Aitareya-Âranyaka-Upanishad

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First Âranyaka : First Adhyâya : First Khanda.

1.Now follows the Mahâvrata ceremony.

2.After having killed Vritra, Indra became great. When he became great, then there was the Mahâvrata (the great work). This is why the Mahâvrata ceremony is called Mahâvrata.

3.Some people say: 'Let the priest make two (recitations with the offering of the) âgya (ghee) on that day,' but the right thing is one1.

4.He who desires prosperity should use the hymn, pra vo devâyâgnaye (Rv. III, 13, 1).

5.He who desires increase should use the hymn, viso viso atithim (Rv. VIII, 74, 1).

6.The people (visah) indeed are increase1, and therefore he (the sacrificer) becomes increased.

7.But (some say), there is the word atithim (in that hymn, which means a guest or stranger, asking for food). Let him not therefore take that hymn. Verily, the atithi (stranger) is able2 to go begging.

8.'No,' he said, 'let him take that hymn.

9.'For he who follows the good road and obtains distinction, he is an atithi (guest)3.

10.'They do not consider him who is not so, worthy to be (called) an atithi (guest).

11.'Therefore let him by all means take that hymn.'

12.If he takes that hymn, let him place the (second) tristich, âganma vritrahantamam, 'we came near to the victorious,' first.

13.For people worship the whole year (performing the Gavâmayana sacrifice) wishing for this day (the last but one)—they do come near.

14.The (next following) three tristichs begin with an Anushtubh 4. Now Brahman is Gâyatrî, speech is Anushtubh. He thus joins speech with Brahman.

15.He who desires glory should use the hymn, abodhy agnih samidhâ ganânâm (Rv. V, 1, 1).

16.He who desires offspring and cattle should use the hymn, hotâganishta ketanah (Rv. II, 5, 1).

1That it should be one only is proved from the types, i. e. from other sacrifices, that have to be followed in the performance of the Mahâvrata. The first type is the Agnishtoma, where one sastra is enjoined as âgyasastra, viz. pra vo devâyâgnaye. In the Visvagit, which has to follow the Agnishtoma, another hymn is put in its place, viz. agnim naro dîdhitibhih. In the Mahâvrata, which has to follow the Visvagit, some people recommend the use of both these hymns. But that is wrong, for there must be in the sacrifices which follow the Agnishtoma twelve sastras altogether; and if there were two here, instead of one, we should get a total of thirteen.

1The word visah, which occurs in the hymn, means people. The commentator says that because the Vaisyas or tradespeople increase their capital, therefore they are called increase.

2Able, or liable; cf. Ait. Âr. II, 3, 5, 7.

3Atithi is here explained by yo bhavati, and bhavati is explained as walking on the good road. One expects yo vâ atati. The obtaining of distinction is probably derived from ati, above, in atithi.

4In the first and second the Anushtubh is followed by two Gâyatrîs.

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First Âranyaka : First Adhyâya : Second Khanda.

6.The people (visah) indeed are increase1, and therefore he (the sacrificer) becomes increased.

1.He who desires proper food1 should use the hymn, agnim naro dîdhitibhih (Rv. VII, 1, 1)2.

2.Verily, Agni (fire) is the eater of food.

In the other (recitations accompanying the) offerings of âgya (where Agni is likewise mentioned) the worshippers come more slowly near to Agni (because the name of Agni does not stand at the beginning of the hymn). But here a worshipper obtains proper food at once, he strikes down evil at once.

3.Through the words (occurring in the second foot of the first verse), hastakyuti ganayanta, 'they caused the birth of Agni by moving their arms,' the hymn becomes endowed with (the word) birth. Verily, the sacrificer is born from this day of the sacrifice, and therefore the hymn is endowed with (the word) birth.

4.There are four metrical feet (in the Trishtubh verses of this hymn). Verily, cattle have four feet, therefore they serve for the gaining of cattle.

5.There are three metrical feet (in the Virâg, verses of this hymn). Verily, three are these three-fold worlds. Therefore they serve for the conquest of the worlds.

