·VIDYA 1194 BBA S. N... LIBRARY PREFACE Tuis book oncs its existence to the Bodcn Professor of Sunsust, DIA A. Macdonell, who suggested to me the writing of it, and who secured its acceptance for publication by the Delegates of the Clarendon I'ress. Professor Macdonell was also so good as to read the proofs of the first three shects before he left England in 1907 for his tour m India, and for this and all the other help he has given me in the course of my Sanskrit studies I desire to express my most sincere thanks The editing of the text has been rendered possible for me by the libcrality of the India Office and of the Royal Asiatic Society, which lent to me the manuscripts on which the text is based To the Secretary of the Society, Miss Hughes, and to the Librarian of the India Office, Mr FW Thomas, I owe grateful acknowledgements of the assistance afforded me in this and other ways I have tried by the translation and commentary to extract as much as possible from the Aitareya Aranyaka, as I recognize that a text of this class should as far as practicable be made by its editor to yteld all that can be derived from it for the knowlcdge of the period when It was produced With this end in vicw I have added a series of Indexes which contain in great fullness the lexical material of the work wlule the material will also serve for grammatical purposes, as in each case the precise form which occurs is specified I need make no apology for the distinction made between the Mantra, the Ajanyaka, and Sutra forms, not to distinguish the different strata of the text would be mcrcly mislcading In the commentary I have tried to avoid repeating what can easily be found in such standard works as the St Petersburg Dictonarus, Colonel Jacob's Concordance to the Upanisads and Deussen's treatise on the Philosophy of the Upanishads Nor have I thought it worth while to note in detail the verbal coincidences between the Aitareya Brahmana and the Aranyaka As might be expected they are constant and slow unmistakeably the connexion of the two works Some other points arising out of the book I hope to deal with ciscwhere ·PRETACE I had not originally any intention of including in the book the text of a portion of the Sankhayana Aranyaka which now forms the appendıx I hoped that Dr_friedlander would complete his pro. jected edition of that text, and it was only after a considerablc portion of the book was in type that I learned that there was little or no prospect of the appcarance of an edition at any early date I then obtained the permission of the Delegates to print so much of thc text of the Sankhayana as was unpublished, and the Royal Asiatic Society ucre so good as to include a translation of the whole Aranyaka in their series of Oriental Translations, and to publish an article of mine on the Sankhāyana Aranyaka in the Journal of the Society for 1908 The translation and the article will be found to supplement in some important points the information as to the Sankhayana contained in this book The printing of the work lias occupied over two years, and has entailed a good deal of trouble on all those concerned with it I desire to cxpress my thanks to Mr RW Chapman, of the Clarendon Press, for the interest which he has taken in it and for valuable suggestions which he has made from time to time on points of form It gives me also much pleasure to acknowledge the great pains taken by the Oriental Reader of the Clarendon Press, Mr JC Pembrey, Hon M.A of Oxford, in dealing with the proofs. For such crrors as remain I must accept responsibility This is the fourth book of mine which has had the advantage of Mr Pembreys care and skill, and I feel that it would be difficult to exaggerate the value of bis assistance A BERRIEDALE KEITH LOADON Ju & IT 1909 ·VIDYA 118A :4514 BRA SN LIBRARY CONTENTS INTRODUCTION MAGE I 1 II 15 I The Test II The Commentaries III Divisions of the Aranyaha and their date IV The Mahavrata ceremony, and the relation of Allarcya Āranyaha I and V to the Sankhayana Aranyaka V The Upanisads of the Antareya Aranyaka VI Style and Grammar 26 39 62 TEXT AND CRITICAL NOTES 75 TRANSLATION AND NOTES 1б APPENDIX SANAHAYANA ARANYAKA VII-XV 305 INDEXES 329 329 334 342 344 I Quotations from Rgveda II Quotations from other sources &c III Proper Names excluding those of Destres IV Words in Verses other than Rgvedic &c V Words in Aranzakas I-III other than words in quotations VI Words V and in the para passages of Sankbayana Aranyaka I and II other than words in quotations VII Beginnings of Khandas of Aranyakas VIII Introduction and Notes 354 378 385 388 ·THE AITAREYA ARANYAKA The MSS which directly or indirectly have been used for this edition 1 . This MS 13 dated sai vat 1034 FAD 1797) and contains thic text of the Aranyaha complete It belonged to Colcbrookc, who 1 Jornal Bo ibay Branch Royal As atic Spacly 1877 Cxt No 34 INTRODUCTION I The Text Wirn, 11 June 1905 I commenced preparations for the production of an edition of the Artareyn Arinyaha, I was mainly influenced by the cxpectation raised in put by the reference in Prof Buhiers Report on his Kashmir journey to differences in the text in z burch_barl MS, tint it might be possible to amend considerably the text of Rijendra1011 Mitra's edition Rajendralala used only two complete MSS of the text, and three of Sayana s commentary, besides three olier MSS of prits of the text or commentary and it seemed reasonable to supposc tlint the employment of additional MS material would add to the correctness of the text This expectation has not been justificd additional MSS enables me to correct a good many slips and one of tvo senous omissions in Rajendralalı s text but it establishes the fact that the tradition as to the text seems unbroken occur here and there but none of sufficient importance to justily tric idea that any different recensions of the text ever existed and it is hardly ever possible to feel serious doubt as to the correct rering What is especially important is that MSS from both the extreme north as Buhlci s MS from Kashmir-and the south agree in presentingullie same text Turther the commentary of Sayana presents the same text as the commentaries of Sankara on Books II and III, and of Amanda. tirtha and Visvešvara on the same books The MS Material are as follows The use of Variant readinga YE K B ·INTRODUCTION annotated it, and used it when writing his Essays The substance of his note on the authorship, Essays, I, 46, occurs on fol 60+ of the MS The MS is No 78 in Eggcling's Catalogue of the Sanskrit NSS in the Library of the India Office, Part I Wntten on paper in Devanagari 2. B This MS is on birch-bark and in Sarada characters It contains the Rgveda Sambıta the Khilakanda, and on ff 1887–191, the Antareya Aranyaka, Book III, only It was discovered by Prof Buhler, and the information it offers regarding the Khilas is discussed by Prof Macdonell, Brhaddevala, I, Xxx1 See also Max Muller, SB E, I, xxviii, lxxix, who used it in preparing his translation of the Upantsad, and Ds Scheftelowitz, Die Apokry phen des Rgreda, pp 32 sq, 167, 168 Il probably dates about A D 15751 The variants of this MS have been referred to as important, both by Buhler and Dr Scheftelowitz. This wew appears to me erroneous Whatever may be the value of the MS for the criticism of the text of the Rgveda ? it contrbutes, in my opinion not a single correction to the text of Arany aka II! It contains many errors e prapaa, prazaj al for prajaga, samhitaja for samhlya, sandking for sandkın, abhyasam for abhyasam, &c Most of its variants can be proved incorrect from the context In III, 1,4, Cew is omilled in the first clause, but in the second con occurs and it is most improbable that the word should be omitted in the first of two precisely parallel clauses. Then also chaknuantan is read without the negative, which reduces the passage to nonsense In III, 1 5.pur.a is omitted before rupan but the context urgently requires its presence, the words patra aha are also omitted, but