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upanishads
aitareya aranyaka 1
FIRST ARANYAKA
FIRST ADHYAYA
FIRST KHANDA
1. Now follows the Mahavrata ceremony.
2. After having killed Vritra, Indra became great. When he
became great, then there was the Mahavrata (the great work). This is why the
Mahaivrata ceremony is called Mahavrata.
3. Some people say: 'Let the priest make two (recitations with
the offering of the) agya (ghee) on that day,'but the right thing is one'.
4. He who desires prosperity should use the hymn, pra vo
devayagnaye (Rv. III, 13, I).
5. He who desires increase should use the hymn, viso viso
atithim (Rv. VIII, 74, I).
6. The people (visah) indeed are increase, and therefore he
(the sacrificer) becomes increased.
7. 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.
8. 'No,' he said, 'let him take that hymn.
9. 'For he who follows the good road and obtains distinction,
he is an atithi (guest).
10. 'They do not consider him who is not so, worthy to be
(called) an atithi (guest).
11. 'Therefore let him by all means take that hymn.'
12. If he takes that hymn, let him place the (second) tristich,
aganma vritrahantamam, 'we came near to the victorious,' first.
13. For people worship the whole year (performing the
GavAmayana sacrifice) wishing for this day (the last but one)-they do come
near.
14. The (next following) three tristichs begin with an
Anushtubh. Now Brahman is Gayatri, speech is Anushtubh. He thus joins speech
with Brahman.
15. He who desires glory should use the hymn, abodhy agnih
samidha gananam (Rv. V, i, i).
16. He who desires offspring and cattle should use the hymn,
hotaganishta ketanah (Rv. II, 5, i).
SECOND KHANDA
1. He who desires proper food should use the hymn, agnim naro
didhitibhih (Rv. VII, I, 1).
2. Verily, Agni (fire) is the eater of food.
In the other (recitations accompanying the) offerings of Agya
(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.
3. 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.
4. 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.
5. There are three metrical feet (in the Virag verses of this
hymn). Verily, three are these three-fold worlds. Therefore they serve for the
conquest of the worlds.
6. These (the Trishtubh and Virag verses of the hymn) form two
metres, which form a support (pratishihi). 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.
7. 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 (Atman) the
twenty-fifth. He adorns that trunk, the twenty-fifth, by this hymn.
8. 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.
9. These twenty-five verses, by repeating the first thrice and
the last thrice, become thirty less one. This is a Virag 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 3, therefore this Virag, small
by one, serves for the obtainment of those desires.
10. He who knows this, obtains those desires.
11. The verses (contained in the hymn agnim naro didhitibhih)
become the Brihati metre and the Virag metre, (they become) the perfection which
belongs to that day (the mahavrata). Then they also become Anushtubh, for the
offerings of agya (ghee) dwell in Anushtubhs.
THIRD KHANDA
1. Some say: 'Let him take a Gayatri hymn for the Pra-uga.
Verily, Gayatri is brightness and glory of countenance, and thus the sacrificer
becomes bright and glorious.'
2. 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 Brihati hymn for the Pra-uga.
Verily, Brihati is fortune, and thus the sacrificer becomes fortunate.'
Others say: 'Let him take a Pankti hymn for the Pra-uga.
Verily, Pankti 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 Gagati hymn for the Pra-uga.
Verily, cattle is Gagati-like, and thus the sacrificer becomes rich in
cattle.'
3. But we say: 'Let him take a Gayatri hymn only. Verily,
Gayatri is Brahman, and that day (the mahavrata) is (for the attainment of)
Brahman. Thus he obtains Brahman by means of Brahman.
4. 'And it must be a Gayatri hymn by Madhutkhandas,
5. 'For Madhukkhandas is called Madhukkhandas, because he
wishes (khandati) for honey (madhu) for the.Rishis.
6. 'Now food verily is honey, all is honey, all desires are
honey, and thus if he recites the hymn of Madhutkhandas, it serves for the
attainment of all desires.
7. 'He who knows this, obtains all desires.' This (Gayatri
pra-uga), according to the one-day (ekaha) ceremonial ,is perfect in form. On
that day (the mahavrata) much is done now and then which has to be hidden, and
has to be atoned for (by recitation of hymns). Atonement (santi) 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.
8. He who knows this rests firm, and they also for whom a Hotri
priest who knows this, recites this hymn.
