Aitareya Āraṇyaka 1.1

1.1.1

om \\
atha mahāvratam \
indro vai vṛtraṃ hatvā mahān abhavad.
ya/n mahān abhavat, tan mahāvratam abhavat.
tan mahāvratasya mahāvratatvam \
dve eta/syāhna ājye kuryād iti haika āhur.
ekam iti tv eva sthitam \
pra vo devāyāgnaya (RV III 13,1a) iti rāddhikāmaḥ \
viśo-viśo vo atithim (RV VIII 74,1a) iti puṣṭikāmaḥ \
puṣṭir vai viśaḥ.
puṣṭimān bhavatīti \
atithim iti padaṃ bhavati.
naitat kuryād ity āhur.
īśvaro 'tithir eva caritoḥ \
tad u ha smāha kuryād eva \
yo vai bhavati, yaḥ śreṣṭhatām aśnute, sa vā ati/thir bhavati \
na vā asantam ātithyāyādriyante \
tasmād u kāmam e/vaitat kuryāt \
sa yady etat kuryād, āganma vṛtrahantamam (RV VIII 74,4a) ity etaṃ tṛcaṃ prathamaṃ kuryāt \
etad vā ahar īpsantaḥ saṃvatsaram āsate.
ta āga/chanti \
ta ete 'nuṣṭupśīrṣāṇas trayas tṛcā (RV VIII 74,1-3, 7-9, 10-12) bhavanti.
brahma vai gāyatrī.
vāg anuṣṭub.
brahmaṇaiva tad vācaṃ saṃdadhāti \
abodhy agniḥ samidhā janānām (RV V 1,1a) iti kīrtikāmaḥ \
hotājaniṣṭa cetana (RV II 5,1a) iti prajāpaśu/kāmaḥ \\ 1 \\

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

Some people say: 'Let the priest make two (recitations with the offering of the) âgya (ghee) on that day,' but the right thing is one.

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

He who desires increase should use the hymn, viso viso atithim (Rv. VIII, 74, 1).

The people (visah) indeed are increase, and therefore he (the sacrificer) becomes increased.

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.

'No,' he said, 'let him take that hymn.

'For he who follows the good road and obtains distinction, he is an atithi (guest).

'They do not consider him who is not so, worthy to be (called) an atithi (guest).

'Therefore let him by all means take that hymn.'

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

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

The (next following) three tristichs begin with an Anushtubh. Now Brahman is Gâyatrî, speech is Anushtubh. He thus joins speech with Brahman.

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

He who desires offspring and cattle should use the hymn, hotâganishta ketanah (Rv. II, 5, 1).

1.1.2

agniṃ naro dīdhitibhir araṇyor (RV VII 1a) ity annādyakāmaḥ \
agnir vā annādaḥ \
cirataram iva vā itareṣv ājyeṣv agnim āgachanty.
atheha mukhata evāgnim āgachanti.
mukhato 'nnādyam aśnute.
mukhataḥ pāpmānam apaghnate \
hastacyutī janayanta- (RV VII 1,1b-part) -iti jātavad.
etasmād vā ahno yajamāno jāyate.
tasmāj jātavat \
tāni catvāri chandāṃsi bhavanti.
catuṣpādā vai paśavaḥ.
paśūnām avaruddhyai \
tāni trīṇi chandāṃsi bhavanti.
trayo vā ime trivṛto lokā.
eṣām eva lokānām abhijityai \
te dve chandasī bhavataḥ.
pratiṣṭhāyā eva \
dvipratiṣṭho vai puruṣaś, catuṣpādāḥ paśavo.
yajamānam eva tad dvipratiṣṭhaṃ catuṣpātsu paśuṣu pratiṣṭhāpayati \
tāḥ parāgvacanena pañcaviṃśatir bhavanti.
pañcaviṃśo 'yaṃ puruṣo.
daśa hastyā aṅgulayo daśa pādyā dvā ūrū dvau bāhū.
ātmaiva pañcaviṃśas.
tam imam ātmānaṃ pañcaviṃśaṃ saṃskurute \
atho pañcaviṃśaṃ vā etad ahaḥ.
pañcaviṃśa etasyāhna stomas.
tat samena samaṃ pratipadyate.
tasmād dve eva pañcaviṃśatir bhavanti \
tās triḥ prathamayā trir uttamayai/kayā na triṃśan, nyūnākṣarā virāṭ \
nyūne vai retaḥ sicyate.
nyūne prāṇā, nyūne 'nnādyaṃ pratiṣṭhitam.
eteṣāṃ kāmānām avaruddhyai \
etā/n kāmān avarundhe, ya evaṃ veda \
tā abhisaṃpadyante bṛhatīṃ ca virājaṃ ca chando, yaitasyāhnaḥ saṃpat tām, atho anuṣṭubham.
anuṣṭubāyatanāni hy ā/jyāni \\ 2 \\