leave madh; anala unintelligible, and ekiburian for anekihurran is contradicted by the next clause In III, 1, 6, a whole clause is Otitled because it begins and ends with the same words as the preceding clause, lam is omitted in a Rgvedic quotation while by diplography sa satsadith stands for satsadith In III, 2, 1, an unnecessary ? is inserted before clar prottam, presumably because an ih is expected with the form proktam, and the whole phrase trajam tv 2 12 clat proklans 18 repeated in III, 2, 2, where it is not in place In III, 2, 1, it is required because it contra dicts a view of Hrasva Nandukeza that there was a fourth class In III, 2, 2, the threefold division is accepted The same tendency to Ser my note, Jr AS, 1907, P cf Oldenberg Golt gul Ane, 1907, 2*5 PT 235 sq ·In 111, 2, 3 THE TEXT 3 diplography is seen in the double abar in the same section the obvious brahmanan appears for brahmanam, but just before we have brahmi rasak In the list in III, 2, 2, manoma, ah is wanting, but it appears in the precisely similar list in III, 2, 3 Another omission is seen in nasyanukte, III, 2, 4, for na tasy anikto, and 'mato has fallen out between 'gato and 'nato The defective askandati is balanced by jivanisyatt Other alterations are inferior in sense In III, 2, 4 vāšarıram for vāsırasam after zakwasırasan postulates the possibility of perceiving a disembodied spirit, which is difficult, candrama evadityo,1bid, is inferior to ivīdito, apagırat is required rather than avagirati, &c The only passage in which В offers at first sight a better text is III, 2,6 Prajapalı prajah so stva Ujasi ansall a samvatsaran, where it may be suggested to the a samvatsarant as = over a year Tlus is not quite impossible but it is not likely, and then the proper form is undoubtedly the middle, cf i istamsata, Aitareya Brahmana, III, 27, &c Further, it is very difficult to sce how the standard text could ever have beon altered from this reading But pulaeographically the corruption found here is quite casy d and I are not very different in Saradi NISS, ind nctually appears for all in III, 2 3 nuuvilan for an vidhani, a much less casy mistake Then a and i are often interchanged, as in an dan just cited, and in anam, III, 2, 3, ſor anjani, anusamhztam, IIT,2 6, for anusam tam sam. atsarau may have followed when a became a, or have been an independent attempt at an ctsicr rcading Other errors are the interchange of a and "samhual, 111, 1, 1, for samhaiah , batıralanı, III, 2, 4, for bataralan, of a and the characteristic strolc for the latter being omitted aguar and ratrısuklana, III, 24 ru treated like ri and so written in rute, III. 2, 2, so in the Khulas, V, 3 ayrı rījase is written for i ajrinn, cf Sclieftclowitr, P 275 > and att also torustů In some points the NS is accurate Before gutturals and labials the appropriate sign for h is used Tork s or hs, sé or ss alu nys occur, and anus ini is practically never misused After and in duplication of consonants is regular, and for d ha 13 aliays written ddha But on the wholc, I consider the US, though in many ways valuable, yet to contain many corruptions duc in part to the crrors incuitable in transcription and copying of Suradi VISS and in part to attempted corsection of the teit 'The result of the companson with the text of the ·4 INTRODUCTION Aranyaka and with the Sanhhāyana Aranyaha leads me to look with doubt on the readings of the MS where they differ from other sources 3 C Th113 11S was u nitten in šake 1585(=A D 1663), šobha asadkaladı 1 bhrgan by Saradanandavamsodbhaya Mahadeva The first sixteen leaves, however, are in a different hand and originally formed part of anoller MS They contain part of Book II, while the rest of the MS contains part of Book III (f 17-103) and the last Khanda of the third Adhyaya of Book V, in each case with Sayana's commentary See Eggeling No 83 Written on paper in Devanagari 4 D This MS is one of the Whish collection in the Library of the Royal Asiatic Society It is on palm leaves and in Grantha characters, legible and not cry incorrect. Sec Thomas in Wintornitz Catalogue of Sonth Indian Sanskrit Ifanuscripts, No 191 It contains the Aranyaka complete Its probable date AD 1700 5 E This AIS as presented by Dr Burnell to the India Office It is fairly well written in Grantha characters on palm leaves It is No 84 of Dr Burnells collection, scc Catalogue of a Collection of Sanskrit Alanuscripts, Part I Vedu dlanuscripts It contains the Aranyaha complete It probably dates from the eighteenth century 6 F This MS belonged to Colonel Claud Martin and like G appears to have been presented to the India Office by Colebrooke It forms part of a corpus consisting of the Asvalayana Srauta Sutra Purvasatha (ff 1-20) Uttarasatha (ff 1-11) Grhya Satra (ff 1-17) Sarvanukramanı (f 197–24) and Aranyala (f 25 35) It contains the Aranyaka complete See Eggeling No 80 Written on paper in Devanagari about the end of the eighteenth century 7. G Like F this MS belonged to Col Claud Martın, and was presented to the India Office by Colebrooke It also contains a corpus consisting of Aśvalayana Srauta Sutra, Purvasatka (ff 1-64), Uttara satka (ff 1-10), Grhya Sutra (ff 1-26) Sarvanukraman (ff 1-28) and Aranyaka (ff 1-45), complete Sec Eggeling No 79 Written on paper in Devanagari about the end of the eighteenth century This MS is closely connected with F 8 This MS contains the commentary of Visvesvaratirtha on a commentary by Anandatisthia on Books II and III of the Aranyaka. The text is not cited in full but the commentary shows that it was identical with the text of Sayana See Eggeling No 84 Written on paper in Devanagari in the seventeenth century ·6 INTRODUCTION Sec Cggelag No 87 Written on paper in Devanagari in saniat 1853 (= A D 1796) 18 25 R1-8 are the MSS used by Rajendralalı Mitra for his edition, Attareja Aranjata with the Commentary of Sajana Aerrja Btb Ind, Nos 325 329 335 337, and 345 Calcutta, 1875-18795 Their description is (Introd, PP 20, 21) as follows – Xa (= R'), lent by Pandit Vamana, of the Benares Sanskrit College dated samzat 1816 (=A D 1759) tirodhisamvatsare larthtasukla. saptamyam Vrszešvararajadhanyan It contained the commentary of Sayana on the wholc Aranyaka Kia (= R'), from the Sanskrit College at Calcutta, containing Sayana's commentary on Books I and II Apparently old Ga (=R") from Dr G Buhler of Bombay, dated fraz anavadı 30 fansvare sake 1788 (=AD 1866) Isaganamasamvatsare, containing the commentary complete Gka (=R*) copied for Rajendralala under the superintendence of Babu Amrtalala of Benares and collated with two different codices the codex copied being dated sanevat 1828 (= A D 1771) fraranaz adı 3 It contained the commentary complete Ka (= R) copied for Rajendralala under Amrtalala s superintendence and collated with a MS dated sasivat 1775 (= AD 1718) kilalanama samvalsare dakşınajane zar sa rtan bhadrapade masi krsnapakse bhrguva sore taddrne pustaknu sanap an It contained the text complete Kha (= R') copied for D. Burnell of Mangalore and lent to Rajen dralal. The original belonged to a pandit in Tanjore It contained the text complete C E Ga (=E?) from the Library of the Asiatic Society of Bengal con taining Book II only of the text, written in the saka year named Vyaya by Narayana of Candrapura for his master Stvarama Gha (= x®) from the Library of the Sanskrit College, Calcutta, contaming Book IV, with Sayana s commentary Of these ta and kha (presumably R’ and R) are said to belong to the same class But it is clear that Rajendralala merely compiled an eclectic text from the various MSS and that he did not contemplate a critical text R denotes the reading of the edition when it appears to rest on all the MSS available 26-34 $i-- are the MSS used in the edition in the Anandasrama ·THE TEXT series, 1898, No 38, with Sāyana's commentary by Bābīšāstri Phidal.c They are as follows – Ka=S), containing text and commentary complete, belonging to Srimat Gurumabārāja, of Karavirapura Kha (=s?), containing text and commentary