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.
3. Then follows a tristich. Three are these threefold worlds, and it serves to conquer them.
14. These verses become Brvzhatis!, that metre
being immortal, leading to the world of the Devas.
That body of verses is the trunk (of the bird repre-
sented 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?®.
* Each foot of the Trish/ubh has eleven syllables, to which seven are added from the Nada hymn. This gives eighteen syllables for each pada. ‘Two pAadas therefore give thirty-six syllables, and this is a Brzhatf. In this manner the twenty-three verses of the hymns yield forty-six Brzhatfs. Comm.
* He obtains a birth among the gods by means of this Maha- vrata ceremonial, if performed with meditation and a right under- standing of its hidden meaning.
I Aranyaka, 4 Adhyaya, I Khanda, 4. 187
FOURTH ADHYAYA.
First KHANDA.
1. Next comes the Sfdadohas! verse. Siida-
dohas is breath, and thereby he joins all joints with
breath.
2. Next follow the neck verses. They recite them as Ushzih, according to their metre ”.
3. Next comes (again) the Sfidadohas verse.
Siidadohas 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. I, 7, 1-9)4. 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 °.
" The Nishkevalya-sastra is represented in the shape of a bird, consisting of trunk, neck, head, vertebrae, wings, tail, and stomach. Before describing the hymns which form the neck, another hymn has to be mentioned, called Sidadohas, which has to be recited at the end of the hymns, described before, which form the trunk. Sfdadohas is explained as ‘ yielding milk,’ and because that word occurs in the verse, the verse is called Sfidadohas. It follows on the Nada verse, Rv. VIII, 69,3. Cf. Ait. Ar. I, g, 1, ",
2 They occur in another sakha, and are to be recited such as they are, without any insertions. They are given by Saunaka, Ait. Ar. ae he
* It was created from the mouth of Prag@pati.
* They are called so, because the word arka occurs in them.
5 The chanters of the SAma-veda make a Trivrzt Stoma of this hymn, without any repetitions, leaving out the tenth verse. The reciters of the Rig-veda excel them therefore by reciting a tenth verse. This is called atisamsanam (or -na).
188 AITAREYA-ARANYAKA.
These form the Trivvzt Stoma and the Gayatri
metre, and whatever there exists, all this is pro-
duced 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 Sfdadohas verse. Verily,
Sidadohas 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 toge-
ther, they are taken to be the best food. For Virag
is food, and food is strength.
8. Next comes the Siidadohas verse. Stidadohas is breath, and thereby he joins all joints with breath.
1"Vigavas may be a singular, and the commentator seems to take it as such in his first explanation. The text, ta virago bha- vanti, proves nothing, because it could not be sa virdégo bhavanti, nor even sa virad bhavati. Possibly the word may occur in both forms, vigu, plural vigavak, and vigavah. In a somewhat similar way we find griva and grivah, folia and la feuille. On p. 109, the commentator speaks of vigavabhaga, and again, p. 110, pa- kshamflarfipa vigava abhihitéZ. He, however, explains its meaning rightly, as the root of the wings, or rather the lower bones of the neck. Grivah, plural, were originally the vertebrae of the neck. The paragraph, though very empty, contains at least some inter- esting forms of language. First vigu, vertebrae, then the partici- ples duta and samba/hatama, and lastly the verb pratya&, the last probably used in the sense of to bring near, to represent, with the superlative adverb annatamam (Paz. V, 4, 11), i.e. they are repre- sented as if they brought the best food.
I Aranyaka, 4 Adhyaya, 2 Khanda, 3. 189
SECOND KHANWDA.
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 Vasish¢#a, it is a hundred 2.
These are the six powers (of the right wing)*. The
Sampata hymn (Rv. IV, 20) serves indeed for ob-
taining desires and for firmness. The Pankti verse
(Rv. I, 80, 1) serves for proper food.
2. Next comes the Sidadohas verse. Stidadohas 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 Brzhat, it
? Rathantara is the name of the whole number of hymns to
be recited at this part of the sacrifice. It was made br Vasish/ha,
and consists of one hundred verses.