FOURTH KHANDA
1. Rv. I, 2, 1-3. Vayav a yahi darsateme soma aram kritah,
'Approach, 0 Vayu, 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.
2. Yes, this day is ready (and auspicious) to him who knows
this, or for whom a Hotri priest who knows this, recites.
3. Rv. I, 2, 4-6. Indravaya ime suta, a yatam upa nishkritam,
'Indra and Viyu, these Somas are prepared, come hither towards what has been
prepared-.' By nishkrita, prepared, he means what has been well prepared
(samskrita).
4. Indra and Vayu go to what has been prepared by him who knows
this, or for whom a Hotri priest who knows this, recites.
5. Rv. I, 2, 7. Mitram huve putadaksham, dhiyam ghritakim
sadhanta, '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.
6. Speech is given to him who knows this, or for whom a Hotri
priest who knows this, recites.
7. Rv. I, 3, 1. Asvina yagvarir ishah, 'O Asvinau, (eat) the
sacrificial offerings.' Verily, the sacrificial offerings are food, and this
serves for the acquirement of food.
8. Rv. I, 3, 3. A yatam rudravartani, 'Come hither, ye
Rudravartani.'
9. The Asvinau go to the sacrifice of him who knows this, or
for whom a Hotri priest who knows this, recites.
10. Rv. I, 3, 4-6. Indra yahi kitrabhano, indra yahi
dhiyeshitah, indra yahi tutugana, 'Come hither, Indra, of bright splendour, Come
hither, Indra, called by prayer, Come hither, Indra, quickly!' Thus he recites,
Come hither, come hither!
11. Indra comes to the sacrifice of him who knows this, or for
whom a Hotri priest who knows this, recites.
12. Rv. I, 3, 7. Omasas karshanidhrito visve devasa a gata,
'Visve Devas, protectors, supporters of men, come hither!'
13. Verily, the Visve Devas come to the call of him who knows
this, or for whom a Hotri priest who knows this, recites.
14. Rv. 1, 3, 7. Dasvamso dasushah sutam, 'Come ye givers to
the libation of the giver!' By dasushah he means dadushah, 1. e. to the libation
of every one that gives.
15. The gods fulfil his wish, with whatever wish he recites
this verse,
16. (The wish of him) who knows this, or for whom a Hotri
priest who knows this, recites.
17. Rv. 1, 3, 10. Pavaka nah sarasvati yagnam vashtu
dhiyavasuh, 'May the holy Sarasvati accept our sacrifice, rich in prayer!'
Speech is meant by rich in prayer.'
18. Speech is given to him who knows this, or for whom a Hotri
priest who knows this, recites.
19. And when he says, 'May she accept our sacrifice!' what he
means is," May she carry off our sacrifice!'
20. 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.
21. By repeating the first and the last verses thrice, they
become twenty-five. The trunk is the twenty-fifth, and Pragapati 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.
SECOND ADHYAYA
FIRST KHANDA
1. The two trikas, Rv. VIII, 68, 1-3, a tva ratham yathotaye,
and Rv. VIII, 2, 1-3, idam vaso sutam andhah, form the first (pratipad) and the
second (anukara) of the Marutvatiya hymn.
2. 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 .
3. In the second verse of (the Pragatha), indra nediya ed ihi,
pra su tira sakibhir ye ta ukthinah (Rv. VIII, 53, 5, 6), there occurs the word
ukthinah, reciters of hymns. Verily, this day (the mahavrata) is an uktha
(hymn), and as endowed with an uktha, the form of this day is perfect.
4. In the first verse (of another Pragatha) the word vira,
strong, occurs (Rv. I, 40, 3), and as endowed with the word vira, strong, the
form of this day is perfect.
5. In the second verse (of another Pragatha) the word suviryam,
strength, occurs (Rv. 1. 40, 1), and as endowed with the word suvirya, strength,
the form of this day is perfect.
6. In the first verse (of another Pragatha) 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.
7. In the (Dhayya) verse agnir neta (Rv. III, 20, 4) the word
vritraha, killer of Vritra, occurs. The killing of Vritra is a form (character)
of Indra, this day (the mahavrata) belongs to Indra, and this is the (perfect)
form of that day.
