Aitareya Āraṇyaka 1.5

1.5.1

vaśaṃ śaṃsati, vaśe ma idaṃ sarvam asad iti \
tā ekaviṃśatir bhava/nty.
ekaviṃśatir hi tā antar udare vikṛtayaḥ \
atho ekaviṃśo vai stomānāṃ pratiṣṭhā.
pratiṣthodaram annādyānām \
tā vichandaso bhavanti.
vikṣudram iva vā antastyam aṇīya iva ca sthavīya iva ca \
tāḥ praṇāvaṃ chandaskāraṃ yathopapādaṃ śaṃsati.
yathopapādam iva vā antastyaṃ hrasīya iva ca drāghīya iva ca \
atha sūdadohāḥ \
prāṇo vai sūdadohāḥ.
prāṇena parvāṇi saṃdadhāti \
tām atrotsṛjati dvādaśakṛtvaḥ śastvā.
dvādaśavidhā vā ime prāṇāḥ, sapta śīrṣaṇyā , dvau stanyau, trayo 'vāñco.
'tra vai prāṇā āpyante, 'tra saṃskriyante.
tasmād enām atrotsṛjati \
indrāgnī yuvaṃ su na (RV VIII 40,1a) ity aindrāgnā ūrū urvaṣṭhīve pratiṣṭhe \
tāḥ ṣaṭ padā bhavanti.
pratiṣṭhāyā eva.
dvipra/tiṣṭho vai puruṣaś, catuṣpādāḥ paśavo.
yajamānam eva tad dvipratiṣṭhaṃ catuṣpātsu paśuṣu pratiṣṭhāpayati \
dvitīyā saptapadā bhavati.
tāṃ gāyatrīṃ cānuṣṭubhaṃ ca karoti.
brahma vai gāyatrī.
vāg anuṣṭub.
brahmaṇaiva tad vācaṃ saṃdadhāti \
triṣṭubham antataḥ śaṃsati.
vīryaṃ vai triṣṭub.
vīryeṇaiva tat paśūn parigachati.
tasmāt paśavo vīryam anūpatiṣṭhanta īryatāṃ caivā/bhyutthānaṃ ca \\ 1 \\

He recites the Vasa hymn, wishing, May everything be in my power.

They (its verses) are twenty-one, for twenty-one are the parts (the lungs, spleen, &c.) in the belly.

Then the Ekavimsa is verily the support of all Stomas, and the belly the support of all food.

They consist of different metres. Verily, the intestines are confused, some small, some large.

He recites them with the pranava, according to the metre, and according to rule. Verily, the intestines are according to rule, as it were; some shorter, some longer.

Next comes the Sûdadohas verse. Sûdadohas verily is breath. He joins the joints; with breath.

After having recited that verse twelve times he leaves it off there. These prânas are verily twelvefold, seven in the head, two on the breast, three below. In these twelve places the prânas are contained, there they are perfect. Therefore he leaves it off there.

The hymn indrâgnî yuvam su nah (Rv. VIII, 40) forms the two thighs (of the bird) belonging to Indra and Agni, the two supports with broad bones.

These (verses) consist of six feet, so that they may stand firm. Man stands firm on two feet, animals on four. He thus places man (the sacrificer), standing on two feet, among four-footed cattle.

The second verse has seven feet, and he makes it into a Gâyatrî and Anushtubh. Gâyatrî is Brahman, Anushtubh is speech; and he thus puts together speech with Brahman.

He recites a Trishtubh at the end. Trishtubh is strength, and thus does he come round animals by strength. Therefore animals come near where there is strength (of command, &c.); they come to be roused and to rise up, (they obey the commands of a strong shepherd.)