complete, belonging to Gangādhara Sāstri Dātāra, of Punyapattana Ga(= $) and Gha (=S“), containing text and commentary complete, from the Anandasrama library Na (= $5), containing text and commentary of Books II-IV, belonging to Bhāusäheba Bālāsāheba Kibe, of Indūrapura Ca(= $) and Cha (= S'), containing text only, from the Anandā srama library TalS®), containing text only, belonging to Bhāūsāheba Bālāsātieba Kibe, of Indūrapura Fha (= 8°), containing text only, belonging to Sankararāva Bhagavata, of Tirane. There is no doubt that somc carc has been taken in giving the variant readings which are practically confined to the commentary Where the MSS appear to agree, S is used to denote the reading of the edition Thc text of the Aranyaka in this cdition contains some errors and omissions, but is superior to that of Rajendralāla 35. T. This is the version found in the collection of 108 Upanısads published in Telugu character at Madras in 1883 It contains no important variants, and seems conclusively to prove that the South had no separate recension. See Deussen, Sechzig Upanishad's des Veda, P 534 In view of Sankara's influence in Southern India, this was only to be expected 36. U. This symbol is used to denote the text of the Upanised with Sanhara's commentary, Anandatırthas super-commentary, and with Vidyāranya's (Sāyana's) Dipikā, published in the Anandāsrama scries, 1889, No 11. For this edition were used five MSS (ka, klia, ga, gha, na) of the text, commentary, and super-conumentary, sıx MSS (au, cha, ja, jha, tha, da) of the commentary, two MSS (ka, kha) of the text alone, and four MSS (ka, kha, ga, gha) of the Dipikā, besides two cditions (fia, ta) The variants are, however, almost confined to the commentary. 37. W. This MS contains Sāyana's commentary on Book I of the Aranyaha It is an palin-leaves and in Malayālam characters, and is very ·8 INTRODUCTION inaccurate It is one of the bush MSS in the Library of the Royal Asiatic Society Sec Wintermitz, No 1 (b), who assigns it to the eighteenth or nineteenth century 38 X This MS contains Sankara's commentary on Books II and III of the Aranyala It 18 wntten on palm leaves in Malayalam characters Thc MS 19 much damaged It is No 258 in Wintcrnitz a Catalogne, and may be assigned to the seventeenth century Of these MSS I have collated all save RI S, S1), and those used in U There are many other MSS and editions of the Upanisad in existence and several MSS of the Aranyaka (see Aufrecht Catalogus Catalogorum, s vv) but there is no reason to suppose that any of them would add anything new to the text Max Muller used (cf SBE, 1, xcvu) a MS of the text with Sanhara and Anandatırtha's com mentaries, and also a commentary by Sankara' on Book III, Adhyaya I, but he states that the MSS he used gave little aid It appears from Weber s Catalogue that the Berlin MSS have no independent value The MSS used are on the whole decidedly inſerior They are modern copies and contain many clerical errors No useful purpose would be served by recording all the blunders of the scribes I have therefore printed only those which seerned of more importance, either textually or palacographically, save in the case of B, O vicw of the special somewhat artificial interest of that MS In Rajendralala s edition, and in Max Muller's translation of the first three books of the Aranyaka (SBC I) the text besides the division into Adhyayas and Khandas shown in all the MSS, is divided into short sections which are numbered These numbers seem to be attributable to Rajendralala himself, as there is no trace of them in any of the MSS I have used or in the Anandaśrama edition The divisions follow the treatment by Sayana of the text in his commentary, but they cannot be said to be always satisfactory, consistent orconvenient, and I have not felt bound to adopt them None of the MSS show any satisfactory or consistent punctuation such a punctuation being practically unknown in Sanskut MSS of prose works-and I have therefore adopted what seemed to me the most convenient punctuation That tu s is the correct description of author(\iciremas nghe JR AS,190 the work follows from a comparison wth P 632) X though the MS does not name the ·TIIC TEXT 9 In the Upanisad (II 4-6) within the Khandas there is a division into sections in accordance with Sanhara's commentary which differs greatly from that of Sayana, and which has been adopted in the editions of the Upanisad This enumeration inight have been retained for convenience of reference, but for the sake of consistency I have preferred to omit it With regard to the text of Sāyana's commentary it may be observed that neither Rajendralala nor the Anandaśrama edition gives a very correct version It is clear that Rajendralala freely corrected his MSS, and that even the numerous variants given in the Anundasrama do not exhaust the variations of reading Cunously enough the editors of the latter cinnot have consulted the former for example the commentary on wadinate in V, 2 2, reads saraso (ca.sau is suggested as correction) inadhvadımadhurjarasopetatvast inadhumar Rajendralala has sa ca somagjādzınadhuryarasopetatvan madhuman which, as the noun is (apa) prakse glossed as Jagapradeše, is neat and convincing Or again V, 2, 1, where Rajendralala has the obvious savah z arrunan balawi, while the Anandaśrama has [zaır:] nam [favor] balam while just after an atvjathir is rendered according to Rajendralala cham satrum attsajena cahtavan, and according to the Anandāsrum imam sattım &c One MS, S, has santun, and of course there is no easter mistake in MSS than that of tr, tt, and nt, while interchange of sibilants is constant Or again in the quotations at the end of V, 1 5, both cditions present bad texts but Rījendralāla lias etat carma while the Anandaśrama las elac ca karma, which in view of the context is absurd Many other instances could be quoted, and undoubtedly either in many places Rajendralala's MSS were superior or his critical judgement was better, probably the former Further, there are repeated, --sometimes very scrious, cg I 5, 2,--omissions in the Anandabrama text, and in places, es 1,5, 1, the test lizs been badly confused On the other hand, there are miny instances where the Anandaśrımı text 13 superior to that of Rajendralāla Tor example the note in the latier edition on II, 3, 4, p 226, line 3 from foot dhe anajajan? azuenakapakşak is meaningless, but ? perfectly good sense is given by the Anand Israma reading (sec note on p 135) Dh utanjayjan Ict the absurd reading in the ed of Latjana Snutz Sutra III, 1", 11, Dhanalty sprat ·19 INTRODUCTION The comparison of the two editions would give a satisfactory text in all respects save in quotations from unknown works in these Rajendralála is usually superior to the Anandaśrama but neither is very accurate, and further MS authority would be requisite From a comparison of the recorded readings the MSS of the com mentary appear to be divisible into the following classes (1) RS, and Ry, with which may be classed C, and so far as it goes I. (2) S, S, S, S', which approach closely to class (1) —in this class S and S, and Si and Sarc clasely related, (3) S3 which falls into a distinct class of its own, (4) R2 and R' which again form a distinct class, and (5) W The MS material available would not suffice to form a text either of Sankara's commentary on the Aranyakas II and III, or of Visvešvara's super commentary on Anandatuthas commentary on those Aranyakas the more so in the latter case that no MSS of the commentary itself have yet come to light In the edition of Rajendralala and in the MSS A and E only arc accents used These accents are clearly confined to those verses not occurring in the Rgveda Sambuta which are quoted in full in the Ara- Unfortunately in the edition the accents are often obviously incorrect, one word having to accents, or a series of words being incor rectly accented so as to show that an error in printing must have taken place The MSS also, as often are carelessly and