are water; the body is earth; breath is air.
4. That air is fivefold, viz. up-breathing, down-breathing, back-breathing, out-breathing, on-breathing. The other powers (devatis), viz. sight, hearing, mind, and speech, are comprised under up-breathing and down-breathing. For when breath departs, they also depart with it.
5. That man (conceived as uktha) is the sacrifice, which is a succession now of speech and now of thought. That sacrifice is fivefold, viz. the Agni-hotra, the new and full moon sacrifices, the four monthly sacrifices, the animal sacrifice, the Soma sacrifice. The Soma sacrifice is the most perfect of sacrifices, for in it these five kinds of ceremonies are seen : the first which precedes the libations (the Diksha, &c.), then three libations, and what follows (the Avabhritha, &c.) is the fifth.
FOURTH KHANDA.
1. He who knows one sacrifice above another, one day above another, one deity above the others, he is clever. Now this great uktha (the nishke-valya-sastra) is the sacrifice above another, the day above another, the deity above others 1.
2. This uktha is fivefold. With regard to its being performed as a Stoma (chorus), it is Trivrit, Pahkadasa, Saptadasa, Ekavimsa, and Pankavimsa. With regard to its being performed as a Siman (song), it is Gayatra, Rathantara, Brihat, Bhadra, and Ragana. With regard to metre, it is Gayatri, Ushnih, Brihati, Trishtubh, and Dvipadi. And the explanation (given before in the Aranyaka) is that it is the head, the right wing, the left wing, the tail, and the body of the bird.
3. He performs the Prastava in five ways, he performs the Udgitha in five ways, he performs the Pratihara in five ways, he performs the Upadrava in five ways, he performs the Nidhana in five ways. All this together forms one thousand Stobhas, or musical syllables.
4. Thus also are the Rik verses, contained in the Nishkevalya, recited (by the Hotri) 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.
5. This (the hymns of this Sastra) as a whole (if properly counted with the Stobha syllables) comes to one thousand (of Brihati verses). That (thousand) is the whole, and ten, ten is called the whole. For number is such (measured by ten). Ten tens are a hundred, ten hundreds are a thousand, and that is the whole. These are the three metres (the tens, pervading everything). And this food also (the three sets of hymns being represented as food) is threefold, eating, drinking, and chewing. He obtains that food by those (three numbers, ten, hundred, and thousand, or by the three sets of eighty trikas).
FIFTH KHANDA.
1. This (nishkevalya-sastra) becomes perfect as a thousand of Brihati verses.
2. Some teachers (belonging to a different Sakha) recognise a thousand of different metres (not of Brihatis only). They say: 'Is another thousand (a thousand of other verses) good? Let us say it is good.'
3. Some say, a thousand of Trishtubh verses, others a thousand of Gagati verses, others a thousand of Anushtubh verses.
4. This has been said by a Rishi (Rv. X, 124, 9):-
5. 'Poets through their understanding discovered Indra dancing an Anushtubh.' This is meant to say: They discovered (and meditated) in speech (called Anushtubh)-at that time (when they worshipped the uktha)-the Prana (breath) connected with Indra.
6. He (who takes the recited verses as Anushtubhs) is able to become celebrated and of good report.
7. No! he says; rather is such a man liable to die before his time. For that self (consisting of Anushtubhs) is incomplete. For if a man confines himself to speech, not to breath, then driven by his mind, he does not succeed with speech.
8. Let him work towards the Brihati, for the Brihati (breath) is the complete self.
9. That self (givatman) is surrounded on all sides by members. And as that self is on all sides surrounded by members, the Brihati also is on all sides surrounded by metres.
10. For the self (in the heart) is the middle of these members, and the Brihad is the middle of the metres.
11. 'He is able to become celebrated and of good report, but (the other) able to die before his time,' thus he said. For the Brihati is the complete self, therefore let him work towards the Brihati (let him reckon the sastra recitation as a thousand Brihatis).
SIXTH KHANDA.
I. This (nishkevalya-sastra) becomes perfect as a thousand of Brihati verses. In this thousand of Brihatis there are one thousand one hundred and twenty-five Anushtubhs. For the smaller is contained in the larger.
2. This has been said by a Rishi (Rv. VIII, 76, 12):-
3. 'A speech of eight feet;'-because there are eight feet of four syllables each in the Anushtubh.
4. 'Of nine corners;'- because the Brihati becomes nine-cornered (having nine feet of four syllables each).
5. 'Touching the truth;'-because speech (Anushtubh) is truth, touched by the verse (Brihati).
6. 'He (the Hotri) makes the body out of Indra;' for out of this thousand of Brihati verses turned into Anushtubhs, and therefore out of Prana as connected with Indra, and out of the Brihati (which is Prana), he makes speech, that is Anushtubh, as a body.
7. This Mahaduktha is the highest developmentof speech, and it is fivefold, viz. measured, not measured, music, true, and untrue.
8. A Rik verse, a gatha, a kumbya are measured (metrical). A Yagus line, an invocation, and general remarks, these are not measured (they are in prose). A Saman, or any portion (parvan) of it, is music. Orn is true, Na is untrue.
9. What is true (Om) is the flower and fruit of speech. He is able to become celebrated and of good report, for he speaks the true (Om), the flower and fruit of speech.
10. Now the untrue is the 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 guard oneself from it.
11. That syllable Om (yes) goes forward (to the first cause of the world) and is empty. Therefore if a man says Orn (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 enjoyments.
12. That syllable Na (no) is full for oneself. If a man says No to everything, then his reputation would become evil, and that would ruin him even here.
13. Therefore let a man give at the proper time only, not at the wrong time. Thus he unites the true and the untrue, and from the union of those two he grows, and becomes greater and greater.
14. He who knows this speech of which this (the mahaduktha) is a development, he is clever. A is the whole of speech, and manifested through different kinds of contact (mutes) and of wind (sibilants.), it becomes manifold and different.
15. Speech if uttered in a whisper is breath, if spoken aloud, it is body. Therefore (if whispered) it is almost hidden, for what is incorporeal is almost hidden, and breath is incorporeal. But if spoken aloud, it is body, and therefore it is perceptible, for body is perceptible.
SEVENTH KHANDA.
1. This (nishkevalya-sastra) becomes perfect as a thousand of Brihatis. 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 Aitareya. Having departed he becomes Indra (or Hiranyagarbha) and shines in those worlds.
2. 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 uktha, the hymn of the mahavrata), then in what form does he obtain this world?'
3. Here the blood of the woman is a form of Agni (fire); therefore no one should despise it. And the seed of the man is a form of ditya (sun) therefore no one should despise it. This self (the woman) gives her self (skin, blood, and flesh) to that self (fat, bone, and marrow), and that self (man) gives his self (fat, bone, and marrow) to this self (skin, blood, and flesh). Thus these two grow together. In this form (belonging to the woman and to fire) he goes to that world (belonging to the man and the sun), and in that form (belonging to man and the sun) he goes to this world (belonging to the woman and to fire).
EIGHTH KHANDA.
1. Here (with regard to obtaining Hiranyagarbha) there are these Slokas:
2. The fivefold body into which the indestructible (prana, breath) enters, that body which the harnessed horses (the senses) draw about, that body where the true of the true (the highest Brahman) follows after, in that body (of the worshipper) all gods become one.
3. That body into which goes the indestructible (the breath) which we have joined (in meditation), proceeding from the indestructible (the highest Brahman), that body which the harnessed horses (the senses) draw about, that body where the true of the true follows after, in that body all gods become one.
4. After separating themselves from the Yes and No of language, and of all that is hard and cruel, poets have discovered (what they sought for); dependent on names they rejoiced in what had been revealed.
5. That in which the poets rejoiced (the revealed nature of prana, breath), 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 Svarga world (becomes one with Hiranyagarbha, the universal spirit).
6. 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, and not to prana or breath).
7. Brahman (as hidden beneath prana) is called the A; and the I (ego) is gone there (the worshipper should know that he is uktha and prana).
8. This becomes perfect as a thousand of Brihati verses, and of that hymn, perfect with a thousand Brihati verses, there are 36,000 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 mahavrata day, which completes the number of the days in the Gavamayana sacrifice), and by means of the day of life (he obtains) the syllable of life.
9. Now there is a chariot of the god (prana) destroying all desires (for the worlds of Indra, the moon, the earth, all of which lie below the place of Hiranyagarbha). 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, i. e. by means of meditating on Prana, he reaches Hiranyagarbha).
10. This has been said by a Rishi (Rv. X, 39,12):-
11. 'Come hither on that which is quicker than mind,' and (Rv.VIII, 73, 2) 'Come hither on that which is quicker than the twinkling of an eye,' yea, the twinkling of an eye.
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AITAREYA-ARANYAKA Part 3
FOURTH ADHYAYA.
FIRST KHANDA.
Adoration to the Highest Self Hari, Om!
1. Verily, in the beginning all this was Self, one only; there was nothing else blinking whatsoever.
2. He thought: 'Shall I send forth worlds?' (1) He sent forth these worlds,
3. Ambhas (water), Mariki (light), Mara (mortal), and Ap (water).
4. That Ambhas (water) is above the heaven, and it is heaven, the support. The Marikis (the lights) are the sky. The Mara (mortal) is the earth, and the waters under the earth are the Ap world. (2)
5. 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. (3)
6. He 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 scent (prana), from scent Vayu (air).
Eyes burst forth. From the eyes proceeded sight, from sight Aditya (sun).
Ears burst forth. From the ears proceeded hearing, from hearing the Dis (quarters of the world).
Skin burst forth. From the skin proceeded hairs (sense of touch), from the hairs shrubs and trees.
The heart burst forth. From the heart proceeded mind, from mind Kandramas (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. (4)
SECOND KHANDA.
1. Those deities (devata), Agni and 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.
2. The deities then (tormented by hunger and thirst) spoke to him (the Self) : 'Allow us a place in which we may rest and eat food' (1)
He led a cow towards them (the deities). They said : 'This is not enough.' He led a horse towards them. They said: 'This is not enough.' (2)
He led man towards them. Then they said: 'Well done, indeed.' Therefore man is well done.
3. He said to them: 'Enter, each according to his place.' (3)
4. Then Agni (fire), having become speech, entered the mouth. Vayu (air), having become scent, entered the nostrils. ditya (sun), having become sight, entered the eyes. The Dis (regions), having become hearing, entered the ears. The shrubs and trees, having become hairs, entered the skin. Kandramas (the moon), having become mind, entered the heart. Death, having become down-breathing, entered the navel. The waters, having become seed, entered the generative organ. (4)
5. Then Hunger and Thirst spoke to him (the Self): 'Allow us two (a place).' He said to them: ' I assign you to those very deities there, I make you co-partners with them.' Therefore to whatever deity an oblation is offered, hunger and thirst are co-partners in it. (5)
THIRD KHANDA.
1. He thought: 'There are these worlds and the guardians of the worlds. Let me send forth food for them.' (1)
He brooded over the water. From the water thus brooded on, matter (mutrti) was born. And that matter which was born, that verily was food. (2)
2. 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. (3)
He tried to grasp it by scent (breath). He could not grasp it by scent. If he had grasped it by scent, man would be satisfied by smelling food. (4)
He tried to grasp it by the eye. He could not grasp it by the eye. If he had grasped it by the eye, man would be satisfied by seeing food. (5)
He tried to grasp it by the ear. He could not grasp it by the ear. If he had grasped it by the ear, man would be satisfied by hearing food. (6)
He tried to grasp it by the skin. He could not grasp it by the skin. If he had grasped it by the skin, man would be satisfied by touching food. (7)
He tried to grasp it by the mind. He could not grasp it by the mind. If he had grasped it by the mind, man would be satisfied by thinking food. (8)
He tried to grasp it by the generative organ. He could not grasp it by the organ. If he had grasped it by the organ, man would be satisfied by sending forth food. (9)
He tried to grasp it by the down-breathing (the breath which helps to swallow food through the mouth and to carry it off through the rectum, the payvindriya). He got it.
3. Thus it is Vayu (the getter) who lays hold of food, and the Vayu is verily Annayu (he who gives life or who lives by food). (10)
4. He thought: ' How can all this be without me?
5. And then he thought: By what way shall I get there?
6. And then he thought: If speech names, if scent smells, if the eye sees, if the ear hears, if the skin feels, if the mind thinks, if the off-breathing digests, if the organ sends forth, then what am I?' (11)
7. Then opening the suture of the skull, he got in by that door.
8. That door is called the Vidriti (tearing asunder), the Nandana (the place of bliss).
9. There are three dwelling-places for him, three dreams; this dwelling-place (the eye), this dwelling-place (the throat), this dwelling-place (the heart). (12)
10. When born (when the Highest Self had entered the body) he looked through all things, in order to see whether anything wished to proclaim here another (Self). He saw this person only (himself) as the widely spread Brahman. 'I saw it,' thus he said; (13)
Therefore he was Idam-dra (seeing this).
11. Being Idamdra by name, they call him Indra mysteriously. For the Devas love mystery, yea, they love mystery. (14)
FIFTH ADHYAYA.
FIRST KHANDA.
I. Let the women who are with child move away!
2. Verily, from the beginning he (the self) is in man as a germ, which is called seed.
3. This (seed), which is strength gathered from all the limbs of the body, he (the man) bears as self in his self (body). When he commits the seed to the woman, then he (the father) causes it to be born. That is his first birth. (1)
4. That seed becomes the self of the woman, as if one of her own limbs. Therefore it does not injure her.
5. She nourishes his (her husband's) self (the son) within her. (2) She who nourishes, is to be nourished.
6. The woman bears the germ. He (the father) elevates the child even before the birth, and immediately after.
7. When he thus elevates the child both before and after his birth, he really elevates his own self,
8. For the continuation of these worlds (men). For thus are these worlds continued.
9. This is his second birth. (3)
10. He (the son), being his self, is then placed in his stead for (the performance of) all good works.
11. But his other self (the father), having done all he has to do, and having reached the full measure of his life, departs.
12. And departing from hence he is born again. That is his third birth.
13. And this has been declared by a Rishi (Rv. IV, 27, 1): (4)
14. 'While dwelling in the womb, I discovered all the births of these Devas. A hundred iron strongholds kept me, but I escaped quickly down like a falcon.'
15. Vamadeva, lying in the womb, has thus declared this. (5)
And having this knowledge he stepped forth, after this dissolution of the body, and having obtained all his desires in that heavenly world, became immortal, yea, he became immortal. (6)
SIXTH ADHYAYA.
FIRST KHANDA.
1. Let the women go back to their place.
2. Who is he whom we meditate on as the Self? Which is the Self?
3. That by which we see (form), that by which we hear (sound), that by which we perceive smells, that by which we utter speech, that by which we distinguish sweet and not sweet, (1) and what comes from the heart and the mind, namely, perception, command, understanding, knowledge, wisdom, seeing, holding, thinking, considering, readiness (or suffering), remembering, conceiving, willing, breathing, loving, desiring?
4. No, all these are various names only of knowledge (the true Self). (2)
5. And that Self, consisting of (knowledge), is Brahman (m.), it is Indra, it is Pragapati . All these Devas, these five great elements, earth, air, ether, water, fire, these and those which are, as it were, small and mixed, and seeds 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 breathes, whether walking or flying, and what is immoveable-all that is led (produced) by knowledge (the Self).
6. It rests on knowledge (the Self). The world is led (produced) by knowledge (the Self). Knowledge is its cause.
7. Knowledge is Brahman. (3)
8. He (Vamadeva), having by this conscious self stepped forth from this world, and having obtained all desires in that heavenly world, became immortal, yea, he became immortal. Thus it is, Om. (4)
SEVENTH ADHYAYA.
FIRST KHANDA.
I. My speech rests in the mind, my mind rests in speech . Appear to me (thou, the Highest Self)! You (speech and mind) are the two pins (that hold the wheels) of the Veda. May what I have learnt not forsake me. I join day and night with what I have 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, yea, the teacher!
THIRD ARANYAKA.
FIRST ADHYAYA.
FIRST KHANDA.
1. Next follows the Upanishad of the Samhita.
2. The former half is the earth, the latter half the heaven, their union the air, thus says Mandukeya; their union is the ether, thus did Makshavya, teach it.
3. That air is not considered independent, therefore I do not agree with his (Manduka's) son.
4. Verily, the two are the same, therefore air is considered independent, thus says Agastya. For it is the same, whether they say air or ether.
5. So far with reference to deities (mythologically); now with reference to the body (physiologically):
6. The former half is speech, the latter half is mind, their union breath (prana), thus says Suravira Mandukeya.
7. But his eldest son said: The former half is mind, the latter half speech. For we first conceive with the mind indeed, and then we utter with speech. Therefore the former half is indeed mind, the latter half speech, but their union is really breath.
8. Verily, it is the same with both, the father (Mandukeya) and the son.
9. This (meditation as here described), joined with mind, speech, and breath, is (like) a chariot drawn by two horses and one horse between them (prashlivdhana).
10. And he who thus knows this union, becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.
11. Now all this comes from the Mandukeyas.
SECOND KHANDA.
1. Next comes the meditation as taught by Sakalya.
2. The first half is the earth, the second half heaven, their uniting the rain, the uniter Parganya.
3. And so it is when he (Parganya) rains thus strongly, without ceasing, day and night,
4. Then they say also (in ordinary language), 'Heaven and earth have come together.'
5. So much with regard to the deities; now with regard to the body:-
6. Every man is indeed like an 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), there are these three luminaries in man.
7. As there is that sun in heaven, there is this eye in the head. As there is that lightning in the sky, there is this heart in the body; as there is that fire on earth, there is this seed in the member.
8. Having thus represented the self (body) as the whole world, Sakalya said: This half is the earth, that half heaven.
9. He who thus knows this union, becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.
THIRD KHANDA.
I. Next come the reciters of the Nirbhuga.
2. Nirbhuga abides on earth, Pratrinna in heaven, the Ubhayamantarena in the sky.
3. Now, if any one should chide him who recites the Nirbhuga, let him answer: 'Thou art fallen from the two lower places.' If any one should chide him who recites the Pratrinna, let him answer: 'Thou art fallen from the two higher places.' But he who recites the Ubhayamantarena, there is no chiding him.
4. For when he turns out the Sandhi (the union of words), that is the form of Nirbhuga; and when he pronounces, two syllables pure (without modification), that is the form of Pratrinna. This comes first. By the Ubhayamantara (what is between the two) both are fulfilled (both the sandhi and the pada).
5. Let him who wishes for proper food say the Nirbhug-a; let him who wishes for Svarga, say the Pratrinna; let him who wishes for both say the Ubhayamantarena.
6. Now if another man (an enemy) should chide him who says the Nirbhuga, 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 Pratrinna, 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 Ubhayamantarena, let him say to him: 'Thou hast offended the sky, the deity; the sky, the deity, will strike thee.'
7. And whatever the reciter shall say to one who speaks to him or does not speak to him, depend upon it, it will come to pass.
8. But to a Brahmana let him not say anything except what is auspicious.
9. Only he may curse a Brahmana in excessive wealth.
10. Nay, not even in excessive wealth should he curse a Brahmana, but he should say, 'I bow before Brahmanas,'-thus says Suravira Mandukeya.
FOURTH KHANDA.
1. Next follow the imprecations.
2. Let him know that breath is the beam (on which the whole house of the body rests).
3. If any one (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 as the beam.' Let him say to him: 'Breath, the beam, will forsake thee.'
4. But if he thinks himself not strong, let him say to him : 'Thou couldst not grasp him who wishes to grasp the breath as the beam. Breath, the beam, will forsake thee.'
5. And whatever the reciter shall say to one who speaks to him or does not speak to him, depend upon it, it will come to pass. But to a 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, Mandukeya.
FIFTH KHANDA.
1. Now those who repeat the Nirbhuga say:
2. 'The 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).'
3. He who thus knows this Samhita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.
4. Now Hrasva Mandukeya says: 'We reciters of Nirbhuga say, "Yes, the former half is the first syllable, and the latter half the second syllable, but the Samhita is the space between the first and second halves in so far as by it one turns out the union (sandhi), and knows what is the accent and what is not, and distinguishes what is the mora and what is not."'
5. He who thus knows this Samhita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.
6. Now his middle son, the child of his mother Pratibodhi, 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).
7. This has also been declared by a Rishi (Rv. 23, 16):-
8. 'O Brihaspati, they know nothing higher than Saman.'
9. He who thus knows this Samhita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.
SIXTH KHANDA.
1. Tarukshya said: 'The Samhita (union) is formed by means of the Brihat and Rathantara Samans.'
2. Verily, the Rathantara Saman is speech, the Brihat Saman is breath. By both, by speech and breath, the Samhita is formed.
3. For this Upanishad (for acquiring from his teacher the knowledge of this Samhita of speech and breath) Tarukshya guards (his teacher's) cows a whole year.
4. For it alone Tarukshya guards the cows a whole year.
5. This has also been declared by a Rishi (Rv. X, 181, I; and Rv. X, 181, 2):-
6. 'Vasishtha carried hither the Rathantara; 'Bharadvaga brought hither the Brihat of Agni.'
7. He who thus knows this Samhita. (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.
8. Kauntharavya said: 'Speech is united with breath, breath with the blowing air, the blowing air with the Visvedevas, the Visvedevas with the heavenly world, the heavenly world with Brahman. That Samhiti is called the gradual Samhiti.'
9. He who knows this gradual Samhita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga, in exactly the same manner as this Samhita, i.e. gradually.
10. If that worshipper, whether for his own sake or for that of another, recites (the Samhita), let him know when he is going to recite, that this Samhita went up to heaven, and that it will be even so with those who by knowing it become Devas. May it always be so!
11. He who thus knows this Samhita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.
12. Pankalakanda said: 'The Samhita (union, composition) is speech.'
13. Verily, by speech the Vedas, by speech the metres are composed. Friends unite through speech, all beings unite through speech; therefore speech is everything here.
14. With regard to this (view of speech being more than breath), it should be borne in mind that when we thus repeat (the Veda) or speak, breath is (absorbed) in speech; speech swallows breath. And when we are silent or sleep, speech is (absorbed) in breath; breath swallows speech. The two swallow each other. Verily, speech is the mother, breath the son.
15. This has been declared also by a Rishi (Rv. X, 114, 4): -
16. 'There is one bird; (as wind) he has entered the sky; (as breath or living soul) he saw this whole world. With my ripe mind I saw him close to me (in the heart); the mother (licks or) absorbs him (breath), and he absorbs the mother (speech).'
17. He who thus knows this Samhita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.
18. Next follows the Pragapati-Samhita.
19. The former half is the wife, the latter half the man; the result of their union the son; the act of their union the begetting; that Samhita is Aditi (indestructible).
20. For Aditi (indestructible) is all this whatever there is, father, mother, son, and begetting.
21. This has also been declared by a Rishi (Rv. 1, 189, 10):-
22. 'Aditi is mother, is father, is son.'
23. He who thus knows this Samhita (union), becomes united with offspring, cattle, fame, glory of countenance, and the world of Svarga. He lives his full age.
SECOND ADHYAYA
FIRST KHANDA.
1. Sthavira Sakalya said that breath is the beam, and as the other beams rest on the house-beam, thus the eye, the ear, the mind, the speech, the senses, the body, the whole self rests on this breath.
2. Of that self the breathing is like the sibilants, the bones like the mutes, the marrow like the vowels, and the fourth part, flesh, blood, and the rest, like the semivowels, - so said Hrasva Mandukeya.
3. To us it was said to be a triad only.
4. Of that triad, viz. bones, marrow, and joints, there are 360 (parts) on this side (the right), and 360 on that side (the left). They make 720 together, and 720 are the days and nights of the year. Thus that self which consists of sight, hearing, metre, mind, and speech is like unto the days.
5. He who thus knows this self, which consists of sight, hearing, metre, mind, and speech, as like unto the days, obtains union, likeness, or nearness with the days, has sons and cattle, and lives his full age.
SECOND KHANDA.
1. Next comes Kauntharavya:
2. There are 360 syllables (vowels), 360 sibilants (consonants), 360 groups.
3. What we called syllables are the days, what we called sibilants are the nights, what we called groups are the junctions of days and nights. So far with regard to the gods (the days).
4. Now with regard to the body. The syllables which we explained mythologically, are physiologically the bones; the sibilants which we explained mythologically, are physiologically the marrow.
5. Marrow is the real breath (life), for marrow is seed, and without breath (life) seed is not sown. Or when it is sown without breath (life), it will decay, it will not grow.
6. The groups which we explained mythologically, are physiologically the joints.
7. Of that triad, viz. bones, marrow, and joints, there are 540 (parts) on this side (the right), and 540 on that side (the left). They make1080 together, and 1080 are the rays of the sun. They make the Brihatt verses and the day (of the Mahavrata).
8. Thus that self which consists of sight, hearing, metre, mind, and speech is like unto the syllables.
9. He who knows this self which consists of sight, hearing, metre, mind, and speech, as like unto syllables, obtains union, likeness, or nearness with the syllables, has sons and cattle, and lives his full age.
THIRD KHANDA.
1. Badhval says, there are four persons (to be meditated on and worshipped).
2. The person of the body, the person of the metres, the person of the Veda, and the Great person.
What we call the person of the body is this corporeal self. Its essence is the incorporeal conscious self.
4. What we call the person of the metres is this collection of letters (the Veda). Its essence is the vowel a.
5. What we call the person of the Veda is (the mind) by which we know the Vedas, the Rig-veda, Yagur-veda, and Sama-veda. Its essence is Brahman (m.)
6. Therefore let one chose a Brahman-priest who is full of Brahman (the Veda), and is able to see any flaw in the sacrifice.
7. What we call the Great person is the year, which causes some beings to fall together, and causes others to grow up. Its essence is yonder sun.
8. One should know that the incorporeal conscious self and yonder sun are both one and the same. Therefore the sun appears to every man singly (and differently).
9. This has also been declared by a Rishi (Rv. 1, 115, 1) :-
10. 'The bright face of the gods arose, the eye of Mitra, Varuna, and Agni; it filled heaven and earth and the sky,-the sun is the self of all that rests and moves.'
11 - I This I think to be the regular Samhita as conceived by me,' thus said Badhva.
12. For the Bahvrikas consider him (the self) in the great hymn (mahad uktha), the Adhvaryus in the sacrificial fire, the Khandogas in the Mahavrata ceremony. Him they see in this earth, in heaven, in the air, in the ether, in the water, in herbs, in trees, in the moon, in the stars, in all beings. Him alone they call Brahman.
13. That self which consists of sight, hearing, metre, mind, and speech is like unto the year.
14. He who recites to another that self which consists of sight, hearing, metre, mind, and speech, and is like unto the year,
FOURTH KHANDA.
1. To him the Vedas yield no more milk, he has no luck in what he has learnt (from his Guru); he does not know the path of virtue.
2. This has also been declared by a Rishi (Rv. X, 7 1, 6) :-
3. 'He who has forsaken the friend (the Veda), that knows his friends, in his speech there is no luck. Though he hears, he hears in vain, for he does not know the path of virtue.'
4. Here it is clearly said that he has no luck in what he has learnt, and that he does not know the path of virtue.
5- Therefore let no one who knows this, lay the sacrificial fire (belonging to the Mahavrata) for another, let him not sing the Samans of the Mahavrata for another, let him not recite the Sastras of that day for another.
6. However, let him willingly do this for a father or for an Akarya; for that is done really for himself.
7. We have said that the incorporeal conscious self and the sun are one1. When these two become separated, the sun is seen as if it were the moon; no rays spring from it; the sky is red like madder; the patient cannot retain the wind, his head smells bad like a raven's nest:-let him know then that his self (in the body) is gone, and that he will not live very long.
8. Then whatever he thinks he has to do,. let him do it, and let him recite the following hymns: Yad anti yak ka durake (Rv. I X, 6 7, 2 1 -2 7) ; Ad it pratnasya retasah (Rv. VIII, 6, 30); Yatra brahma pavamana (Rv. I X, 113, 6- 11) ; Ud vayam tamasas pari (Rv. 1, 50, 10)-
9. Next, when the sun is seen pierced, and seems like the nave of a cart-wheel, when he sees his own shadow pierced, let him know then that it is so (as stated before, i. e. that he is going to die soon).
10. Next, when he sees himself in a mirror or in the water with a crooked head, or without a head-, or when his pupils are seen inverted or not straight, let him know then that it is so.
11. Next, let him cover his eyes and watch, then threads are seen as if falling together'. But if he does not see them, let him know then that it is so.
12. Next, let him cover his ears and listen, and there will be a sound as if of a burning fire or of a carriage. But if he does not hear it, let him know then that it is so.
13. Next, when fire looks blue like the neck of a peacock, or when he sees lightning in a cloudless sky, or no lightning in a clouded sky, or when he sees as it were bright rays in a dark cloud, let him know then that it is so.
14. Next, when he sees the ground as if it were burning, let him know that it is so.
15. These are the visible signs (from 7-14).
16. Next come the dreams.
17. If he sees a black man with black teeth, and that man kills him; or a boar kills him; a monkey jumps on him; the wind carries him along quickly; having swallowed gold he spits it out; he eats honey; he chews stalks; he carries a red lotus; he drives with asses and boars; wearing a wreath of red flowers (naladas) he drives a black cow with a black calf, facing the south,
18. If a man sees any one of these (dreams), let him fast, and cook a pot of milk, sacrifice it, accompanying each oblation with a verse of the Ratri hymn (Rv. X, 127), and then, after having fed the Brahmanas, with other food (prepared at his house) eat himself the (rest of the) oblation.
19. Let him know that the person within all beings, not heard here, not reached, not thought, not subdued, not seen, not understood, not classed, but hearing, thinking, seeing, classing, sounding, understanding, knowing, is his Self
FIFTH KHANDA.
1. Now next the Upanishad of the whole speech,
True all these are Upanishads of the whole speech, but this they call so (chiefly).
2. The mute consonants represent the earth, the sibilants the sky, the vowels heaven.
The mute consonants represent Agni (fire), the sibilants air, the vowels the sun.
The mute consonants represent the Rig-veda, the sibilants the Yagur-veda, the vowels the Sama-veda.
The mute consonants represent the eye, the sibilants the ear, the vowels the mind.
The mute consonants represent the up-breathing, the sibilants the down-breathing, the vowels the back-breathing.
3. Next comes this divine lute (the human body, made by the gods). The lute made by man is an imitation of it.
4. As there is a head of this, so there is a head of that (lute, made by man). As there is a stomach of this, so there is the cavity (in the board) of that. As 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 vowels of this, so there are tones of that. As there are consonants of this, so there are touches of that. As this is endowed with sound and firmly strung, so that 's endowed with sound and firmly strung. As this is covered with a hairy skin, so that is covered with hairy skin.
5. Verily, in former times they covered a lute with hairy skin.
6. He who knows this lute made by the Devas (and meditates on it), is willingly listened to, his glory fills the earth, and wherever they speak Aryan languages, there they know him.
7. 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:
8. 'May the queen of all speech, who is covered, as it were, by the lips, surrounded by teeth, as if by spears, who is a thunderbolt, help me to speak well.' This is the vagrasa, the essence of speech.
SIXTH KHANDA.
I. Next Krishna-Harita confided this Brahmana concerning speech to him (his pupil) :
2. PragaApati, the year, after having sent forth all creatures, burst. He put himself together again by means of khandas (Vedas). Because he put himself together again by means of khandas, therefore (the text of the Veda) is called Samhita (put together).
3. Of that Samhita the letter n is the strength, the letter sh the breath and self (gaman).
4. He who knows the Rik verses and the letters n and sh for every SamhiOL, he knows the Samhita with strength and breath. Let him know that this is the life of the Samhita.
5- If the pupil asks, 'Shall I say it with the letter n or without it ? ' let the teacher say, 'With the letter n.' And if he asks, ' Shall I say it with the letter sh or without it ?' let the teacher say, 'With the letter sh.'
6. Hrasva Mandukeya said: 'If we here recite the verses according to the Samhita (attending to the necessary changes of n and s into n and sh 2), and if we say the adhyaya of Mandilkeya (Ait. Ar.III, 1), then the letters n and sh (strength and breath) have by this been obtained for us.'
7. Sthavira Sakalya said: 'If we recite the verses according to the Samhita, and if we say the adhyaya of Mandukeya, then the letters n and sh have by this been obtained for us.'
8. Here the Rishis, the Kavasheyas, knowing this, said: 'Why should we repeat (the Veda), why should we sacrifice? We offer as a sacrifice breath in speech, or speech in breath. What is the beginning (of one), that is the end (of the other).'
9. Let no one tell these Samhitas (Ait. Ar. III, I-III, 2) to one who is not a resident pupil, who has not been with his teacher at least one year, and who is not himself to become an instructor. Thus say the teachers, yea, thus say the teachers.

