Aitareya Āraṇyaka 3.2.4

3.2.4

na tasyānūkte bhāgo 'sti, na veda sukṛtasya panthānam ity etat ta uktaṃ bhavati \
tasmād evaṃ vidvān na parasmā agniṃ cinuyān.
na parasmai mahāvratena stuvīta.
na parasmā etad ahaḥ śaṃset \
kāmaṃ pitre vācāryāya vā śaṃsed.
ātmana evāsya tat kṛtaṃ bhavati \
sa yaś cāya/m aśarīraḥ prajñātmā yaś cāsāv āditya ekam etad ity avocāma \
tau yatra vihīyete, candramā ivādityo dṛśyate.
na raśmayaḥ prādur bhavanti.
lohinī dyaur bhavati, yathā mañjiṣṭhā.
vyastaḥ pāyuḥ.
kākakulāyaga/ndhikam asya śiro vāyati.
saṃpareto 'syātmā.
na ciram iva jīvi/ṣyatīti vidyāt \
sa yat karaṇīyaṃ manyeta, tat kurvīta.
yad anti yac ca dūraka (RV IX 67,21a) iti sapta japed, ād it pratnasya retasa (RV VIII 6,30a) ity ekā, yatra brahmā pavamāna- (RV IX 113,6a) -iti ṣaḷ, ud vayaṃ tamasas pari- (RV I 50,10a) -ity ekā \
athāpi yatra chidra ivā/dityo dṛśayate, rathanābhir ivābhikhyāyeta, chidrāṃ vā chāyāṃ paśyet, ta/d apy evam eva vidyāt \
athāpy ādarśe vodake vā jihmaśirasaṃ vā/śirasaṃ vātmānaṃ paśyed, viparyaste vā kanyāke jihmena vā dṛśye/yātāṃ, tad apy evam eva vidyāt \
athāpy apidhāyākṣiṇī upekṣeta.
tad yathā baṭarakāṇi saṃpatantīva dṛśyante.
tāni yadā na paśyet, ta/d apy evam eva vidyāt \
athāpy apidhāya karṇā upaśṛṇuyāt.
sa eṣo agner iva prajvalato rathasyevopabdis.
taṃ yadā na śṛṇuyāt, tad apy e/vam eva vidyāt \
athāpi yatra nīla ivāgnir dṛśyate yathā mayūra/grīvā-, -ameghe vā vidyutaṃ paśyen, meghe vā vidyutaṃ na paśyen, mahāmeghe vā marīcīr iva paśyeta, tad apy evam eva vidyāt \
athāpi yatra bhūmiṃ jvalantīm iva paśyeta, tad apy evam eva vidyāt \
iti pratyakṣadarśa/nāni \
atha svapnāḥ \
puruṣaṃ kṛṣṇaṃ kṛṣṇadantaṃ paśyati.
sa enaṃ hanti.
varāha enaṃ hanti.
markaṭa enam āskandayaty (B).
āśu vāyur enaṃ pravahati.
suvarṇaṃ khāditvāpagirati (B).
madhv aśnāti.
bisāni bhakṣaya/ty.
ekapuṇḍarīkam dhārayati.
kharair varāhair yuktair yāti.
kṛṣṇāṃ kṛṣṇavatsāṃ naladamālī dakṣiṇāmukho vrājayati \
sa yady eteṣāṃ kiñ cit paśye/d, upoṣya pāyasaṃ sthālīpākaṃ śrapayitvā rātrīsūktena (RV X 127,16; rātrisūktena B) pratyṛcaṃ hutvānyenānnena brāhmaṇān bhojayitvā caruṃ svayaṃ prāśnīyāt \
sa yo 'to 'śruto 'gato 'mato 'nato 'dṛṣṭo 'vijñāto 'nādiṣṭaḥ śrotā mantā draṣṭādeṣṭā ghoṣṭā vijñātā prajñātā sarveṣāṃ bhūtānām antara/puruṣaḥ, sa ma ātmeti vidyāt \\ 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.

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

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

We have said that the incorporeal conscious self and the sun are one. 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.

Then whatever he thinks he has to do,. let him do it, and let him recite the following hymns: Yad anti yak ka dûrake (Rv. IX, 67, 21-27); Ad it pratnasya retasah (Rv. VIII, 6, 30); Yatra brahmâ pavamâna (Rv. IX, 113, 6-11); Ud vayam tamasas pari (Rv. I, 50, 10).

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).

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.

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.

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.

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.

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

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

Next come the dreams.

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,

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

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