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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He 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. 11. He recites a Trish¢éubh at the end. Trishéubh 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.) Sreconp Kuanpa. 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 sastra, in the bird, in himself). 2. They are Trish¢ubhs and Gagatts. 1 He repeats the Sadadohas verse no more. Comm. * Sentences like indro devak somam pibatu. 1 ARANYAKA, 5 ADHYAYA, 2 KHANDA, 8, 195 3. There they say: ‘Why does he insert a Nivid among mixed Trishéubhs and Gagatis!?’ But surely One metre would never support the Nivid of this day, nor fill it: therefore he inserts the Nivid among mixed Trishéubhs and Gagatts. 4. Let him know that this day has three Nivids: the Vasa hymn is a Nivid, the VAlakhilyas? 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 v4 (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 mantsh4Z, and they serve for the winning of proper food. 6. Then comes an insertion. As many Trish¢ubh and Gagatt verses®, taken from the ten Mandalas and addressed to Indra, as they insert (between the two above-mentioned hymns), after changing them into Bvzhatts, 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 Sagantya 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 °. 1 According to the Prakriti of the Agnish/oma they ought to be all Trishfubhs. Comm. % These hymns occur in the eighty Brshatt tristichs. * From the Samhit&, which consists of ten thousand verses. Comm. ‘ Rv. X,178. Tarksha Garuda being the deity of the hymn, it is called Tarkshya, * Cf. I, 6, 3, 13- 196 AITAREYA-ARANYAKA. 9. Then he recites the Ekapad4 (indro visvam vi ragati), wishing, May I be everything at once, and may I thus finish the whole work of metres.
2Comm. ‘ Rv. X,178. Tarksha Garuda being the deity of the hymn, it is called Tarkshya, * Cf. I, 6, 3, 13- 196 AITAREYA-ARANYAKA. 9. Then he recites the Ekapad4 (indro visvam vi ragati), wishing, May I be everything at once, and may I thus finish the whole work of metres. 1o. In reciting the hymn indram visva avtvrtdhan (Rv. I, 11) he intertwines the first seven verses by intertwining their feet*. There are seven prazas (openings) in the head, and he thus places seven prazas 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 prazas. Speech therefore, though dwelling in the same abode as the other pramas, 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 Vasishéha®, wishing, May I be Vasish¢ha! 13. But let him end with the fifth verse, esha stomo maha ugréya vahe, which, possessing the word mahat, is auspicious, 14. In the second foot of the fifth verse the word dhuri occurs. Verily, dhu% (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. 1 The Ekapada forms the last metre in this ceremony. * The first and last half-verses of the hymn are not to be intertwined. Of the remaining fourteen half-verses he joins, for instance, the fourth foot of the first verse with the second foot of the second verse, and so on. Comm. > Because nothing more follows. Comm. * Rv. VII, 22, 1-6. 5 Rv. VII, 24. * The last day is the udayanfyatiratra. Comm. 1 ARANYAKA, 5 ADHYAYA, 3 KHANDA, 3. 197 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. Tuirp KyHanpa}, 1. Tat savitur vvzmtmahe (Rv. V, 82, 1-3) and ady4 no deva savitar (Rv. V, 82, 4-6) are the beginning (pratipad) and the next step (anuéara) 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 Hotzz priest who knows this, recites this hymn. 3. Then (follows) the hymn addressed to Savitvz, 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. ? After finishing the Nishkevalya of the noon-libation, he explains the vaisvadevasastra of the third libation.,
3IV, 53). Verily, mahat, great, (in this foot) is the end‘. This day too is the end. Thus the verse is fit for the day. ? After finishing the Nishkevalya of the noon-libation, he explains the vaisvadevasastra of the third libation., * The norm of the Mah4vrata is the Visvagit, and the norm of that, the Agnishfoma Ek&ha. The verses to be used for the Vaisvadeva hymn are prescribed in those normal sacrifices, and are here adopted. ® Cf. Ait. Ar. I, 2, 1, 2. * Nothing higher than the great can be wished for or obtained. Comm. 198 AITAREYA-ARANYAKA, 4. The hymn katara pfrv4 katara parayoh (Rv. I, 185), addressed to DyAvapr‘thivt, is one in which many verses have the same ending. Verily, this day also (the mah4vrata) is one in which many receive the same reward. Thus it is fit for the day. 5. The hymn anasvo gato anabhisur ukthyad (Rv. IV, 36) is addressed to the Azbhus. 6. In the first verse the word tri (4akra%) 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 hotud (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 mimaya (Rv. I, 164, 41). 9. The hymn 4 no bhadr&& kratavo yantu visvatak (Rv. I, 89), addressed to the Visvedevas, forms the Nividdh4na, 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 Hotz? priest who knows this, recites this hymn. 11. The hymn vaisvanaraya dhishaz4m rita- 1 All who perform the ceremony obtain Brahman. Cf. § 12. * The third wheel, in addition to the usual two wheels, forms the end of a carriage, as before the dhué, cf. I, 5, 2,14. This day also is the end. * Consisting of Vedic hymns and dances, &c. Comm. 1 ARANYAKA, 5 ADHYAYA, 3 KHANDA, 14. 199 vridhe (Rv. III, 2) forms the beginning of the Agnimaruta. DhishawA, thought, is verily the end, this day also is the end. Thus it is fit for the day. 12, The hymn prayagyavo maruto bhragadvzshéayak (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 gdtavedase sunavama somam (Rv. I, 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*
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.