ABC's OF MEDITATION

1) A - Meditation:- (Absolute Alert and Automatic mind meditation)

2) B - Meditation:- (Brahmgyani mind meditation)

3) C - Meditation:- (Concentrate and cosmic mind meditation)

4) D - Meditation:- (Detached mind and desireless mind meditation)

5) E - Meditation:- (Eternal and Everlasting mind meditation)

6) F - Meditation:- (Fixed and forward mind meditation)

7) G - Meditation:- (GOD-Conscious and GOD IN GOD mind meditation)

8) H - Meditation:- (Holy mind and Home of Homes means GOD'S home, mind meditation)

9) I - Meditation:- (Inward and Inner peace of mind meditation - Indivisible Conscious)

10) J - Meditation:- (Joyful mind meditation - (Full of true peace, bliss and happiness)

11) K - Meditation:- (King of kings mind meditation - (you can not Die, you are ETERNAL)

12) L - Meditation:- (Lofty mind meditation - (We all are one)

13) M - Meditation:- (Master mind meditation - means mind of all minds) (a mind of GOD)

14) N - Meditation:- (Natural and Natural mind meditation)

15) O - Meditation:- (Outward mind, lost with Absolute, Almighty mind meditation)

16) P - Meditation:- (Peace of mind, Positive mind and Perfect mind meditation for Everlasting peace)

17) Q - Meditation:- (Quality of all qualities mind meditation - means different qualities MIND MEDITATION)

18) R - Meditation:- (Religion of all Religions mind meditation)

19) S - Meditation:- (Sub Conscious mind meditation - soul's mind where Bhakti endures)

20) T - Meditation:- (Timeless and Time of Times mind Meditation)

21) U - Meditation:-Universal soul mind meditation - meditation of Unity in Diversity and Diversity in Unity - then Automatic Universal Brotherhood, Universal Love, Universal Welfare, Universal Harmony, Universal Equality, Universal Tolerance, Universal Freedom, Universal Peace, Bliss and Happiness)

22) V - Meditation:- (Victory of mind meditation, your no mind, no thoughts, no love, no hate, nothing but Automatically mixed in GOD'S Mind)

23) W - Meditation:- (Wonderful mind meditation - See wonder beyond description means wonder - wonder, wonder and so on.....)

24) X - Meditation:- (X-Mind of X-Ray mind meditation - means True Truth dwelling in everyone, True Truth dancing in the heart of everyone, True Truth speaking from the mouth of everyone and True Truth peeping from the eyes of everyone)

25) Y - Meditation:- (You only you and your mind of only GOD'S EYE VISION -
nothing except you and your true truth mind, sitting in all minds of this world and other worlds)

26) Z - Meditation:- (Zero mind meditation - When you are zero only zero then you are hero of this

Aquarius Sexuality

Your sexuality is steady, yet unorthodox. You are experimental and love the unorthodox and the unusual in sexual encounters, which you often undergo, for you are not afraid to follow your desires.Ruled by Uranus, the unconventional god of the sky, you always aim high and wild, although your co-ruler, Saturn, the god of karma and restriction, usually keeps your feet firmly on the ground.

An unconventional nature makes you impatient with less adventurous souls, while your powerful intellect propels you into original thought and desire to take things to the limit in unusual directions. Your sex-drive is not unduly strong, yet your need to explore and be stimulated sometimes gives others the impression that your desires are rampant! Be that as it may, you are open to all forms of experimentation (in the search for new knowledge) and the field of sexuality and relationships is no exception. You are attracted to partners with interesting and unconventional minds (and bodies) and if their sexuality is unconventional, well you'll play along at least until you've extracted a new chapter for your own personal x-files.. You are a sucker for anything that breaks new ground. You are however able to view your body's activities in quite a detached light, something that partners find difficult to understand. Admirers should be aware of your need for experimentation and from time to time need for solitude to recharge your batteries.

Avocado Fruit Salad

Ingredients
3 avocados 3 bananas, scored and sliced 1 mango, cubed 1 grapefruit, sectioned 1 cup fresh pineapple cubes 1 cup honeydew melon balls 1 cup watermelon balls Mixed greens Cherries Salad dressing
Directions
1. Peel the avocados. Cut them in half lengthwise. Slice the halves lengthwise into narrow wedges. Put the wedges back together to form avocado cups.
2. Fill a salad bowl with mixed greens and arrange the avocado cups in a ring around the edge of the bowl. Fill each cup with one kind of cut fruit and arrange the remaining cut fruit in the center of the bowl. Garnish the salad with whole cherries.
3. When the salad is tossed, the avocado cups will fall apart.
4. Serve with hot spice, classic French, or sour cream dressing.
Yield
Serves 6.

