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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
125. It might be better to join ekaha’ with sintyém, but even then the argumentation is not quite clear. * Next follows a list of the verses which form the seven trzkas (groups of three verses) of the Pra-uga hymn, with occasional remarks on certain words. M 2 164 AITAREYA-ARANYAKA. 5. Rv. I, 2, 7. Mitram huve pfitadaksham, dhiyas ghr7takim sadhantd, ‘I call Mitra of holy strength ; (he and Varuza) 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 Hotz priest who knows this, recites, 7. Rv. I, 3, 1. Asvind” yagvartr ishas, ‘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 rudravartant, ‘Come hither, ye Rudravartant.’ g. The Asvinau go to the sacrifice of him who knows this, or for whom a Hotr7 priest who knows this, recites. 10. Rv. I, 3, 4-6. Indra yahi 4itrabhAno, indra yahi dhiyeshitaZ, indra yahi ttugana, ‘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 Hotz? priest who knows this, recites. 12. Rv. I, 3, 7. Omdasas Aarshawtdhyzto visve devasa 4 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 Hotr# ‘Priest who knows this, recites. 14. Rv. I, 3, 7. Déasvdmso dAdsushak sutam, ‘Come ye givers to the libation of the giver!’ By_ dAsushak# he means dadushaéJ, i.e. to the libation of every one that gives. 1 ARANYAKA, I ADHYAYA, 4 KHANDA, 21. 165 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 Hotvz priest who knows this, recites. 17. Rv. I, 3, 10. Pavak4 na& sarasvatt yagiiam vashéu dhiydvasuf, ‘May the holy Sarasvatt 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 Hotz? 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 Prag4pati 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}, ;
2The trunk is the twenty-fifth, and Prag4pati 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 corisists of twenty-five: it becomes the same through the same. Therefore these two, the day and the hymn, are twenty-five, yea, twenty-five. 1 Cf. 1,1, 2,7; 1, 3. 5, 7- 166 AITAREYA-ARANYAKA. SECOND ADHYAYA. First KuHanpA}, 1. The two tvzkas, Rv. VIII, 68, 1-3, 4 tva _ratham yathotaye, and Rv. VIII, 2, 1-3, idam vaso sutam andha&, form the first (pratipad) and the second (anuéara) 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 Hotv? priest who knows this, recites this hymn °. 3. In the second verse of (the Pragatha ‘), indra nedtya ed ihi, pra sQ tira saétbhir ye ta ukthinas (Rv. VIII, 53, 5, 6), there occurs the word ukthinaZ, reciters of hymns®. Verily, this day (the mah4vrata) is an uktha (hymn), and as endowed with an uktha, the form of this day is perfect. 4. In the first verse (of another Pragdtha) the word vira, strong, occurs (Rv. I, 40, 3), and as endowed with the word vira, strong, the form of this day is perfect. 1 In the first adhyaya the two hymns to be recited by the Hotr? priest at the morning-libation (the agya and pra-uga sastra) have been considered. Now follows the Marutvatfya hymn, to be recited by the Hotr? priest at the noon-libation. 2 Taken from the Agnish/oma. 5 Cf. I, 1, 3, 7-8. * All these Pragathas consist of two verses expanded into a trika. ® Hotradaya ukthinat sastrinah. e 1 ARANYAKA, 2 ADHYAYA, I KHANDA, 12. 167 5. In the second verse (of another Pragdtha) the word suviryam, strength, occurs (Rv. I. 40, 1), and as endowed with the word suvirya, strength, the form of this day is perfect. 6. In the first verse (of another Pragdtha) 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 (Dhayy4) verse agnir neta (Rv. III, 20, 4) the word vrztrahA, killer of Vtra, occurs. The killing of Vrztra is a form (character) of Indra, this day (the mah4vrata) belongs to Indra, and this is the (perfect) form of that day. 8. In the (Dhayy4) verse tvam soma kratubhiZ sukratur bhds (Rv. I, 91, 2) the word vvzsha', powerful, occurs. Powerful is a form (character) of Indra, this day belongs to Indra, and this is the (perfect) form of that day.