8. In the (Dhayya) verse tvam soma kratubhih sukratur bhuh (Rv.
1, 91, 2) the word vrisha, powerful, occurs. Powerful is a form (character) of
Indra, this day belongs to Indra, and this is the (perfect) form of that
day.
9. In the (Dhayya) verse pinvanty apah (Rv. I, 64, 6) the word
vaginam, 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.
10. 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.
11. In (the Pragatha) pra va indraya 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 (mahavrata) is perfect.
12. In (the Pragatha) brihad indraya gdyata (Rv. VI II, 89, 1)
(the word brihat occurs). Verily, brihat is mahat (great), and as endowed with
mahat, the form of this day is perfect.
13. In (the Pragatha) nakih sudaso ratham pary asa na riramad
(Rv. VII, 32, 10) the words paryasa (he moved round) and na riramad (he did not
enjoy) occur, and as endowed with the words paryasta and rinti the form of this
day is perfect.
He recites all (these) Pragathas, 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).
SECOND KHANDA
1. He recites the hymn, asat su me garitah sabhivegah (Rv. X, 2
7, 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.
2. That hymn is composed by Vasukra. Verily, Vasukra is
Brahman, and that day is Brahman. Thus he obtains Brahman by means of
Brahman.
3. Here they say: 'Why then is that Marutvatiya hymn completed
by the hymn of Vasukra?' Surely because no other Rishi but Vasukra brought out a
Marutvatiya hymn, or divided it properly. Therefore that Marutvatiya hymn is
completed by the hymn of Vasukra.
4. That hymn, asat su me, is not definitely addressed to any
deity, and is therefore supposed to be addressed to Pragapati. Verily, Pragapati
is indefinite, and therefore the hymn serves to win Pragapati.
5. Once in the hymn (Rv. X, 27, 22) he defines Indra (indraya
sunvat); therefore it does not fall off from its form, as connected with
Indra.
6. He recites the hymn (Rv. VI, 17, 1) piba somam abhi yam ugra
tardah.
7. In the verse Pirvam gavyam mahi grinana indra the word mahi,
great, occurs. Endowed with the word mahat, the form of this day is perfect.
8. That hymn is composed by Bharadvaga, and Bharadvaga 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 Bharadvaga, then, after having driven away evil, he becomes learned,
long-lived, and full of austerities.
9. He recites the hymn kaya, subha savayasah sanilah (Rv. I,
165, 1).
10. In the verse a sasate prati haryanty uktha (Rv. I, 165, 4)
the word uktha occurs. Verily, that day (the mahdvrata) is uktha (hymn). Endowed
with the word uktha, the form of this day becomes perfect.
11. That hymn is called Kayasubhiya. Verily, that hymn, which
is called Kayasubhiya, 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 Kayasubhiya hymn, it serves for mutual understanding.
12. The same hymn is also long life. Therefore, if the
sacrificer is dear to the Hotri, let him recite the Kayasubhiya hymn for
him.
13. He recites the hymn marutvan indra vrishabo ranaya (Rv.
III, 47, 1).
14. 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.
15. That hymn is composed by Visvamitra. Verily, Visvamitra was
the friend (mitra) of all (visva).
16. Everybody is the friend of him who knows this, and for whom
a Hotri priest who knows this, recites this hymn.
17. The next hymn, ganishtha ugrah sahase turaya (Rv. I, 73,
1), forms a Nividdhana, and, according to the one-day (ekaha) 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 .
18. These, if recited straight on, are ninety-seven verses. The
ninety are three Virag, 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.
19. By repeating the first and last verses three times each,
they become one hundred and one verses.
20. 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 1. That makes
a hundred, and the trunk is the one hundred and first.
21. Hundred is life, health, strength, brightness. The
sacrificer as the one hundred and first rests in life, health, strength, and
brightness.
22. These verses become Trishtubh, for the noonday-libation
consists of Trishtubh verses.
THIRD KHANDA
1. They say: 'What is the meaning of prenkha, swing?' Verily,
he is the swing, who blows (the wind). He indeed goes forward (pra + inkhate) in
these worlds, and that is why the swing is called prenkha.
2. Some say, that there should be one plank, because the wind
blows in one way, and it should be like the wind.
3. That is not to be regarded.
4. Some say, there should be three planks, because there are
these three threefold worlds, and it should be like them.
5. That is not to be regarded.
6. 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.