1.5.2

pra vo mahe mandamānāyāndhasa (RV X 50,1a) ity aindre niṣkevalye nividaṃ dadhāti.
pratyakṣād dhy eva tad ātman vīryaṃ dhatte \
tās triṣṭubjagatyo bhavanti \
tad āhur.
atha kasmāt triṣṭubjagatīṣu nividaṃ dadhātīti \
na ha vā etasyāhna ekaṃ chando nividaṃ dādhāra, na vivyāceti.
tasmāt triṣṭubjagatīṣu nividaṃ dadhāti \
tad etad ahas trinivitkaṃ vidyā/d.
vaśo nivid.
vālakhilyā nivin.
nivid eva nivid.
evam enat trini/vitkaṃ vidyāt \
atha sūkte vane na vā yo ny adhāyi cākan (RV X 29,1a), yo jāta eva prathamo manasvān (RV II 12,1a) iti.
tayor asty anne samasya yad asan ma/nīṣā (RV X 29,4d) ity.
annādyasyāvaruddhyai \
athāvapanam.
ete antareṇaindrīṇāṃ daśa/tīnāṃ triṣṭubjagatīnāṃ bṛhatīsaṃpannānāṃ yāvatīr āvapante, tāvanty ū/rdhvam āyuṣo varṣāṇi jīvanty.
etena haivāvapanenāyur āpyate \
prajāṃ me paśavo 'rjayann iti tv eva sajanīyam anuśaṃsati \
tārkṣyaṃ śaṃsati.
svastvayanaṃ vai tārkṣyaḥ.
svastitāyai.
svastvayanam eva tat kurute \
ekapadāṃ śaṃsaty, ekadhedaṃ sarvam asānīty, atho sarvāṃ chandaskṛtim āpnavā/nīti \
indraṃ viśvā avīvṛdhann (RV I 11,1a) iti.
padānuṣaṅgās.
tāḥ saptānuṣajati.
sapta vai śīrṣan prāṇāḥ.
śīrṣann eva tat prāṇān dadhāty.
aṣṭamīṃ nānuṣajati, vāg aṣṭamī, nen me vāk prāṇair anuṣaktāsad iti.
tasmād u sā vāk samā/nāyatanā prāṇaiḥ saty ananuṣaktā \
virājaḥ śaṃsaty.
annaṃ vai virājo.
'nnādyasyāvaruddhyai \
vāsiṣṭhena paridadhāti, vasiṣṭho 'sānīti \
eṣa stomo maha ugrāya vāha (RV VII 24,5a) iti mahadvatyā rūpasmṛddhayā \
dhurī/vātyo na vājayann adhāyi- (RV VII 24,5b) -ity.
anto vai dhur.
anta etad ahar.
etasyāhno rūpam \
indra tvāyam arka īṭṭe vasūnām (RV VII 24,5c) ity arkavatyā rūpasamṛddhayā \
divīva dyām adhi naḥ śromataṃ dhā (RV VII 24,5d) iti.
yatra ha kva ca brahmaṇyā vāg udyate , tad dhāsya kīrtir bhavati, yatraivaṃ vidvān etayā paridadhāti.
tasmād evaṃ vidvān etayaiva paridadhyāt \\ 2 \\

When he recites the Nishkevalya hymn addressed to Indra (Rv. X, 50), pra vo mahe, he inserts a Nivid (between the fourth and fifth verses). Thus he clearly places strength in himself (in the sastra, in the bird, in himself).

They are Trishtubhs and Gagatîs.

There they say: 'Why does he insert a Nivid among mixed Trishtubhs and Gagatîs?' But surely one metre would never support the Nivid of this day, nor fill it: therefore he inserts the Nivid among mixed Trishtubhs and Gagatîs.

Let him know that this day has three Nivids: the Vasa hymn is a Nivid, the Vâlakhilyas are a Nivid, and the Nivid itself is a Nivid. Thus let him know that day as having three Nivids.

Then follow the hymns vane na vâ (Rv. X, 29) and yo gâta eva (Rv. II, 12). In the fourth verse of the former hymn occur the words anne samasya yad asan manîshâh, and they serve for the winning of proper food.

Then comes an insertion. As many Trishtubh and Gagatî verses, taken from the ten Mandalas and addressed to Indra, as they insert (between the two above-mentioned hymns), after changing them into Brihatîs, so many years do they live beyond the (usual) age (of one hundred years). By this insertion age is obtained.

After that he recites the Saganîya hymn, wishing that cattle may always come to his offspring.

Then he recites the Târkshya hymn. Târkshya is verily welfare, and the hymn leads to welfare. Thus (by reciting the hymn) he fares well.

Then he recites the Ekapadâ (indro visvam vi râgati), wishing, May I be everything at once, and may I thus finish the whole work of metres.

In reciting the hymn indram visvâ avivridhan (Rv. I, 11) he intertwines the first seven verses by intertwining their feet. There are seven prânas (openings) in the head, and he thus places seven prânas in the head. The eighth verse (half-verse) he does not intertwine. The eighth is speech, and he thinks, May my speech never be intertwined with the other prânas. Speech therefore, though dwelling in the same abode as the other prânas, is not intertwined with them.

He recites the Virâg verses. Verily, Virâg verses are food, and they thus serve for the gaining of food.

He ends with the hymn of Vasishtha, wishing, May I be Vasishtha!

But let him end with the fifth verse, esha stomo maha ugrâya vâhe, which, possessing the word mahat, is auspicious.

In the second foot of the fifth verse the word dhuri occurs. Verily, dhuh (the place where the horse is fastened to the car) is the end (of the car). This day also is the end (of the sacrifice which lasts a whole year). Thus the verse is fit for the day.

In the third foot the word arka is auspicious.

The last foot is: 'Make our glory high as heaven over heaven.' Thus wherever Brahmanic speech is uttered, there his glory will be, when he who knows this finishes with that verse. Therefore let a man who knows this, finish (the Nishkevalya) with that verse.

