Aitareya Āraṇyaka 1.2

1.2.1

ā tvā rathaṃ yathotaya (RV VIII 68,1a), idaṃ vaso sutam andha (VIII 2,1a) iti marutvatīyasya pratipadanucarau \
aikāhikau rūpasamṛddhau.
bahu vā etasminn ahani kiñca-kiñca vāraṇaṃ kriyate.
śāntyā eva.
śāntir vai pratiṣṭhā-.
-ekāhaḥśā/ntyām eva tat pratiṣṭhāyām antataḥ pratitiṣṭhanti \
pratitiṣṭḥati ya evaṃ veda yeṣāṃ caivaṃ vidvān etad dhotā śaṃsati \
indra nedīya ed ihi (RV VIII 53,5a), pra sū tirā śacībhir ye ta ukthina (RV VIII 53,6c) ity.
ukthaṃ vā etad ahar.
ukthavad rū/pasamṛddham etasyāhno rūpam \
praitu brahmaṇas patir (RV I 40,3a), acchā vīram (RV I 40,3c-part) iti.
vīra/vad rūpasamṛddham etasyāhno rūpam \
uttiṣṭha brahmaṇas pate (RV I 40,1a), suvīryam (RV I 40,1c-part) iti.
vīryavad rūpasamṛddham etasyāhno rūpam \
pra nūnaṃ brahmaṇas patir (RV I 40,5a), mantraṃ vada/ty ukthyam (RV I 40,5b) ity.
ukthaṃ vā etad ahar.
ukthavad rūpasamṛddham etasyāhno rūpam \
agnir netā (RV III 20,4a-part), sa vṛtrahā- (RV III 20,4c-part) -iti.
vārtraghnam indrarūpam.
aindram etad ahar, etasyāhno rūpam \
tvaṃ soma kratubhiḥ sukratur bhūs (RV I 91,2a), tvaṃ vṛṣā vṛṣatvebhir mahitvā- (RV I 91,2c) -iti.
vṛṣaṇvad vā indrasya rūpam.
aindram etad ahar, etasyāhno rūpam \
pinvanty apo (RV I 64,6a-part), 'tyaṃ na mihe vi nayanti vājinam (RV I 64,6c) iti.
vājimad vā indrasya rūpa/m.
aindram etad ahar, etasyāhno rūpam \
atho utsaṃ duhanti stanayantam a/kṣitam (RV I 64,6d) iti.
stanayad vā indrasya rūpam.
aindram etad ahar, etasyāhno rūpam \
pra va indrāya bṛhata (RV VIII 89,3a) iti.
yad vai bṛhat, tan mahan.
mahadvad rūpasamṛddham etasyāhno rūpam \
bṛhad indrāya gāyata- (RV VIII 89,1a) -iti.
yad vai bṛhat, tan mahan.
mahadvad rūpasamṛddham e/tasyāhno rūpam \
nakiḥ sudāso rathaṃ (RV VII 32,10a), pary āsa na rīramad (RV VII 32,10b) iti.
paryastavad rāntimad rūpasamṛddham etasyāhno rūpam \
sarvān pragāthāñ chaṃsati.
sarveṣām ahnām āptyai, sarveṣām ukthānāṃ, sarveṣāṃ pṛṣṭhānāṃ, sarveṣāṃ śastrāṇāṃ, sarveṣāṃ praugāṇāṃ, sarveṣāṃ savanānāṃ \\ 1 \\

The two trikas, Rv. VIII, 68, 1-3, â tvâ ratham yathotaye, and Rv. VIII, 2, 1-3, idam vaso sutam andhah, form the first (pratipad) and the second (anukara) of the Marutvatîya hymn.

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.

In the second verse of (the Pragâtha), indra nedîya ed ihi, pra sû tirâ sakîbhir ye ta ukthinah (Rv. VIII, 53, 5, 6), there occurs the word ukthinah, reciters of hymns. Verily, this day (the mahâvrata) is an uktha (hymn), and as endowed with an uktha, the form of this day is perfect.

In the first verse (of another Pragâtha) the word vîra, strong, occurs (Rv. I, 40, 3), and as endowed with the word vîra, strong, the form of this day is perfect.

In the second verse (of another Pragâtha) the word suvîryam, strength, occurs (Rv. I. 40, 1), and as endowed with the word suvîrya, strength, the form of this day is perfect.

In the first verse (of another Pragâtha) 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.

In the (Dhayyâ) verse agnir netâ (Rv. III, 2 0, 4) the word vritrahâ, killer of Vritra, occurs. The killing of Vritra is a form (character) of Indra, this day (the mahâvrata) belongs to Indra, and this is the (perfect) form of that day.