7. 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.
8. 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.
9. 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.
10. Let them be made of Darbha (Kusa grass), for among plants
Darbha is free from evil, therefore they should be made of Darbha grass.
FOURTH KHANDA
1. 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.
2. Others say: 'Let it be one span (pradesa), for by that
measure verily the vital airs were measured.' That is not to be regarded.
3. 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.
4. 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.
5. 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.
6. 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.
7. 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.
8. 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.
9. Let him not withdraw one foot (the right or left) from the
earth, for fear that he may lose his hold.
10. The Hotri mounts the swing, the Udgatri 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.
11. He who knows this, gets offspring and cattle.
12. Next the swing is food, the seat fortune. Thus he mounts
and obtains food and fortune.
13. The Hotrakas (the Prasastri, Brahmanakkhamsin, Potri,
Neshtri, Agnidhra, and Akkhavaka) together with the Brahman sit down on cushions
made of grass, reeds, leaves, &c.
14. 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.
15. Some say: 'Let him descend after saying vashai.' That is
not to be regarded. For, verily, that respect is not shown which is shown to one
who does not see it.
16. 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.
17. 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.
18. 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.
THIRD ADHYAYA
FIRST KHANDA
1. Let him begin this day with singing 'Him,' thus they
say.
2. Verily, the sound Him is Brahman, that day also is Brahman.
He who knows this, obtains Brahman even by Brahman.
3. As he begins with the sound Him, surely that masculine sound
of Him and the feminine Rik (the verse) make a couple. Thus he makes a couple at
the beginning of the hymn in order to get offsprin g. He who knows this, gets
cattle and offspring.
4. Or, as he begins with the sound Him, surely like a wooden
spade, so the sound Him serves to dig up Brahman (the sap of the Veda). And as a
man wishes to dig up any, even the hardest soil, with a spade, thus he digs up
Brahman.
5. He who knows this digs up, by means of the sound Him,
everything he may desire.
6. If he begins with the sound Him, that sound is the holding
apart of divine and human speech. Therefore, he who begins, after having uttered
the sound Him, holds apart divine and human speech.
SECOND KHANDA
1. And here they ask: 'What is the beginning of this day?' Let
him say: 'Mind and speech.'
2. All desires dwell in the one (mind), the other yields all
desires.
3. All desires dwell in the mind, for with the mind he
conceives all desires.
4. All desires come to him who knows this.
5. Speech yields all desires, for with speech he declares all
his desires.
6. Speech yields all desires to him who knows this.
7. Here they say: 'Let him not begin this day with a Rik, a
Yagus, or a Saman verse (divine speech), for it is said, he should not start
with a .Rik, a Yagus, or a Saman.'
8. Therefore, let him say these Vyahritis (sacred
interjections) first.
9. These interjections Bhus, Bhuvas, Svar are the three Vedas,
Bhus the Rig-veda, Bhuvas the Yag-ur-veda, Svar the Sama-veda. Therefore (by
intercalating these) he does not begin simply with a Rik, Yag-us, or Saman
verse, he does not start with a Rik, Yagus, or Saman verse.
THIRD KHANDA
He begins with tad, this, (the first word of the first hymn,
tad id asa). Verily 'this, this' is food, and thus he obtains food.
2. Pragapati indeed uttered this as the first word, consisting
of one or two syllables, viz. tata and tata (or tat) And thus does a child, as
soon as he begins to speak, utter the word, consisting of one or two syllables,
viz. tata and tata (or tat). With this very word, consisting of tat or tatta, he
begins.
3. This has been said by a.Rishi (Rv. X, 7 1, 1):-
4. '0 Brihaspati, the first point of speech;'-for this is the
first and highest point of speech.
5. 'That which you have uttered, making it a name;'-for names
are made by speech.
6. 'That (name) which was the best and without a flaw;'-for
this is the best and without a flaw.
7. 'That which was hidden by their love, is made manifest;'-for
this was hidden in the body, viz. those deities (which enter the body, Agni as
voice, entering the mouth, &c.); and that was manifest among the gods in
heaven. This is what was intended by the verse.
FOURTH KHNDA
1. He begins with: 'That indeed was the oldest in the
worlds;'-for that (the Brahman) is verily the oldest in the worlds.
2. 'Whence was born the fierce one, endowed with brilliant
force;'-for from it was born the fierce one, who is endowed with brilliant
force.