6.These (the Trishtubh and Virâg verses of the hymn) form two metres, which form a support (pratishthâ). Verily, man is supported by two (feet), cattle by four feet. Therefore this hymn places the sacrificer who stands on two feet among cattle which stand on four.

7.By saying them straight on there are twenty-five verses in this hymn. Man also consists of twenty-five. There are ten fingers on his hands, ten toes on his feet, two legs, two arms, and the trunk (âtman) the twenty-fifth. He adorns that trunk, the twenty-fifth, by this hymn.

8.And then this day (of the sacrifice) consists of twenty-five, and the Stoma hymn of that day consists of twenty-five1 (verses); it becomes the same through the same. Therefore these two, the day and the hymn, are twenty-five2

9.These twenty-five verses, by repeating the first thrice and the last thrice, become thirty less one. This is a Virâg, verse (consisting of thirty syllables), too small by one. Into the small (heart) the vital spirits are placed, into the small stomach food is placed3, therefore this Virâg, small by one, serves for the obtainment of those desires.

10.He who knows this, obtains those desires.

11.The verses (contained in the hymn agnim naro dîdhitibhih) become the Brihatî 4 metre and the Virâg metre, (they become) the perfection which belongs to that day (the mahâvrata). Then they also become Anushtubh 1, for the offerings of âgya (ghee) dwell in Anushtubhs 2.

1Annâdyam is always explained as food, here as annam tad âdyam ka. It must be so translated here and elsewhere (1, 2, 10), though it is often an abstract of annâda, an eater of food, a healthy man.

2This hymn is prescribed in the Visvagit sacrifice, and taken over to the Mahâvrata, according to rule. It is used, however, both as obligatory and as optional at the same time, i. e. it is an essential part of the sacrifice, and at the same time to be used by those who wish for proper food.

1Cf. Ait. Âr. I, 1, 4, 21; II, 3, 4, 2.

2The plural after the dual is explained by the fact that the hymn means the twenty-five verses.

3Cf. I, 3, 7, 5.

4The hymn consists of eighteen Virâg and seven Trishtubh verses. Therefore the eighteen Virâg verses remain what they are, only that the first is repeated three times, so that we have twenty Virâg verses. The seven Trishtubhs, by repeating the last three times, become nine. We then take eight syllables away from each verse, thus changing them into nine Brihatî verses. The nine times eight syllables, which were taken off, give us seventy-two syllables, and as each Brihatî consists of thirty-six syllables, two Brihatîs.

1The change of the first verse, which is a Virâg of thirty-three syllables, into an Anushtubh is produced by a still easier process. The first Virâg consists here of thirty-three syllables, the Anushtubh should have thirty-two. But one or two syllables more or less does not destroy a metre, according to the views of native metricians. The Virâg itself, for instance, should have thirty syllables, and here has thirty-three. Therefore if changed into an Anushtubh, it simply has one syllable over, which is of no consequence. Comm.

12Cf. Ait. Âr. I, 1, 1, 4.

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First Âranyaka : First Adhyâya : Third Khanda.

1.Some say: 'Let him take a Gâyatrî hymn for the Pra-uga. Verily, Gâyatrî is brightness and glory of countenance, and thus the sacrificer becomes bright and glorious.'

2.Others say: 'Let him take a Ushnih hymn for the Pra-uga. Verily, Ushnih is life, and thus the sacrificer has a long life.'

Others say: 'Let him take an Anushtubh hymn for the Pra-uga. Verily, Anushtubh is valour, and it serves for obtaining valour.'

Others say: 'Let him take a Brihatî hymn for the Pra-uga. Verily, Brihatî is fortune, and thus the sacrificer becomes fortunate.'

Others say: 'Let him take a Paṅkti hymn for the Pra-uga. Verily, Paṅkti is food, and thus the sacrificer becomes rich in food.'

Others say: 'Let him take a Trishtubh hymn for the Pra-uga. Verily, Trishtubh is strength, and thus the sacrificer becomes strong.'

