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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1These 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, 80, 1) serves for proper food. 2. Next comes the Sadadohas verse. Sddadohas 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 Bvzhat, it 1 Rathantara is the name of the whole number of hymns to be recited at this part of the sacrifice. It was made by Vasish/fa, and consists of one hundred verses. 2 1. Stotriya, abhi tva sira nonumaé (Rv. VII, 32,22) 2 (3) Anurfipa, abhi tv4 pfirvapftaye (Rv. VIII, 3, D 2 (3) 3. Indrasya nu (Rv. I, 32) . 15 4. Tve ha (Rv. VII, 18, 1-13) ee 15 5. Yas tigma (Rv. VII, 19). . . . ir 6. Ugro gagiie (Rv. VII, 20) . . . . 10 7. Udu (Rv. VI, 23) . ee . 6 8. A te mahak (Rv. VII, 25) . 6 9. Na somah (Rv. VII, 26) . . . 5 10. Indram narahk (Rv. VII, 27) . : . 5 11. Brahma nah (Rv. VII, 28) . 5 12, Ayam somah (Rv. VII, 29) . . 5 13. Ana indrat (Rv. IV, 20) . . . . II 98 (100) 14. Ittha hi (Rv. I-80, 1) . . . . I 99 (101) These hymns and verses are given Ait. Ar. V, 2, 2; 1. Here we also learn that hymn Rv. IV, 20, is called Samp4ta, and that the last verse is a Pankti. 5 The six powers are earth, Agni, speech, Rathantara, Vasish/fa, and a hundred. 190 AITAREYA-ARANYAKA, is Bharadvaga, it is a hundred’. These are the six powers (of the left wing). The Samp4ta hymn (Rv. IV, 23) serves indeed for obtaining desires and for firmness. The Pankti verse (Rv. I, 81, 1) serves for proper food. 4. These two (the right and the left wings) are deficient and excessive*. The Brzhat (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. 1 The hundred verses are given Ait. Ar. V, 2, 2, 5. 1. Stotriya, tvim id dhi (Rv. VI, 46, 1). - 2 (3) 2. Anurfpa, tvam hy ehi (Rv. VIII, 61,7) . 2 (3) 3. Tam u shéuhi (Rv. VI, 18) . . - 15 4. Suta it tvam (Rv. VI, 23) . . . * 10° 5. Vrisha mada (Rv. VI, 24) : ’ 10 6. Ya ta Oti# (Rv. VI, 25). 9 7. Abhfr ekah (Rv. VI, 31) 5 8. Apdrvya (Rv. VI, 32) . 5 9. Ya ogishthah (Rv. VI, 33) 5 10. Sam ka tve (Rv. VI, 34) 5 11. Kada bhuvan (Rv. VI, 35) . 5 12. Satra madasaf (Rv. VI, 36) 5 13. Arvag ratham (Rv. VI, 37) 5 14. Ap4d (Rv. VI, 38) . . 5 15. Katha mah4n (Rv. IV, 23) mo 99 (101) 16. Indro madaya (Rv. I, 81, 1) I 100 (102) Though there are said to be roo verses before the Pankti (No. 16), I can get only 99 or ror. See the following note. * The right wing is deficient by one verse, the left wing exceeds by one verse. I count 99 or ror verses in the right, and 100 or 102 in the left wing. 1 ARANYAKA, 4 ADHYAYA, 2 KHANDA, II, IQT 6. Next comes the Sfidadohas verse. Sfdadohas is breath, and thereby he joins all joints with breath.
2* The right wing is deficient by one verse, the left wing exceeds by one verse. I count 99 or ror verses in the right, and 100 or 102 in the left wing. 1 ARANYAKA, 4 ADHYAYA, 2 KHANDA, II, IQT 6. Next comes the Sfidadohas verse. Sfdadohas is breath, and thereby he joins all joints with breath. 7. Next follows the tail. They are twenty-one Dvipad4 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 twentyfirst 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 Sfidadohas verse, then a Dhayy4, then a Sddadohas verse. The Sfdadohas is a man, the Dhayy4 a woman, therefore he recites the Dhayy4 as embraced on both sides by the Sfdadohas. Therefore does the seed of both, when it is effused, obtain oneness, and this with regard to the , These verses are given Ait. Ar. V, 2, 2, 9. . Imé nu kam (Rv. X, 157) 5 2. A yahi (Rv. X,172) «. - 4 3. Pra va indrdya &c. (not in the Sakalya-samhit&) 9 4. Esha brahmé &c. (not in the Sakalya-samhité) 3 21 * The other Stomas of the Agnish/oma are the Trivrit, Pafizadasa, Saptadasa, the Ekavimsa being the highest. Cf. I, 5, 1, 3. 192 AITAREYA-ARANYAKA. woman only. Hence birth takes place in and from the woman. Therefore he recites that Dhayyé in that place}. Tuirp Kuanpa. 1. He recites the eighty tristichs of GAyatrts*. Verily, the eighty G4ayatrt 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 Sfidadohas verse. Stdadohas verily is breath. He joins this world with breath. 3. He recites the eighty tristichs of Brvzhatts. Verily, the eighty Brzhati 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 Sidadohas verse. Sfidadohas verily is breath. He joins the world of the sky with breath. 5. He recites the eighty tristichs of Ushvih. Verily, the eighty Ushzih 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 Siidadohas verse. Sfdadohas verily is the breath. He joins that world with breath, yea, with breath.