inaccurately accented. and it is therefore not possible to lay stress on the accentuation of any rare words, especially compounds The matter is little consequence, however, as the total number of accented words 13 small and ncarly all, save a few compound wors are recorded in well accented texts It may here be mentioned that I have, wherever necessary, restored correct spellings, eg pattram not parrain, and have in accordance with the normal practice of the MSS, ornitted visarga before a sibilant followed by a hard consonant In the case of ch I have never inserted the c but in deference to the ordinary practice I have aluays yntten tad dhi, not lad ko, and of course uddhreja for ud krtje On the other * C Macdoneil Bridevala i sxy, written cseryehere event when cct repre 14 Alloned by Värttika on Papini, sents an assimilated letter +ch, co Vill 3, 36 brkasi anft, in which case och is used in Whor, Samont Grmuar thus erit ol. Cl, boweet, Wachrmare $ 297 in Lanman s edition of Ilh theys Altindische Grammatik 1,154 59, Mac translation of the Atharvasela sk is done!! buluc Grammar, P 31 nyaka V ·THE TCAT 11 MSS, hand, duplication after r has been omitted, though it is usual in all thic while the avagraha is inserted wherever it is properly required despite its omission in the MSS The nasal in Pluto is represented by the ardhucandra mark In R the ordinary anusvāra is used as is done in the MSS, but not in s II The Commentaries The commentaries on the Amnyaha which I have used are thc following 1 Sankara's commentary on the Upanisad (II, 4-6) Sinkari's date lias now through the evidence of the Aryavidyasudhal ara and Pathaks rescarcles (Fournal Bombay Branch Royal Asiatic Society, XVIII, 88, 218 sq), been definitely fixed from A D 788 to the middle of the ninth century The date A D 820 formerly assigned to his death, must reſer to the commencement of his labour This commentary has been repeatedly printed, best in the Anandāśrama series Poona, 1889 2 Sankara's commentary on Book II, the first part of the Maliasta reyopanısıd This is only available in the MSS P and X, neither of winch presents an accurate text In the Adhyayas 4-6, it is of course idenucal with (1) Tortunately the analogy of Suyana's commentary on Adhyāyas 4-6 and comparison of the two commentaries on Adhyāyas 1-3 establish the fact that Sayana followed Sankara with considerablc fidelity 3 Sankara's comprentary on Book III, the Sambitopanjsad This is only available in thc MS X but is followed by Sayına 4 Anandatartha's super commentary on Sankara s commentary on the Upanisad Anandatutha is said to have died in A D 1198 and to have been a pontiff of the Madhva sect (Bhandark 2, Rrport on the Search for Sanskrit Manuscripis, 1882 1883 pp 18 103) The date has recently been questioned by Harihrşnı Sastrın (Coigr ind, VI, 261) who prcfers to date him from A D 1238-1317, on hic evidence of considerablc ucight This commentary has frequcntly been printed, best in the Anandaśrama series As has been mentioned above in several NSS the commentary is attributed to Abhinavanāriyanendra, lo in one of the NISS in the Bodleian Library (Catalogue, No 977) is thus described s srimatlar aljendrasaraszampliu apadaszszafrimarianco drasarası alpapaašisjafrımadal hmazan rrajanemdrasaras atiza. CHIJ W Advejabh satıkajam | There can be little doubt but tliat kc ·12 INTRODUCTION must assume Anandatirtha's real name to have been Abhinavanāruyanendra Sarasvatı, especially as he is indifferently called Anandatortha, Anandagırı, or Anandajñāna, the name he probably took as pontifi Cf also No 1010 (3) in the Catalogue, where he is called Narayanendra Sarasvati 5 Visvešvaratirtha's super commentary on Anandatırtha's commentary on Books II and III This is only available in the MSS 13 and 0, and no M55 of the commentary itself appear to be extant Anandatırtha, who is called bhagavatpadacarya, must, I think, be identical with the Anandatirtha above mentioned, and must have written two different works in connexion with the Aranyaka, first the super-commentary on Sankara s commentary, and second an independent commentary on the Aranyaka, in which hc interprets it in a Vaisnava sense Max Muller (S B E, I, xcviii) appears to doubt this identity, but it must be remembered that Anandatırtha was a Madhva and so not unlikely to be disposed to adopt a Varsnava interpretation and that there is nothing rare in Indian literary history in finding an author ready to comment on both sides of a question Compare the case of Vacaspatımıśra," who wrote commentaries on the wories of all the philoso phical schools save one Further the interpretation of Sankara had always to contend against that of Ramanuja, and it was by no means unnatural for a scholar like Anandatırtha to set forth both views, the Vaisstava interpretation representing his own Viśvcśvaratiitha appcars to have been the pupil of Anandatırtha, and to have written this work in the lifetime of his master, as is indicated by verse 3 of the introduction Astaveyopanisado zjalurmo bhasjan uttaman i frunadanamdatirtharyan nata tatprinkawnlal #38 It is worth noting that Jayatırtha, the successor of Anandatirtha similarly wrote a super commentary on Anandatirtha s commentary on the Prasna Upanisad, and that that commentary is distinct from Anandatirtha's super commentary on the commentary of Sankara on that Upanisadº The same remath applies to Anandatirtha s commentary on the Isavasya Upanicad and to his super commentary on the commentary of Sankara So Jayatirthas original casue was * Scc Thibaut SEE, XLVIII, Raghunatha, Bhandarkar Ic JPAS, 1906 PP 490 89 See Cowell and Gough Translation See the Jaletan rogue, No of Sarval urbanasumir da Preface p vi 1013 (2) 15.0 No 1013 (3) ht ·TIIE COMMENTARIES 13 on that Upinisad Visvesvara was evidently closely connected with Anandatırtha, as a MS of Anandatırtha's super commentary on Sankara s commentary on the Brhadaranyakı Upanisad of the seventeenth century is described by a later hand as Visvešvaranandatırthamathasthan (Bendall, Catalogue of Sanskrit Manuscripts in the British Museum, p 15) Bendall 1c, refers to a commentary by Viśycśvaratirtha on the super commentary of Anandatırtha on the Brhadaranyaka Upanısad, but the evidence cited above leaves little doubt but that the commentary of Vesvesvaratırtha is on an independent commentary by Anandatırtha and not on his super commentary The exact locality of this Math is nink nown but Jayatirtha it may be noted, was a native of Mangalavedhem near Pandharpur 6, Sāyana's commentary on the whole Aranyaka Besides thc cdi tion of Rajendralala Mitra and that in the Anandaśrama series I have used MSS C, I and W There are many minor variants in the text but there 19 no trace of any double recension In thc Anandasrama edition of the Upanisad the commentary is attributed to symalpara mahamsuparwrujakucarya vidyaranyamun This as Kleinm has shown in the Gurujualoumdı, is the title of Madhava the brother of Sayana, and not of Sayana This attribution to Madhava is an error, Sayına in the preface tells us distinctly that the work is his fatkataksena tadrupanı dadhad Bukkamalupath I adrbat Sayanacaryan ved rrthasya prakasane | 3 | In all probability it was genuinely composed by Sayana lumself, it agrees with his Rgveda commentary in general and was written after the commentary on the Artareya Brahmana It was written probably under Bulka I, who was certainly reigning in A D 1354 That Sryana died in AD 1387 is probably an error, though that may be the year of Madhava s death His commentary throughout is dependent on that of Sankam on Books II and III, as he admits in the introduction to Book II Sanlara, Anandatutba 10 his super commentary, and Sayana all interpret the Upinisads in II and III in the light of the Vedanta On the other hand Visvesvara in the super commentary follows Anandatirtha in giving a Varsava interpretation I have not followed cither view The 1 Vpanisads can only be satisfactorily explained by regarding them as Jwhat they are, early