3. 'When born he at once destroys the enemies;'- for he at once
when born struck down the evil one.
4. 'He after whom all friends rejoice;'- verily all friends are
the creatures, and they rejoice after him, saying, ' He has risen, he has
risen.'
5. 'Growing by strength, the almighty;'-for he (the sun) does
grow by strength, the almighty.
6. 'He, as enemy, causes fear to the slave;'-for everything is
afraid of him.
7. 'Taking the breathing and the not-breathing;' this means the
living and the lifeless.
8. 'Whatever has been offered at feasts came to thee;'-this
means everything is in thy power.
9. 'All turn their thought also on thee;'-this means all these
beings, all minds, all thoughts also turn to thee.
10. 'When these two become three protectors;'- i..e. when these
two united beget offspring.
11. He who knows this, gets offspring and cattle.
12. 'Join what is sweeter than sweet (offspring) with the sweet
(the parents);'- for the couple (father and mother) is sweet, the offspring is
sweet, and he thus joins the offspring with the couple.
13. 'And this (the son, when married) being very sweet,
conquered through the sweet;'- i.e. the couple is sweet, the offspring is sweet,
and thus through the couple he conquers offspring.
14. This is declared by a Rishi: 'Because he (Pragapati) raised
his body (the hymn tad id asa or the Veda in general) in the body (of the
sacrificer)' (therefore that Nishkevalya hymn is praised);
- i. e. this body, consisting of the Veda, in that corporeal
form (of the sacrificer).
15. 'Then let this body indeed be the medicine of that body;'-
i.e. this body, consisting of the Veda, of that corporeal form (of the
sacrificer).
16. Of this (the first foot of Rv. X, 120, 1) the eight
syllables are Gayatri, the eleven syllables are Trishtubh the twelve syllables
are Gagati, the ten syllables are Virag. The Virag, consisting of ten syllables,
rests in these three metres.
17. The word purusha, consisting of three syllables, that
indeed goes into the Virag.
18. Verily, these are all metres, these (Gayatri, Trishtubh,
Gagati) having the Virag as the fourth. In this manner this day is complete in
all metres to him who knows this.
FIFTH KHANDA
1. He extends these (verses) by (interpolating) the sound.
Verily, the sound is purusha, man. Therefore every man when he speaks, sounds
loud, as it were.
2. At the end of each foot of the first verse of the hymn tad
id asa, he inserts one foot of the second verse of hymn Rv. VIII, 69, nadam va
odatinam, &c. Thus the verse is to be recited as follows:
Tad id asa bhuvaneshu gyeshtham pu nadam va odatinam,
Yato gagna ugras tveshanrimno ru nadam yoyuvatinam,
Sadyo gagnano ni rinati satrun patim vo aghnyanam,
Anu yam visve madanti umah sho dhenunam ishudhyasi.
In nadam va odatinam (Rv. VI II, 69, 2), odati are the waters
in heaven, for they water all this; and they are the waters in the mouth, for
they water all good food.
3. In nadam yoyuvatinam (Rv. VI II, 69, 2), yoyuvati are the
waters in the sky, for they seem to inundate; and they are the waters of
perspiration, for they seem to run continually.
4. In patim vo aghnyanam (Rv. VIII, 69, 2), aghnya are the
waters which spring from the smoke of fire, and they are the waters which spring
from the organ.
5. In dhenunam ishudhyasi (Rv. VIII, 69, 2), the dhenu (cows)
are the waters, for they delight all this; and ishudhyasi means, thou art
food.
6. He extends a Trishtubh and an Anushtubh. Trishtubh is the
man, Anushtubh the wife, and they make a couple. Therefore does a man, after
having found a wife, consider himself a more perfect man.
7. These verses, by repeating the first three times, become
twenty-five. The trunk is the twenty-fifth, and Pragapati 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 as the twenty-fifth. 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 the two, the day
and the hymn, are twenty-five.
SIXTH KHANDA
This is an exact repetition of the third khanda. According to
the commentator, the third khanda was intended for the glory of the first word
tad, while the sixth is intended for the glory of the whole hymn.
SEVENTH KHANDA
1. He begins with the hymn, Tad id asa bhuvaneshu gyeshtham
(Rv. X, 120). Verily, gyeshtha, the oldest, is mahat, great. Endowed with mahat
the form of this day is perfect.