He who desires proper food should use the hymn, agnim naro dîdhitibhih (Rv. VII, 1, 1).

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

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.

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.

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

These (the Trishtubh and Virâg verses of the hymn) form two metres, which form a support (pratishthâ). 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.

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

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.

These twenty-five verses, by repeating the first thrice and the last thrice, become thirty less one. This is a Virâg, 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, therefore this Virâg, small by one, serves for the obtainment of those desires.

He who knows this, obtains those desires.

The verses (contained in the hymn agnim naro dîdhitibhih) become the Brihatî metre and the Virâg metre, (they become) the perfection which belongs to that day (the mahâvrata). Then they also become Anushtubh, for the offerings of âgya (ghee) dwell in Anushtubhs.

1.1.3

gāyatraṃ praugaṃ kuryād ity āhus.
tejo vai brahmavarcasaṃ gāyatrī.
tejasvī brahmavarcasī bhavatīti \
auṣṇihaṃ praugaṃ kuryād ity āhu/r.
āyur vā uṣṇig.
āyuṣmān bhavatīti \
ānuṣṭubhaṃ praugaṃ kuryād ity āhuḥ.
kṣatraṃ vā anuṣṭup.
kṣatrasyāptyā iti \
bārhataṃ praugaṃ kuryād ity āhuḥ.
śrīr vai bṛhatī.
śrīmān bhavatīti \
pāṅktaṃ praugaṃ kuryād ity āhur.
annaṃ vai paṅktir.
annavān bhavatīti \
traiṣṭubhaṃ praugaṃ kuryād ity āhur.
vīryaṃ vai triṣṭu/b.
vīryavān bhavatīti \
jāgataṃ praugaṃ kuryād ity āhur.
jāgatā vai paśavaḥ.
paśumān bhavatīti \
tad u gāyatram eva kuryād.
brahma vai gāyatrī.
brahmaitad a/har.
brahmaṇaiva tad brahma pratipadyate \
tad u mādhuchandasam \
madhu ha sma vā ṛṣibhyo madhuchandāś chandati.
tan madhuchandaso madhuchandastvam \
atho annaṃ vai madhu.
sarvaṃ vai madhu.
sarve vai kāmā madhu.
tad yan mādhuchandasaṃ śaṃsati, sarveṣāṃ kāmānām avaruddhyai \
sarvān kāmān avarundhe, ya evaṃ veda \
tad vaikāhikaṃ rūpasamṛddhaṃ.
bahu vā etasminn ahani kiñca-kiñca vāraṇaṃ kriyate.
śāntyā eva.
śāntir vai pratiṣṭhā-.
-ekāhaḥśāntyām eva tat pra/tiṣṭhāyām antataḥ pratitiṣṭhanti \
pratitiṣṭhati ya evaṃ veda yeṣāṃ caivaṃ vidvān etad dhotā śaṃsati \\ 3 \\