Aum and Chakras

Question................... Please tell me how the three sounds of AUM have an effect on us. I knew it but have forgotten it. For Example Ah OO and M when chanted separately have separate effects on our body. Please explain. Below is my reply and explanation: The 'Ah' emanates from the first chakra, i.e. the root or base chakra. The base chakra is the color red and is located at the base of the spine. One can visualize the red of this energy center. It could have a calming influence on whatever one is afraid of. It governs understanding of the physical dimension. Its sound could cure problems connected with the kidneys and the spinal column. "Ah' continues upwards to reach the second chakra located in the sexual organs (ovaries in women, and testes in men). It is the chakra that governs and cures attitudes in relationships, sex and reproduction. The 'Ah' sound slowly turns to the 'U' sound. It travels up via the third chakra: The Solar Plexus. It governs the action of the spleen, liver, stomach and gall bladder. It clears emotional sensitivities. When one meditates on the yellow of the Solar Plexus, one may begin to relax and let go of the need to control. One will start to feel more confident, and will break free from negative ego. The 'U' sound reaches the fourth chakra situated in the heart. It is the center through which we feel love. When one meditates upon the color green, the love that flows has the power to heal the entire body. It governs the heart, blood and circulatory system. Also influences the immune and endocrine systems. The 'M' comes out as a vibrating note through closed lips. The vibration of the 'M' sound goes through the fifth chakra, continues through the sixth, arrives at the crown of the head, which is the seventh Chakra and fountains out and floods one with Physical, emotional and spiritual well-being. The seven colors of the vibgyor, transform into a white brilliant light. Incidentally, the fifth chakra is the throat chakra and is considered to be the color blue. If you have problems with expression, communication and judgment, then visualize the color blue and watch it dissolve all your blockages in that area. It governs lungs, vocal chords, bronchial apparatus and metabolism. The sixth chakra is located in the center of the forehead. It is popularly known as the third eye. It is observed as the color indigo. The third eye location is popularly considered, as the spiritual domain. It externalizes as the pituitary gland. It governs the nervous system, ears nose and the left eye. The seventh or crown chakra is located at the top of the head. It is found where the pineal gland is, and it supervises the upper brain and right eye. It is through this chakra that one reaches Godhead. It is observed as the color violet, or as a white light, which is the combination of all colors.