In the (Dhayyâ) verse tvam soma kratubhih sukratur bhûh (Rv. I, 91, 2) the word vrishâ, powerful, occurs. Powerful is a form (character) of Indra, this day belongs to Indra, and this is the (perfect) form of that day.

In the (Dhayyâ) verse pinvanty apah (Rv. I, 64, 6) the word vâginam, 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.

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.

In (the Pragâtha) pra va indrâya 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 (mahâvrata) is perfect.

In (the Pragâtha) brihad indrâya gâyata (Rv. VIII, 89, 1) (the word brihat occurs). Verily, brihat is mahat (great), and as endowed with mahat, the form of this day is perfect.

In (the Pragâtha) nakih sudâso ratham pary âsa na rîramad (Rv. VII, 32, 10) the words paryâsa (he moved round) and na rîramad (he did not enjoy) occur, and as endowed with the words paryasta and rânti the form of this day is perfect.
He recites all (these) Pragâthas, 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).

1.2.2

asat su me jaritaḥ sābhivegaḥ (RV X 27,1a), satyadhvṛtam (RV X 27,1d-part) iti śaṃsati.
satyaṃ vā etad ahaḥ.
satyavad rūpasamṛddham etasyāhno rūpam \
tad u vāsukraṃ.
brahma vai vasukro.
brahmaitad ahar.
brahmaṇaiva tad brahma pratipadyate \
tad āhur.
atha kasmā/d vāsukreṇaitan marutvatīyaṃ pratipadyata iti.
na ha vā etad anyo vasu/krān marutvatīyam udayachan, na vivyāceti.
tasmād vāsukreṇaivaitan marutvatīyaṃ pratipadyate \
tad aniruktaṃ prājāpatyaṃ śaṃsaty.
anirukto vai prajāpatiḥ.
prajāpater āptyai \
sakṛd indraṃ nirāha.
tenaindrād rūpān na pracyavate \
pibā somam abhi yam ugra tarda (RV VI 17,1a) iti śaṃati \
ūrvaṃ gavyaṃ mahi gṛṇāna indra- (RV VI 17,1b) -iti.
mahadvad rūpasamṛddham etasyāhno rūpam \
tad u bhāradvājaṃ.
bharadvājo ha vā ṛṣīṇām anūcānatamo dīrghajīvitamas tapasvitama āsa.
sa etena sūktena pāpmānam apāhata.
tad yad bhāradvājaṃ śaṃsati, pāpmano 'pahatyā, anūcāno dīrghajīvī tapasvy asānīti.
tasmād bhāradvājaṃ śaṃsati \
kayā śubhā savayasaḥ sanīḷā (RV I 165,1a) iti śaṃsati \
ā śāsate prati haryanty ukthā- (RV I 165,4c) -ity.
ukthaṃ vā etad ahar.
ukthavad rūpasamṛddham etasyāhno rūpam \
tad u kayāśubhīyam.
etad vai saṃjñānaṃ santani sūktaṃ, yat kayāśu/bhīyam.
etena ha vā indro 'gastyo marutas te samajānata.
tad yat kayāśu/bhīyaṃ śaṃsati, saṃjñātyā eva \
tad vāyuṣyaṃ.
tad yo 'sya priyaḥ syāt, ku/ryād evāsya kayāśubhīyam \
marutvāṁ indra vṛṣabho raṇāya- (RV III 47,1a) -iti śaṃsati \
indra vṛṣabha iti, vṛṣaṇvad vā indrasya rūpam.
aindram etad ahar, etasyāhno rūpam \
tad u vaiśvāmitraṃ.
viśvasya ha vai mitraṃ viśvāmitra āsa \
viśvaṃ hāsmai mitraṃ bhavati, ya evaṃ veda yeṣāṃ caivaṃ vidvān etad dhotā śaṃsati \
janiṣṭhā ugraḥ sahase turāya- (X 73,1a) -iti nividdhānam aikāhikaṃ rūpasamṛddhaṃ. bahu vā etasminn ahani kiñca-kiñca vāraṇaṃ kriyate.
śāntyā eva.
śāntir vai pratiṣṭhā-.
-ekāhaḥśāntyām eva tatpratiṣṭhāyām antataḥ pratitiṣṭhanti \
pratitiṣṭhati ya evaṃ veda yeṣāṃ caivaṃ vidvān etad dhotā śaṃsati \
tāḥ parāgvacanena saptanavatir bhavanti.
sā yā navatis, ti/sras tās triṃśinyo virājo.
'tha yāḥ saptātiyanti.
yaivaiṣā praśaṃsā sāptyasya, tasyā eva \
tās triḥ prathamayā trir uttamayaikaśataṃ bhavanti.
pañcāṅgulayaś catuṣparvā dve kakṣasī doś cākṣaś cāṃsaphalakaṃ ca, sā pañcaviṃśatiḥ.
pañcaviṃśānītarāṇi hy aṅgāni.
tac chatam.
ātmaikaśata/tamaḥ \
yac chataṃ, tad āyur indriyaṃ vīryaṃ tejo.
yajamāna ekaśatatama.
āyuṣīndriye vīrye tejasi pratiṣṭhitaḥ \
tās triṣṭubham abhisaṃpadyante.
traiṣṭubho hi madhyandinaḥ \\ 2 \\

He recites the hymn, asat su me garitah sâbhivegah (Rv. X, 27, 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.