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

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 Brihatî hymn for the Pra-uga. Verily, Brihatî is fortune, and thus the sacrificer becomes fortunate.'
Others say: 'Let him take a Paṅkti hymn for the Pra-uga. Verily, Paṅkti is food, and thus the sacrificer becomes rich in food.'
Others say: 'Let him take a Trishtubh hymn for the Pra-uga. Verily, Trishtubh is strength, and thus the sacrificer becomes strong.'
Others say: 'Let him take a Gagatî hymn for the Pra-uga. Verily, cattle is Gagatî-like, and thus the sacrificer becomes rich in cattle.'
But we say: 'Let him take a Gâyatrî hymn only. Verily, Gâyatrî is Brahman, and that day (the mahâvrata) is (for the attainment of) Brahman. Thus he obtains Brahman by means of Brahman.

'And it must be a Gâyatrî hymn by Madhukkhandas,

'For Madhukkhandas is called Madhukkhandas, because he wishes (khandati) for honey (madhu) for the Rishis.

'Now food verily is honey, all is honey, all desires are honey, and thus if he recites the hymn of Madhukkhandas, it serves for the attainment of all desires.

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

1.1.4

vāyav ā yāhi darśata- (RV I 2,1a), -ime somā araṃkṛtā (RV I 2,1b) ity.
etad vā ahar araṃ yajamānāya ca devebhyaś ca \
araṃ hāsmā etad ahar bhavati, ya evaṃ veda yeṣāṃ caivaṃ vidvān etad dhotā śaṃsati \
indravāyū ime sutā (RV I 2,4a), ā yātam upa niṣkṛtam (RV I 2,6b) iti.
yad vai niṣkṛtaṃ, tat saṃskṛtam \
ā hāsyendra/vāyū saṃskṛtaṃ gachato, ya evaṃ veda yeṣāṃ caivaṃ vidvān etad dhotā śaṃsati \
mitraṃ huve pūtadakṣaṃ (RV I 2,7a), dhiyaṃ ghṛtācīṃ sādhantā- (RV I 2,7c) -iti.
vāg vai dhīr ghṛtācī \
vācam evāsmiṃs tad dadhāti, ya evaṃ veda yeṣāṃ caivaṃ vidvān etad dhotā śaṃsati \
aśvinā yajvarīr iṣa (RV I 3,1a) ity.
annaṃ vā iṣo.
'nnādyasyāvaruddhyai \
ā yātaṃ rudravartanī (RV I 3,3c) ity.
ā hāsyāśvinau yajñaṃ gachato, ya evaṃ veda yeṣāṃ caivaṃ vidvān etad dhotā śaṃsati \
indrā yāhi citrabhānav (RV I 3,4a), indrā yāhi dhiyeṣita (RV I 3,5a), indrā yāhi tūtujāna (RV I 3,6a) ity.
āyāhy āyāhīti śaṃsati \
ā hāsyendro yajñaṃ gachati, ya evaṃ veda yeṣāṃ caivaṃ vidvān etad dhotā śaṃsati \
omāsaś carṣaṇīdhṛto (RV I 3,7a), viśve devāsa ā gata- (RV I 3,7b) -ity.
ā hāsya viśve devā havaṃ gachanti, ya evaṃ veda yeṣāṃ caivaṃ vidvān etad dhotā śaṃsati \
dāśvāṃso dāśuṣaḥ sutam (RV I 3,7c) iti yad āha, daduṣo-daduṣaḥ sutam ity eva tad āha \
dadati hāsmai taṃ kāmaṃ devā, yatkāma etac chaṃsati, ya evaṃ veda yeṣāṃ caivaṃ vidvān etad dhotā śaṃsati \
pāvakā naḥ sarasvatī (RV I 3,10a), yajñaṃ vaṣṭu dhiyā/vasur (RV I 3,10c) iti.
vāg vai dhiyāvasuḥ \
vācam evāsmiṃs tad dadhāti, ya evaṃ veda yeṣāṃ caivaṃ vidvān etad dhotā śaṃsati \
yajñaṃ vaṣṭv iti yad āha, yajñaṃ vahatv ity eva tad āha \
tāḥ parāgvacanenaikaviṃśatir bhavanty.
ekaviṃśo 'yaṃ puruṣo.
daśa hastyā aṅgulayo.
daśa pādyā.
ātmaikaviṃśas.
tam imam ā/tmānam ekaviṃśaṃ saṃskurute \
tās triḥ prathamayā trir uttamayā pañcaviṃ/śatir bhavanti.
pañcaviṃśa ātmā.
pañcaviṃśaḥ prajāpatir.
daśa hastyā aṅgulayo.
daśa pādyā.
dvā ūrū.
dvau bāhū.
ātmaiva pañcaviṃśas.
ta/m imam ātmānaṃ pañcaviṃśaṃ saṃskurute \
atho pañcaviṃśaṃ vā etad ahaḥ.
pañcaviṃśa etasyāhna stomas.
tat samena samaṃ pratipadyate.
tasmād dve eva pañcaviṃśatir bhavanti, bhavanti \\ 4 \\
\\ ity aitareyaprathamāraṇyake prathamo 'dhyāyaḥ \\