attempts at philosoplıy, and by refraining from Ircading later ideas into them The interpretations given by the com- ·14 INTRODUCTION mentators have, hower cr, a value as showing the development of plulosophical idcas, and I have therefore whenever desirable reſerred to them In several cases too they afford great assistance in the interpretation of the text It may here be mentioned that most of Book II, that 19, Adhyājas 1-3, 4, and Adhyayas 4-6, are translated by thc author of the Persian translation which was made for Dara Shukoh between AD 1656-1657, and retranslated into Latin in 1801, 1802, by Anquetil Duperron This translation, besides being much less intelligible than the original, adds, as far as I can see, nothing substantial to our knowledge The commentary of Sankara establishes for the ninth century the text of the second and third books of the Aranyala as we now have them Whether there were variants in his time we cannot detemine with certainty, as his text has clearly alone formed the subject of study The ather commentators all depend to some degree on him Anandatırtha, in lus own work, uses him, and Sayana uses both him and Anandaturtha The evidence for the time before Sankara 19 wanting The later Upanisads borrowed their doctrines and phrases from works which were more developed and displayed more literary pretensions than the Altareya, while the secular literature makes no direct quotations All we can say is that the Mohsadharma of the Mahabharata and Badarayana in his Brahima Sutra (III, 3, 16, 17) probably used the Attareya Upantsad," but the next evidence is again Sankara's commentary on those Sutras Though strict proof beyond Sankara cannot be attempted, there is no reason to doubt the integrity of the text of these books They are not, in subject-matter, open to easy interpolation, and in all probability in their present form they fairly represent their original shape in the time of Sauraha Nor is there any special reason to assume alteration in the verses which malc up Book IV for which there is considerable independent evidence. For Rools I and V He have no earlier authonty than Sayana But he appears to have had bcfore him a fixed text, and the various readings wluch he gives are practically limited to the last chapter of V, 3, thic contents of which certainly lay it open to interpolation yet Sayana of 1 Cf Tas Baller, SBE) I, 14:1 sq , Deussen, Sechzig Up shad's, PP 535 $ Cf Deussenz, Philosophie der Up tnt siau's, P 8 Englsh Translation, p 29, and for the Molsadkarpa, Aote on Il 5 ·THC COMMENTARIES 15 I course was not the first to wote a commentary, on the Aranyaha He expressly refers, on V, 1, 1, to differences of interpretation, as to whether trvraszabhavajasah (RV, X, 160, 1) meant four verses or one only according to rule, and on V, 3 3, he refers to differences both of reading and of apmon We are therefore justified in regarding the text he gives as practically a textus receptus by the fourteenth century AD Whether or not it is original cannot be answered with certainty Amongst others, HMebrandt (Sanklayana Srauta Sutra, pp x-xv) considers that the text of the Sūtras is much altered from the original, but in the case of the Aranyaka I, or V, it would be difficult to prove this doctrinc, inasmuch as the Aranyaka seldom presents thc truly remarkable variety of rules and exceptions shown by the present text of Sankhāyana Further the text of the first book assists in checking the fifth book, and appears throughout to agree with it Again in the former case, where the work_18 a true Aranyaka, the dea of later alteration is less probable than in a formless work lihe the finh baok, which is practically a Sutra itself Morcover, although a certain fluidity of text may be admitted in the Sutras, thc cxtent of such fluidity appears to be greatly exaggerated by Hillebrandt III The divisions of the Aranyaka and their date There is some uncert unty as to the exact meaning of the word Aranyaha Säynna gives two somewhat different interpretations of it In the preface to the Aitareya Brihmana (Aufrechts cdition, p 111) lie describes it as Aranyavratarupan brahmanant in the preface to the Aranyrka itself he says Astarej abrahmane 'sti kandanı Aranyaka Bhudkan i aranza eva prthgatvad aranjakan itiryare 15 || and saltra prakarane auktır aranyadhyag anaja Hu | nualavralasja faszatra kautrani larma mucate x 87 The latter view is energetically supported by Oldenberg and is adopted by Macdonel!" The former has the support of Wcbers and Dcussen orgues in favour of it on the ground that the aim of the Aranyahas was to supply a substitute for the sacnficial rites to be used by Vānaprasthas This view, however, is rather ſar fetched The Aranjaha seems orginally to have cxisted to gnc secret ctplanations of the rituri, and to hinc presupposed that the ritual sas still in use and was known No doubt the tendency was for the secret explana- ** Prelor ani p. 291 Indian Literature, p 48 1 Sinsir Liter P 34 11 sepse der Ufanished , P 3 ܝܐ ·16 INTRODUCTION tion to grow independent of the ritual until the stage is reached wlerc the Aranyala passes into the Upanisad, and contemporancously the liſe of the Ilinda is differentiated into the four Aśramas But originally in Aranyaka must have merciy meant a book of instruction to be given in the forest It is not non possible to decide exactly whiy the Antareya Brahmana does not deal with the Mahāvrata nite In Sayana s time it was already held that the author of the Aitareya Brahmana was also the author of the Antarcya Aranyaka, Books I lll,' and Sankara may conceivably have held the same view, as he calls the Upanisad the Bahrfcabrahmana Upanisad? It is however, impossible to accept this version as correct It is probable enough that Mahidasa Aitareya is the editor or arranger of the Astareya Brahmana, as Aufrecht thought. It is true that the Aitareya Brahmana is not in all probability the work of one hand or period, but it must have been at some early date welded into one work, and tradition may fairly be considered to have given us the name of the man who did it We know from Panant V 1, 62, that in his day Brahmanas of thirty and forty Adhyâyas existed and Weber's conjecture that the reference is to the Sankhayana and Axtareya Brahmanas is almost certainly correct But though we can fairly ascribe to Mahıdasa the arrangement of the Brahmana it would be incorrect to ascribe to him even the firsť three boohs of the Aranyaka since in them he is cited as a teacher He is .. named expressly in II, 1, 8 and 3 %, and is clearly referred to in t 1, 1 This must be takers as decisive against his authorship of these books of the Artareya Aranyaka though it is clear that some of his views are expressed in them We may perhaps suppose that Mahidasa besides ed ting the Brahmana was a plulosopher of some distinction since otherwise his name would hardly have come down to us. Or his life We hnow nothing Sayana tells us a legend of his being the son of See Aufrechts ed ton of the Brah Kacdonell Brhadievall I xx1 for a mana Pi Max Muiler S BEI CV sim lar case See also ho veter Weber Max Muller 1 c p XCL Ind Stud. XII 322 sq accord ng 10 * Sce Macdonell Sarsint Literature whom Patanjal appears to allude to hm self in the Crd person Thus bowever is . And an Lilerature P 45 Jess 1 kely to be the case at so early a due 6 So Rajendralala Introduct on p & as that of Mah dasa though later it is pot 11&ber, Indon Lolerature 48 and of P Dy 2 rire ·17 THE DIVISIONS OF THE ARANYAKA Itarā; Ānandatīrtha, in his original commentary, describes hinı as the son of Viśāla and an incai nation of Nārāyana. Perhaps there is some truth in the reference to liim in the Chandogya Upanişad, III, 16, 7, and the Jaiminiya Upanisad Brāhmana, IV, 2, where he is said to have lived for 116 years, at any rate it shows that he was a famous sage and probably a real person.' The three books attributed to him can on internal evidence be divided into four parts. The first book consists of an explanation