That hymn is composed by Vasukra. Verily, Vasukra is Brahman, and that day is Brahman. Thus he obtains Brahman by means of Brahman.

Here they say: 'Why then is that Marutvatîya, hymn completed by the hymn of Vasukra?' Surely because no other Rishi but Vasukra brought out a Marutvatîya hymn, or divided it properly. Therefore that Marutvatîya hymn is completed by the hymn of Vasukra.

That hymn, asat su me, is not definitely addressed to any deity, and is therefore supposed to be addressed to Pragâpati. Verily, Pragâpati is indefinite, and therefore the hymn serves to win Pragâpati.

Once in the hymn (Rv. X, 27, 22) he defines Indra (indrâya sunvat); therefore it does not fall off from its form, as connected with Indra.

He recites the hymn (Rv. VI, 17, 1) pibâ somam abhi yam ugra tardah.

In the verse ûrvam gavyam mahi grinâna indra the word mahi, great, occurs. Endowed with the word mahat, the form of this day is perfect.

That hymn is composed by Bharadvâga, and Bharadvâga 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 Bharadvâga, then, after having driven away evil, he becomes learned, long-lived, and full of austerities.

He recites the hymn kayâ subhâ savayasah sanîlâh (Rv. I, 165, 1).

In the verse â sâsate prati haryanty ukthâ (Rv. I, 165, 4) the word uktha occurs. Verily, that day (the mahâvrata) is uktha (hymn). Endowed with the word uktha, the form of this day becomes perfect.

That hymn is called Kayâsubhîya. Verily, that hymn, which is called Kayâsubhîya, 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 Kayâsubhîya hymn, it serves for mutual understanding.

The same hymn is also long life. Therefore, if the sacrificer is dear to the Hotri, let him recite the Kayâsubhîya hymn for him.

He recites the hymn marutvân indra vrishabo ranâya (Rv. III, 47, 1).

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.

That hymn is composed by Visvâmitra. Verily, Visvâmitra was the friend (mitra) of all (visva).

Everybody is the friend of him who knows this, and for whom a Hotri priest who knows this, recites this hymn.

The next hymn, ganishthâ ugrah sahase turâya (Rv. I, 73, 1), forms a Nividdhâna, and, according to the one-day (ekâha) 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.

These, if recited straight on, are ninety-seven verses. The ninety are three Virâg, 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.

By repeating the first and last verses three times each, they become one hundred and one verses.

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. That makes a hundred, and the trunk is the one hundred and first.

Hundred is life, health, strength, brightness. The sacrificer as the one hundred and first rests in life, health, strength, and brightness.

These verses become Trishtubh, for the noonday-libation consists of Trishtubh verses.

1.2.3

tad āhuḥ.
kiṃ preṅkhasya preṅkhatvam ity.
ayaṃ vai preṅkho, yo 'yaṃ pavata.
eṣa hy eṣu lokeṣu preṅkhata iti.
tat préṅkhasya preṅkhatvam \
ekaṃ phalakaṃ syād ity āhur.
ekadhā hy evāyaṃ vāyuḥ pavate.
'sya rūpeṇeti \
tat tan nādṛtyam \
trīṇi phalakāni syur ity āhus.
trayo vā ime trivṛto lokā.
eṣāṃ rūpeṇeti \
tat tan nādṛtyam \
dve eva syātāṃ.
dvau vā imau lokāv addhātamāv iva dṛśyete.
ya u ene antareṇā/kāśaḥ, so 'ntarikṣalokas.
tasmād dve eva syātām \
audumbare syā/tām.
ūrg vā annādyam udumbara.
ūrjo 'nnādyasyāvaruddhyai \
madhyata udbhṛte syātāṃ.
madhyato vai prajā annaṃ dhinoti.
madhyata eva tad annādyasya yajamānaṃ dadhāti \
ubhayyo rajjavo bhavanti dakṣiṇāś ca savyāś ca.
dakṣiṇā vā ekeṣāṃ paśūnāṃ rajjavaḥ, savyā ekeṣāṃ.
tad yad ubhayyo rajjavo bhavanty, ubhayeṣāṃ paśūnām āptyai \
dārbhyaḥ syur.
darbho vā oṣa/dhīnām apahatapāpmā.
tasmād dārbhyaḥ syuḥ \\ 3 \\

They say: 'What is the meaning of preṅkha, swing?' Verily, he is the swing, who blows (the wind). He indeed goes forward (pra + iṅkhate) in these worlds, and that is why the swing is called preṅkha.