38. In the (Dhayy4) verse tvam soma kratubhiZ sukratur bhds (Rv. I, 91, 2) the word vvzsha', 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 (Dhayy4) verse pinvanty apa (Rv. I, 64, 6) the word v4ginam, 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 Prag4tha) pra va indraya brzhate (Rv. VIII, 89, 3) (the word brzhat occurs). Verily, brzhat is mahat (great), and as endowed with mahat, great, the form of this day (mah4vrata) is perfect. 12. In (the Prag4tha) bszhad indraya gayata (Rv. ¢? : Cf. I, 2, 2,14. 168 AITAREYA-ARANYAKA. VIII, 89, 1) (the word brzhat occurs). Verily, byzhat is mahat (great), and as endowed with mahat, the form of this day is perfect. 13. In (the Pragatha) nakiZ sud4so ratham pary 4sa na rtramad (Rv. VII, 32, 10) the words parydsa (he moved round) and na rtramad (he did not enjoy) occur, and as endowed with the words paryasta and ranti the form of this day is perfect 1. He recites all (these) Pragathas, in order to obtain all the days (of the sacrifice), all the Ukthas%, all the Prish¢has’, all the Sastras‘, all the Pra-ugas’, and all the Savanas (libations). SEconD KHawpa *. 1. He recites the hymn, asat su me garitah sdbhivegak (Rv. X, 27, 1), (and in it the word) satyadhvvitam, the destroyer of truth. Verily, that day 1 Because the performance of the Mah4vrata sacrifice moves the worshipper round to another world and gives him enjoyment. Comm. It is difficult to surpass the absurdity of these explanations. Na riramat means no one stopped the chariot of Sud4s. But even if it meant that no one rejoiced through the chariot of Sudas, it would be difficult to seé how the negative of enjoyment, mentioned in the hymn, could contribute to the perfection of a sacrifice which is to confer positive enjoyment on the worshipper. 2 The stotras following after the Yagfiayagiifya Saman, serving for the ukthya-kratus, 3 The stotras of the noon-libation, to be performed with the Rathantara, Brthat, and other SAmans. ‘ The sastras, recitations, accompanying the oblations of 4gya. 5 The pra-ugas, a division of sastras, described above. * The type after which the Marutvatfya-sastra is to be performed is the Katurvimsa day. Hitherto (from 4 tva ratham to nakisz sudasaf), all that is taken over from the type to the modification, i.e. the Marutvatlya, has been explained. Now follow the verses which are new and peculiar to the Marutvatfya of the Mahévrata. 1 ARANYAKA, 2 ADHYAYA, 2 KHANDA, 8. 169 is truth, and as endowed with the word satya, truth, the form of this day is perfect 1.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
125. It might be better to join ekaha’ with sintyém, but even then the argumentation is not quite clear. * Next follows a list of the verses which form the seven trzkas (groups of three verses) of the Pra-uga hymn, with occasional remarks on certain words. M 2 164 AITAREYA-ARANYAKA. 5. Rv. I, 2, 7. Mitram huve pfitadaksham, dhiyas ghr7takim sadhantd, ‘I call Mitra of holy strength ; (he and Varuza) 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 Hotz priest who knows this, recites, 7. Rv. I, 3, 1. Asvind” yagvartr ishas, ‘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 rudravartant, ‘Come hither, ye Rudravartant.’ g. The Asvinau go to the sacrifice of him who knows this, or for whom a Hotr7 priest who knows this, recites. 10. Rv. I, 3, 4-6. Indra yahi 4itrabhAno, indra yahi dhiyeshitaZ, indra yahi ttugana, ‘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 Hotz? priest who knows this, recites. 12. Rv. I, 3, 7. Omdasas Aarshawtdhyzto visve devasa 4 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 Hotr# ‘Priest who knows this, recites. 14. Rv. I, 3, 7. Déasvdmso dAdsushak sutam, ‘Come ye givers to the libation of the giver!’ By_ dAsushak# he means dadushaéJ, i.e. to the libation of every one that gives. 1 ARANYAKA, I ADHYAYA, 4 KHANDA, 21. 165 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 Hotvz priest who knows this, recites. 17. Rv. I, 3, 10. Pavak4 na& sarasvatt yagiiam vashéu dhiydvasuf, ‘May the holy Sarasvatt 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 Hotz? 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 Prag4pati 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}, ;