2. Then follows the hymn, Tam su te kirtim maghavan mahitva
(Rv. X, 54), with the auspicious word mahitva.
3. Then follows the hymn, Bhuya id vavridhe viryaya (Rv. VI,
30), with the auspicious word virya.
4. Then follows the hymn, NrinAm u tvA nritamam gobhir ukthaih
(Rv. 1, 51, 4), with the auspicious word uktha.
5. He extends the first two padas, which are too small, by one
syllable (Rv. X, 120, 1 a, and Rv. VIII, 69, 2 a) 2. Into the small heart the
vital spirits are placed, into the small stomach food is placed. It serves for
the attainment of these desires. He who knows this, obtains these desires.
6. The two feet, each consisting of ten syllable (Rv. X, I 20,
1 a, b), serve for the gaining of both kinds of food, of what has feet (animal
food), and what has no feet (vegetable food).
7. They come to be of eighteen syllables each. Of those which
are ten, nine are the pranas (opening of the body), the tenth is the (vital)
self. This is the perfection of the (vital) self. Eight syllables remain in
each. He who knows them, obtains whatever he desires.
EIGHTH KHANDA
1. He extends (these verses) by (interpolating) the sound.
Verily, breath (prana) is sound. Therefore every breath when it sounds, sounds
loud, as it were.
2. The verse (VIII, 69, 2) nadam va odatinam, &c., is by
its syllables an Ushnih, by its feet an Anushtubh. Ushnih is life, Anushtubh,
speech. He thus places life and speech in him (the sacrificer.)
3. By repeating the first verse three times, they become
twenty-five. The trunk is the twenty-fifth, and Pragapati 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 as the twenty-fifth. 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 the two, the day
and the hymn, are twenty-five. This is the twenty-fifth with regard to the
body.
4. Next, with regard to the deities: The eye, the ear, the
mind, speech, and breath, these five deities (powers) have entered into that
person (purusha), and that person entered into the five deities. He is wholly
pervaded there with his limbs to the very hairs and nails. Therefore all beings
to the very insects are born as pervaded (by the deities or senses).
5. This has been declared by a Rishi (Rv. X, 114, 8):-
6. 'A thousandfold are these fifteen hymns;'-for five arise
from ten.
7. 'As large as heaven and earth, so large is it;'-verily, the
self (givatman) is as large as heaven and earth.
8. 'A thousandfold are the thousand powers by saying this the
poet pleases the hymns (the senses), and magnifies them.
9. 'As far as Brahman reaches, so far reaches speech;'-wherever
there is Brahman, there is a word; and wherever there is a word, there is
Brahman, this was intended.
10. The first of the hymns among all those hymns has nine
verses. Verily, there are nine pranas (openings), and it serves for their
benefit.
11. Then follows a hymn of six verses. Verily, the seasons are
six, and it serves to obtain them.
12. Then follows a hymn of five verses. Verily, the Pankti
consists of five feet. Verily, Pankti is food, and it serves for the gaining of
proper food.
13. Then follows a tristich. Three are these threefold worlds,
and it serves to conquer them.
14. These verses become Brihatis, that metre being immortal,
leading to the world of the Devas. That body of verses is the trunk (of the bird
represented by the whole sastra), and thus it is. He who knows this comes by
this way (by making the verses the trunk of the bird) near to the immortal Self,
yea, to the immortal Self.
FOURTH ADHYAYA
FIRST KHANDA
1. Next comes the Sudadohas verse. Sudadohas is breath, and
thereby he joins all joints with breath.
2. Next follow the neck verses. They recite them as Ushnih,
according to their metre.
3. Next comes (again) the Sudadohas verse. Sudadohas is breath,
and thereby he joins all joints with breath.
4. Next follows the head. That is in Gayatri verses. The
Gayatri is the beginning of all metres; the head the first of all members. It is
in Arkavat verses (Rv. 1, 7, 1-9). Arka is Agni. They are nine verses. The head
consists of nine pieces. He recites the tenth verse, and that is the skin and
the hairs on the head. It serves for reciting one verse more than (the nine
verses contained in) the Stoma. These form the Trivrit Stoma and the Gayatri
metre, and whatever there exists, all this is produced after the production of
this Stoma and this metre. Therefore the recitation of these head-hymns serves
for production.