of the Mahāyrata from a ritualistic and allegorical point of viery. It describes the different Sastras of the morning, midday and evening libations of the Mahāvrata day of the Gavāmayana, a theine touched on in the Aitareya Brāhmana, III, 1-38, IV, 14, but indulgcs in further allegorical play of ideas On the whole it bears a close resemblance in contents and style to the Brāhmana, but it is doubtless more recent in date, or it would have been included in the Brāhmana. Sāyana in his introduction to Book V calls it an apahrseyam brāhmanan, and Sankara calls the Upanişad similarly Rahvrcabrāhmana Upanişad. The second book consists of two distinct parts. The first, comprising -Adhyâyas 1-3, deals with the allegorical signification of the Uktha, that is the Nişkevalya Sastra, three sets of eighty verses, which was the midday Sastra of the Mahāvrata, as being Prāņa or Purușa. It is not. directly connected with Book I, and it is doubtless later than it. The second part comprises Adhyâyas 4-6, and is the Upanişad par excellence. It is probably later than part one The third book treats of the mystic meaning of the various forms of the text of the Samhitā, the nirbhuja, fratrnna and ublazanrantarena, and of the vowels, semivowels and consonants. It quotes Mändükcya and Sākalya among others, and makes use of the above terms to describe the samhita, pada, and krama pathas of the Samhitã. These are so far signs of late origin, but at the same time the treatment of the subjectmatter is at 2 much earlier stage than that reached by Yaska or the authors of the Prātišākhyas. It will be scen later that its philosophical view is more advanced than that of the Upanişad proper, and it can probably be dated about the sixth cent. BC. This result is important, 1 The references to Attareya and Ja. 111, 4, 4, throw no light on bu, and are haitareya in Sankhāyana Grhya Sūtra, probably late; c. Hopkins, Greai Epic IV, 10, 3, and Astalāyana Grhya Sutra, of ladie, p 350. EDIT < ·18 INTRODUCTION as it gives us a louer date for the rest of the earlier books of the Upanisad The fourth book consists solely of the Mahanamni verses The presence of these verses is explained by Sayana on the ground that they must be studied in the forest Their use is set forth by Aśvalayana in his Srauta Sutra, VII 12 10, where he says that on the fifth day of the six day Prsthya rite after the Marutvatıya Sastra, when the Niskevalya Sastra is being performed 'If the Udgatrs make the Sakvarasaman the Prstha Stotra then the nine verses called the Mahanamnis and certain purisa padas to fill up the lmes, are to be used' Tradition ascribes this Aranyaka to Asvalayana Sadgurusisya in his account of the works of Asvalayana, says? dvadasādhayakam sutram caluskan grhyam eva ca caturtharang akan cet hy Aszalajanasutrakami This view, howcver has been questioned in connexion with the authorship of the fifth book The fifth book consists mainly of a description in a Sutra style of the Niskevalya Sastra the great Sastra of the midday libation of the Mahavrata It forms a sort of complement to Book I, which is the Brahmana as contrasted with the Sutra The natural conclusion 18, therefore, that Asvalayana u rote Rook V The arguments in favour of this vicw arc (1) Book IV contains merely a collection of Mahanamnı verses, it is not a Sutra at all and therefore Aśvala; ana cannot have been its author The reply is perhaps that the verses may have been collected by Asvalayana and put into the Arany aka in order that they might be available for being commented on in the Sutra and that it would therefore be natural to ascribe the Aranyaha to Ašvalay ana It is a sort of Afvalayana Sambutā like the Sah ala Samhita (2) It 19 argucd that Sayana in the introduction to Aranyaha V, where he expressly ascribes that Aranyaha as contrasted with I to a Rsi uscs the words tasmad athartasja' samanna, asjetjadid adašedhajaran maha aratasya fanicazimšatut jadi gajicamaranjałam sub an na This would no doubt be quite natural if Asvalayıra were the author of the Aranyaha but it is at least equally natural if ſaunaka ntas (3) Cole brooke (Essays, 1. 307) says, sith reference to a Sutra of the l'urva Max Muller A szent Sanni Latera XIX, 15459 ODP 155 the sords "fifth txre p 338, Macdonell, Sari Anatra and fourth should be transposed . Cf Rajendralala Introduct on 10. * See especially Oldenberg S&F, Hic Srauta Sutra 1, I manPIX ·THE DIVISIONS OF THE ĀRANYAKA 19 Mimimsā "It is, honcver achnowledged that a mistake may be made, and the work of human author inay bc crroncously received as a part of the sacred book by those sho are un acquainted with its true origin An instance occurs among those who use the Balvrch a sdkha of the Rigueda, by whom a ritual of Aśwılayana has been admitted, under the title of a fifth Aranjala, as a part of the Rigveda' Rajendralal was unable to discover the source of this statement, and it seems probably to be a confusion of Asvılayana witl. Stumka, or it may rather confirm the view of Sadguruśısya since IV could be confused with the Rgueda but not V (4) The MSS 1 and G end 111 Afzalay anoktam Aranjaka. sannaplani This hon ever, is a matter of no moment, and probably does not even presente a tradition of Aśvalayana s authorsłup of Aranyaka IV These two MSS, which are recent and inaccurate copies, and are pro bably ultimately derived from one original, contain collections of works attributed to Aſtalāyana and there is nothing surprising in the fact that they attribute the authorship of the Aranyika to him (5) Much more important is the fact which forms Oldenbergs second argument, that in his commentury on the Samaveda Sayana reſers (I, p 19) the authorship to Asvalayana But against this solitary reference must be set the facts noted below (6) There is undoubtedly great simulanty between the two works Aranyaha V, and the Srauta Sutra I think it certain that the author of the Arany aka Inew the Sutra For example, in V 2 2 eşa brahmett tisyah stands without explanation, but as Sayana points out the verses referred to are given m Aſvalayana Srauta Sutra, VI 26 Again in V, 32, occurs riktai vasatkaranxman tranain, which is not only a phrase used by Aśvalayana himself but is a clear reference to Asvalāyana Srauta Sutra I 5 17? Turther the vocabulary and syntax of the works 13 identical eg the use of na va in Aranyaha V, 31, as oſten in the Sutra eg VI 5 42, or the phrase api udarsanajodaharısjamak, or the word ekapatınjak These facts, however, which were not known to Oldenberg merely prove that But I do not feel surc as to the clearly some conſus on between the Sutra reference The words are bakurca: and Aranyaka which discredita the evi adhyapaka mahavralayogapratpūdaka dence Afzalayaranırmslam kalpasutra: ara * CF also V, 1 5 skllav nyant is not nye dhaya sanaa paicanam arunyakun explained but is in the Sutra Il vedatt ett yrval arant, and there is C1 ·20 INTRODUCTION Saunaka Inew and used Aśvalayana s work which indeed was only natural since the Sutra deals with the Agnistoma the prakrt of the Mahavrata It will be seen that this agrees perſectly with the native tradition handed down by Sadguruſisya There is thercfore no sound evidence to ascribe the fifth Aranyaka to Asvalayana, and Sadgurusisya s attribution to him of the fourth Aranyaka remains the most probable? For Saunaka's anthorship of the fifth Aranyaka we have the distinct and repeated authority of Sayana Colebrooke (Essays I 46) first pointed out that Aranyaka V, 2,5 is cited by Sayana on the Rgveda 1,8, 1, as Saunala s and Max Muller (S BE, I, xcv) says that Sayana when quoting in lus commentary on the Rig Veda from the last books, constantly calls it a Sutra of Saunala' Further, in his commentary on the Aitareya Aranyaka he repeatedly refers to Saunaka as the author of the fith book Eg on I, 4 I, he says ata era paſicamne Saunakenod hrtahl and again taś ca pañcane Saunakena šakhantaram afritza pathutak : See also Sajana : on I, 4,2 (ter), 3(bis), 1,5,2 (quater), 3 (bis) These references beyond