Aitareya Āraṇyaka 1.4.2

1.4.2

athāto dakṣiṇaḥ pakṣaḥ \
so 'yaṃ lokaḥ.
so 'yam agniḥ.
sā vāk.
tad rathantaraṃ.
sa vasiṣṭhas.
tac chataṃ.
tāni ṣaḍ vīryāṇi bhavanti \
saṃpāta eva kāmānām abhyāptyai pratiṣṭhityā.
annādyāya paṅktiḥ \
atha sūdadohāḥ \
prāṇo vai sūdadohāḥ.
prāṇena parvāṇi saṃda/dhāti \
athāta uttaraḥ pakṣaḥ \
so 'sau lokaḥ.
so 'sāv āditya/s.
tat manas.
tad bṛhat.
sa bharadvājas.
tac chataṃ.
tāni ṣaḍ vīryāṇi bhavanti \
saṃpāta eva kāmānām abhyāptyai pratiṣṭhityā.
annādyāya paṅktiḥ \
tā ūnā/tiriktau bhavato.
vṛṣā vai bṛhad.
yoṣā rathantaram.
atiriktaṃ vai puṃso.
nyūnaṃ striyai.
tasmād ūnātiriktau bhavataḥ \
atho ekena ha vai pattreṇa suparṇasyottaraḥ pakṣo jyāyāṃs.
tasmād ekayarcottaraḥ pakṣo bhūyān bha/vati \
atha sūdadohāḥ \
prāṇo vai sūdadohāḥ.
prāṇena parvāṇi saṃdadhāti \
athātaḥ puccham \
tā ekaviṃśatir dvipadā bhavanty.
e/kaviṃśatir hīmāni pratyañci suparṇasya pattrāṇi bhavanti \
atho ekaviṃśo vai stomānāṃ pratiṣṭhā.
pratiṣṭhā pucchaṃ vayasām \
dvāviṃśīṃ śaṃsati.
pratiṣṭhayor eva tad rūpaṃ kriyate.
tasmāt sarvāṇi vayāṃsi pucchena pratitiṣṭhanti.
pucchenaiva pratiṣṭhāyotpatanti.
pratiṣṭhā hi puccham \
sa eṣa dvābhyāṃ daśinībhyāṃ virāḍbhyām, anayor dvāviṃśyor dvipadayor ayaṃ puruṣaḥ pratiṣṭhitaḥ \
tasya yat suparṇarūpaṃ, tad asya kāmānām abhyāptyai \
atha yat puruṣarūpaṃ, tad asya śriyai yaśase 'nnādyāyāpacityai \
atha sūdadohāḥ \
atha dhāyyā \
atha sūdadohāḥ \
vṛṣā vai sūdadohā , yoṣā dhāyyā.
tad ubhayataḥ sūdadohasā dhāyyāṃ pariśaṃsati.
tasmād dvayo retaḥ siktam sad ekatām evāpyeti yoṣām evābhy.
ata ājānā hi yoṣātaḥ prajānā.
tasmād enām atra śaṃsati \\ 2 \\

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 Sampâta hymn (Rv. IV, 20) serves indeed for obtaining desires and for firmness. The Paṅkti verse (Rv. I, 80, 1) serves for proper food.

Next comes the Sûdadohas verse. Sûdadohas is breath, thereby he joins all joints with breath.

Next follows the left wing. It is that world (heaven), it is that sun, it is mind, it is the Brihat, it a, it is a hundred. These are the six powers (of the left wing). The Sampâta hymn (Rv. IV, 23) serves indeed for obtaining desires and for firmness. The Paṅkti verse (Rv. I, 81, 1) serves for proper food.

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.

Now the left wing of a bird is verily by one feather better, therefore the left wing is larger by one verse.

Next comes the Sûdadohas verse. Sûdadohas is breath, and thereby he joins all joints with breath.

Next follows the tail. They are twenty-one Dvipadâ verses. For there are twenty-one backward feathers in a bird.

Then the Ekavimsa is the support of all Stomas, and the tail the support of all birds.

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.

He (the bird and the hymn) is supported by two decades which are Virâg. The man (the sacrificer) is supported by the two Dvipadâs, 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.

Next comes a Sûdadohas verse, then a Dhayyâ, then a Sûdadohas verse. The Sûdadohas is a man, the Dhayyâ a woman, therefore he recites the Dhayyâ as embraced on both sides by the Sûdadohas. 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 Dhayyâ in that place.