5. He who knows this, gets offspring and cattle.
6. Next comes the Sudadohas verse. Verily, Sudadohas is breath,
and thereby he joins all joints With breath.
7. Next follow the vertebrae (of the bird). These verses are
Virag (shining). Therefore man says to man, 'Thou shinest above us;' or to a
stiff and proud man, 'Thou carriest thy neck stiff.' Or because the (vertebrae
of the neck) run close together, they are taken to be the best food. For Virag
is food, and food is strength.
8. Next comes the Sudadohas verse. Sudadohas is breath, and
thereby he joins all joints with breath.
SECOND KHANDA
1. 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 Sampata hymn (Rv. IV,
20) serves indeed for obtaining desires and for firmness. The Pankti verse (Rv.
I, 8o, 1) serves for proper food.
2. Next comes the Sudadohas verse. Sudadohas is breath, thereby
he joins all joints with breath.
3. Next follows the left wing. It is that world (heaven), it is
that sun, it is mind, it is the Brihat, it is Bharadvaga, it is a hundred. These
are the six powers (of the left wing). The Sampata hymn (Rv. IV, 23) serves
indeed for obtaining desires and for firmness. The Pankti verse (Rv. 1, 81, 1)
serves for proper food.
4. 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.
5. Now the left wing of a bird is verily by one feather better,
therefore the left wing is larger by one verse.
6. Next comes the Sudadohas verse. Sudadohas is breath, and
thereby he joins all joints with breath.
7. Next follows the tail. They are twenty-one Dvipada verses.
For there are twenty-one backward feathers in a bird.
8. Then the Ekavimsa is the support of all Stomas, and the tail
the support of all birds.
9. 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.
10. He (the bird and the hymn) is supported by two decades
which are Virag. The man (the sacrificer) is supported by the two Dvipadas, 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.
11. Next comes a Sudadohas verse, then a Dhayya, then a
Sudadohas verse. The Sudadohas is a man, the Dhayya a woman, therefore he
recites the Dhayya as embraced on both sides by the Sudadohas. 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 Dhayya in that place.
THIRD KHANDA
1. He recites the eighty tristichs of Gatatris. Verily, the
eighty Gatatri tristichs are this world (earth). Whatever there is in this world
of glory, greatness, wives, food, and honour, may I obtain it, may I win it, may
it be mine.
2. Next comes the Sudadohas verse. Sudadohas verily is breath.
He joins this world with breath.
3. He recites the eighty tristichs of Brihatis. Verily, the
eighty Brihati tristichs are the world of the sky. Whatever there is in the
world of the sky of glory, greatness, wives, food, and honour, may I obtain it,
may I win it, may it be mine.
4. Next comes the Sudadohas verse. Sudadohas verily is breath.
He joins the world of the sky with breath.
5. He recites the eighty tristichs of Ushnih. Verily, the
eighty Ushnih tristichs are that world, the
heaven. Whatever there is in that world of glory, greatness,
wives, food, and honour, also the divine being of the Devas (Brahman), may I
obtain it, may I win it, may it be mine.
6. Next comes the Sudadohas verse. Sudadohas verily is the
breath. He joins that world with breath, yea, with breath.
FIFTH ADHYAYA
FIRST KHANDA
1. He recites the Vasa hymn, wishing, May everything be in my
power.
2. They (its verses) are twenty-one, for twenty-one are the
parts (the lungs, spleen, &c.) in the belly.
3. Then the Ekavimsa is verily the support of all Stomas, and
the belly the support of all food.
4. They consist of different metres. Verily, the intestines are
confused, some small, some large.
5. 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.
6. Next comes the Sudadohas verse. Sudadohas verily is breath.
He joins the joints with breath.
7. After having recited that verse twelve times he leaves it
off there. These pranas are verily twelve-fold, seven in the head, two on the
breast, three below. In these twelve places the pranas are contained, there they
are perfect. Therefore he leaves it off there.
8. The hymn indragni yuvam su nah (Rv. VIII, 40) forms the two
thighs (of the bird) belonging to Indra and Agni, the two supports with broad
bones.
9. 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.
10. The second verse has seven feet, and he makes it into a
Gayatri and Anushtubh. Gayatri is Brahman, Anushtubh is speech; and he thus puts
together speech with Brahman.