3Whatever 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 Siidadohas verse. Sfdadohas verily is the breath. He joins that world with breath, yea, with breath. 1 Asmin vigavabhage. Comm. 2 These and the following verses form the food of the bird. Comm. The verses themselves are given by Saunaka in the fifth Aranyaka. I ARANYAKA, 5 ADHYAYA, I KHANDA, 7. 193 FIFTH ADHYAYA. First Kuawpa. 1. He recites the Vasa hymn!, wishing, May everything be in my power. 2. They (its verses) are twenty-one *, for twentyone 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 prazava’, 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 Sidadohas verse. Sfdadohas verily is breath. He joins the joints with breath. 7. After having recited that verse twelve times he + | Having recited the verses which form the body, neck, head, wings, and tail of the bird, also the food intended for the bird, he now describes the Vasa hymn, i.e. the hymn composed by Vasa, Rv. VIII, 46. That hymn takes the place of the stomach, which receives the food intended for the bird. Cf. Ait. Ar. V, 2, 5. In I, 5, 2, 4 it is called a Nivid. 2 Verses 1-20 of the Vasa hymn, and one Sfidadohas. * Pranfvam means ‘with prasava,’ i.e. inserting Om in the proper places. * According as the metres of the different verses are fixed by Saunaka, Ait. Ar. V, 2, 5, who says that verse 15 is Dvipada, and that the last four words, nfinam atha, form an Ekapada. 5 According to rule, i.e. so that they should come right as Asvalayana has prescribed the recitation of Dvipada and Ekapada verses, In a Dvipada there should be a stop after the first foot, and Om at the end of the second. In an Ekapada there should be Om at the beginning and at the end. [3] oO 194 AITAREYA-ARANYAKA. leaves it off there. These pravas are verily twelvefold, seven in the head, two on the breast, three below. In these twelve places the prasas are contained, there they are perfect. Therefore he leaves it off there’. 8. The hymn indragnt yuvam su nak (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 Gayatrt and Anush¢ubh. GéAyatrt is Brahman, Anushéubh is speech; and he thus puts together speech with Brahman.
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.
1These 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, 80, 1) serves for proper food. 2. Next comes the Sadadohas verse. Sddadohas 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 Bvzhat, it 1 Rathantara is the name of the whole number of hymns to be recited at this part of the sacrifice. It was made by Vasish/fa, and consists of one hundred verses. 2 1. Stotriya, abhi tva sira nonumaé (Rv. VII, 32,22) 2 (3) Anurfipa, abhi tv4 pfirvapftaye (Rv. VIII, 3, D 2 (3) 3. Indrasya nu (Rv. I, 32) . 15 4. Tve ha (Rv. VII, 18, 1-13) ee 15 5. Yas tigma (Rv. VII, 19). . . . ir 6. Ugro gagiie (Rv. VII, 20) . . . . 10 7. Udu (Rv. VI, 23) . ee . 6 8. A te mahak (Rv. VII, 25) . 6 9. Na somah (Rv. VII, 26) . . . 5 10. Indram narahk (Rv. VII, 27) . : . 5 11. Brahma nah (Rv. VII, 28) . 5 12, Ayam somah (Rv. VII, 29) . . 5 13. Ana indrat (Rv. IV, 20) . . . . II 98 (100) 14. Ittha hi (Rv. I-80, 1) . . . . I 99 (101) These hymns and verses are given Ait. Ar. V, 2, 2; 1. Here we also learn that hymn Rv. IV, 20, is called Samp4ta, and that the last verse is a Pankti. 5 The six powers are earth, Agni, speech, Rathantara, Vasish/fa, and a hundred. 190 AITAREYA-ARANYAKA, is Bharadvaga, it is a hundred’. These are the six powers (of the left wing). The Samp4ta hymn (Rv. IV, 23) serves indeed for obtaining desires and for firmness. The Pankti verse (Rv. I, 81, 1) serves for proper food. 4. These two (the right and the left wings) are deficient and excessive*. The Brzhat (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. 1 The hundred verses are given Ait. Ar. V, 2, 2, 5. 1. Stotriya, tvim id dhi (Rv. VI, 46, 1). - 2 (3) 2. Anurfpa, tvam hy ehi (Rv. VIII, 61,7) . 2 (3) 3. Tam u shéuhi (Rv. VI, 18) . . - 15 4. Suta it tvam (Rv. VI, 23) . . . * 10° 5. Vrisha mada (Rv. VI, 24) : ’ 10 6. Ya ta Oti# (Rv. VI, 25). 9 7. Abhfr ekah (Rv. VI, 31) 5 8. Apdrvya (Rv. VI, 32) . 5 9. Ya ogishthah (Rv. VI, 33) 5 10. Sam ka tve (Rv. VI, 34) 5 11. Kada bhuvan (Rv. VI, 35) . 5 12. Satra madasaf (Rv. VI, 36) 5 13. Arvag ratham (Rv. VI, 37) 5 14. Ap4d (Rv. VI, 38) . . 5 15. Katha mah4n (Rv. IV, 23) mo 99 (101) 16. Indro madaya (Rv. I, 81, 1) I 100 (102) Though there are said to be roo verses before the Pankti (No. 16), I can get only 99 or ror. See the following note. * The right wing is deficient by one verse, the left wing exceeds by one verse. I count 99 or ror verses in the right, and 100 or 102 in the left wing. 1 ARANYAKA, 4 ADHYAYA, 2 KHANDA, II, IQT 6. Next comes the Sfidadohas verse. Sfdadohas is breath, and thereby he joins all joints with breath.