Some say, that there should be one plank, because the wind blows in one way, and it should be like the wind.

That is not to be regarded.

Some say, there should be three planks, because there are these three threefold worlds, and it should be like them.

That is not to be regarded.

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.

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.

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.

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.

Let them be made of Darbha (Kusa grass), for among plants Darbha is free from evil, therefore they should be made of Darbha grass.

1.2.4

aratnimātra upari bhūmeḥ preṅkhaḥ syād ity āhur.
etāvatā vai svargā lokāḥ saṃmitā iti \
tat tan nādṛtyam \
prādeśamātre syā/d ity āhur.
etāvatā vai prāṇāḥ saṃmitā iti \
tat tan nādṛtyam \
muṣṭi/mātre syād.
etāvatā vai sarvam annādyaṃ kriyata.
etāvatā sarvam annādya/m abhipannaṃ.
tasmān muṣṭimātra eva syāt \
purastāt pratyañcaṃ preṅkham adhi/rohed ity āhur.
etasya rūpeṇa, ya eṣa tapati.
purastād dhy eṣa imāṁl lokān pra/tyaṅṅ adhirohatīti \
tat tan nādṛtyam \
tiryañcam adhirohed ity āhus.
tiryañcaṃ vā aśvam adhirohanti, teno sarvān kāmān avāpnavāmeti \
tat tan nā/dṛtyam \
anvañcam adhirohed ity āhur.
anūcīṃ vai nāvam adhirohanti.
nau/r vaiṣā svargayāṇī, yat preṅkha iti.
tasmād anvañcam evādhirohet \
chuvuke/nopaspṛśec.
chuko haivaṃ vṛkṣam adhirohati.
sa u vayasām annādatama iti.
tasmāc chuvukenopaspṛśet \
bāhubhyām adhirohed.
evaṃ śyeno vayāṃsy abhi/niviśata, evaṃ vṛkṣaṃ.
sa u vayasāṃ vīryavattama iti.
tasmād bāhu/bhyām adhirohet \
asyai pādaṃ nocchindyān, ned asyai pratiṣṭhāyā ucchidyā iti.
preṅkhaṃ hotādhirohaty, audumbarīm āsandīm udgātā.
vṛṣā vai preṅkho , yoṣāsandī.
tan mithunaṃ.
mithunam eva tad ukthamukhe karoti.
prajātyai \
prajāyate prajayā paśubhir ya evaṃ veda \
athānnaṃ vai preṅkhaḥ , śrīr ā/sandy.
annaṃ caiva tac chriyaṃ cānvadhirohataḥ \
bṛsīr hotrakāḥ samadhi/rohanti sabrahmakāḥ \
samutsṛpya vā oṣadhivanaspatayaḥ phalaṃ gṛhṇanti.
tad yad etasminn ahani sarvaśaḥ samadhirohantīṣam eva tad ūrja/m annādyam adhirohanty.
ūrjo 'nnādyasyāvaruddhyai \
vaṣaṭkṛtyāvarohed ity āhuḥ \
tat tan nādṛtyam \
akṛtā vai sāpacitir, yām apaśyate karoti \
nigṛhya bhakṣam avarohed ity āhuḥ \
tat tan nādṛtyam \
akṛtā vai sāpacitir, yā/m adhyṛṣṭāya karoti \
pratikhyāya bhakṣam avarohed.
eṣā vā apaci/tir, yāṃ paśyate karoti.
tasmāt pratikhyāyaiva bhakṣam avarohet \
prāṅ avarohet \
prāg vai devaretasaṃ prajāyate.
tasmāt prāṅ avarohed, ava/rohet \\ 4 \\
\\ ity aitareyaprathamāraṇyake dvitīyo 'dhyāyaḥ \\

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.

Others say: 'Let it be one span (prâdesa), for by that measure verily the vital airs were measured.' That is not to be regarded.

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.

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.

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.

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.

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.

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.

Let him not withdraw one foot (the right or left) from the earth, for fear that he may lose his hold.

The Hotri mounts the swing, the Udgâtri 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.
He who knows this, gets offspring and cattle.

Next the swing is food, the seat fortune. Thus he mounts and obtains food and fortune.

The Hotrakas (the Prasâstri, Brâhmanâkkhamsin, Potri, Neshtri, Agnâdhra, and Akkhâvâka) together with the Brahman sit down on cushions made of grass, reeds, leaves, &c.

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.

Some say: 'Let him descend after saying vashat. 'That is not to be regarded. For, verily, that respect is not shown which is shown to one who does not see it.

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.

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.

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.