Asanas - Yoga rules

We have already briefly referred to one of the fundamental differences between any system of western physical culture and the body exercises which form a part of the system of Hatha Yoga. All of these exercises, including the Asanas or Postures, are closely connected with a certain direction of the consciousness and the control of breath. It must never be forgotten that apart from the purely physiological effects of the Yoga exercise they are chiefly meant the develop the mutual interplay of the forces between body and soul. The mental effect is increased if the exercises are performed with eyes closed. The Asanas should preferably be executed on a fairly hard surface, a small mat or carpet, exclusively used for this purpose. The Yogi begins his exercises with prayer and meditation. We have already spoken of the sitting postures in our chapter on "How to Sit", but since these postures properly belong to the Asanas, we shall repeat and complete their description here. 1. Padmasana (Lotus Seat) - We sit on the floor, right foot on the left thigh, left foot across the right on the thigh. The more we press the foot backward against the groin, the more easily we shall succeed. This sitting posture is not an easy one for western men and women, but children learn it rapidly and women more easily than men. Practice and patience will overcome the difficulties, however, and once achieved, the Padmasana posture will be found most restful. In India the lotus is the symbol of purity and self assurance. Padmasana represents the perfect balance of the lotus flower floating in white splendour on the waters of a silent pond. The perfect symmetry of this posture increases the harmony of the distribution of forces, maintains the balance of the positive and negative currents and, combined with breathing exercises regulates the effect of these currents. Padmasana is the best posture for all breathing exercises which are performed in a sitting position. We concentrate on the heart, sit motionless and straight, close the eyes and subject our thoughts to our will, breathing evenly. In this way we store a supply of free energy. The effect can be compared to the damming up of a great stream, the dammed up waters of which represent immense power. Regular practice of this posture will insure mental and physical stability and quiet the nervous system. Its effect, of course, varies with the breathing exercises which are performed at the same time. If you do not succeed in placing both the feet on the thighs at the start, keep one foot on one thigh for a while and change. Or you can place the right foot on the left thigh and the left foot underneath the right thigh, a more comfortable posture. Yet another variation consists in placing the left heel at the beginning of the right thigh and the right heel at the beginning of the left thigh. This is called Samasana. 2. Sidhasana - This is sometimes called The Perfect Pose and comes next to Padmasana in importance. It is easier than Padmasana and can be practised in its place if Padmasana should prove impossible or too tiring. Sidhasana is considered the ideal posture for meditation and contemplation. It is practised by Siddhas, perfect yogis, whence its name. Execution: We sit on the floor, the left foot in front of us, then pull the right foot across the left so that it comes to rest on the left thigh. 3. Vajrasana - This is called the Adamantine Pose; it resembles somewhat the Nimaz posture in which Moslems sit for prayer. To do it we kneel, then sit on the heels so that the calves touch the thighs. The whole weight of the body is put on knees and ankles which maks it rather difficult to execute at first. But the pain in the knees and ankle joints will soon disappear and in time they become very elastic. 4. Yoga-Mudra - Mudra is the Sanskrit word for Symbol and Yoga-Mudra symbolizes in its pose the prostration of man before the Creator. We sit in lotus-seat, Sidhasana, or Vajrasana. We take a complete breath and, exhaling, we bend slowly forward as far as we can, if possible until the head touches the ground. In this position we remain as long as we can without taking breath and then, inhaling, return slowly to sitting position and exhale. With the left hand we grasp the right wrist behind our back. The exercise is repeated two or three times. The principal effect of the Yoga-Mudra is the gradual re-placement of the organs of the intestinal cavity which have lost their proper place through constipation and degeneration of the stomach and intestinal nerves, into their proper places. This is achieved by means of outer and inner abdominal pressure. Yoga-Mudra also develops the stomach muscles and strengthens the nerves of the loin. Its mental effect is considerable; it promotes humility and submission under the divine will. 5. Supta-Vajrasana - This exercise is really a variation of the sitting posture Vajrasana and is called the "sleeping posture". In order to do it well, it is necessary to master Vajrasana because the strain on the knees is considerable. With feet backwrad, knees on the ground, we sit between the two heels. With the use of the elbows we bend backwards until the head comes to rest on the hands locked behind the neck. We breathe quietly and remain in this position as long as we can without undue tension. Attention is concentrated on the solar plexus. Supta-Vajrasana makes the spine elastic, stretches the stomach muscles and stimulates the nervous system. It is a regenerating exercise of excellent effect for people with dulled nerves and sluggish glands. 6. Ardha-Matsyendrasana - Ardha means half, indicating that the exercise was adapted from an original posture which proved too difficult to be incorporated into the system of Hatha Yoga. It takes its name from the Yoga Matsyendra who is said to have been a disciple of Lord Shiva. A legend says that once Shiva went to a lonely island. There he instructed Parvathi, another of his disciples, in the mysteries of Yoga. A fish that happened to be near watched the teachings. When Lord Shiva saw this, his heart was touched and he changed the fish into a perfect Yogi and called him Matsyendra. This is probably the only exercise specially devised to strengthen the spine by means of a left and right twisting movement. Even the adapted half posture presents certain difficulties for the beginner and for this reason a variation has been developed known as Vakrasana (screw posture), which we shall describe later. The Ardha Matsyendrasana exercise is executed as follows: Sitting on the floor, we place the right heel against the beginning of the left thigh. The right leg rests horizontally on the ground. Now the left foot is set over the right thigh. The spine is turned right, the right arm is placed before the left knee and the right hand seizes the left ankle. Now we turn spine and head slowly to the left. With the left arm we reach backwards and with the left hand we seize the left knee. We concentrate attention on the spine and breathe rhythmically. We stay in this posture until we instinctively feel that it is enough. The exercise is then repeated in the opposite direction. The spine can only be kept in perfect condition if it is exercised in every direction, forward, backward, right and left. A number of Yoga postures, as we shall see, exercise it in all these directions. The foregoing exercise twists and bends it from side to side. It corrects deviation from the spine, has a beneficial effect on the whole nervous system, on liver, pancreas, kidneys and intestine. Circulation in the spine and its nerve centres is stimulated. It is one of the most useful exercises in the rich collection of the Asanas. Easier variations are known under the names of 7. Vakrasana - With outstretched legs we sit on the floor. We pull in the right leg so that the thigh and knee are pressed firmly against the stomach and thorax. The right foot is lifted over the outstretched left leg and placed on the ground next to it. The two palms, fingers outwards, are placed on the floor. Concentrating the mind on the spine, we take three complete breaths and change feet. This is repeated several times. The main effect of this exercise is the same as that of Ardha-Matsyendrasana. In another variation the position is the same as in the foregoing, right leg pulled up and placed across the left. But here the head turns to the right, so that the spine participates also in this slightly twisting movement. The outstretched right arm is placed behind the back, the left arm and hand before the right knee. The left hand placed lightly on the ground so that the upper arm presses the right leg backwards. Concentrating on the spine, we take three full breaths and change feet, repeating opposite direction. 8. Matsyasana - This is the fish posture. We sit in Padmasana or Sidhasana and with the aid of the elbows lie backwards, arching the chest so that the crown of the head comes to rest on the ground. Hands behind the head, we breathe easily, avoiding all tension. Concentration is on the thyroid. Matsyasana eliminates stiffness of the neck and exercises muscles of the neck and back. Circulation in the neck and its organs is increased, making this exercise valuable in case of colds and inflammation of the tonsils. 9. Pashimottana - Lying on back, we bend the arms backward. Inhaling, we rise slowly, holding arms above head, then, exhaling, we bend slowly forward as far as possible. The knees must remain rigid. Head is bent on knees, elbows to the ground. Inhaling again, we raise ourselves and return to original position. Exhaling, we place arms next to body. We concentrate attention on the solar plexus. Young people with very supple spines can touch the knees with the forehead. For older people with more rigid spines, it may take a little while before they can bend that far forward. Those who find it too difficult to do the full Pashimottana can do a half posture with one leg and one hand and then with the other leg and hand. As soon as the spine has become more supple, the complete posture should prove much easier. This exercise is a wonderful gymnastics of the intestinal organs; the stomach muscles are strengthened, as they remain contracted during the entire exercise. The functioning of the organs of the abdomen, the loins, small of the back is controlled by a nerve centre called lumbo sacralis and two other small plexi. All these are exercised by Pashimottana. It prevents functional disturbances of the stomach, liver, kidneys and intestines. It is invaluable as a preventative of constipation. Liver and kidneys are stimulated and with them, the appetite. It is almost as specific against obesity and reduces the abdomen and develops slender hips. The sexual organs, rectum, prostate, uterus and bladder, respecively their nerves are amply supplied with blood and stimulated thereby. The spine becomes supple. The exercise is rather difficult to begin with, especially for men. But practice will render the spine gradually more elastic. In view of its manifold advantages and the unrivalled gymnastic of the abdominal muscles, Pashimottana is rightly called a source of vitality. The same exercise can be performed standing and is then called Padahastasana. 10. Uddiyana-Bandha (Contraction of Abdomen). Standing, with legs apart, body bent slightly forward, hands with outstretched arms put on thighs, we take a complete breath and slowly exhale. The abdomen is then contracted as though the intestinal organs had to be lifted up to the diaphragm. Pressing the hands on the thighs, tensing the upper back muscles will be of help in this lifting movement. Continuous practice will bring proficiency. This exercise is to be performed with an empty stomach only. Practically all of the Yoga postures are at the same time exercises in combatting intestinal sluggishness. It must not be forgotten that in most cases constipation is the consequence of chronic intestinal catarrh. Against this "fashionable illness" of modern civilisation, India has given us the sovereign remedy of the two Asanas: Uddiyana Bandha and its variation, Nauli. In these postures, the intestines and diaphragm are lifted, the intestinal contents are compressed thereby favouring peristalsis, the nerves regulating intestinal movement are stimulated. This exercise is also a preventive of a lapse of stomach, of the intestines and uterus. It can be practised in a sitting posture (Sidhasana) as well. Of Uddiyana Bandha, Swami Sivananda, who conducts a famous Yoga school near Rishikesh in the himalays, says: "Uddiyana is a blessing to humanity. It imparts health, strength, vigour and vitality to the practitioner. Uddiyana and Nauli stand unrivalled amongst all systems of physical culture in the east and west." 11. Nauli - This posture is a variation of Uddiyana Bandha, the isolation of the rectus muscle of the stomach. There are really four variations, isolation of the central rectus, right rectus, left rectus and finally a turning, circular movement of the rectus called Nauli Kria. All these exercises belong to the more difficult ones. The rectus abdominis and the other stomach muscles have to be contracted and then pressed forward until they protrude, which is a difficult thing to do, as these muscles are not ordinarily subject to our will. The exercises are practised like Uddiyana. We inhale a full breath and exhale strongly. We then do Uddiyana, at the same time contracting the stomach muscles, the two recti, pushing them out and forward. In order to isolate the right or left rectus we bend to the right or left. If necessary, we can help the isolation of the muscles with a pressure of the hand on the abdomen. The mastery of the exercises may take weeks or even months and the help of a teacher may be necessary. The most difficult one is Nauli Kria, the circular movement of the stomach muscles. After having done Uddiyana, we move the hips like in a hula-hula dance and transfer this slow movement of the stomach to the isolated rectus muscles. The exercise is performed after exhalation and without breathing. Take a full breath after completion. The effects of Nauli are those of Uddiyana. All thes organs of the intestinal cavity receive an automatic massage and their activity is stimulated. Involuntary ejaculation is prevented. 12. Trikonasana (Triangle Posture). We stand erect and keep legs two feet apart. We lift the arms sidewars to shoulder height, palms turned upward and inhale. The arms should be parallel to the ground. Now bend slowly to the right and exhale. The left knee must be kept straight and stiff. This is important. Touch the right foot with the fingers of the right hand. In this position the arms are stretched out vertically, face is turned upwards. Inhaling, we raise the body and exhaling, we turn to the left. We repeat a few times and finally lower arms, exhaling. The attention throughout is concentrated on the spine. Trikonasana gives very good lateral exercise to the spine. Yoga pays particular attention to the health of the spine, since a healthy spine favours the sitting postures and meditation. This Asana tonifies the spinal nerves and the abdominal organs and is a help in the relief of constipation. 13. Bhujangasana- Bhujanga in Sanskrit means cobra. In this posture, the raised head and body resemble the raised hood of a cobra, whence the name. Lying flat on the stomach, we place both hands, palms downard, just below the shoulders and elbows and relax all muscles and are at ease. We then take a complete breath, slowly lifting our head as far as we can. We then lift and bend shoulders and body steadily backwards without the aid of the arms which are used as supports. Now we feel the pressure from the neck slowly descending the spine as we bend even farther back. In the last phase of the movement it is permissable to help with the arms, but the lower part of the body must stay close to the ground. Holding our breath we stay in this position for a few seconds and then glide back down to the original position while we exhale. We concentrate attention first on the neck, then following the spine down th small of back. Repeat several times. This posture increases inter-abdominal pressure and stretches the rectus muscles of the abdomen. The spine and the sympathetic nerve cells receive a fresh supply of blood. The spine gradually becomes more supple and in time curvatures of the spine are corrected. The effect also extends to the lower abdominal back muscles. All the vertebrae and ligaments are stretched and put to work. On the nerve chains situated near the spine, this exercise has a powerfully stimulating effect. The blood circulation in the kidneys is quickened and kidney stone formation is prevented. During the exercise the blood is pressed out of the kidney basin and when the body returns to the original position, a stream of blood floods the kidneys and eventual deposits are washed away. The thyroid is stimulated. Bhujangasana, like most of the Hatha Yoga postures differs from the usual western physical culture exercises in that it requires a "holding out" for a certain length of time in a given positions. 14. Ardha-Bhujangasana - We rest on the left knee, put the right foot forward until the leg stands straight. Full Yoga breath. Exhaling, we put the weight from the left knee on the right foot and lower the body until hands touch the ground. The spine is held stiff. We remain in this position for a few seconds without drawing breath. Then we rise, inhaling. This we repeat three times and change feet. In a variation of this exercise, body and head are turned to left and right. This Asana is designed to maintain and enhance flexibility of the bone structure and to prevent fatty deposits on the hips. 15. Salabhasana - This posture resembles a locust and its name derives from the Sanskrit wordd for locust which is Salabh. Lying flat on the stomach we make fists and place them on the ground next to the legs. Forehead and nose touch the ground. Now we inhale deeply, hold our breath, press the outstreched arms and fists firmly against the ground and lift the legs from the hips as high as we can. We keep this posture for a few seconds and then bring the legs down slowly and exhale. A considerable effort is necessary to execute this exercise and it should only be done gradually and without forcing. The mind should be concentrated on the lower vertebrae. The effect of this posture is surprising. As a result of the unnatural way of life of most people, and ever increasing number are suffering from chronic constipation. Lack of exercises causes a relaxation of the intestinal walls, due to insufficient blood circulation in these parts and enervates the intestinal nerves. Most of the Yoga postures have a beneficial influence on the intestinal activity, but among them, Salabhasana is probably the most effective and will radically do away with the most obdurate cause of constipation. The concentrated contraction of the abdominal muscles affects also the digestive glands and increases the blood supply of the mucous membranes. At the same time, Salabhasana greatly strengthens all the back muscles. Incidentally, it does away with lumbago. There is a variation of Salabhasana which requires less effort and which can be practised if Salab proves too arduous or as training for it. It is called Ardha-Salabhasana As the name indicates, (ardha meanding half) it is executed in the same way as Salabhasana except that instead of lifting both feet together, we alternate lifting of the feet. The effects are about the same. 16. Dhanurasana - This is the bow posture, from dhanur, which means bow. The body in this exercise resembles a bent bow. Lying flat on the stomach, we reach back with both hands, after having bent the legs, and seize the ankles. We arch the back inwards and remain in this position as long as we comfortably can, breathing slowly and concentrating on the lower back. The knees should be kept close together. The whole body rests on the abdomen and the Dhanura posture should therefore be assumed with an empty stomach only. Once we have gained some proficiency, we can impart a sideways and forward and backward movement to the body. This exercise has a stimulating effect on the glandular system, especially also on the sex glands. Men as well as women suffering from reduced sexual activity will greatly benefit by it and will retain their youthful vigour until an advanced age. The stimulation of the thyroid enhances the development of this gland and for this reason children with somewhat retarded mental development should practise this posture daily. It is also recommended in disturbances of menstruation. The whole spine and all of its nerve centres are strengthened thereby and rendered more supple. The stimulating effect of this posture on the glandular system as well as the flexion and contraction of the muscles makes it one of the best reducing exercises. This effect is enhanced, if during the exercise we rock back and forth, or sideways. Dhanurasana seems difficult at first, as the untrained spine is stiff and will not bend at once, but practice will soon overcome the difficulty. For people obliged to sit through most of the day, it is a blessing as it eliminates all pain and fatigue. It should be avoided in cases of excessive glandular functioning of any sort. For curiosity's sake only, we mention another posture called Akarashana Dhanurasana although the resemblance with the exercise described above is only faint. But its effects are those of Dhanurasana. In this we spread the legs in a sitting position and catch the right toe with the left hand. We slowly bend the left leg and bring the toes to chin level and the knee near to the left armpit. Now the left thigh will touch the abdominal region. Finally we seize the left toe with the right hand and draw the elbow back as far as possible. 17. Mayurasana - Mayur means peacock in the Sanskrit. The posture resembles a peacock spreading its tail feathers. It is one of the more difficult Asanas and demands physical strength, corresponding as it does, to a gymnastic exercise on parallel bars. We kneel on the ground and sit on the toes. Then we raise the heels, join the two forearms and place the palms of the two hands on the ground. The palms are turned outward. This is to steady the forearms which have to support the body in the ensuing elevation of the trunk and legs. The elbows, close together, are pressed against the stomach. Now we lift the head, bring down the abdomen against the joined elbows, stretch the legs, so that the arms are our only support. Beginners will find it difficult at first to keep the balance. It may be well to place a pillow in front to cushion a fall forward. If it seems to difficult to stretch the two legs at one stroke, we can stretch one leg at a time. When completed, head, trunk, legs and feet will be in one straight line and parallel to the ground. We retain the breath for a moment in raising the body, hold the posture for a few seconds and exhale. Mayurasana is principally an exercise of balance. It has a regenerating effect on the nerves of the abdomen and the abdominal cavity, stimulates the intestine and combats constipation. It belongs to the exercises increasing inter-abdominal pressure which, together with increased blood circulation, contributes to the strengthening of the abdominal organs. The functioning of the pancreas is stimulated, thereby preventing and even curing diabetes. 18. Sarvangasana - In Sanskrit "sarva" means whole and "anga" means body. Sarvangasana, therefore, is the posture engaging all parts of the body. Indeed it belongs to the most important Hatha Yoga exercises. Its effects extend to the entire body and it has such a beneficial influence that everybody should perform it several times daily. The secret of its extraordinary effect is partly due to the fact that in this posture, we receive the cosmic radiations in reverse. The earth releases negative radiations while from the cosmos we receive positive rays. In our ordinary posture we therefore receive negative radiation through the soles of our feet and positive radiation through the top of our heads. In the Yoga exercises called Sarvangasana, Viparita-Karani and Sirshasana (which see) the effect is in the reverse. This in part, explains their curative effect. To execute Sarvangasana we lie on our practice blanket, on the back. The outstretched arms and hands, palms downward, are pressed against the ground. We slowly lift the outstretched legs to a vertical position without bending the knees. Then we lift the body and support it with both hands in the small of the back, until the body and feet are brought into line and stand vertically. The chin is pressed against the chest in what is called Julandra-Bandha, chin-lock. We breathe lightly and remain in this position as long as we feel like it, only a very short time to begin with. Shoulders and neck should touch the ground closely, the legs kept straight. Now we lower the legs slowly and gracefully until we return to original position. We rest for a minute, breathing evenly. During the exercise, concentration is on the thyroid, on the front lower part of the neck. As you can see, this important exercise is so simple that every child can do it. Twice daily practice of Sarvangasana for two months will bring about a decided change for the better in blood circulation, general metabolism and mental attitude. In order to appreciate these effects, we must first take into account the merely physical influence of this posture. As we have mentioned, it transmits to us the earthly and cosmic radiations in reverse order. The same is true for the gravitational forces. The organs which in standing position are above and therefore receive a lesser blood supply, - since the heart has to overcome gravitation and pump the blood into the organs of the neck and head - these organs are now placed below. The blood can thus flow into them without any special effort by the heart. In Sarvangasana, the heart is at rest, such as it enjoys not even in the horizontal position. At the same time the lungs and all the organs of the neck receive a renewed supply of blood. In pressing the chin against the chest we prevent an all too strong influx of blood to the head while abdominal breathing prevents stagnation. Nevertheless, the blood vessels of the neck are filled with blood, so that the hilus, tonsils, thymus and the lungs receive ample nourishment. For this reason, Sarvangasana is the most effective rejuvenator of these organs. The thyroid is the organ of intercalation in time; it regulates our movements, speech, power of thought etc. People with a defective or poorly functioning thyroid are unable to compete with their fellows. They are always late, because their time-sense is defective. Their heartbeat is slow and all their other functions are retarded. People with excessively functioning thyroids, on the other hand, are always in a hurry, they breathe rapidly; their heartbeat is too rapid and their manner of speech is often unintelligible. These deviations from the normal are corrected through the practice of Sarvangasana and some other Asanas which we shall describe hereafter. The organs of the abdomen which, in the normal body position, due to the law of gravity are abundantly supplied with blood, are now placed above and thereby, for a while, receive a lesser supply of blood. The blood vessels contract and regain their elasticity. Medical research has shown that the blood vessels have a surprising capacity for regeneration. Sufferers from varicose veins and haemorrhoids will experience great improvement through the practice of this exercise. The enlarged veins are reduced to normal size. People whose work obliges them to stand for long hours will derive great benefit from Sarvangasana. Sarvangasana is particularly beneficial for women. It rests the reproductive organs, liberating them for a time from an excessive blood supply. For this same reason, Sarvangasana is highly recommended to young people during puberty or for those whishing to live a celibate life as it prevents undesirable erections and ejaculations. Sarvangasana has no ill effects. Lost youth, vitality and energy gradually return. The functioning of the glands of internal secretion is normalized and the whole organism regenerated. If you desire healthy mental development for your children, let them practise Sarvangasana daily, morning, noon and night. Their bodily growth depends to a great extent on the thymus gland, on which Sarvangasana has a tonic effect. Adults, on the other hand, practise it in order to maintain a youthful vigour until late in life. Old age does not have to signify sickness and decrepitude. Yogis and their western disciples have proven the contrary. It is indeed possible to maintain a perfect body up to a ripe old age. 19. Viparita-Karani - Viparita = reverse, Karani = effect. As the name of this exercise indicates, and as already mentioned in the description of Sarvangasana, we receive the cosmic radiations in reverse fashion in performing it. At the same time, the name refers to the reversed position of the body and the reversal of time. In standing on our feet we age, in the Viparita-Karanis position we are getting younger. Lying on the back, we lift our feet and, supporting the hips with our hands, we slowly raise the body to the height of the shoulders. Then we lower the feet a little above the head - which is what distinguishes this exercise from Sarvangasana - as well as the fact that that in Viparita-Karani we do not support the upper body, but the hips. In breathing slowly (abdominal breath), we prevent too great a slowing down of blood circulation. We remain in this position as long as we can do so without strain and return slowly to original position. We practise a few complete breaths before we rise. The effects of this posture are very much the same as those of Sarvangasana. In India it is often used as a preventive of Basedow and goitre in children. Illness of the respiratory organs is prevented, especially if Viparita-Karani is practised in conjunction with a tongue exercise called Simhasana (which see). In many exercises, a beginning cold or a tonsil inflammation can be cured in this way. Viparita-Karani is also a beauty treatment and therefore a favourite of women; it prevents and smoothes wrinkles; it irrigates the skin with blood and this natural treatment is worth many an expensive massage or beauty mask. 20. Sirshasana - This posture is considered as the third in importance among the Asanas. Sirsha in Sanskrit means head and Sirshasana is nothing else but the familiar "standing on the head". In order to do so, Yoga fashion, we kneel down and lay the folded hands in front of us on the ground. Bending forward, we put the head into the open palms. With the aid of the feet we raise the hips, then the feet, bend the knees and, stretching the legs, we bring the body into a straight vertical line. We stand on the head. In this position we stay as long as we can without forcing, breathing evenly. In returning to the original position, we first bend the knees and assume a kneeling posture, finally stretching out on the ground. Any sudden movement must be avoided, as this would nullify the effect of the exercise. For the same reason we should rest a few minutes before rising, so that the blood circulation may readjust itself.
Sivananda calls this posture "a blessing and a nectar". The brain receives a plentiful influx of blood and Prana. The brain is the seat of our consciousness and a mighty centre of energy on whose perfect functioning depends our human value. Our intellectual faculties, all our senses, the correct functioing of our nervous system, all depend on the quality and soundess of the nerve-centres of the brain. Sirshasana has, for its purpose, the regular functioinng and the development of the brain. In the normal body position, the heart pumps the blood into the brain against the force of gravity. In a horizontal position, the job of the heart is already made somewhat easier and the blood supply more ample, especially if we take care to lie flat, without pillow. In Sirshasana this is the case to an even higher degree. Many of the nervous conditions affecting modern man are due to an insufficient blood supply of the brain. The beginning symptoms are rapid fatigue, followed by progressive loss of memory, nervous trembling of hands and feat, weakening of sight and hearing, melancholia, depression etc., all disturbances often due to lack of nourishment of the brain. The very first attempt at practising Sirshasana floods the brain, the ears, eyes, nose and mouth, tonsils, thyroid etc. with a rich supply of blood. The heart is temporarily relieved and rests. The truly remarkable effects of Sirhasana are almost too numerous to mention. What should by all means be mentioned, however, is that the dangers sometimes ascribed to Sirhasana are purely imaginary. Of course, people with high blood pressure should not attempt to do any of the reverse Asanas, shuch as Sirshasana, Viparita-Karani and Sarvangasana. Apart from their beneficial influence on the general state of health, these three Asnas share another advantage. The brain contains certain nerve centres, which people of an average degree of development have never used and are existing in a latent condition. These centres are well known to the Indian Yogi and he also knows how to awaken and activate them. All of the Hatha Yoga exercises, but especially Sarvangasana, Viparita-Karani and Sirshasana, have a stimulating effect on these nerve centres and may awaken faculties unknown to the average man or woman, such as clairvoyance, telepathy etc. These can be developed by all serious students of Hatha Yoga. Anyone can develop his nerve centres to a degree unknown to ordinary men and women if he will take the necessary time and pains. 21. Halasana - This is the plough posture, hala in sanskrit meaning plough. For this we lie on our practice blanket with outstreched arms, hands next to thighs, palms downwards. Like in Viparita Karani, we lift both feet, but do not remain with the feet in the air. We bend them backward, over the head, until toes reach the ground. The arms remain where they are. This is the first phase. The next one is a little more difficult. While, in the first phase the toes remain close to the head, we must now endeavour to place them farther to the back. At the same time we breathe deeply and keep the knees straight. In this second phase, tension in the spine shifts upwards. In a third phase, we trie to shift the feet still more to the back and at the same time we place the arms back of the neck. We remain thus for a few moments and then return to original position.In Halasana, the inner side of the spine is pressed together and the other side put under tension. The beneficial effect extends to every vertebra. The nerve centres and nerve cells along the spine are stimulated, as they receive a more abundant supply of blood. The muscles of the back are powerfully exercised and the spine made elastic. He who practises Halasana becomes nimble, agile, energetic and active. Halasana eliminates fatigue and exhaustion and restores fresh vigour almost at once. It affects not only the nerves, but also the vertebrae which are stretched and placed in the correct position. Faulty posture is corrected by Halasana. In deviations of the spine in children, the exercise is especially beneficial. For the organs of the abdominal cavity, the sex glands, pancreas and kidneys it has a rejuvenating effect. It prevents, naturally, any accumulation of fat on abdomen and hips, so that people who take pride in their "line" have every interest in practising Halasana, as it will preserve slimness and elegance of form. Halasana, incidentally, is a wonderful remedy for headaches. For the development of the spine and back muscles is it unsurpassed. Halasana should be practised cautiously; the bending backwards should be done slowly, carefully and without forcing. With practice, even the stiffest spine will soon become flexible. 22. Some Eye Exercises - The following exercises are a great help in maintaining a normal sight and developing a power of concentration. We sit in Sidhasana posture, take a Complete Breath and then, breathing evenly, concentrate the glance of both eyes on the space between the eyes, at the root of the nose. As soon as we get tired, we make the little pause and then continue as before. We finish with the Complete Breath and relax. Another exercise is excellent for maintaining the eyes in good condition until late in life. We sit in Sidhasana posture and look straight ahead of us. Inhaling deeply, we turn the eyeballs as far as we can to the right. Exhaling slowly, we return to normal position. Again we inhale slowly and deeply and turn the eyes to the left, exhaling, we return eyes to centre. This we repeat three times. The same effect is obtained in rolling the eyes. We look straight ahead. Exhaling, we lower the eyes. Slowly inhaling, we turn the eyeballs to the right and upwards to centre. We hold the breath for a second, then exhaling, we turn the eyes to the left and downwards to the centre. Again we inhale and turn eyes right etc. until the circle has been completed three times. After a little pause, we do the same exercise in reverse direction. Tired eyes are refreshed and after a few weeks of regular training in this fashion they are regenerated. In all these eye exercises, it is important that the attention be fully concentrated, that we practise consciously and slowly. 23. Simhasana - Hatha Yoga does not neglect a single important body muscle. It therefore cannot forget the tongue. An exercise has been devised for this organ which will render you practically immune against a number of afflictions of the neck and throat. It is called Simhasana and is practised seated and breathing evenly. The tongue is bent backwards and pressed against the palate. Now the chin is pressed agains the the chest and the tongue stretched out as far as possible. This we repeat a dozen times, each time arching the tongue and pressing it against the palate. A civilized person of our hemisphere would, of course, consider it exceedingly bad taste to stretch out his tongue. He has not done so since early childhood, except, perhaps, during a medical examination. Too bad! Just as mere walking is not enough to keep leg and thigh muscles in good shape, so the exercise given the tongue in speaking and chewing is not enough. Certain medical experiences undertaken at a Yoga research centre in India have shown that this tongue exercise constitutes an excellent gymnastics of the neck muscles and results in a better blood circulation of the nerves and glands in this region of the body. The throat receives a kind of massage. The thyroid is strengthened; hearing is improved; secretion of saliva becomes more abundant and inflammation of the tonsils is checked. This exercise is usually combined with Viparita-Karani. 24. Savasana - For the sake of completeness we repeat here the description of Savasana, although we have already discussed it in the chapter on relaxation. As we saidd there, Savasana is an imitation or adaptation of the secret of animal relaxation. Since it is practised as a rest after the Yoga exercises, it properly belongs also here.
Lying on our back, both arms stretched out near the body, legs outstretched, feet slighly apart, we relax and reduce breathing. We rest. Then, beginning with the feet, we first tense and immediately afterwards relax every muscle and group of muscles. We concentrate our attention on every muscle in turn, first contracting then relaxing it. We start with the muscles of the feet and work up through calves, thighs, abdomen, arms, shoulders, neck and head, forehead, mouth, hands, until the whole body is completely relaxed. We think of nothing except peace and rest. In this posture the whole nervous system is at rest, the circulation is harmonized, distribution of blood regular. The venous circulation is easier, high blood pressure diminishes. The heart feels at ease. It is said that ten minutes of this complete relaxation, with reduced breathing, with the attention concentrated on the idea of rest is worth a whole night's sleep. ... Savasana might be called active passivity since we draw all activity of the self into the heart and thus obtain somewhat the same condition as in sleep - but fully awake. 24a. Advasana - This is a variation of Savasana with the same benefits. Instead of lying on the back we lie on the stomach, hands at the sides, abdomen and chest well to the ground. Relax as indicated under Savasana. Keep the right cheek to the ground for a while and then the left cheek. 24b. Jeshtikasana - This is another exercise for relaxation. The only difference, in this posture we keep the hand by the side of the head instead of placing them alongside the body. And thus we have come to the end of the Asanas, at least of those which are important and sufficient to attain the goal of Hatha Yoga in preparation for the higher Yogas, of which we shall speak presently. The exercises described can be mastered by all, old or young, man, woman and child. It is, of course, impossible to practise all of them during the same session. A schedule at the end of this chapter will show you the best combinations to follow. Merely for the sake of information we shall describe a few Asanas of a more complicated nature, such as are practised by advanced Yogis. It may amuse you to try them as you would an exercise in acrobatics. That is really all they are, and whether you master them or not is of no importance as far as your progress in Yoga is concerned. The exercises given above will assure you of that. Gomukhasana - The name comes from the sanskrit word Gomukha which means cowface. The posture is said to resemble the face of a cow, although, personally, we do not quite see it that way. Anyway, here is how it is done: The left leg is turned under and we sit on the left heel. The right leg is placed in such a way that the right knee comes to stand above the left knee and the right foot, sole inwards, is placed in close contact with the left thigh. We sit erect. Now we make a finger-lock of the index and middle fingers of each hand at the back, which is no easy matter! But it can be done, and women and children, as a rule, succeed more quickly than men. The left hand is taken to the back, the left index finger raised, the right index finger is streched down inwards and catches hold of the left index finger. This lock is kept as long as possible while breathing easily. The body should not be turned, head and chest kept straight. Change hands and legs alternately. It is said that this Asana cures rheumatism and sciatica, muscular pains in the back and neuralgia of the legs and thighs. Garudasana - Garuda is the eagle and Garudasana the eagle posture. To do this we stand quite straight, placing the right leg firmly on the ground. Now we lift the left leg, so that the left thigh crosses the right thigh. The left calf and foot wind around the right leg "like a creeper winds around a tree", as Sivananda puts it. The same procedure is followed with the arms, one arm winding around the other. The palms of the hands should touch each other. The hands are kept in front of the face. Legs and hands are changed alternately. Some Yogis succeed in bending the leg and touching the ground with the toes of the encircling leg. It is said that the hands and legs are lengthened by this Asana. But it is really an exercise in balance. Chakrasana - This posture is often demonstrated by Fakirs in Indian streets. It can only be performed by a person with a very flexible spine. As it resembles a circle, it is called Circle posture, Chakrasana in Sanskrit. Standing, the hands are raised above the head. Slowly we bend backwards. When the hands reach hip level, the legs are slowly bent at the knees. Carefully we bend even more until we are able to touch the ground with our hands. It is evident that anyone practising this posture and succeeding in it will have perfect control of his body. To Indians, elasticity of the spine means everlasting youth. Having arrived at the conclusion of the description of the Asanas, there will be no doubt readers who have the impression that some of the Hatha Yoga exercises are not very different from western physical culture exercises and that others are mere acrobatic stunts. Such an opinion is not entirely unfounded and even Indians have held or are holding it. The nineteenth century Indian Saint Ramakrishna thought that the purpose of Hatha Yoga was long life and the acquisition of occult powers. He thought that it had to do with the body only in that it tried to subject the power of Prana to the service of the physical organs. He pronounced Hatha Yoga bad and Raja Yoga good, forgetting that Hatha Yoga, properly understood and properly practised, is merely a preparation for the latter. There are, of course, practitioners of Hatha Yoga who practise the art for the sake of physical prowess alone, like the Yogi who prided himself in knowing by heart the dozens of Asanas. Most assuredly, the physical strength imparted to the body by regular practice of the Asanas is by no means to be despised. Remember only that this is not a goal in itself, but merely a means to the development of the whole personality. The body is an instrument. Hatha Yoga tunes it so that God may play on it.