11. 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.)
SECOND KHANDA
1. 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 vastra, in the bird, in
himself).
2. They are Trishtubhs and Gagatis.
3. There they say: 'Why does he insert a Nivid among mixed
Trishtubhs and Gagatis?' But surely one metre would never support the Nivid of
this day, nor fill it: therefore he inserts the Nivid among mixed Trishiubhs and
Gagatis.
4. Let him know that this day has three Nivids: the Vasa hymn
is a Nivid, the Valakhilya are a Nivid, and the Nivid itself is a Nivid. Thus
let him know that day as having three Nivids.
5. Then follow the hymns vane na va (Rv. X, 29) and yo gata eva
(Rv. II, 12). In the fourth verse of the former hymn occur the words anne
samasya yad asan manishah, and they serve for the winning of proper food.
6. Then comes an insertion. As many Trishtubh and Gagati
verses, taken from the ten Mandalas
and addressed to Indra, as they insert (between the two
above-mentioned hymns), after changing them into Brihatis, so many years do they
live beyond the (usual) age (of one hundred years). By this insertion age is
obtained.
7. After that he recites the Saganiya hymn, wishing that cattle
may always come to his offspring.
8. Then he recites the Tarkshya hymn . Tarkshya is verily
welfare, and the hymn leads to welfare. Thus (by reciting the hymn) he fares
well.
9. Then he recites the Ekapada (indro visvam vi ragati),
wishing, May I be everything at once, and may I thus finish the whole work of
metres.
10. In reciting the hymn indram visvi avivridhan (Rv. 1, 11) he
intertwines the first seven verses by intertwining their feet. There are seven
pranas (openings) in the head, and he thus places seven pranas 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 pranas. Speech
therefore, though dwelling in the same abode as the other pranas, is not
intertwined with them.
11. He recites the Virag verses. Verily, Virag verses are food,
and they thus serve for the gaining of food.
12. He ends with the hymn of Vasishtha wishing, May I be
Vasishiha!
13. But let him end with the fifth verse, esha stomo maha
ugraya vahe, which, possessing the word mahat, is auspicious.
14. 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.
15. In the third foot the word arka is auspicious.
16. 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.
THIRD KHANDA
1. Tat savitur vrinimahe (Rv. V, 82, 1-3) and adya no deva
savitar (Rv. V, 82, 4-6) are the beginning (pratipad) and the next step
(anukara) of the Vaisvadeva hymn, taken from the Ekaha ceremonial and therefore
proper .
2 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.
3. Then (follows) the hymn addressed to Savitri, tad devasya
savitur varyam 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.
4. The hymn katara purva katara parayoh (Rv. 1, 185), addressed
to Dyavaprithivi, is one in which many verses have the same ending. Verily, this
day also (the mahavrata) is one in which many receive the same reward. Thus it
is fit for the day.
5. The hymn anasvo gato anabhisur ukthyah (Rv. IV, 36) is
addressed to the Ribhus.
6. 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.
7. The hymn asya vamasya palitasya hotuh (Rv. I, 164),
addressed to the Visvedevas, is multiform. This day also is multiform. Thus the
verse is fit for the day.
8. He recites the end of it, beginning with gaurir mimiya (Rv.
I, 164, 41).
9. The hymn a no bhadrah kratavo yantu visvatah (Rv. I, 89),
addressed to the Visvedevas, forms the Nividdhana, taken from the Ekaha
ceremonial, and therefore proper.
10. 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.
11. The hymn vaisvanaraya dhishanam ritavridhe (Rv. III, 2)
forms the beginning of the Agnimaruta. Dhishana, thought, is verily the end,
this day also is the end. Thus it is fit for the day.
12. The hymn prayagyavo maruto bhragadrishtayah (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.
13. He recites the verse gatavedase sunavama somam (Rv. 1, 99,
1), addressed to Gatavedas, before the (next following) hymn. That verse
addressed to Gatavedas is verily welfare, and leads to welfare. Thus (by
reciting it) he fares well.
14. The hymn imam stomam arhate gatavedase (Rv. I, 94),
addressed to Gatavedas, is one in which many verses have the same ending.
Verily, this day also (the mahavrata) is one in which many receive the same
reward. Thus it is fit for the day, yea, it is fit for the
day.
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HINDUISM