2The trunk is the twenty-fifth, and Prag4pati 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 corisists of twenty-five: it becomes the same through the same. Therefore these two, the day and the hymn, are twenty-five, yea, twenty-five. 1 Cf. 1,1, 2,7; 1, 3. 5, 7- 166 AITAREYA-ARANYAKA. SECOND ADHYAYA. First KuHanpA}, 1. The two tvzkas, Rv. VIII, 68, 1-3, 4 tva _ratham yathotaye, and Rv. VIII, 2, 1-3, idam vaso sutam andha&, form the first (pratipad) and the second (anuéara) 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 Hotv? priest who knows this, recites this hymn °. 3. In the second verse of (the Pragatha ‘), indra nedtya ed ihi, pra sQ tira saétbhir ye ta ukthinas (Rv. VIII, 53, 5, 6), there occurs the word ukthinaZ, reciters of hymns®. Verily, this day (the mah4vrata) is an uktha (hymn), and as endowed with an uktha, the form of this day is perfect. 4. In the first verse (of another Pragdtha) the word vira, strong, occurs (Rv. I, 40, 3), and as endowed with the word vira, strong, the form of this day is perfect. 1 In the first adhyaya the two hymns to be recited by the Hotr? priest at the morning-libation (the agya and pra-uga sastra) have been considered. Now follows the Marutvatfya hymn, to be recited by the Hotr? priest at the noon-libation. 2 Taken from the Agnish/oma. 5 Cf. I, 1, 3, 7-8. * All these Pragathas consist of two verses expanded into a trika. ® Hotradaya ukthinat sastrinah. e 1 ARANYAKA, 2 ADHYAYA, I KHANDA, 12. 167 5. In the second verse (of another Pragdtha) the word suviryam, strength, occurs (Rv. I. 40, 1), and as endowed with the word suvirya, strength, the form of this day is perfect. 6. In the first verse (of another Pragdtha) 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 (Dhayy4) verse agnir neta (Rv. III, 20, 4) the word vrztrahA, killer of Vtra, occurs. The killing of Vrztra is a form (character) of Indra, this day (the mah4vrata) belongs to Indra, and this is the (perfect) form of that day. 8. In the (Dhayy4) verse tvam soma kratubhiZ sukratur bhds (Rv. I, 91, 2) the word vvzsha', powerful, occurs. Powerful is a form (character) of Indra, this day belongs to Indra, and this is the (perfect) form of that day.
38. In the (Dhayy4) verse tvam soma kratubhiZ sukratur bhds (Rv. I, 91, 2) the word vvzsha', 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 (Dhayy4) verse pinvanty apa (Rv. I, 64, 6) the word v4ginam, 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 Prag4tha) pra va indraya brzhate (Rv. VIII, 89, 3) (the word brzhat occurs). Verily, brzhat is mahat (great), and as endowed with mahat, great, the form of this day (mah4vrata) is perfect. 12. In (the Prag4tha) bszhad indraya gayata (Rv. ¢? : Cf. I, 2, 2,14. 168 AITAREYA-ARANYAKA. VIII, 89, 1) (the word brzhat occurs). Verily, byzhat is mahat (great), and as endowed with mahat, the form of this day is perfect. 13. In (the Pragatha) nakiZ sud4so ratham pary 4sa na rtramad (Rv. VII, 32, 10) the words parydsa (he moved round) and na rtramad (he did not enjoy) occur, and as endowed with the words paryasta and ranti the form of this day is perfect 1. He recites all (these) Pragathas, in order to obtain all the days (of the sacrifice), all the Ukthas%, all the Prish¢has’, all the Sastras‘, all the Pra-ugas’, and all the Savanas (libations). SEconD KHawpa *. 1. He recites the hymn, asat su me garitah sdbhivegak (Rv. X, 27, 1), (and in it the word) satyadhvvitam, the destroyer of truth. Verily, that day 1 Because the performance of the Mah4vrata sacrifice moves the worshipper round to another world and gives him enjoyment. Comm. It is difficult to surpass the absurdity of these explanations. Na riramat means no one stopped the chariot of Sud4s. But even if it meant that no one rejoiced through the chariot of Sudas, it would be difficult to seé how the negative of enjoyment, mentioned in the hymn, could contribute to the perfection of a sacrifice which is to confer positive enjoyment on the worshipper. 2 The stotras following after the Yagfiayagiifya Saman, serving for the ukthya-kratus, 3 The stotras of the noon-libation, to be performed with the Rathantara, Brthat, and other SAmans. ‘ The sastras, recitations, accompanying the oblations of 4gya. 5 The pra-ugas, a division of sastras, described above. * The type after which the Marutvatfya-sastra is to be performed is the Katurvimsa day. Hitherto (from 4 tva ratham to nakisz sudasaf), all that is taken over from the type to the modification, i.e. the Marutvatlya, has been explained. Now follow the verses which are new and peculiar to the Marutvatfya of the Mahévrata. 1 ARANYAKA, 2 ADHYAYA, 2 KHANDA, 8. 169 is truth, and as endowed with the word satya, truth, the form of this day is perfect 1.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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