Apple Carrot Muffins

Ingredients
1/2 cup peeled, diced baking apples 1/4 cup finely grated baby carrots 1 cup pre-sifted all-purpose flour1/3 cup skim milk 1/4 cup carrot juice3 tablespoons sweetened smooth applesauce 1 egg, lightly beaten 1/3 cup light brown sugar 1/4 teaspoon salt 1 teaspoon double-acting baking powder 1 teaspoon ground cinnamon 3 tablespoons vanilla instant pudding mix powder 1/2 teaspoon vanilla extract
Makes 8 muffins.
Directions
1. Preheat the oven to 400 deg F. Place eight aluminum muffin liners in a muffin pan.
2. Add the flour, salt, baking powder, and cinnamon into a small bowl. Stir to mix, about five strokes.
3. Put the baby carrots and apples in a second small bowl. Add 2 tablespoons of the flour mixture to the apples and carrots, and gently stir to coat.
4. Add the remaining ingredients to a third, larger bowl. Stir and mix thoroughly.
5. Drop the remaining flour mixture into the egg mixture (bowl #3) in one addition. Stir for five strokes. Now add the apples and carrots (bowl #2) into this mixture (bowl #3). Stir just to blend, fifteen to thirty strokes. The batter should be a little lumpy; do not overstir.
6. Spoon the batter into the muffin liners. Bake for 20 to 25 minutes. The muffins are done when they develop a light golden color and a toothpick inserted into the center of a muffin comes out clean.
7. Cool the muffins in the pan for 2 minutes, then remove them to a wire rack.
Nutritional Information
Per Apple Carrot Muffin139 calories30.5 grams carbohydrates3 grams protein1 gram fat6% calories from fat

Ancient Indian Mathematics

In India, mathematics has its roots in Vedic literature that is nearly 4000 years old. Between 1000 B.C. and 1000 A.D. various treatises on mathematics were authored by Indian mathematicians in which were set forth for the first time, the concept of zero, the techniques of algebra and algorithm, square root and cube root.A method of graduated calculation was documented in the Pancha-Siddhantika (Five Principles) in the 5th Century. But the technique is said to be dating from Vedic times circa 2000 B.C.The rudiments of Geometry - called Rekha-Ganita in ancient India - were formulated and applied in the drafting of Mandalas for architectural purposes.They were also displayed in the geometric patterns used in many temple motifs.

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Many motifs in Hindu Temples and Palaces display a mix of floral and Geometric patterns.The technique of calculation, called algorithm, which is today widely used in designing soft ware programs (instructions) for computers was also derived from Indian mathematics. In this chapter we shall examine the advances made by Indian mathematicians in ancient times.In India around the 5th century A.D. a sys tem of mathematics that made astronomical calculations easy was developed. In those times its application was limited to astronomy as its pioneers were Astronomers. As tronomical calculations are complex and involve many variables that go into the derivation of unknown quantities. Algebra is a shorthand method of calculation and by this feature it scores over conventional arithmetic.In ancient India conventional mathematics termed Ganitam was known before the development of algebra. This is borne out by the name - Bijaganitam, which was given to the algebraic form of computation.Bijaganitam means the other mathematics (Bija means 'another' or 'second' and Ganitam means mathematics).The fact that this name was chosen for this system of computation implies that it was recognized as a parallel system of computation, different from the conventional one which was used since the past and was till then the only one.Some have interpreted the term Bija to mean seed, symbolizing origin or beginning. And the inference that Bijaganitam was the original form of computation is derived.Credence is lent to this view by the existence of mathematics in the Vedic literature which was also shorthand method of computation.But whatever the origin of algebra, it is certain that this technique of computation originated in India and was current around 1500 years back.Aryabhatta an Indian mathematician who lived in the 5th century A.D. has referred to Bijaganitam in his treatise on Mathematics, Aryabhatta.An Indian mathematician - astronomer, Bhaskaracharya has also authored a treatise on this subject. The treatise which is dated around the 12th century A.D. is entitled 'Siddhanta-Shiromani' of which one section is entitled Bijaganitam.Thus the technique of algebraic computation was known and was developed in India in earlier times. From the 13th century onwards, India was subject to invasions from the Arabs and other Islamic communities like the Turks and Afghans.Along with these invaders: came chroniclers and critics like Al-beruni who studied Indian society and polity.The Indian system of mathematics could no have escaped their attention. It was also the age of the Islamic Renaissance and the Arabs generally improved upon the arts and sciences that they imbibed from the land they overran during their great Jehad.The system of mathematics they observed in India was adapted by them and given the name 'Al-Jabr' meaning 'the reunion of broken parts'. 'Al' means 'The' & 'Jabr' mean 'reunion'. This name given by the Arabs indicates that they took it from an external source and amalgamated it with their concepts about mathematics.Between the 10th to 13th centuries, the Christian kingdoms of Europe made numerous attempts to reconquer the birthplace of Jesus Christ from its Mohammedan-Arab rulers.These attempts called the Crusades failed in their military objective, but the contacts they created between oriental and occidental nations resulted in a massive exchange of ideas.The technique of algebra could have been passed on to the west at this time.During the Renaissance in Europe, followed by the industrial revolution, the knowledge received from the east was further developed.Algebra as we know it today has lost any characteristics that betray it eastern origin save the fact that the tern 'algebra' is a corruption of the term 'Al jabr' which the Arabs gave to Bijaganitam Incidentally the term Bijaganit is still use in India to refer to this subject.Thus the works of this Indian mathematician astronomer were made known to the western world nearly 700 years after he had penned them, although his ideas had already reached the west through the Arabs many centuries earlier.The world owes most to India in the realm of mathematics, which was developed in the Gupta period to a stage more advanced than that reached by any other nation of antiquity. The success of Indian mathematics was mainly due to the fact that Indians had a clear conception of the abstract number as distinct from the numerical quantity of objects or spatial extension.Thus Indians could take their mathematical concepts to an abstract plane and with the aid of a simple numerical notation devise a rudimentary algebra as against the Greeks or the ancient Egyptians who due to their concern with the immediate measurement of physical objects remained confined to Mensuration and Geometry.

Geometry and Algorithm
But even in the area of Geometry, Indian mathematicians had their contribution. There was an area of mathematical applications called Rekha Ganita (Line Computation). The Sulva Sutras, which literally mean 'Rule of the Chord', give geometrical methods of constructing altars and temples. The temples layouts were called Mandalas. Some of important works in this field are by Apastamba, Baudhayana, Hiranyakesin, Manava, Varaha and Vadhula.

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A majestic Pagoda at Bangkok

The Buddhist Pagodas borrowed their plan of construction from the geometric grid of the Mandala used for constructing temples in India.The Arab scholar Mohammed Ibn Jubair al Battani studied Indian use of ratios from Retha Ganita and introduced them among the Arab scholars like Al Khwarazmi, Washiya and Abe Mashar who incorporated the newly acquired knowledge of algebra and other branches of Indian mathema into the Arab ideas about the subject.The chief exponent of this Indo-Arab amalgam in mathematics was Al Khwarazmi who evolved a technique of calculation from Indian sources. This technique, which was named by westerners after Al Khwarazmi as "Algorismi" gave us the modern term Algorithm, which is used in computer software.Algorithm that is a process of calculation based on decimal notation numbers. This method was deduced by Khwarazmi from the Indian techniques geometric computation which he had st ied. Al Khwarazmi's work was translated into Latin under the title "De Numero Indico" which means 'of Indian Numerals' thus betraying its Indian origin. This translation that belongs to the 12th century A.D credited to one Adelard who lived in a town called Bath in Britian.Thus Al Khwarazmi and Adelard could look upon as pioneers who transmit Indian numerals to the west. Incidents according to the Oxford Dictionary, word algorithm which we use in the English language is a corruption of the name Khwarazmi which literally means '(a person) from Khawarizm', which was the name of the town where Al Khwarazmi lived. To day unfortunately', the original Indian texts that Al Khwarazmi studied arelost to us, only the translations are available.The Arabs borrowed so much from India the field of mathematics that even the subject of mathematics in Arabic came to known as Hindsa which means 'from India and a mathematician or engineer in Arabic is called Muhandis which means 'an expert in Mathematics'. The word Muhandis possibly derived from the Arabic term mathematics viz. Hindsa.

The Concept of Zero or Shunya
The concept of zero also originated in ancient India. It is derived from the concept of a void. The concept of void existed in Hindu Philosophy - hence the derivation of a symbol for it.The concept of Shunyata, influenced South-east Asian culture through the Buddhist concept of Nirvana 'attaining salvation by merging into the void of eternity'.A concept and symbol that connotes nullity represents a qualitative advancement of the human capacity of abstraction. In absence of a concept of zero there could have been only positive numerals in computation, the inclusion of zero in mathematics opened up a new dimension of negative numerals and gave a cut off point and a standard in the measurability of qualities whose extremes are as yet unknown to human beings, such as temperature.In ancient India this numeral was used in computation, it was indicated by a dot and was termed Pujyam. Even today we use this term for zero along with the more current term Shunyam meaning a blank. But queerly the term Pujyam also means holy. Param-Pujya is a prefix used in written communication with elders. In this case it means respected or esteemed. The reason why the term Pujya - meaning blank - came to be sanctified can only be guessed.Indian philosophy has glorified concepts like the material world being an illusion Maya), the act of renouncing the material world (Tyaga) and the goal of merging into the void of eternity (Nirvana). Herein could lay the reason how the mathematical concept of zero got a philosophical connotation of reverence.It is possible that like the technique of algebra; the concept of zero also reached the west through the Arabs. In ancient India the terms used to describe zero included Pujyam, Shunyam, Bindu the concept of a void or blank was termed as Shukla and Shubra. The Arabs refer to the zero as Siphra or Sifr from which we have the English terms Cipher or Cypher. In English the term Cipher connotes zero or any Arabic numeral. Thus it is evident that the term Cipher is derived from the Arabic Sifr, which in turn is quite close to the Sanskrit, term Shubra.The ancient India astronomer Brahmagupta is credited with having put forth the concept of zero for the first time: Brahmagupta is said to have been born the year 598 A.D. at Bhillamala (today's Bhinmal) in Gujarat, Western India. ] much is known about Brahmagupta's early life. We are told that his name as a mathematician was well established when K Vyaghramukha of the Chapa dyansty m him the court astronomer. Of his two treatises, Brahma-sputa siddhanta and Karanakhandakhadyaka, first is more famous. It was a corrected version of the old Astronomical text, Brahma siddhanta. It was in his Brahma-sphu siddhanta, for the first time ever had be formulated the rules of the operation zero, foreshadowing the decimal system numeration. With the integration of zero into the numerals it became possible to note higher numerals with limited charecters.In the earlier Roman and Babylonian systems of numeration, a large number of chara acters were required to denote higher numerals. Thus enumeration and computation became unwieldy. For instance, as E the Roman system of numeration, the number thirty would have to be written as X: while as per the decimal system it would 30, further the number thirty three would be XXXIII as per the Roman system, would be 33 as per the decimal system. Thus it is clear how the introduction of the decimal system made possible the writing of numerals having a high value with limited characters. This also made computation easier.Apart from developing the decimal system based on the incorporation of zero in enumeration, Brahmagupta also arrived at solutions for indeterminate equations of 1 type ax2+1=y2 and thus can be called the founder of higher branch of mathematics called numerical analysis. Brahmagupta's treatise Brahma-sputa-siddhanta was translated into Arabic under the title Sind Hind).

Alcohol, smoking, caffeine and drugs when trying for a baby

Nobody knows how much alcohol can reduce your chances of conceiving but alcohol can reduce fertility, and excessive drinking can lead to early miscarriage. When trying to conceive your safest bet is to cut out alcohol altogether or at least , no more than one or two units of alcohol once or twice a week. Is an advisable limit.
The effects of alcohol are greater in women who drink large amounts of drinks containing caffeine, smoke and have a poor diet.
A unit is half a pint of ordinary strength beer, lager or cider, a small glass of wine or a single 25ml measure of spirit.
Women who are frequent drinkers are at risk of having babies with Fetal Alcohol Syndrome (FAS). This only usually occurs with higher levels of drinking, but even moderate alcohol intake (more than three units per day) can lead to mental and growth retardation, behavioral problems, and facial and heart defects.
One unit of alcohol is approximately equivalent to:
half a pint of ordinary strength beer, lager, or cider
a quarter of a pint of strong beer or lager
one small glass of wine
one single measure of spirits
one small glass of sherry
Reducing your alcohol Intake
Try sticking to soft drinks
cut down on your caffeine intake also
ask your partner not to drink in the house
don`t keep alcohol in the house
Smoking
Smoking increases your chances of a miscarriage during the first trimester. Mothers who smoke are also more likely to go into premature labour; have a premature rupture of membranes; experience third trimester bleeding; have slower fetal growth, and deliver underweight babies. Prospective fathers who smoke should also quit, as exposure to “passive smoking” during pregnancy is also harmful. Smoking also impairs a woman's fertility. Smoking affects sperm and may impair male fertility too. You can't count on quitting smoking overnight, so it's best to start trying to withdraw from cigarettes well before attempting to conceive.
Caffeine
Pregnant women should limit themselves to the equivalent of one cup of coffee daily. Caffeine may increase the risk of late first or second trimester miscarriage. So start weaning much before conception.
Drugs
Illegal drugs are bad for your health, whether or not you are pregnant and they can only harm a baby. If you use them, it's imperative to stop before trying to conceive. Even over the counter drugs can do harm when trying to conceive and can even cause miscarriages.

