AITAREYA-ARANYAKA.

FIRST ARANYAKA.

FIRST ADHYAYA.

FIRST KHANDA.

I. 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).

1 That 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 Agnish/oma, 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 Agnish/oma twelve sastras altogether; and if there were two here, instead of one, we should get a total of thirteen.

6. The people (visal) 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 able to go begging. 8. No,' he said, 'let him take that hymn.

2

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 Anush/ubh 4. Now Brahman is Gâyatrî, speech is Anushṭubh. He thus joins speech with

Brahman.

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

1 The 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.

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

3 Atithi 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.

In the first and second the Anushubh is followed by two Gâyatrîs.

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

SECOND KHANDA.

1. He who desires proper food' should use the hymn, agnim naro didhitibhi (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 Trish/ubh 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

1

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

man.

2 This 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.

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 twentyfive 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-five 2.

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. II. The verses (contained in the hymn agnim naro didhitibhi) become the Brihati metre and

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

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

3 Cf. I, 3, 7, 5.

The hymn consists of eighteen Virâg and seven Trish/ubh