? 1. Stotriya, abhi tva sira nonumad/ (Rv. VII,32,22) 2 (3)
2. Anurfipa, abhi tva pfirvapitaye (Rv. VIII, 3, ” 2 (3)
3. Indrasya nu (Rv. I, 32) ‘ ; If
4. Tve ha (Rv. VII, 18, 1-15) ; : : 15
5. Yas tigma(Rv. VII, 19) : II
6. Ugro gagfie (Rv. VII, 20) . ; IO
7. Udu(Rv.VII,2) . ' 6
8. A te mahad (Rv. VII, 25) 6
g. Na somah (Rv. VII, 26) 5
10. Indram narah (Rv. VII, 27) 5
11. Brahma nah (Rv. VII, 28) 5
12. Ayam somah (Rv. VI, 29) 5
13. A na indrah (Rv. IV, 20) II
98 (100)
14. Ittha hi (Rv. I, 80, r) I
These hymns and verses are given Ait. Ar. V, 2, 2, 1. Here we also learn that hymn Rv. IV, 20, is called Sampata, and that the last verse is a Pankti.
* The six powers are earth, Agni, speech, Rathantara, Vasish/ha, and a hundred.
190 AITAREYA-ARANYAKA.
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. 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 handred verses are given Ait. Ar. V, 2, 2, 5.
1. Stotriya, tvim id dhi (Rv. VI, 46,1) . Racal: a (2,
2. Anurfipa, tvam hy ehi (Rv. VIII, 61, 7) Aaah i:
3. Tain u shéuhi (Rv. VI, 18) ; : Lee 5
4. Sut: it tvam (Rv. VI, 23) . : aes (
5. Vrisna mada (Rv. VI, 24). lan 1
6. Ya ta ftiz (Rv. VI, 25) veh.
7. Abhfit eka (Rv. VI, 31 5
8. Apfirvyi (Rv. VI, 32) 5
9. Ya ogish‘hahk (Rv. VI, 33) . 5
10. Sam ka tve (Rv. VI, 34) 5
11. Kada bhuvan (Rv. VI, 35) . 5
12. Satra mad4sah (Rv. VI, 36) . 5
13. Arvag ratham (Rv. VI, 37) . 5
14. Apad (Rv. VI, 38) 5
15. Katha mahan (Rv. IV, oe, II
99 (101)
16. Indro madaya (Rv. IJ, 81, 1) I
100 (102)
Though there are said to be 100 verses before the Pankti (No. 16), I can get only 99 or 101. See the following note.
* The right wing is deficient by one verse, the left wing exceeds by one verse. I count gg or 1or1 verses in the right, and 100 or 102 in the left wing.
1 Aranyaka, 4 Adhyaya, 2 Khanda, Ii. I9qi
6. Next comes the Sidadohas verse. Stdadohas
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 back-
ward 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 sup-
ported 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 sacri-
ficer) 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 Sfidadohas verse, then a
Dhayyé, then a Siidadohas verse. The Saidadohas
is a man, the Dhayya a woman, therefore he recites
the Dhayya as embraced on both sides by the Siada-
dohas. Therefore does the seed of both, when it is
effused, obtain oneness, and this with regard to the
i These verses are given Ait. Ar. V, 2. 2, 9.
1. Ima nu kam (Rv. X, 157) 5
2. A yahi (Rv. X, 172) 4
3. Pra va indraya &c. (not in the Sakalya- sawabhe 9
4. Esha brahma &c. (not in the Sakalya-samhita) 3
2 The other Stomas of the Agnish/oma are the Trivrzt, Paiisa- dasa, 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 Dhayya in
that place '.
1. He recites the eighty tristichs of Gayatris®*.
Verily, the eighty G4yatri 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 Sidadohas verse. Stdadohas verily is breath. He joins this world with breath.
3. He recites the eighty tristichs of Bvzhatis.
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. Stidadohas
verily is breath. He joins the world of the sky
with breath.
5. He recites the eighty tristichs of Ushzih. Ve-
rily, 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 Sddadohas verse. Sidadohas
verily is the breath. He Joins that world with
breath, yea, with breath.
? Asmin vigavabhage. Comm.
? 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 KuHawpa.
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 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. Siddadohas verily is breath. He joins the joints with breath.