Aids history

AIDS (Acquired Immunodeficiency Syndrome) is caused by HIV (the Human Immunodeficiency Virus).
HIV is mainly transmitted through sexual intercourse.
Once infected, the virus remains in the body for life.
One can be HIV positive and feel completely well for many years.
When a mother is infected, there is a one in three chance of her baby becoming infected if no steps are taken to prevent this.
All people infected with HIV will eventually get AIDS.
AIDS is a fatal illness.
There is no drug that can cure HIV infection, but there are drugs that can control the virus and delay the onset of AIDS.
There is no preventative HIV vaccine available at the moment, however research is ongoing to find one.
Description
The Acquired Immune Deficiency Syndrome (AIDS) is caused by infection with the Human Immunodeficiency Virus (HIV). HIV attacks and gradually destroys the immune system, which protects the body against infections.
AIDS develops during the last stages of HIV infection. AIDS is not a single illness, but the whole clinical picture (a syndrome) that occurs when the immune system fails entirely. A person with a failing immune system is susceptible to a variety of infections that are very unlikely to occur in people with healthy immune systems. These are called opportunistic infections because they take advantage of the body's weakened immune system. Certain types of cancers also occur when the immune system fails.
It may take years for a person's immune system to deteriorate to such an extent that the person becomes ill and a diagnosis of AIDS is made. During this time (which can last as long as 15 years or possibly even longer), a person may look and feel perfectly well. This explains why so many people are unaware that they are infected. However, even though they feel healthy, they can still transmit the virus to others.
More than 90% of people living with HIV are in developing countries, with sub-Saharan Africa accounting for two thirds of all the HIV-infected people in the world. Unlike Western countries, where HIV has initially affected predominantly homosexual men, in Africa and developing countries HIV is usually spread by sex between men and women (heterosexual sex).
Research into HIV/AIDS is ongoing and new information is emerging rapidly. There are drugs that can dramatically slow down the disease in an infected person. These drugs need to be taken in various combinations in order to be effective and so treatment is generally quite expensive. Also, individuals on the drugs must be monitored by physicians trained in the use of antiretroviral therapy because these drugs can potentially cause serious side effects if not taken correctly and if the individual is not monitored properly. However, there is no cure for AIDS. There is also currently no preventative vaccine against HIV infection. At this time the only effective strategy for controlling the spread of HIV is prevention through individual behaviour change, spreading the correct information about preventing HIV infection and the use of condoms and other safe sex measures. Other measures, which should be taken by a country's health system, are screening of blood products and the prevention of infection of patients through contaminated medical equipment. Mother to child infection can be reduced by a short course of an anti-HIV drug given to the mother and new-born baby at the time of delivery. (See “treatment”)
Cause
According to researchers, two viruses cause AIDS, namely HIV-1 and HIV-2. HIV-1 is the predominant virus in most parts of the world, whereas HIV-2 is most commonly found in West Africa. These viruses belong to a family called the retroviruses. They are unique viruses in that they are able to insert their genetic material into the genetic material (DNA) of cells of the person that they have infected. In this way they are able to persistently infect a person for the rest of that person's life.
To understand how the virus eventually causes AIDS, see the section “Course of the disease”.
For detailed discussion of evidence that HIV causes AIDS, go to http://www.niaid.nih.gov/factsheets/
Viruses that are very closely related to HIV are found in other primates (apes and monkeys). These viruses are called Simian Immunodeficiency Viruses (SIV). HIV-2 is genetically almost indistinguishable from the SIV found in sooty mangabeys. A very close genetic relative of HIV-1 has been found in chimpanzees. Therefore most scientists accept that the human immunodeficiency viruses are recently derived from these primate viruses. The earliest blood sample found to contain HIV dates from 1959; this sample was collected in central Africa.
Based on molecular technology and the use of large computer programmes, scientists have been able to trace back the genetic origins of HIV-1 and HIV-2 and roughly pinpoint the time when these viruses first appeared in humans. The current theory is that sometime between 1930-1940 there was a “species-jump” of certain SIV’s into human populations, probably through the practise of slaughtering, preparing and consuming of “bush meat” from monkeys in parts of Central and West Africa.
HIV is not as contagious as is often believed. The virus does not survive long outside the body and can only be transmitted through the direct exchange of certain body fluids such as blood, semen and vaginal fluid. The virus can gain access to the body at its moist surfaces ("mucous membranes") during sex or through direct injection into the blood stream. Sex is the major mode of transmission of HIV.
HIV can be transferred from one person to another (transmitted) through:
Unprotected vaginal or anal intercourse with an infected person
A mother’s infection passing to her child during pregnancy, birth or breastfeeding (called vertical transmission) – the risk of HIV passing from mother to child is approximately 30%
Injection with contaminated needles, which may occur when intravenous drug users share needles, or when health care workers are involved in needleprick accidents
Use of contaminated surgical instruments, for example during traditional circumcision
Blood transfusion with infected blood
Contact of a mucous-membrane surface with infected blood or body fluid, for example with a splash in the eye (Note that the virus cannot penetrate undamaged skin.)
If a person is exposed to HIV in one of the above ways, infection is not inevitable. The likelihood of transmission of HIV is determined by factors such as the concentration of HIV present in the body fluids. For example, although HIV has been detected in saliva, the concentration is thought to be too low for HIV to be transmitted through deep/wet kissing since it would require the exchange of almost one litre of saliva between individuals before there would be sufficient virus available for possible transmission. Additionally, a digestive protein in human saliva tends to inactivate the virus.
The risk of HIV transmission also depends on the stage of infection the HIV-positive sexual partner is in. Virus concentrations in blood and body fluids are highest when a person has very recently been infected with HIV, or otherwise very late in the disease, when AIDS has developed. Very early after infection the virus can multiply rapidly as the immune system has not had time to take control, and late in the disease the virus can multiply rapidly because it has destroyed the immune system altogether. However, it is important to note that once a person is infected with HIV, their blood, semen or vaginal fluids are always infectious, for the rest of their lives.
Vulnerability to HIV infection through sexual contact is increased if a person has sores on the genitals, mouth or around the anus/rectum. These sores can be caused by rough intercourse, other sexually transmitted diseases (STDs), gum disease or overuse of spermicides.
In heterosexual sex, women are more vulnerable to HIV infection because of the large mucous-membrane surface area of the vagina compared to that of the urethra (penile opening). Therefore, in regions where heterosexual sex is the main way HIV is transmitted (as in South Africa), approximately four women are infected for every three men that are infected.
Men who are circumcised have a slightly lower risk of being infected with HIV.
Fortunately, people can take action to reduce their risk of infection. For example, a person who uses a condom every time he or she has sex is at far lower risk of infection than someone who has unprotected sex.
The following outlines common sexual behaviours according to relative risk:
Very low risk
Kissing (if no blood is exchanged through cuts or sores)
Touching (such as stroking, hugging or massage)
Masturbation (including mutual masturbation)
Oral sex on a man with a condom
Oral sex on a woman with a barrier method (such as plastic wrap, dental dam or a condom cut open)
Low risk
Wet/deep kissing (when sores or gum disease, and therefore blood, are present)
Oral sex
Vaginal sex with a male or female condom
Anal sex with a male or female condom
High risk
Anal intercourse without a condom
Vaginal sex without a condom
How HIV is not transmitted
Unfortunately, there are still many myths around HIV. A person cannot be infected through:
Mosquito bites
Urine or sweat
Public toilets, saunas, showers or swimming pools
Sharing towels, linen or clothing
Going to school with, socialising or working with HIV-positive people
Sharing cutlery or crockery
Sneezes or coughs
Touching, hugging or dry kissing a person with HIV
(Sexual) contact with animals, since HIV is strictly a human virus and is not carried by animals
In South Africa, blood donated for transfusions or blood products is screened for antibodies to HIV and for the presence of one of the viral proteins. Any contaminated blood is discarded. The probability of HIV infection via blood transfusion in this country is therefore extremely low, but can still occur because the tests used do not detect very early HIV infection in a donor. (See “the window period” in the section on HIV tests.)
Symptoms
The majority of people will have some symptoms about three weeks after they have been infected with HIV. These symptoms are similar to those of glandular fever:
Fever and night sweats
Aching muscles and tiredness
Sore throat
Swollen glands
Diarrhoea
Skin rash and ulceration of the inside surface of the mouth and genitals
Headache, sore eyes and sensitivity to light
These early symptoms are called the HIV seroconversion illness. This is because the illness coincides with the start of the production of antibodies to the virus. (Antibodies are blood proteins made by the immune system that recognise and attach to organisms invading the body.) Consequently, seroconversion from HIV antibody negative to HIV antibody positive follows; these are the antibodies detected with HIV tests. The seroconversion illness is brief, lasting a week or two.
Thereafter most people remain symptom-free for a long time, on average ten years. Then symptoms associated with the advance of HIV disease, roughly in order of appearance, may include:
Unexplained weight loss (more than 10% of body weight)
Swelling of glands in the neck, armpit or groin
Easy bruising
A thick, white coating of the tongue or mouth (oral thrush) or vagina (vaginal thrush) which is severe and recurs
Ongoing vaginal discharge and pain in the lower abdomen
Sinus fullness and drainage
Recurrent herpes
Shingles
Persistent sore throat
Recurring fevers lasting more than 10 days without an obvious cause
Night sweats or chills
Persistent cough and/or shortness of breath
Persistent severe diarrhoea (longer than a month)
Changes in vision
Pain, loss of control and strength of muscles, paralysis
Discoloured or purplish growths on the skin or inside the mouth or nose
Difficulty with concentration, inability to perform mental tasks that have been done in the past, confusion, personality change
Symptoms are slightly different in children. Common symptoms include:
Persistent oral thrush
Recurrent bacterial infections, such as ear infections
Recurrent gastro-enteritis
Swollen salivary glands (parotitis)
Swollen lymph nodes in the neck, armpits or groin
Enlargement of the liver and spleen
Failure to grow or reach normal points in development at the right time (such as talking, walking)
Prevalence
Estimates published in the annual “UNAIDS Report on the Global HIV/AIDS Epidemic” in 2002 estimate that more than 40 million adults and children were infected with HIV around the world in 2001. Africa south of the Sahara desert accounts for 28 million of these adults and children. A recent study by the Human Sciences Research Council (HSRC) which was published in December 2002 estimated that 11.4% of South Africans (4.5 million people) are currently living with HIV/AIDS. This study also showed that HIV/AIDS in this country affects all races with 12.9% of Africans, 6.2% of whites, 6.1% of people of mixed race and 1.6% of Indians being infected. Also this study clearly demonstrated that young women in South Africa in the age group 25-29 are more at risk for HIV infection.
This data is also supported by the annual Department of Health Ante-natal clinic (ANC) surveys that showed about 24.8% of pregnant women were HIV positive in 2001. This in turn indicates that many thousands of babies would have been infected by their mothers in South Africa during 1999 to 2001. By the end of 1999, it is estimated that there were 370 000 AIDS orphans (mother or both parents lost to AIDS) under 15 years of age in South Africa. During 1999, 250 000 people died of AIDS in South Africa.
See “Epidemic Update” at http://www.UNAIDS.org
Course of the disease
The disease is best understood as a continuum from initial infection to terminal illness.
During sexual transmission, the virus penetrates the thin, moist surface of the vagina, urethra or rectum of another person during sex. Special protective white cells called macrophages usually patrol just beneath these surfaces and usually protect against invading organisms. Unfortunately, HIV is able to infect these exact cells or "defenders" called macrophages, which then carry the virus into the blood circulation.
Once in the blood, the virus has access to another type of white cell, called a T-helper lymphocyte. HIV gets into these cells by attaching to a specific protein on their surface, known as CD4 (so these cells are also called CD4 cells). T-helper lymphocytes circulate in the blood, but most of them are found in the lymph glands, where they stimulate other cells of the immune system to go into action.
In addition to the CD4 receptor, another co-receptor is required for the HIV virus to enter the CD4 cell successfully. The co-receptors are called CCR5 and CXCR4 and are also protein markers on the surface of these types of cells. Certain people have genetically defective CCR5 receptors that make them relatively resistant to HIV infection. CCR5 defects are common in Northern European populations but unfortunately are not common in South Africans.
HIV multiplies best inside T-helper lymphocytes and the infected lymphocytes eventually deteriorate and die, releasing more viruses to infect new lymphocytes.
The virus takes about two weeks to start multiplying efficiently in the body. At about three weeks after infection the immune system will recognise the "invasion" and start to produce antibodies to HIV. The battle between the virus and the immune response causes the symptoms of the seroconversion illness when antibodies are produced. Amazingly, the immune system will get the upper hand at this stage and limit multiplication of the virus, so that symptoms resolve in a week or two. Thereafter most people will have partial control over the virus with no symptoms of HIV infection for several years, 10 on average.
However, slowly but surely the virus hides out in an individual's lymphocytes and evades the control measures of the immune system, mostly because it is genetically changeable and therefore keeps presenting a new appearance to the immune system which cannot keep up with the virus. All this time T-helper cells are not functioning properly or are destroyed whenever the virus multiplies. Initially the body is able to replace the T-helper cells as fast as they are destroyed and there is no significant effect on their numbers. However, after several years the body's ability to replace the T-lymphocytes begins to fall off. T-helper cells play a crucial part in the proper functioning of the immune system and the depletion of these cells drastically reduces the effectiveness of the immune system.
AIDS is first diagnosed when an HIV-positive person gets a characteristic opportunistic infection or an AIDS-related tumour. Very common opportunistic infections in AIDS are Pneumocystis carinii pneumonia (PCP) now known as Pneumocystis jerovicii pneumonia and tuberculosis (TB), which can even occur in sites in the body outside the lungs, bones or gut. The common tumours in AIDS are Kaposi's sarcoma, usually visible in the skin, and certain tumours of the lymph glands (lymphoma). Infection of the brain by HIV itself or other viruses and certain types of parasites, can cause dementia and stroke-like problems.
Some people progress to AIDS quickly within two years, whereas others remain symptom-free for 15 years or more. This latter group of people are known as "long-term non-progressors" and scientists are very interested in what advantage they have for withstanding HIV. In developing countries, where people may be malnourished and have many other illnesses to contend with as well, HIV disease tends to progress to AIDS more quickly than the 10-year average for people living in the better circumstances of the developing world.
Risk factors
The following people are most at risk of HIV infection:
People who have unprotected vaginal or anal sex
People who have sex with many partners, thereby increasing the chance that they will encounter a partner who is HIV infected
People who share needles (for example for intravenous drug use, tattooing or body piercing)
Babies of mothers who are HIV infected
People who have another STD, especially STDs that cause open sores or ulcers such as herpes, chancroid or syphilis
Haemophiliacs and other people who frequently receive blood products (this risk is now very much diminished, but there are still countries where blood is not adequately screened)
Health care workers, where precautions are neglected or fail (for example through not wearing gloves or accidental needle injuries)
When to call a health professional
A health care professional should be seen if:
You have been at risk of HIV infection (for example through unprotected sex, rape or sharing of needles). Anti-HIV drugs taken within hours or days of exposure to HIV can decrease the risk of contracting the virus.
Your sexual partners engage in high-risk behaviour or are known to be HIV positive
You are pregnant or plan to have a child
Any of the symptoms listed above are present
An HIV-positive person develops shortness of breath, convulsions, weakness in a limb or one side of the body, or loses consciousness (they should receive emergency care)
Visit preparation
Before being tested for HIV, it is best to seek counselling. All clinics and doctors should insist on pre- and post-test counselling to help patients deal with the psychological stress and anxiety they are likely to experience while waiting for results or when they have to deal with the consequences of a positive result. Pre- and post-test counselling for HIV testing is a requirement by law in South Africa. Avoid sexual contact with others while waiting for test results.
Diagnosis
Diagnostic testing can only be done with your consent. Pre-employment testing is now illegal in South Africa. Testing by life insurance companies is still often required, but can only be done if the client gives consent.
Ordinary HIV tests do not detect the virus, but rather the specific antibodies that are produced by the immune system in response to HIV infection. Antibodies are produced from about three weeks after infection and usually become detectable by enzyme liked immunosorbent assay or ELISA testing by four to six weeks after infection. This four- to six-week period between infection and a positive test is called the window period. In some people the window period is longer; it may take up to three months for an antibody test to become positive after they have been infected, but this is unusual. People who think that they might have been exposed to infection are therefore usually asked to wait at least four weeks before having the HIV test. Also, even if the first test is negative (i.e., no antibodies detected), a follow-up test should be done three months after the suspected exposure.
The most widely used and best antibody test is called an ELISA test (ELISA is short for Enzyme-Linked Immunosorbent Assay). ELISA tests have to be done in a laboratory. If a positive result is obtained on an ELISA test, the laboratory will confirm the result by testing with at least one different type of ELISA test. As an additional check, a second blood specimen is usually taken from the person for repeat testing.
Testing can also be done with a rapid HIV test which can be carried out by any health care professional immediately on-site in a clinic. Two different rapid tests should be used to confirm a diagnosis of HIV infection. The advantage of rapid testing is that an HIV result is available within 30 minutes.
This sort of HIV testing is very accurate, with the statistics predicting approximately 1 in a 1000 false results, or even less. The modern HIV tests in use in South Africa do not give false positive results in persons who are pregnant, who have TB, malaria, or any other common disease.
Currently, home HIV tests are being sold in some chemists. Most health care professionals and the Department of Health are not in favour of this practice. One reason is that the quality of the test cannot be regulated, so that there may be a greater risk of false positive or negative results. Also, a person testing themselves or someone else, will probably not have the information or psychological support that is gained through pre- and post-test counselling.
HIV testing in babies:In babies less than 18 months old, the mother's antibodies in the baby's blood can interfere with the HIV antibody test. Therefore, to test whether a baby is infected with HIV, it is necessary to detect the virus itself. This is commonly done with a PCR test.
Once a person has tested positive for HIV, a thorough medical examination should be done to evaluate their present state of health. As other STDs and TB are often present in someone who is HIV positive, additional screening tests for these diseases should be done, so that they can be treated straight away.
There are tests to monitor how advanced a person's HIV disease is. A CD4 cell count indicates what reserves of T-helper lymphocytes the person has and therefore the remaining strength of their immune system. A normal CD4 count is 800 or more cells per microlitre of blood. HIV-infected people in the early stages of the disease have a count of 200 to 500 cells per microlitre and in late phases a count lower than 200. A viral load test measures the amount of virus in the blood, which shows how rapidly HIV is multiplying and therefore how quickly the disease is likely to progress.
Treatment
Home
Discuss your HIV status with your partner(s). While this may be difficult to do, it is important that they be tested so that they can also be treated if necessary. In addition, they in turn may be unknowingly putting others at risk of HIV.
Protect your partner(s) from HIV by practising safer sex.
Stay healthy to maintain a strong immune system: eat a healthy, balanced diet, get enough rest and exercise, and avoid cigarettes and alcohol.
Medication
Anti-retroviral drugs slow down the rate at which the virus multiplies. Even though these drugs cannot completely eliminate the virus, by slowing down its multiplication they can prolong the symptom-free period of the disease. The presence of symptoms of HIV disease, the CD4 count and viral load tests are all used to decide when to start anti-retroviral drugs. Even if there are no symptoms, according to international guidelines that are revised every year, a CD4 count lower than 250 or a viral load higher than 50 000 would indicate the need for drug treatment. These guidelines also give information on which drugs are suitable to start therapy with and how to monitor individuals on these drugs.
It is believed that it is best to start treatment as late as possible in order to decrease the possibility of viral resistance developing to certain important groups of drugs and to minimise the drug side effects to an individual.
Anti-retroviral drugs include:
Nucleoside reverse transcriptase inhibitors (NRTIs) such as zidovudine (AZT) and lamivudine (3TC)
Non-nucleoside reverse transcriptase inhibitors (NNRTIs) such as nevirapine
Protease inhibitors (PIs) such as indinavir
The two groups of reverse transcriptase inhibitors handicap (inhibit) the viral enzyme that allows the virus to repeatedly copy itself into the DNA of T-helper lymphocytes.
The protease inhibitors handicap the viral enzyme that allows young viruses to mature to the state in which they can infect new cells.
In the best circumstances a person is given a combination of these drugs. This is because the drugs assist each other against the virus, and it takes longer for the virus to become resistant to any one drug. Ultimately a person’s virus becomes resistant to these drugs so that they are no longer effective, in the same way that insects become resistant to a pesticide and bacteria become resistant to a frequently used antibiotic.
These drugs are very expensive and in South Africa the state does not pay for a person's treatment. Laboratory monitoring while on the drugs which can also be costly. If you do not have medical aid, it may be possible to get drug treatment by participating in a drug trial at a large hospital. In a drug trial new drugs or new combinations of drugs are tried out on a group of patients. These trials are closely monitored to ensure that those participating benefit from the drugs, and are not harmed or exploited.
HIV drugs and mother to child transmission (MTCT)
Pregnant women who are HIV positive can reduce the risk of infecting their babies by using anti-retroviral drugs during pregnancy and labour. In addition, the baby may be given an anti-retroviral drug for a few weeks after birth to counteract exposure to the virus during labour. There are different drugs and treatment approaches that can be used in this situation, but the most world-wide experience has been obtained with the drug AZT, and more recently, nevirapine. Infection of babies can be reduced by approximately 50% by using a short course of either of these drugs. A planned caesarean section will also reduce the risk of HIV being transmitted to the baby, as most infections occur during labour itself.
New data from studies conducted in Soweto, South Africa, using only one dose of drug (nevirapine) to the mother during labour and one dose of nevirapine to the infant after delivery has shown to decrease transmission by almost 60%. This is a very easy and short schedule that can easily be implemented in this country to prevent mother to child transmission of HIV.
However, babies can still be infected through breastfeeding, so most specialists strongly recommend that mothers who are HIV positive should bottle feed their babies. The recently implemented Department of Health MTCT programme in South Africa provides a nevirapine dose for a mother and her infant as well as a 12 month supply of formula milk at a reduced subsidised cost. Most antenatal clinics in the country also have a “training” programme to show mothers how to use this milk properly. So although the benefits of breast milk are unfortunately lost in these infants, receiving formula or bottle milk at least ensures they are not exposed to HIV.
MTCT is a very complex problem. If you are HIV positive and pregnant you would need to discuss the issues at length with a health care professional knowledgeable in the area.
Health care workers who are accidentally exposed to HIV through, for example, a needleprick accident should start one or more anti-retroviral drugs (usually AZT and 3TC) as soon as possible after the incident and preferably within 72 hours. The drugs are usually taken for one month. From analysing thousands of such accidental exposures to health care wokers, it has been calculated that even though the risk of getting HIV infection from such an accident is quite low (0.03% of cases), taking anti-retroviral drugs reduces the risk of infection by about 80%.
Women who have been raped should also start anti-retroviral drugs as soon as possible. Most specialists believe that this is highly likely to reduce the risk of HIV infection, just as the drugs reduce infections after needleprick accidents and reduce transmission of HIV from a mother to her newborn baby. Recently some experimental work in monkeys and data from rape clinics have confirmed this theory, and showed that the drugs must be taken early (definitely before 72 hours, and preferably within 36 hours) to be effective.
Currently it is not the policy of the South African government to fund anti-retroviral drugs in the context of MTCT or rape. There are certain centres where treatment is nevertheless available, such as Baragwanath Hospital in Gauteng and Groote Schuur Hospital in the Western Cape.
Preventative treatment for opportunistic infections
Preventative treatment for opportunistic infections covers primary prevention (preventing illness before it occurs) and secondary prevention (preventing a disease that a person has already had from coming back).
Children should receive their routine vaccinations, but if they already have AIDS, they should not get the vaccine against TB. Extra vaccinations may be recommended in both adults and children. All children, as well as adults who have started to show the signs of HIV disease, should take an antibiotic called co-trimoxazole continuously. This antibiotic prevents Pneumocystis jerovici pneumonia. Adults or children who have had TB or who have contact with people with TB (especially at home) should take anti-TB drugs as well.
Boosting the immune system
A third aspect of treatment focuses on boosting the immune system. In general one should take care of one's health and immune system. In addition, get treatment for any infections early on before they become too serious. Recently, researchers at the University of Stellenbosch have developed a drug called Moducare, which is made from the African potato plant. Moducare has been shown to boost the immune system and may help, along with other measures, to slow down HIV disease.
Follow-up
Follow-up treatment and examinations will include regular visits to a doctor to monitor the progress of HIV disease, to diagnose and treat other infections and to keep up to date with new treatments.
Regular dental examinations are necessary, because people with HIV have a higher rate of mouth problems, including gum disease.
Other
HIV-positive people often have to deal with being treated differently by others (discrimination) or even shunned because they carry an infectious disease that is transferred by sex. There is also the anxiety about the threat of illness and death. It may therefore be important to get emotional support from a psychologist or a support group.
It may happen that, when it is known that people have HIV, their colleagues do not want to work with them or their employer will want to fire them. Information on legal and human rights for people living with HIV/AIDS may be obtained from an AIDS service organisation.
Prevention
How to protect yourself from getting HIV:
Reduce the number of sexual partners.
Always practice safer sex:
Use condoms from start to finish during anal or vaginal sex. Male latex condoms as well as female condoms provide protection against infection.
Always use male condoms when performing oral sex on a man.
For oral sex on a woman, cover the vaginal area with plastic wrap (cling wrap), a condom cut open or dental dams.
Never use oil-based lubricants with male condoms.
Engage in non-penetrative sex practices such as kissing, massaging, hugging, touching, body rubbing and masturbation.
Avoid alcohol and drugs, which can impair judgement and motivation to practice safer sex.
Do not share needles/syringes when using intravenous drugs - preferably don’t use recreational or illegal drugs at all!
Make sure all medical and surgical instruments, including those used for tattooing, body piercing or circumcision, are completely sterilised before re-use or are safely discarded.
Be tested regularly and get treatment for other STDs (women and men with open sores from herpes, syphilis or chancroid are more susceptible to HIV than other people).