question show that to Sayana Saunaha was the author of the fifth Aranyaka There is no conceivable reason why this work should have been ascribed to him unless it was his Similar as the book is in language to the Srauta Sutra, , et it is in style less compressed and more intelligible than that work We have certain evidence that Saunala did compose similar works for, in the introduction to his commentary on the Sarvanuhramant of hatyayana Sadguruſisya expressly records that he composed a Sraut Sutra which he destroyed when his pupil A$valayana had written his Sutra This tradition would explain the close knowledge of Afvalayana s Srauta Sutra, which as we have seen above, the unter of this book undoubtedly possessed No doubt it is possible that he may eventually have been credited with the authorship of one of the works of his pupil, With reference to Oldenbergs remark the Sámaseda commentary is probably (p 157) that Āfr 1/ lyamasiilrihaw cannot not the work of Sayapa. His pupils to refer to the Mahanamnis I would observe doubt did much of Ils so-called work that the expression refers to the Srauta Cf the case of the Atharva cda Wh they and Ghya Sutras with the Aranjala IV plin. The fact that passages in the thrown in Simacda commentary and identical with + Book must be meant Tradyaka those in the Rgveda commentary is of cannot be quoted course quite consistent with this vicu " It may be poted that the reference in ·21 TIC DIVISIONS OF THC ÀRANYAKA as has been shown to bc the case by Professor Macdonell in tlic matter of the Brhaddevati, but that is a mere possibility against which tradition is certainly strong It is impossible to argue that in Sidguru- Asyi's cyes the term caturtku anakan covered the fifth book also, for the two arc quite distinct and cannot ever have been combined into onc book Moreover it must be remembered that a Grhya Sutra by Saunaha is referred to by Sadgurusisya, and appears to have been hnows to HIcmadri in the thirteenth century! So there is nothing at all improbable in the ascription of the Aranyaka V to Saunaha Now it is possible to throw some light on ſaanaka's date The Brhaddevatā which is attributed to him, but is certainly not his but the work of a pupil-probably not far removed in date-s posterior to Yasha and anterior to the Sarvanukrimanı or Kātyāyana Katyayan, who is in all probability the author of the Sruta Sutra and the Vajzsaney! Anukramanı, is most probably anterior to Pānını, since the Sarvānu- Lramanı shous forms earlier than Paninis grammar approves (see Macdonell, Sarvaurks anaal, P , Brhaddevata, I, 2X1, XY11) The argument from thc usc of Vedic forms is no doubt not certain but the balınce of probabilny » in its favour, and it has been muntained by Buhler (S BE, II, xl, 2 DMG, XL, 527 sq) and Winternitz (Hochseitsrituell pp 13 sq) against the objections of Bohtlingh (2 DAG,XXXIX, 517, XLI, 669, XLIII, 598 sq)? Thus it appears that Saunaka" must be considerably older than Panini On the other hand, we must not push him too far bach or else it would be difficult to explain how Saunaka is not cited in Praini Further, B Liebich in his Pamut, ch w las shown grounds for the belief that the Aśralayına and Sankhayana Grhya Sutras are in point of language closely connected in time with Panını It does not, therefore, scem necessary to allow more than 100-150 years between Panini and Saunaha, and the time may perhaps be shorter Paninin date uniorunately 3 or yu tertaily freed, "nure 'veneen him and Patañjali not only the Varttikas of Katyayana, but also Caland, Almenkult, P 143, Hille 3 may also be noted that the anu brandt Putual Litteratur p 26 stubhs of Sat naka are of an early type the * Buhler's results are accepted by Helle first pada sometimes ending in muy brandt (ritual Letteralter, P 24) Jolly of Oldenberg SBE XXX XXXV (Recht und Sulte p 3) and Macdonc) in the Hrhaddevata (hcith, RAS, (Sanskrit Literature, p 259) 1906 p 6) * It So ·22 INTRODUCTION emendations of those Värttikas by the Bhāradvāzıyas, Saunāgas, and others and perhaps a Slokavarttika, which certainly presupposes a corsiderable interval of time Bhandarhar1 has further adduced evidence of changes in the language and extension of geographical knowledge especially as regards the peoples and places of the south between Panini, Kātyāyana, and Patañjalı Goldstucker and Bhandarkar have adduced evidence to prove that Patañjal has a contemporary of Pusyametra (B C 178-142) and Menander (B C 144-120) and wrote lies Maliabhāsya in or about B C. 144-142 This result is by no means certain because even accepting as fixed Pusyamitra and Menander's dates,* still in the first place the MSS of the Mahabhasya do not all contain the passages in which the statements reled on occur, and in the second place it is always possible that the examples occurred in the Slokavarttıka or in some other earlier source whence they were tahen over bodily" by Patañjalı It may even be argued that Patanjali is not earlier than the second century AD inasmuch as he seems to know the vowel sign, and according to Chinese tradition this vowel sign was a discovery of Nagarjuna's, and Nagarjuna's date is possibly in the second century AD under Kamska® The latter, however, 18 probably to be referred to the first century BC, and it would be a mistake to lay much stress on this argument The 7 vowel-sign may have existed in grammatical cucles long ere Sanskrit inscriptions become usual Turther the Rajatarangini, 1, 174, is an authority for the existence of the Mahabhāsya in the reign of Abhimanyu of Kashmir, whose date is however now quite uncertain But whatever be Patañjal's date, there seems little doubt that the examples shich point to the time of Pusyamitra and Menander must be genuine and that they prove the existence of some commentary on Panini in tlic middle of the second century BC Katyayana is assigned by Hiven Tsang to 300 years after the death or Buddha, which taking the Chinese rechoning of the Nirvana gles the Journal Boinbay Branca Real CF Weber, Indian Literature, p 224 Asalie Soudly, XVI, 269 sq V Smith, Lc., ignores the force of this * Panini, p 228 argument CI Lés, There inviten, P 314 Ini Anl, I, 299, 11, 59 hanslas date is most doublful but • Cf Duff, Chronol of Ind a, pp 14 17, sce V Sith, JRAS, 1903 pp 1 64, Iloernie and Stark, list of India Pp 39 Flect, JR AS, 1006, p. 979, 1907, sq Vincent Smith (I/1st of India, pp PP_171, 1034 59, Hoemle, Ostrology, 192, 193) arrives at a slightly earlier date. p 8 ·THE DIVISIONS OF THE ARANYAKA 23 middle of the third century BC as his date. This evidence is not on great weight, but it is not improbably nearly correct." Pānini cannot therefore be less than fifty years older than Katyāyana and must at latest belong to about B.C. 300. The question arises whether this date cannot be put further back. The chief argument against doing so is the use of the word Yavanāni in Pāņini, IV, 1,49. Doubtless this means Greek (Ionian) writing, but it does not necessarily follow that the word dates from after the invasion of Alexander. Indeed the probability scems to me against this being the case. Tor it is certainly remarkable that Ionian should be the name given to the Greeks if first made known to India through the invasion of Alexander, whose army was certainly in no conceivable sense Ionian. On the other hand, the lontan name was evidently the great name in the cars of Persians, and of those subjects who were led into Greece on the expedition of Xerxes, and it must be remembered that the Gandarians were part of Darcios' cipire and a contingent from Gandhāra, accompanied Xerxes on the Grecian cxpedition. If it is borne in mind that Panini was a native of Gandhāra according to Hiuen Tsang, a vrct confirmed by the references in his grammar," it will not seem far ſetched to consider that it was most probably from the older tradition that the name Ynzanäni was derived. In this connexion reference may be made to the theory of Burnell that the word lapt which occurs in Panini, III, 