Rv. I, 2, 1-3. Vâyav â yâhi darsateme somâ aram kritâh, 'Approach, O Vâyu, conspicuous, these Somas have been made ready.' Because the word ready occurs in these verses, therefore is this day (of the sacrifice) ready (and auspicious) for the sacrificer and for the gods.

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

Rv. I, 2, 4-6. Indravâyû ime sutâ, â yâtam upa nishkritam, 'Indra and Vâyu, these Somas are prepared, come hither towards what has been prepared.' By nishkrita, prepared, he means what has been well prepared (samskrita).

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

Rv. I, 2, 7. Mitram huve pûtadaksham, dhiyam ghritâkîm sâdhantâ, '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.

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

Rv. I, 3, 1. Asvinâ yagvarîr ishah, 'O Asvinau, (eat) the sacrificial offerings.' Verily, the sacrificial offerings are food, and this serves for the acquirement of food.

Rv. I, 3, 3. Â yâtam rudravartanî, 'Come hither, ye Rudravartanî.'

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

Rv. I, 3, 4-6. Indrâ yâhi kitrabhâno, indrâ yâhi dhiyeshitah, indrâ yâhi tûtugâna, 'Come hither, Indra, of bright splendour, Come hither, Indra, called by prayer, Come hither, Indra, quickly!' Thus he recites, Come hither, come hither!

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

Rv. I, 3, 7. Omâsas karshanîdhrito visve devâsa â gata, 'Visve Devas, protectors, supporters of men, come hither!'

Verily, the Visve Devas come to the call of him who knows this, or for whom a Hotri priest who knows this, recites.

Rv. I, 3, 7. Dâsvâmso dâsushah sutam, 'Come ye givers to the libation of the giver!' By dâsushah he means dadushah, i. e. to the libation of every one that gives.

The gods fulfil his wish, with whatever wish he recites this verse,

(The wish of him) who knows this, or for whom a Hotri priest who knows this, recites.

Rv. I, 3, 10. Pâvakâ nah sarasvatî yagñam vashtu dhiyâvasuh, 'May the holy Sarasvatî accept our sacrifice, rich in prayer!' Speech is meant by 'rich in prayer.'

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

And when he says, 'May she accept our sacrifice!' what he means is, 'May she carry off our sacrifice!'

If these verses are recited straight on, they are twenty-one. Man also consists of twenty-one. There are ten fingers on his hands, ten toes on his feet, and the trunk the twenty-first. He adorns that trunk, the twenty-first, by this hymn.

By repeating the first and the last verses thrice, they become twenty-five. The trunk is the twenty-fifth, and Pragâpati 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.