Agya (Third eye) Cakra

6. The sixth chakra, Ajna chakra, is located in the middle of the forehead, in between the brows. It also bears the names The Third Eye or Shiva's Eye and it represents the superior mental consciousness that favors the direct perception over the invisible worlds, and the direct perception of the subtle aspects of manifestation. In its harmonious aspect, Ajna chakra gives great mental insight, self-control, clairvoyance, superior intuition, and extrasensorial perception. On a physical level, it coordinates the activity of the pituitary gland and of the small brain. The hypophysis has a vital role in organism, in the sense that together with the hypothalamus they act as the command system of all other endocrine glands. Consequently, Ajna chakra has a vital role not only in the spiritual awakening of a person, but also in the chemistry of the body. "The person who concentrates intensely on this chakra gradually destroys all negative effects of his past actions, from this life and from the previous lives. He obtains the eight great paranormal capacities and the thirty-two minor ones." (Swami Shivananda)

Advice centre

Have you been suffering with a continued sickness, problems with the mouth, sore throats etc, bankruptcy, loss of wealth, legal problems, car accidents, accidents involving metal and just an overall feeling of bad luck?
Flying star Feng Shui known also as Xuan Kong, is a very powerful form of Feng Shui that all good professional Practitioners use. Although it is called “Flying stars” it is nothing to do with astrology. The flying stars are the Trigrams (Trigrams are the 3 broken or un-broken lines you may have seen on a Ba Gua) from the I-Ching (the I-Ching is one of the oldest books on Feng Shui) and each one is good or bad and have their own element (earth, fire, water, wood and metal), i.e. the five yellow is a bad earth star, which would need six metal Chinese coins to cure it (made that sound really easy didn’t I) the reason you use metal is because metal weakens earth, many Practitioners would use wood as they think because wood destroys earth this would be better. You should always weaken a bad star and not try to destroy it, as this will cause conflict and your troubles would be greater. The reason you use 6 Chinese coins or six metal wind chime is because 6 is the Trigram Ch’ien, which is a metal Trigram, this enhances its controlling effects. Because the 5 yellow is an earth star, if you place fire element in this area you will increase its inauspicious effects, so you need to be very careful not to light too many candles in the south or east unless you have been told to do so in a Flying Star consultation.
Believe it or not this is never taught in the majority of books you buy in a shop, this form of Feng Shui is very secretive and little known.
So how do I find these bad 2 & 5 stars?
The 5 yellow this year is located in the east of your home this year, this is an annual visiting star and changes every Chinese New Year (beginning of February) we will keep you up to date where it will be next year. The 5 yellow is the worst star, it causes sickness, problems with the mouth, sore throats etc, bankruptcy, legal problems, car accidents, accidents involving metal and just an overall feeling of bad luck. This one is really bad, as the year goes on it gets stronger.
The 2 black is residing in the south of your home this year, this is the second worst star and will cause sickness, throat problems, stomach problems, if it is in your bedroom or main doors as the year goes on you will generally feel run down, waking up in the mornings feeling like you need another nights sleep or again it can manifest in the way of legal problems, loss of wealth, bankruptcy or just overall bad luck.
Unfortunately every home and office in the world has these two bad stars in the east and south of the property. The best way to locate them is by finding the centre of your property and then using a compass find south and east and then follow the instructions below.

So how do you cure these bad stars?

I have seen a couple of sites recently that are trying to sell the information and instructions I am giving you here which I think is disgusting, not only have they copied some of our newsletters they have also copied the mistakes that I have made in them, as you know my grammar is not the best, this I do find funny and I think bad karma is due their way soon.
Finding the right cure can be a little trial and error; first of all you place a hollow six metal rod wind chime in the east and six Chinese coins tied with red ribbon in the south. In both these areas you should also add some metal ornaments, rounded items are best (a metal rice bowl or even a metal dog bowl is a good cure) or metal Dragon figurines, something that is symbolic. YOU MUST NOT ADD ANY FIRE into this area so do not burn candles or have strong fire colours like red, as fire feeds earth.
If you still find that you are getting sore throats or constant sickness you will need to place a little known cure called a “salt water cure” in the east and south or any other area that has a 2 or 5 in it.. All the coins we sell are coins that come from a good Dynasty and have been cleared of negative energy and empowered with positive energy, this is important to make the cure more effective, as you may know we have been doing this for many years with all our products. In the special instructions box just type in salt water cure and we will send you full instructions, even though they are printed below. If you have your own coins already and you want to make the salt water cure just follow the instructions but make sure if they have red ribbon attached to them be sure to remove it.

You will probably find you have the coins and wind chime already there is no need to buy new ones. Just make sure the wind chime have six hollow metal tubes and the coins are made of metal and not imitation as sold on some sites.

How to set up your salt water cure:

1 Fill up a glass jar, a jam jar will do with table or rock salt about three quarters to the top.
2 Place six coins on the top of the salt. Make sure the coins are Yang side up; this is the side with the four Chinese characters.
3 Fill to the top with tap water. It would be a good idea to place a mat under the jar to protect furniture or flooring.
4 Place the coins and jar in the east and south or if you have a full flying star consultation anywhere else that you have the 2 & 5.
5 The jar will form crystals over time; this shows that is working to absorb the negative energy.
6 Mare sure the water is always topped up.
7 Try not to touch or move the jar to much as it stores a lot of negative energy.
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This is because you have 2 other fixed stars in each palace (a palace is a 3x3 grid which is placed over your floor plan) and they may be controlling or making the accompanying stars better or worse, this part is extremely complicated so I leave it entirely onto you either try it yourself or consult a Fengshui expert

** TIP ** When using water features in or outdoors, make sure the flow of water is pointing in towards your home, if you place the flow of water going away from the home or office this means your wealth is draining away.

*** The complete list of all our traditional and authentic Feng Shui resource:

You will find many articles on learning traditional and authentic Feng Shui. They teach you how to use cures and enhancers that nature provides us with, mainly the five elements. As many of you long time subscribers will notice some of the articles are taken from our monthly newsletter. I hope you enjoy them, we will be adding to the resource on a regular basis.
“Your life cannot go according to plan if you have no plan”
Feng Shui tips on what to look for in your present home/office or a new one if you are thinking about buying.

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1: This will be the best advice you will ever have, the first thing you should look at is the history of the home and also the previous occupants, this will tell you so much. If you find the home has had many owners and only held it for a short time and the fate of the previous owners has not been good, i.e. divorce, bankruptcy, health problems, problems with children, suicide and so on, I think you get the idea.
If it ain’t broken don’t fix it.
2: Check the surrounding of the property; is it supported in Form school Feng Shui? Has it got a Tortoise behind you? This can be a mountain, another house, a row of trees, a building, a fence anything that is considered support at the rear.
Has it got a Dragon to the left? (Looking out from the front) this can be another house, tree or even a large fence line.
A Tiger to the right (looking out from the front) this can be a smaller house or tree etc.
A phoenix to the front, open ground, road, a roundabout even a circular flower border.
3: Are there any poison arrows directed at the property? Lampposts, telephone poles, corner of house pointing at you, prison, hospital etc. If so you will need a Ba Gua mirror,
** TIP ** Knickers, yes you heard right (not the sort of tip I would normally give but so many people swear by it), they say if you wear red knickers to a job interview, your chances are greater of being offered a position, even a visit to your bank manager. Now I have to say this only applies to the ladies, I don’t want any men saying to their partners, that Jo from the Feng Shui Store told me to wear them. I suppose red Y fronts or boxers would have the same effect. Just to clarify, you don’t just wear the knickers; it would be advisable to wear other clothes on top, although maybe that’s why I am getting such good feedback on this advice.

4: The back garden should be larger than the front, look for balance.
5: Try and avoid having a long narrow path leading to your front door, try and have a windy path and not straight. Do not plant trees too close to the front door, this will not let Ch’i enter the home freely. If you already have a straight path place some plant pots or statues along the line to break up the line of the path.
6: Avoid a house or office with a spiral staircase, it turns positive energy into negative, if you have one already hang a faceted crystal sphere at the top to try and slow it down. It won’t cure it but it will help. A shame really because I really like this type of staircase to look at.
7: Avoid swimming pools, gazebos, patios, ponds or any other structure in the garden that dwarf the house, try and do everything in proportion to the house, garden or room, having a fireplace in a living room which is far too big is not good Feng Shui.
8: Michael recently did a consultation on a very large Manor house with 17 bedrooms and 6 reception rooms, the original part of the property dated back to the 13th century, naturally the property was riddled with beams, these are not considered good and although I love them to look at I would not like them in my home, they carry a lot of weight and cause many problems in Feng Shui. You can hang a pair of flutes over them to lessen the effects but you should never sleep or sit under them.
Faceted Crystals can also be used in place of bamboo flutes, i.e. hang under a beam to help deflect the energies that have an oppressive effect on the people in the room. They can be used in hallways to slow down or activate Ch’i. Crystals are ideal for energising dark or lifeless rooms or areas of rooms such as alcoves, as they will encourage more light and energy. Neither of these two cures will completely cure the problem but they will help.
9: When buying a new house or office try and go for a regular shaped property, avoid properties that have odd looking designs, the best shape is the good old rectangle or square, if it has a few extensions sticking out here and there don’t worry too much as they can be easily rectified.
** TIP ** Do not have clutter in your office; desks must be kept tidy and clutter free. This is so important, an office in China would not have paper trays on desks, and many UK and USA companies now employ the same approach. I have just looked at my desk, oops, how does that saying go? “Practise what you preach” that’s why I love writing these newsletters, it reminds me of what I should be doing, I just had a good clear out.
10: Can you remember the last time you looked up at the clouds in the sky and saw the shape of a tiger a dog or your Aunty Ethel; it is amazing what you can make out of the clouds in the sky. When looking at a new home or office, try and look at the building as if you were looking at the clouds, I see so many homes on my travels that resemble creatures or certain structures (makes me sound a bit crazy that statement), a house I saw last week in Essex reminded me of a ferocious animals mouth, the brickwork around the two main windows in the centre gave the impression that they were animals teeth, or a house recently I saw looked like a prison tower on one side. Also check shadows that are cast on the house, do they resemble anything hostile?
Try and choose a regular shaped property and let your imagination run wild when viewing it, try and look for any resemblance to anything bad in the shape of the building but don’t forget to look for the good points.

11: Take a look at the ground around the property, a good house with good energy will have healthy trees and plants around and plenty of wildlife, even if it is in the City you will still see some birds in the garden. Obviously I am talking in general as I am sure you will not see much wildlife in the middle of Bombay or New York, or maybe you do I don’t really know. Don’t be put off though if you see one or two dead trees or a couple of dead rose bushes, there could be any other reasons just look overall.
12: If you have trees at the front of the house or office make sure they do not grow too high, a good height is about six foot, less than this is better although I am aware some people would prefer higher as it offers seclusion to the home. The reason it should be no higher than six foot is because not only will it cut out valuable light it will also block Ch’i entering the home. The rule is the further the tree from the house the higher the tree can be, the example above is for trees that are approximately 15 – 20 ft from the front of the house. Trees at the front should never be higher than the house though.
13: Avoid a house with a straight road running towards the front of your house or the end of a T-junction, if you have one already you should hang a Ba Gua mirror outside the front.
14: Another mistake many people make is to calculate their facing directions using the front door. Because your front door faces east this does not mean you have an east facing Tui Trigram house. As an example our front door faces east, on this side of the house we have our main door and a small window, this is not the facing direction, our facing direction is north Li Trigram because on the north side we have the most windows, it faces the road, the street sign etc. If you follow this link you will find more details on Sitting and Facing directions, this is so important if you want to use Feng Shui and get results.
15: If you can see the back door from the front door (in a straight line), ideally you should place something in between or if there is a door close it. This point causes much confusion, it is only considered bad if the front door is in a straight line with the rear door, if you can see your rear door from the front and it does not run in a straight line that is OK. Windows or doors should not be too big or small, look for a balance. Avoid ceilings that are too high or irregular shaped; flat or domed ceilings are best.
The best example I can give is try and imagine you are Ch’i and you need to walk about your home/Office and also round the garden. Can you walk freely without obstruction? Do this little exercise inside and outside your home. Is the large storage chest in the hallway slowing you down? Is the clutter in the office making you do a detour around it? Oops did you trip over the books in the study? Remember Ch’i is like air it needs to flow freely around a property inside and out.
There are literally hundreds of things to look for when buying a house or taking a new office, the few I mentioned above are the obvious things you should look for and believe me the perfect house does not exist (not unless you have a few million pounds to spend and build from the dirt), and you will always find something that is not right. Our house is L-shaped and it has a triangular shape rear garden, theses are not considered good Feng Shui but by adding a few simple cures they can be easily overcome.
Do not get paranoid; if you have a straight path or a triangular plot do not worry about it, there are simple and effective cures you can use, you will find we have covered many of the problems that are encountered in most homes.
** TIP ** If you own a shop try and place the till in your wealth corner, even your petty cash tin 3 coins tied together with red ribbon (a very powerful cure we always use in our business). Your till should have a solid wall behind it for protection and support and it is said that if you place a mirror beside it, this represents a doubling of turnover, also hang a crystal faceted sphere over your till. I was not so sure about the last two until I spoke to a good friend of ours who tried it out in their jewellery shops and it worked as far as they were concerned.

Acne history of world

Acne is the scientific term for what we normally call pimples, blackheads, whiteheads or nodules that form on the face, chest, upper back or shoulders. Acne sufferers experience persistent, recurring reddish blemishes on the face, chest, shoulders, neck, upper back or buttocks. When these blemishes are spots that have a dark, open center, they are called blackheads. Whiteheads are spots that bulge under the skin and have no opening. Pimples, on the other hand, are whiteheads that rupture. The boil-like lumps are called nodules.Despite the common myth, poor hygiene or poor diet does not cause Acne. It is believed to be the result of an overproduction of sebum, a waxy substance that lubricates the skin. The sebum may plug a hair follicle, bacteria grows inside the blocked follicle resulting in an inflammation. This can result in a pimple, or in rare cases, a boil or a cyst. Acne is an outbreak of many pimples, blackheads, etc.
Conventional:
If you have a persistent, uncontrollable acne, see a dermatologist.A prescription drug called retinoid, a derivative of Vitamin A, alters the growth of oil glands. It can dry up current pimples and prevent others from forming. Unfortunately, it also has an uncomfortable, burning or drying sensation.
For inflamed acne, your dermatologist may prescribe antibiotics.
For out of control acne, your doctor may prescribe a drug called isotretinoin (Accutane). It is one of the most potent acne remedy and can, in some cases, virtually eliminate the problem. Unfortunately, it is also one of the most hazardous. Use of this drug may result in itching, headaches, muscle pain and hair loss. It may cause birth defects if taken by pregnant women. So, it is only used when nothing else works. In order to minimize the problems cause by this drug, researchers are now testing preparations that can be locally applied at the affected areas, so as to minimize its reach.
Common Sense Care:

Wash the affected area twice a day with mild soap. Use soap such as Dove, or one that contains benzyl peroxide, such as Oxy-5. Wash as often necessary to keep the area clean. Do not scrub.
Shampoo the hair regularly.
Keep long hair off the face and shoulders and wash it daily.
Avoid shaving as much as possible; when shaving take care to avoid nicking the pimples. Use a fresh shaving blade to minimize the chance of spreading the infection.
Avoid use of make-up or cosmetics in areas prone to acne. If you have to wear make-up, use only the hypoallergenic or fragrance free kind.
Don't pop, pick, scratch, or squeeze your pimples. This may cause infection and scarring.
You may use an over-the-counter treatment that contain substances such as benzyl peroxide (gel or cream) or salicylic acid. Start with the lowest strength and apply once a day about half an hour after washing. It may take several weeks to work. Never use more than 5 percent strength without consulting a physician
Call Your Doctor When:
If the acne does not get better after two to three months of over-the-counter-treatment.
You have a large number of pimples or you have signs of scarring.
If your skin is abnormally flushed around your cheeks or nose, you may have rosacea.

Herbal Medicine:
Black currant seed oil or evening primrose oil, three 500-milligram capsules a day daily for three months or until your acne clears up.
Herbalists also may recommend echinacea, calendula, tea tree oil, and goldenseal. Drinking a tea made with a combination of nettles and cleavers tincture may be effective for acne.
If stress is a contributory problem for your acne, try relaxing with a cup of tea made from lavender or chamomile.
Chinese herbs cnidium seed and honeysuckle flower are prescribed by Chinese herbalists.

Caution: Under no circumstances, do not use any herbal preparations to newborns without consulting your qualified practitioner

Food and Nutrition:
Most doctors now believe that acne is not a food related problem. Some alternate practitioners use diet as a basis for their treatment of acne.Eat foods high in beta carotene, such as carrots, pumpkin, cantaloupe and other yellow-orange fruits and vegetables.
Vitamin Therapy:
Nutritionists generally suggest:
30 - 50 mg Zinc supplement daily - Zinc may help contribute to reducing the inflammation and heals the damaged skin.
Chromium supplements - Chromium helps boosts the body's ability to break down glucose.
Vitamin A - reduces sebum and keratin production. (Caution: taking mega doses of Vitamin A can cause headaches, fatigue, muscle and joint pain and other side effects. Consult a qualified practitioner before taking mega supplements)
Vitamin E - an antioxidant (200 to 400 IU a day)
Vitamin B-6 50 mg per day. This vitamin aids in the metabolism of hormones
Beneficial Foods To Eat· Green Vegetables· Carrots· Celery· Onions· Garlic· Cucumber· Watercress· Kelp· Seaweeds· Fish (cold-water ocean)· Whole grains· Sprouts· Fruit· Vegetable juices· Sweet potato· Squash· Broccoli· Kale· Peaches· Apricots

Foods To Avoid · Sugar · Fried Foods · Meat · Poultry · Dairy products · Nut butters · Citrus (except lemon juice) · Processed or refined foods · Caffeinated drinks Herbal Acne Formula Acne, Blemish Remover Dried Herbs: 2 parts Red Clover 2 parts Dandelion Root 1 part Echinacea root 1 part Alfalfa leaf 1/2 part Capsicum

Abortion

What Is Induced Abortion?
Abortion means expelling or removing the developing fetus from a woman's uterus. Most abortions are done in the first 12 weeks of pregnancy.

Types of Abortion
Induced abortion can be done in several ways. The type of abortion you have depends on your choice, your health and how long you have been pregnant.