2, 21, is borrowed from the Achaemenidean dip, meaning an edict, a view not at all improbable, and one which supports the view here maintained that it was through the Persian conquest of Gandhāra that the word Yavanani became famtliar to India. Goldstucher 8 argued, indeed, that Vavanani referred to CF Wachemugel, Alundische Grain as a province and lonians as residents mank, I, Ix, l'ischel, Prakrit Grammar, therein P 34; Lieblich, op cit, ch 11, Vienna We have for this the contemporary Onental Journal, XUI, 312, where he evidence of the Athenian Aeschylus and ascribes him to 150 BC, taking the reof Herodotus Cf also Rusolt, Griech ferences to Menander and Pusz amitra to Ges., 11, 515 be his. * See Herodotus, 111, 91, v1, 66, * This view 13 held by Denley, Ge- 1 Cf Weber, Indian Literature, P 218. scucher Sprachauissenschaft, P 48, n 1; * South Indian Palacography, P 6. Burnell, Aindra Glamuurians, P 44. CF Bartholomae, Introg, Forsck, 111, 176, Weber, 1 c, p. 221; Wackernagel, 1c, Wackernagel, Altındsche Graumank, I, Plix. So in Arrian Ionji appears merely Penam, 16 222 ·24 INTRODUCTION Persian writing, but this view cannot be maintained But Weber himself admits that perhaps the name Yavana may have become known before Alexanders time through the Persian war in which the Indians served as auxiliaries There is also a striking piece of evidence that Greck writing was known in North India before Alexander s time, coins have been found with Greek inscriptions of pre Alexandran date? Greek engraved gems of a pattern much earlier than Macedonian times have been found in the Punjab, and the caduceus was known in India by IC 325 at latest 3 I do not therefore consider that the evidence of Varanans is conclusive as to Paninis date though it certainly shows that he cannot be carlier than the fifth century Weber also argues that his use of letters as numerals is a proof of Greek mfluence, but it may be equally well a proof of Semitic influence or a mere independent invention, as indeed seems most likely from the fact that the use remains isolated Webers other arguments eg that from the date of Apısalı" rest on too slight a basis to bear scrious cxamination On the other hand, it 19 not possible to follow Goldstucker in referring Panini to a date before Buddha on the strength of mırvano vate, VIII, 2 50, because Panını probably deliberately ignored Buddhism or perhaps lived when the influence of Buddhism had yet to become great Bhandarhar refers Panini to the beginning of the seventh century BC dating Katyayana in accordance with the legend of the Kathasaritsagara in the fourth century BC, but he does not meet the difficulty as to Yavanan, though his proposed date sould in some ways suit the lustory of Sanskrit literature On the whole I incl ne to fix Panini s date at about 400 350 B C Bohtlingk, in the introduction to his edition fixed the date at about 350 ° C, and Lassen assigned Panini to 330 BC See Ind Sie IV 89 Berlin Mo matsbericlt 1871 p 616 n * Head quoted in Buhler Palacographre P 3 Vienna Onental Journal XIII 307 Fleet JRAS, 1907, P 531 • Indrax Literature p 322 1 Gold stucher Pan M, PP 50 59 Ind Stud XII 375 On the others de Bhandarkars argument from sambata 1 euälry ustconstrict Weber P 302 11 • Panigt pp 795 227 * Weber Ind Stud 139 brings evidence that Pánın knew Buddh sm It is not quite conclus le but is very probable * Bond ry Gazetteer, 1 1 140 sq The legend cannot be rel ed upon in any par 1 cular though accepted by V Smth Hast of India P 337 1, 2 trie 41. 'I.7. Bwysos, ·DATC or TUC ARANYAKA If this date is accepted for Pānini it is necessary to throw the older Kātyāyana, and therefore Saunaka, a little further back. Saunaka may perlaps be assigned to about 450 B.C. or possibly even to 500 B C., which would then scpresent the probable date of Book V of the Aranyaka, while the collection of Book IV would be a product of the same period, since the evidence goes to show that Asvalāyana and he worked contemporaneously. Now it will hardly bc doubted that Books I-III are decidedly older than Books IV, V. This is clearly reflected in the native tradition preserved in Sāyana's distinction betu cen the apauruszan character of the first three books and their attribution to the author of the Brāhmana, It is not possible to say how much this means. But it is at lcast probable that the latest part of the first three books, Aranyaka III, Lelongs to not later than 550 3.C and the earlier parts may be dated between 700 B. C. and 550 B.C. It will be sccn that there is probably a considerable difference in time between the first book, and the trio sections of the second, so that 700 BC. is not too early a date for Book I. I do not think that these results necd be regarded as in any way surprising The Brāhmana period, according to Max Muller, probably extended from about 800-600 D.C, and this view has the weighty support of Prof. Macdonell. The Antareya Brābmana cannot be far removed in date from the first book of the Aranyaka, but the Gopatha Brāhmana, which contains many borrowings from it, is in the opinion of Aufrecht ? known to Yasla Now Yáska is certainly anterior to Saunaka and Pānini, for he is cited in the Rgvedapratišahhya, the Brhaddevatā, and is apparently known to the Astādhyāyi. His date cannot, therefore, be reasonably placed later than 500 D C. and it may go back to 550 B C. 7 This date is confirmed by the character of the Niruhta which certainly is anterior to cither the Prātišākhyas or Panini. If, therefore, the Gopatha Brahmana was known to him,' even that late work must be dated about 1904, P 442) adopts 350 DC If a late date is adopted, then the question of find ing a place for the Bhasa becomes more and more difficult, cl. J.R A.S, 1904, PP 435 sq. 457 sq, and for the date of tbe Epic) bid, 1906, p 3; 1507, p 682. Sanskrit Literature, PP 19, 202 sq . Artareya Brahmana, p vi Scbcr, Indian Literature, p 41. • The argument is not certain It 15 based on the fact that Yaska, Nirukid, VIII, 22, quotes Altarey: Bralnana, 111, ·24 INTRODUCTION Persian writing, but this view cannot be maintained But Weber himself admits that perlaps the name Yavana may have become known before Alexander's time through the Persian war in which the Indians served as auxiliaries There is also a striking piece of evidence that Greeh writing was known in North India before Alexander's time, coins have been found with Greek inscriptions of pre Alexandrian date Greek engraved gems, of a pattern much earlier than Macedonian times, have been found in the Punjab, and the caduceus was known in Indta by BC-325 at latest I do not therefore consider that the evidence of Yazanan is conclusive as to Pānını s date, though it certainly shows that he cannot be carlier than the fifth century Weber * also argues that lus use of letters as riumerals is a proof of Greek influence, but it may be equally well a proof of Senutic influence or a mere independent invention, as indeed seems most likely from the fact that the use remains isolated Weber's other arguments, eg that from the date of Apišal,rest on too slight a basis to bear serious examination On the other hand, it is not possible to follow Goldstucher in referring l'ânını to a date before Buddha on the strength of trvano's åte, VIII, 2, 50, because Pānını probably deliberately ignored Buddhism' or perhaps lived when the influence of Buddhism had yet to become great Bhandarkar refers Panım to the beginning of the seventh century 8 C, datng Katyayana in accordance with the legend of the Kathasaritsagara in the fourth century BC, but he does not meet the difficulty as to Yavanani, though his proposed date would in some ways suit the history of Sanskrit literature On the whole I incline to fix Panints date at about 400-350 BC Bohtlingk, in the introduction to his edition, fixed the date at about 350 B C, and Lassen assigned Panini to 330 BC See Ind Stud, IV, 89, Berlin Alon Weber, 303 matsbench, 1871, p 616 n Páxint, pp 295 227 Head quoted in Buhler, Pilaeo Weber, