Aitareya Āraṇyaka 1.1.4

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.