Medical Abortion
A medical abortion can be done within 49 days from the first day of your last menstrual period. For a medical abortion, you must visit your doctor three times and take two sets of drugs in pill form:
1. Mifepristone (also called RU-486) blocks the action of the hormone progesterone. 2. Misoprostol, a prostaglandin, causes the uterus to contract and expel the embryo through the vagina.
Menstrual Aspiration
Menstrual aspiration can be done within one to three weeks after a missed menstrual period. With this method, a syringe is used to remove the pregnancy from the lining of the uterus.
Suction Curettage
Suction curettage removes the contents of the uterus by a suction device that is inserted into the uterus. It also may be called vacuum curettage. It can be done up to 12 weeks of pregnancy. After that time, this procedure may be called dilation and evacuation (D&E).
Labor-Inducing Abortion
For abortions later in pregnancy, labor may be induced with drugs. Labor-inducing abortions are almost always done in a hospital.
Risks
Abortion is a low-risk procedure. An early abortion has less risk than a later one. Both are lower risk than carrying a pregnancy to term.
Incomplete Abortion
Rarely, the pregnancy is not removed completely. Bleeding and infection may occur. If the abortion is incomplete, your doctor may need to perform follow-up curettage.
Infection
An infection can occur if bacteria from the vagina or the cervix get into the uterus after an abortion.
Hemorrhage
Some bleeding after an abortion is normal. Bleeding is rarely heavy enough to require a blood transfusion.
Damage to the Uterus
During a surgical abortion, the tip of a device may pass through (perforate) the wall of the uterus or tear the cervix. If this happens, further surgery may be needed.
Death
The risk of death from abortion is lower than one in 100,000 women who have suction curettage.
Afterward
Effects after abortion vary. You may have a wide range of feelings about having an abortion. This is normal.

Some side effects may occur with induced abortion:
· Abdominal pain and cramping · Nausea · Vomiting · Diarrhea
If you have any of these problems, call your doctor:

Normal menstruation usually starts again four to six weeks after an abortion.
Finally...
An induced abortion is a procedure with few risks. The earlier you seek advice, the better. Once you have made up your mind, get care as soon as you can. This excerpt from ACOG's Patient Education Pamphlet is provided for your information. It is not medical advice and should not be relied upon as a substitute for visiting your doctor. If you need medical care, have any questions, or wish to receive the full text of this Patient Education Pamphlet, please contact your obstetrician-gynecologist.

Agni purna

This Purana was instructed to the sage Vasishtha by Agnideva. There are several references in this to Shivalinga and Durgadevi. The incarnations of Rama and Krishna are also dealt with in this. Distinct from other Puranas this book deals with arts and science like Kavyalankaranatakas (Poems, dramas, figures of speech), Jyotish shastra (Astronomy) and Shilpakala (architecture). This Purana is capable of imparting knowledge on all arts and sciences.

15,400 verses.

Dream A

Abyss ( chasm, precipice)
The image of an abyss is a danger signal. If the path leads to an abyss and no further, then it is advisable to return. On the other hand, a path leading down into an abyss can signify that the dreamer should acquaint himself with a situation in all its depths. Should the dreamer find a bridge leading to the other side, this can be seen as a positive sign. In this, case, the abyss symbolizes conflicts in life which can be reconciled.

Adam
When Adam appears in a dream, or the dreamer sees himself as Adam, the images of an initial situation is presented. It is possible that the rest of the dream's contents are simply a reminder of Paradise and the Fall. Usually, however, this symbolizes the fact that the arrival of the human race on earth represented a new order of living beings; the only living beings to unite psychic and physical qualities.

Amputation
The loss of a member in a dream is a warning signal. The loss of a led indicates impeded progress, or the loss of an intellectual or spiritual base. The amputation of a hand can be interpreted as the loss of freedom to act.

Angel
A symbol of the guardian angel. It appears as the image of a spiritual leader who regulates and directs conscious and unconscious processes of the psyche. It can also be regarded as a symbol uniting material and psychic aspects.

Apple
the apple is an ancient symbol of fertility; it was only in Christian mythology that a negative connotation became attached to it - that of the Fall. In younger people's dreams, the apple frequently has an erotic significance. In mature people's dreams, the apple is a symbol of spiritual fertility.

Abandon
If you abandon something bad in your dream you could quite possibly receive some favorable financial news. But if someone abandons you, close to you in your dreams it may mean trouble, don't worry you can over come it by acknowledging the warning sign. If you dreamed you saw some sort of abandonment, it indicates you will hear some news or information that you will feel is very important to you. To dream that you yourself have been abandoned is a dream of contradiction and means you will have a reconciliation or a quick turn around from the trouble or problem. Is our family, spouse or lover leaving us behind? Dreams of abandonment (surprise!) often reflect feelings of low self-esteem and undesirability——more than literal concerns of betrayal or desertion. If we have been feeling low or have suffered a setback in our romantic or professional life, this dream is a call to action. It’s time to identify our goals, so we feel better about ourselves, and leave these dreams behind!
Abbey
Looking upon this type of structure clearly and in broad daylight, generally you can consider this a good omen. Being a very good sign you can expect peace of mind and substantial freedom from anxiety. If you see in Abbey in gloom or fog at night it indicates sadness, but it should only the temporary in nature.
Abdomen
Another contradictory dream if dreaming of pain in this area will indicate success due to strong health and vigor. Dreaming your Abdomen is being exposed, is a bad sign however, and is a warning of unfaithfulness or treachery and may come from someone you trust and hold dear. Be extremely cautious.
Abduction
A dream about being abducted strongly indicates success for you against most opposition whether business or social. If you witness someone being abducted in your dreams then you can expect to get some unexpected news.
Abhorrence
When you find something extremely distasteful in your dreams, it is a warning of danger or difficult times. These are usually of an unforeseen nature; but, if the feeling was not very strong and you were simply, slightly annoyed by this feeling present in your dream, then you will overcome your difficulties.
Abject
To experience dreams of being abject indicates coming financial changes, usually to the opposite. If the abjectnesss altered at some point within the dream then these affects will only be temporary. However if during your dream you respond friendly to in abject approach, it possibly means a substantial financial benefit is forthcoming.
Abnormal
To dream of things that are not normal, and I mean really "Not normal" like a bird with tentacles or a car that is half horse, then this means that very soon you will have a sound solution to your current problems that are weighing on your mind.
Abortion
To a man a dream containing abortion indicates failure in his kind endeavor. For a woman it is very clearly a health dream and may indicate her health is in some sort of danger.
Abroad
To go abroad by ship indicates that you may make a very powerful and influential new friend very shortly. Dreams of being abroad in foreign lands is clear indications that you may be experiencing unsettled conditions and look for a possible change of location.
Abscond
To the man this could indicate possible deceit from his co-workers. To a woman it means she should be very careful where she gives her affection.
Abstinence
Another contradictory dream which may seem the exact opposite. To dream that you practice abstinence from drinking or any other sort of sensual temptation can be and should be considered a warning against being over confidant. But to dream that you have to show abstinence out of necessity indicates that great rewards are on their way.
Abundance
To dream of having a great abundance of a certain thing is a clear warning to conserve your resources and energies. And dreaming of having a great abundance of a wide variety of things is a very good omen.
Abuse
If you dream you are abusing someone you are about to suffer repercussions from friends toward whom you have acted less then honorable. If you feel that you are abused, or if you are being verbally or physically abused, you will soon fall into the hands of an enemy. Being forewarned is being forearmed, and your dreams are advising you that you will be the sufferer unless you pay close attention to your dealings in the immediate future.
Abyss
An abyss can always be considered an obstacle. If you can manage to keep from falling into one in your dreams, though it may look like you will, you will overcome your current problem. However, falling into the abyss, is a stern warning that you should be very careful, as there may be danger present in your business dealings.
Academy
A dream that involves an Academy can indicate new friendships, and it warns that they may lead you to costly mis-speculation.
Accelerator
An accelerator or gas pedal or throttle on a boat and possibly even an airplane, can be an indication that you will achieve your objectives with little outside help other then your own efforts. However if the accelerator is jammed or broken and you lost control of it, it is a warning not to develop a habit which could turn into a most unwanted vice.
Accident
An accident dream would normally fall under the category of a warning from your subconscious mind telling you to steer clear of whatever was involved in the dream accident, no matter what it is. Many lives have been saved by heeding such a dream. If the dream involves a car then you should endeavor to walk as much as possible, but use extra caution when you are approached by a vehicle. Take a different flight at least two days later if an airplane, watch out for WHATEVER is involved. If the dream is about a sea accident and you do not plan to travel by ship or boat, then this is an omen having to do with love affairs. If the accident involves an archaic, outdated, mode of travel then it will pertain to business reversals.
Acupuncture
To dream of having acupuncture can be considered healing, since that is it's primary purpose. However this varies from traditional medicine, so the healing process it is referring to is questionable or experimental depending on how the dreamer feels.
Adoption
Signifies acceptance (if you are getting adopted), rejection if you are putting someone up for adoption. Also it could mean adopting new ideas, or a need to do so.
Adultery
To dream of helplessly watching a mate have sex or making out with someone else is your inner expression of feelings of sexual inadequacy or insecurity with the romanitic involvement with your mate. Dreaming of having sex with someone else is indicitive of a desire for change in either a romantic or sexual sense.
Airplane
The true definition is found in identifing the type of plane and your personal feeling of aircraft. If you fear air travel, dreaming of being on a passenger jet in flight is likely to be an expression of fear involved with some sort of travel. However if you LIKE to fly then this could also mean happeness. And it can also indicate a desire to rise above it all, an escape.
Airplane Crash
To dream of being in this event is a feeling of not only a dramatic negative change in your life, but also to everyone around you as well as your envorment. A very negative symbol and should be meditated upon. To dream of witnessing this event is symbolic of feelings of helplessness in the face of a great tragedy. In prohetic dreams this heralds a great change in the distant future (planes are associated with great distance). This change may not be negative.
Airport
In a dream the sight of a busy airport represents the desire for freedom and/or travel as this is the jumping off point for all those who travel the world and it brings out your hidden desires to do the same. If the airport is empty and deserted your own travel plans will be changed or delayed.
Alcohol
To dream of drinking to intoxication is an inner need to escape reality or your life situation. Same is true to dream of doing drugs. This also indicates a feeling of alienation and quite possibly guilt. Watching someone else get drunk is usually a negative expression of your inner feeling toward the person or personality trait exibited by the person who is drunk. To be sober in a crowd of drunks indicates feelings of being left out, or being superior.
Alien(s)
If you dream that you are an alien from outer space this will denote that your ideas are starting to get out of hand in regard to occult matters. It is your minds way to 'put the brakes on'. If you dream you have been abducted by aliens this shows your fear of changing your surroundings or your deep seated fear of losing your home and family. To see aliens of any kind is bringing out your fears and must be correlated with the rest of the dream.
Alligator
Alligators most always symbolize a problem! To kill or conquer one means you have overcome a problem. To be surrounded by one means you have to choose one bad thing to get out of a lot of bad things. (any way you run you will encounter at least one). To be eaten or killed by an alligator means the problem that is haunting you is likely to do you harm if not cured. To have a pet alligator symbolizes great control over one's problems.
Almonds
To dream of eating fresh almonds with gusto and enjoyment foretells the coming of financial gain but if the almonds tend to be a little bitter then your gain will be accompanied by a short time of sorrow. To see a healthy almond tree foretells much happiness and wedded bliss while a blighted tree means just the opposite.
Ambulance
1.A dream of an ambulance is an omen that could be taken as a warning against carelessness and indiscretion leading to some major catastrophe in your life. In all cases it is concerning itself with your health, or the inner fear you may have of having contracted some kind of disease, and warrants a trip to the doctor to set your mind at ease. 2.Ambulance- help for the physical body, which can be brought into play (137-6). Other possibilities: Impending emergency.
Amethyst
In a dream the amethyst is a gem that signals good luck. In business it shows that you will have a modest income that you will be satisfied with, and in marriage, you will have a calm and happy married life. If you lose a piece of amethyst jewelry then you will see the reverse of these conditions.
Amusement park
To have a pleasant dream with an amusement park in it, maybe a hint that you may want to start having a little bit more fun in life, getting a little bit more amusement out of things. If the dream finds the amusement park to be dark and empty, devoid of sound, it may be a clue that your lack of amusement may be reaching critical levels. To have a bad dream with an amusement park in it, indicates that you have a problem overcoming your fear of physical risk (the rides).
Anchor
staying in one spot in understanding (i.e., "taking up anchor" means starting to learn) (900-158, A-2). Other possibilities: 1. tied down. 2. stability. 3. power of determination and resolve from deep within. 4. desire to settle down.
Angels
1. To dream of Angels have many diverse meanings and must be thoroughly studied in light of the dreamers lifestyle, beliefs, interaction with others, etc.. One of the meanings is that if the dreamer has been particularly wicked or worked ill to another it could be a call to repeat through prayer. Another is, if you are a person who is basically good you will find peace and joy in the dream, or consolation for some sorrow. In any event, it usually works a change in the dreamers life that will move and grow both immediately and throughout life. 2. Angel- the light of truth (262-9). Other possibilities: 1. wisdom. 2. guidance. 3. a coming birth or death (literally or figuratively)
Anger
Anger in a dream at someone you know is usually an expression of pent-up hostility toward that person. In waking you may not be able to express your anger, because you do not wish to hurt their feelings or they may be your employer. In sleep, anger comes out because you have to vent it in some fashion. If you dream that someone is angry at you, then this means that you either suspect that the person in real life is angry at you, or you have that particular paranoia.
Animals
Animals most often represent that aspect of ourselves, or parts of our personality, that are present in our ordinary life. It is generally given that the more primitive the animal then the more primitive or deeper the layer of consciousness that represents. To dream of being bitten by an animal may be a manifestation of a fear of animals. What the animal is doing in the dream is also very important, if say, a pig is dancing, then maybe that means that the side of you that likes to over indulge is very happy with that. But if the pig were crying then that might indicate an inner urge to curb and over indulge in habit.
Ants
Because of the nature of ants and the widespread occurrence of fire ants, it is only natural that this little creature find its way into our subconscious as the symbol of pettiness and annoyance. But on a positive note, they can symbolize diligence foresight and teamwork. The little ant is also indicative of organization, and business discipline. In dreams where the ant is related to work issues the ant symbolizes the work ethic or lack of. To be bitten by an ant in a dream can indicate a small annoyance in your life, or if bitten by many, lots of small annoyances in life.
Apartment
A dream of an apartment is usually a simple dream and shows the dreamer the state of finances or other situation he or she may be involved in. A beautiful, lavish apartment indicates you will see a large increase in your income or your family life will improve. If the apartment is shabby and dark then you will experience misfortune and possible loss of a husband, lover, or money. Try to recall the other symbols that caught your eye in your dream apartment and you will come close to approximating it's meaning.
Apostle
An apostle dream is much like that of an angel dream but more men then women seem to have these. Usually when an apostle speaks to you in a dream it is a spiritual message for you and deserves the utmost attention you can give it. See Angel.
Apple
Depending on the context of the dream, an Apple can signify love (if the apple is fresh and given to someone), guilt (only if one associates eating an apple with the biblical reference to the garden of Eden). In prophetic dreams the apple is considered to be a very good omen, but the interpretation depends primarily on what the details are. If the apples are ripe there is a promise of financial rewards but if the apples were green, bitter, or tainted in some way then you are in danger of losing something through mistake or foolishness that you would have otherwise gained.
Aquarium
To see fish in an aquarium, is indicative of small pleasures that last of short duration either in your life or to come. The condition and size of the fish tank or aquarium, is also an indicator as to the quality and/or quantity of the pleasure.
Argument
To argue with someone that you know within a dream, maybe a subconscious expression of a will to argue with a person that you would not readily argue with in real life. In prophetic dreams an argument can also be considered a warning against impulsive decisions and a very clear warning to think before you act.
Arm
If you dream your arm or arms have been injured and unusable then this is brought on by a feeling of loss connected with the ability to care for yourself, (if you are an older person), or a feeling of helplessness in reaching out to others, ( in a sense that your arm is bound ), and a restriction of your activities. Your right arm is associated with your outgoing nature, and the left arm represents your supportive, or nurturing nature.
Armor
"the armor of the Lord" that can protect a person from difficulties and temptations (294-185). Other possibilities: 1. rigidity. 2. barriers we put up to people in self-defense.
Armageddon
To dream of armageddon, or the end of the world, was very common in the year 1999 when many people thought the end of the world was going to occur at the year 2000. However, to dream about armageddon now is usually a deep-rooted fear that your world is about to change dramatically. By "your world" I am referring to everything around you, your job, your family etc. in prophetic dreams armageddon predicts a dramatic change in one's life, possibly the death of someone close or in some cases, of the dreamer himself (but this is extremely rare).
Assassin
If you are the one to be struck down by an assassin then you will not experience the realization of your goals. To see someone else who has been killed, with the assassin still there, and blood spattered, shows some very bad luck to the dreamer, as he/she will be brought low by the underhandedness of an enemy.
Attacked
First of all, anytime you dream of being attacked always exercise extreme caution for the next several weeks as this is first and foremost a warning dream. If the attacker in your dream is an animal, watch out for that type of an animal, but also notice how some people act like animals. If you dream that you have attacked someone, that is also a warning that your ill mood or temper fits may cause you to harm another and bring chaos down on your head. If you are attacked by someone you know you may have to withstand an attack on your character and defend your honor, so to speak. If you are attacked by an animal be very careful of walking the dark streets or putting your self in the places where you could possibly be attacked by a mugger, etc.. If you dream that you repel your attacker then you will meet with success in your current endeavor, and if you kill an attacking animal then will your life be saved by a stranger.
Attic
The attic, being an upper room, shows you have lofty aspirations that you will have much difficulty with, but will win out to your goals after an extended period of time. If the attic is well appointed, and brightly lit, then you will have luck with either love or matrimony. The attic can also represent the mind, and if the attic is chaotic this will be a sign telling you to organize your thoughts for better living.
Aurora Borealis If you dream of seeing the northern lights and experience a feeling of love and warmth you are probably having a spiritual experience and you should examine all the other symbols found in the dream, no matter how small they are. Usually this feeling of peace and love is an indication that your spiritual state is doing well, but if you are frightened or sad it may be an indication for you to come back into the light of God's love and care.
Automobiles
Vehicles that you ride in usually reflect two things; the direction you are heading in life, and your body. (the thing you travel or "ride" through life in) This might vary if you are a mechanic or designer of vehicles. Unusually over exposure to a specific vehicle type may easily change the meaning. The condition of the vehicle might give you an idea of your health. Driving an old beat up car down a muddy road on a stormy night would be considered a pretty bad dream! However flying a Lear jet through blue skies with a song in your heart and the wind at your tail would be a rather good dream.
Autopsy
Strangely enough to view an autopsy with no other point of reference (like your own definition, or dream context) is actually a good omen and usually points to new and interesting experiences that are down the road for you, most commonly in a sexual sense.
Avalanche
To watch in avalanche in a dream is to see obstacles coming and have no way to avoid those obstacles. An avalanche is usually a warning, and can be avoided in real life if one is careful and changes a plan or a detail or two. Since an avalanche is very dramatic, it is likely that the dreamer will know exactly what the symbol represents, and other symbols within the dream will likely point to the best course of action. In a prophetic dream if you are buried under an avalanche oddly enough is considered a good sign and you will likely receive a spectacular stroke of good luck! If you dream of others being buried under this avalanche then a change of surrounding is likely to occur.
Axe
If you are chopping wood in your dream with a sharp axe you will meet a new companion but if the axe is dull, you will not be able to depend on this person. It is also a sign to go slow in any business dealings you may be involved in as you could get a nasty cut from an adverse turn of events.