1He 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. 11. He recites a Trish¢éubh at the end. Trishéubh 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.) Sreconp Kuanpa. 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 sastra, in the bird, in himself). 2. They are Trish¢ubhs and Gagatts. 1 He repeats the Sadadohas verse no more. Comm. * Sentences like indro devak somam pibatu. 1 ARANYAKA, 5 ADHYAYA, 2 KHANDA, 8, 195 3. There they say: ‘Why does he insert a Nivid among mixed Trishéubhs and Gagatis!?’ But surely One metre would never support the Nivid of this day, nor fill it: therefore he inserts the Nivid among mixed Trishéubhs and Gagatts. 4. Let him know that this day has three Nivids: the Vasa hymn is a Nivid, the VAlakhilyas? 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 v4 (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 mantsh4Z, and they serve for the winning of proper food. 6. Then comes an insertion. As many Trish¢ubh and Gagatt verses®, taken from the ten Mandalas and addressed to Indra, as they insert (between the two above-mentioned hymns), after changing them into Bvzhatts, 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 Sagantya 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 °. 1 According to the Prakriti of the Agnish/oma they ought to be all Trishfubhs. Comm. % These hymns occur in the eighty Brshatt tristichs. * From the Samhit&, which consists of ten thousand verses. Comm. ‘ Rv. X,178. Tarksha Garuda being the deity of the hymn, it is called Tarkshya, * Cf. I, 6, 3, 13- 196 AITAREYA-ARANYAKA. 9. Then he recites the Ekapad4 (indro visvam vi ragati), wishing, May I be everything at once, and may I thus finish the whole work of metres.
2Comm. ‘ Rv. X,178. Tarksha Garuda being the deity of the hymn, it is called Tarkshya, * Cf. I, 6, 3, 13- 196 AITAREYA-ARANYAKA. 9. Then he recites the Ekapad4 (indro visvam vi ragati), wishing, May I be everything at once, and may I thus finish the whole work of metres. 1o. In reciting the hymn indram visva avtvrtdhan (Rv. I, 11) he intertwines the first seven verses by intertwining their feet*. There are seven prazas (openings) in the head, and he thus places seven prazas 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 prazas. Speech therefore, though dwelling in the same abode as the other pramas, 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 Vasishéha®, wishing, May I be Vasish¢ha! 13. But let him end with the fifth verse, esha stomo maha ugréya vahe, which, possessing the word mahat, is auspicious, 14. In the second foot of the fifth verse the word dhuri occurs. Verily, dhu% (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. 1 The Ekapada forms the last metre in this ceremony. * The first and last half-verses of the hymn are not to be intertwined. Of the remaining fourteen half-verses he joins, for instance, the fourth foot of the first verse with the second foot of the second verse, and so on. Comm. > Because nothing more follows. Comm. * Rv. VII, 22, 1-6. 5 Rv. VII, 24. * The last day is the udayanfyatiratra. Comm. 1 ARANYAKA, 5 ADHYAYA, 3 KHANDA, 3. 197 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. Tuirp KyHanpa}, 1. Tat savitur vvzmtmahe (Rv. V, 82, 1-3) and ady4 no deva savitar (Rv. V, 82, 4-6) are the beginning (pratipad) and the next step (anuéara) 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 Hotzz priest who knows this, recites this hymn. 3. Then (follows) the hymn addressed to Savitvz, 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. ? After finishing the Nishkevalya of the noon-libation, he explains the vaisvadevasastra of the third libation.,
3IV, 53). Verily, mahat, great, (in this foot) is the end‘. This day too is the end. Thus the verse is fit for the day. ? After finishing the Nishkevalya of the noon-libation, he explains the vaisvadevasastra of the third libation., * The norm of the Mah4vrata is the Visvagit, and the norm of that, the Agnishfoma Ek&ha. The verses to be used for the Vaisvadeva hymn are prescribed in those normal sacrifices, and are here adopted. ® Cf. Ait. Ar. I, 2, 1, 2. * Nothing higher than the great can be wished for or obtained. Comm. 198 AITAREYA-ARANYAKA, 4. The hymn katara pfrv4 katara parayoh (Rv. I, 185), addressed to DyAvapr‘thivt, is one in which many verses have the same ending. Verily, this day also (the mah4vrata) is one in which many receive the same reward. Thus it is fit for the day. 5. The hymn anasvo gato anabhisur ukthyad (Rv. IV, 36) is addressed to the Azbhus. 6. In the first verse the word tri (4akra%) 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 hotud (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 mimaya (Rv. I, 164, 41). 9. The hymn 4 no bhadr&& kratavo yantu visvatak (Rv. I, 89), addressed to the Visvedevas, forms the Nividdh4na, 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 Hotz? priest who knows this, recites this hymn. 11. The hymn vaisvanaraya dhishaz4m rita- 1 All who perform the ceremony obtain Brahman. Cf. § 12. * The third wheel, in addition to the usual two wheels, forms the end of a carriage, as before the dhué, cf. I, 5, 2,14. This day also is the end. * Consisting of Vedic hymns and dances, &c. Comm. 1 ARANYAKA, 5 ADHYAYA, 3 KHANDA, 14. 199 vridhe (Rv. III, 2) forms the beginning of the Agnimaruta. DhishawA, thought, is verily the end, this day also is the end. Thus it is fit for the day. 12, The hymn prayagyavo maruto bhragadvzshéayak (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 gdtavedase sunavama somam (Rv. I, 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*
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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