1.5.3

tat savitur vṛṇīmahe (RV V 82,1a), 'dyā no deva savitar (RV V 82,4a) iti vaiśvadevasya prati/padanucarāv aikāhikau rūpasamṛddhau.
bahu vā etasminn ahani kiñca/-kiñca vāraṇaṃ kriyate.
śāntyā eva.
śāntir vai pratiṣṭhā-.
ekāhaḥśāntyām eva tat pratiṣṭhāyām antataḥ pratitiṣṭhanti \
pratitiṣṭhati ya evaṃ veda yeṣāṃ caivaṃ vidvān etad dhotā śaṃsati \
tad devasya savitur vāryaṃ mahad (RV IV 53,1a) iti sāvitram.
anto vai mahad.
anta etad ahar.
etasyāhno rūpam \
katarā pūrvā katarāparāyor (RV I 185,1a) iti dyāvāpṛthivīyaṃ samānodarkaṃ.
samānodarkaṃ vā etad ahar.
etasyāhno rūpam \
anaśvo jāto anabhīśur ukthya (RV IV 36,1a) ity ārbha/vam \
rathas tricakra (RV IV 36,1b-part) iti.
yad etat, trivat tad.
anto vai trivad.
anta etad a/har.
etasyāhno rūpam \
asya vāmasya palitasya hotur (RV I 164,1a) iti vaiśvadevaṃ bahurūpaṃ.
bahurūpam vā etad ahar.
etasyāhno rūpam \
gaurīr mimāya salilāni takṣati- (RV I 164,41a) -ity etad antam \
ā no bhadrāḥ kratavo yantu viśvata (RV I 89,1a) iti vaiśvadevaṃ nividdhānam aikāhikaṃ rūpasamṛddhaṃ.
bahu vā etasminn ahani kiñca-kiñca vāraṇaṃ kriyate.
śāntyā eva.
śā/ntir vai pratiṣṭhā-.
-ekāhaḥśāntyām eva tat pratiṣṭhāyām antataḥ pratitiṣṭhanti \
pratitiṣṭhati ya evaṃ veda yeṣāṃ caivaṃ vidvān etad dhotā śaṃsati \
vaiśvānarāya dhiṣaṇām ṛtāvṛdha (RV III 2,1a) ity āgnimārutasya pratipad.
anto vai dhiṣaṇā-.
-anta etad ahar.
etasyāhno rūpam \
prayajyavo maruto bhrājadṛṣṭaya (RV V 55.1a) iti mārutaṃ samānodarkaṃ.
samānodarkaṃ vā etad ahar.
etasyāhno rūpam \
jātavedase sunavāma somam (RV I 99,1a) iti jātavedasyāṃ purastāt sūktasya śaṃsati
svastyayanaṃ vai jātavedasyā (R in text).
svastitāyai.
svastyayanam eva tat kurute \
imaṃ stomam arhate jātavedasa (RV I 94,1a) iti jātavedasyaṃ samānodarkaṃ.
samāno/darkaṃ vā etad ahar.
etasyāhno rūpam, ahno rūpam \\ 3 \\
\\ ity aitareyaprathamāraṇyake pañcamo 'dhyāyaḥ \\
\\ iti prathamāraṇyakaṃ samāptam \\

Tat savitur vrinîmahe (Rv. V, 82, 1-3) and adyâ no deva savitar (Rv. V, 82, 4-6) are the beginning (pratipad) and the next step (anukara) of the Vaisvadeva hymn, taken from the Ekâha ceremonial and therefore proper.

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.

Then (follows) the hymn addressed to Savitri, tad devasya savitur vâryam mahat (Rv. IV, 53). Verily, mahat, great, (in this foot) is the end. This day too is the end. Thus the verse is fit for the day.

The hymn katarâ pûrvâ katarâ parâyoh (Rv. I, 185), addressed to Dyâvâprithivî, is one in which many verses have the same ending. Verily, this day also (the mahâvrata) is one in which many receive the same reward. Thus it is fit for the day.

The hymn anasvo gâto anabhîsur ukthyah (Rv. IV, 36) is addressed to the Ribhus.

In the first verse the word tri (kakrah) occurs, and trivat is verily the end. This day also is the end (of the sacrifice). Thus the verse is fit for the day.

The hymn asya vâmasya palitasya hotuh (Rv. I, 164), addressed to the Visvedevas, is multiform. This day also is multiform. Thus the verse is fit for the day.

He recites the end of it, beginning with gaurîr mimâya (Rv. I, 164, 41).

The hymn â no bhadrâh kratavo yantu visvatah (Rv. I, 89), addressed to the Visvedevas, forms the Nividdhâna, taken from the Ekâha ceremonial, and therefore proper.

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.

The hymn vaisvânarâya dhishanâm ritavridhe (Rv. III, 2) forms the beginning of the Âgnimâruta. Dhishanâ, thought, is verily the end, this day also is the end. Thus it is fit for the day.

The hymn prayagyavo maruto bhrâgadrishtayah (Rv. V, 55), addressed to the Maruts, is one in which many verses have the same ending. Verily, this day also is one in which many receive the same reward. Thus it is fit for the day.

He recites the verse gâtavedase sunavâma somam (Rv. I, 99, 1), addressed to Gâtavedas, before the (next following) hymn. That verse addressed to Gâtavedas is verily welfare, and leads to welfare. Thus (by reciting it) he fares well.

The hymn imam stomam arhate gâtavedase (Rv. I, 94), addressed to Gâtavedas, is one in which many verses have the same ending. Verily, this day also (the mahâvrata) is one in which many receive the same reward. Thus it is fit for the day, yea, it is fit for the day.