2* The right wing is deficient by one verse, the left wing exceeds by one verse. I count 99 or ror verses in the right, and 100 or 102 in the left wing. 1 ARANYAKA, 4 ADHYAYA, 2 KHANDA, II, IQT 6. Next comes the Sfidadohas verse. Sfdadohas is breath, and thereby he joins all joints with breath. 7. Next follows the tail. They are twenty-one Dvipad4 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 twentyfirst 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 Sfidadohas verse, then a Dhayy4, then a Sddadohas verse. The Sfdadohas is a man, the Dhayy4 a woman, therefore he recites the Dhayy4 as embraced on both sides by the Sfdadohas. Therefore does the seed of both, when it is effused, obtain oneness, and this with regard to the , These verses are given Ait. Ar. V, 2, 2, 9. . Imé nu kam (Rv. X, 157) 5 2. A yahi (Rv. X,172) «. - 4 3. Pra va indrdya &c. (not in the Sakalya-samhit&) 9 4. Esha brahmé &c. (not in the Sakalya-samhité) 3 21 * The other Stomas of the Agnish/oma are the Trivrit, Pafizadasa, Saptadasa, the Ekavimsa being the highest. Cf. I, 5, 1, 3. 192 AITAREYA-ARANYAKA. woman only. Hence birth takes place in and from the woman. Therefore he recites that Dhayyé in that place}. Tuirp Kuanpa. 1. He recites the eighty tristichs of GAyatrts*. Verily, the eighty G4ayatrt 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 Sfidadohas verse. Stdadohas verily is breath. He joins this world with breath. 3. He recites the eighty tristichs of Brvzhatts. Verily, the eighty Brzhati 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 Sidadohas verse. Sfidadohas verily is breath. He joins the world of the sky with breath. 5. He recites the eighty tristichs of Ushvih. Verily, the eighty Ushzih 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 Siidadohas verse. Sfdadohas verily is the breath. He joins that world with breath, yea, with breath.
3Whatever 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 Siidadohas verse. Sfdadohas verily is the breath. He joins that world with breath, yea, with breath. 1 Asmin vigavabhage. Comm. 2 These and the following verses form the food of the bird. Comm. The verses themselves are given by Saunaka in the fifth Aranyaka. I ARANYAKA, 5 ADHYAYA, I KHANDA, 7. 193 FIFTH ADHYAYA. First Kuawpa. 1. He recites the Vasa hymn!, wishing, May everything be in my power. 2. They (its verses) are twenty-one *, for twentyone 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 prazava’, 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 Sidadohas verse. Sfdadohas verily is breath. He joins the joints with breath. 7. After having recited that verse twelve times he + | Having recited the verses which form the body, neck, head, wings, and tail of the bird, also the food intended for the bird, he now describes the Vasa hymn, i.e. the hymn composed by Vasa, Rv. VIII, 46. That hymn takes the place of the stomach, which receives the food intended for the bird. Cf. Ait. Ar. V, 2, 5. In I, 5, 2, 4 it is called a Nivid. 2 Verses 1-20 of the Vasa hymn, and one Sfidadohas. * Pranfvam means ‘with prasava,’ i.e. inserting Om in the proper places. * According as the metres of the different verses are fixed by Saunaka, Ait. Ar. V, 2, 5, who says that verse 15 is Dvipada, and that the last four words, nfinam atha, form an Ekapada. 5 According to rule, i.e. so that they should come right as Asvalayana has prescribed the recitation of Dvipada and Ekapada verses, In a Dvipada there should be a stop after the first foot, and Om at the end of the second. In an Ekapada there should be Om at the beginning and at the end. [3] oO 194 AITAREYA-ARANYAKA. leaves it off there. These pravas are verily twelvefold, seven in the head, two on the breast, three below. In these twelve places the prasas are contained, there they are perfect. Therefore he leaves it off there’. 8. The hymn indragnt yuvam su nak (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 Gayatrt and Anush¢ubh. GéAyatrt is Brahman, Anushéubh is speech; and he thus puts together speech with Brahman.
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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