Others say: 'Let him take a Gagatî hymn for the Pra-uga. Verily, cattle is Gagatî-like, and thus the sacrificer becomes rich in cattle.'

But we say: 'Let him take a Gâyatrî hymn only. Verily, Gâyatrî is Brahman, and that day (the mahâvrata) is (for the attainment of) Brahman. Thus he obtains Brahman by means of Brahman.

4.'And it must be a Gâyatrî hymn by Madhukkhandas,

5.'For Madhukkhandas is called Madhukkhandas, because he wishes (khandati) for honey (madhu) for the Rishis -.

6.'Now food verily is honey, all is honey, all desires are honey, and thus if he recites the hymn of Madhukkhandas, it serves for the attainment of all desires.

7.'He who knows this, obtains all desires.'

This (Gâyatrî pra-uga), according to the one-day (ekâha) ceremonial1, is perfect in form2. On that day (the mahâvrata) much is done now and then which has to be hidden1, and has to be atoned for by recitation of hymns). Atonement (sânti) 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 Hotri priest who knows this, recites this hymn.

3Thus far the hymn which has to be recited by the Hotri priest, after the eating of the ritugrabas, has been considered. What follows next is the so-called Pra-uga hymn, consisting of seven trikas, which the Hotri has to recite after the Visvedevagraha. Different Sâkhâs recommend hymns of different metres, our Sâkhâ fixes on the Gâyatrî.

1It is copied from the Visvagit, and that from the Agnishtoma.

2Nothing is wanting for its performance, if one only follows the rules given in the Agnishtoma.

1Dâsînritya-bahubhûtamaithuna-brahmakâripumskalîsampravâ-dâdikam. See Rajendralal Mitra, Introduction to his edition of the Aitareya-âranyaka, p. 25. It might be better to join ekâhah with sântyâm, but even then the argumentation is not quite clear.

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First Âranyaka : First Adhyâya : Fourth Khanda2.

1.Rv. I, 2, 1-3. Vâyav â yâhi darsateme somâ aram kritâh, 'Approach, O Vâyu, 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 Hotri priest who knows this, recites.

3.Rv. I, 2, 4-6. Indravâyû ime sutâ, â yâtam upa nishkritam, 'Indra and Vâyu, these Somas are prepared, come hither towards what has been prepared.' By nishkrita, prepared, he means what has been well prepared (samskrita).

4.Indra and Vâyu go to what has been prepared by him who knows this, or for whom a Hotri priest who knows this, recites.

5.Rv. I, 2, 7. Mitram huve pûtadaksham, dhiyam ghritâkîm sâdhantâ, 'I call Mitra of holy strength; (he and Varuna) 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 Hotri priest who knows this, recites.

7.Rv. I, 3, 1. Asvinâ yagvarîr ishah, '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. Â yâtam rudravartanî, 'Come hither, ye Rudravartanî.'

9.The Asvinau go to the sacrifice of him who knows this, or for whom a Hotri priest who knows this, recites.

10.Rv. I, 3, 4-6. Indrâ yâhi kitrabhâno, indrâ yâhi dhiyeshitah, indrâ yâhi tûtugâna, '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 Hotri priest who knows this, recites.

12.Rv. I, 3, 7. Omâsas karshanîdhrito visve devâsa â 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 Hotri priest who knows this, recites.

14.Rv. I, 3, 7. Dâsvâmso dâsushah sutam, 'Come ye givers to the libation of the giver!' By dâsushah he means dadushah, i. e. to the libation of every one that gives.

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 Hotri priest who knows this, recites.

17.Rv. I, 3, 10. Pâvakâ nah sarasvatî yagñam vashtu dhiyâvasuh, 'May the holy Sarasvatî 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 Hotri 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 hymn1.

21.By repeating the first and the last verses thrice, they become twenty-five. The trunk is the twenty-fifth, and Pragâpati 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.

2Next follows a list of the verses which form the seven trikas (groups of three verses) of the Pra-uga hymn, with occasional remarks on certain words.

1Cf. I, 1, 2, 7; I, 3, 5, 7.