1 Tt is copied from the Visvagit, and that from the Agnishfoma, ? Nothing is wanting for its performance, if one only follows the rules given in the Agnish/oma,
I Aranyaka, I Adhyaya, 4 Khanda, 4. 163
has to be hidden’, and has to be atoned for (by reci-
tation 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 Hotvz priest who knows this, recites
this hymn.
FourtH Kuanpa?,
1. Rv. I, 2, 1-3. Vayav 4 yahi darsateme soma4
aram krztak, ‘Approach, O V4yu, 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 Hotvz priest who
knows this, recites.
3. Rv. I, 2, 4-6. Indravdyfi ime sutd, 4 yatam
upa nishkvztam, ‘Indra and Vayu, these Somas are
prepared, come hither towards what has been pre-
pared.’ By nishkvzta, prepared, he means what has
been well prepared (samskvr‘ta).
4. Indra and Vayu go to what has been prepared
by him who knows this, or for whom a Hotvz priest
who knows this, recites.
1 Dasinrztya - bahubhfitamaithuna - brahmafdripumskalisamprava- dadikam. See Rajendralal Mitra, Introduction to his edition of the Aitareya-arazyaka, p. 25. It might be better to join ek&hah with santyam, 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.
164 AITAREYA-ARANYAKA.
5. Rv. I, 2,7. Mitram huve pitadaksham, dhiyam
ghr7tasim sAdhanta, ‘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 Hotvz priest who knows this, recites.
ORV 13,04. SAsyina lL yarvarir™ haz, *O
Asvinau, (eat) the sacrificial offerings.’ Verily, the
sacrificial offerings are food, and this serves for the
acquirement of food.
ret pal a cha BADR ome A yatam rudravartani, ‘Come hither, ye Rudravartani.’
9. The Asvinau go to the sacrifice of him who
knows this, or for whom a Hotvz priest who knows
this, recites.
10. Rv. I, 3, 4-6. Indrd yahi 4itrabhano, indra
yahi dhiyeshitaZ, indra y4hi titugana, ‘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 Hot?z priest who knows
this, recites.
12, Rv. I. 2, 7. Omdasas arshazidhrzto 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 Hotz? priest
who knows this, recites.
14. Rv. I, 3, 7. Dasvamso dasushak sutam,
‘Come ye givers to the libation of the giver!’ By
dasushaZ he means dadusha&, 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. Pavaka na& sarasvati yagfiam
vashzu dhiyadvasuf, ‘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 Hotrz 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 Pragdpati 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.
PL bo! he TP ey 2
166 AITAREVA-ARANYAKA.
SECOND ADHYAYA.
First KHaAwnpDA}.
1. The two tvzéas, 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 (anuara) 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 Hotvz priest who knows this, recites this hymn *
3. In the second verse of (the Pragdatha *), indra
nediya ed ihi, pra sf tira safibhir ye ta ukthinaz
(Rv. VIIT, 53, 5, 6), there occurs the word ukthinaZ,
reciters of hymns*®. Verily, this day (the mahdvrata)
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 Hotrz priest at the morning-libation (the 4gya and pra-uga sastra) have been considered. Now follows the Marutvatiya hymn, to be recited by the Hotr7 priest at the noon-libation.
* Taken from the Agnish/oma.
> Cf. I, 1, 3, 7-8.
* All these Pragdthas consist of two verses expanded into a treka.
* Hotradaya ukthina’ sastrinah.
I Aranyaka, 2 Adhyaya, I Khanda, 12. 167
5. In the second verse (of another PragAtha) 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 vvztraha, killer of Vvztra, occurs. The
killing of Vvztra 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 (Dhayya) verse tvam soma kratubhiz
sukratur bhid# (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 (Dhayya) verse pinvanty apa& (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 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 Pragatha) brzhad indraya gayata (Rv.
is ie ie Peg ©
168 AITAREYA-ARANYAKA.
VIII, 89, 1) (the word brzhat occurs). Verily, brzhat
is mahat (great), and as endowed with mahat, the
form of this day is perfect.
13. In (the Pragatha) nakiZ 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
ranti 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 Przsh¢has?, all the Sastras‘, all the Pra-ugas®,
and all the Savanas (libations).
SECOND KHawpa °,
1. He recites the hymn, asat su me garita# sabhi-
vegah (Rv. X, 27, 1), (and in it the word) satya-
dhvrvztam, the destroyer of truth. Verily, that day
? Because the performance of the Mahavrata sacrifice moves the worshipper round to another world and gives him enjoyment. Comm. It is difficult to surpass the absurdity of these explana- tions. Na riramat means no one stopped the chariot of Sudas. But even if it meant that no one rejoiced through the chariot of Sudas, it would be difficult to see 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.
* The stotras following after the Yagfiayagfifya Saman, serving for the ukthya-kratus.
* The stotras of the noon-libation, to be performed with the Rathantara, Brzhat, and other Samans.
* The sastras, recitations, accompanying the oblations of Agya.
® The pra-ugas, a division of sastras, described above.
° The type after which the Marutvatiya-sastra is to be performed is the aturvimsa day. Hitherto (from 4 tva ratham to nakih sudasa), all that is taken over from the type to the modification, i.e. the Marutvatiya, has been explained. Now follow the verses which are new and peculiar to the Marutvatiya of the Mahavrata.
I Aranyaka, 2 Adhyaya, 2 Khanda, 8. 169
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 Azshi but Vasukra brought out a
Marutvatiya hymn, or divided it properly®. There-
fore that Marutvatiya hymn is completed by the
hymn of Vasukra.
4. That hymn, asat su me, is not definitely ad-
dressed 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 tardaf.
7. In the verse frvam gavyam mahi g7zzdna
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 Avshis, and by this hymn he drove away evil.
Therefore if he recites the hymn of Bharadvaga,
1 The commentator endeavours to make the meaning more natural by taking in the word prahanta, he who kills the destroyer of truth. But considering the general character of these remarks, this is hardly necessary.
435 Liniiaes:
* By separating the first t/a from the second, and so forth.
170 AITAREYA-ARANYAKA.
then, after having driven away evil, he becomes learned, long-lived, and full of austerities.
9. He recites the hymn kay4 subha savayasah sanilaz (Rv. I, 165, 1).
to. In the verse 4 sAsate prati haryanty uktha
(Rv. I, 165, 4) the word uktha occurs. Verily, that
day (the mahavrata) is uktha (hymn). Endowed with
the word uktha, the form of this day becomes perfect.
11. That hymn is called Kaydsubhiya’. Verily,
that hymn, which is called Kaydsubhiya, 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 Kaya-
subhiya hymn, it serves for mutual understanding.
12. The same hymn is also long life. Therefore,
if the sacrificer is dear to the Hotvz, let him recite
the Kaydsubhiya hymn for him.
13. He recites the hymn marutvaz indra vrzshabo ravaya (Rv. III, 47, 1).
14. In it the words indra vrzshabha (powerful)
occur. Verily, powerful is a form of Indra?, this
day belongs to Indra, and this is the perfect form
of that day.
15. [hat hymnis 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 Hotvz priest who knows this,
recites this hymn.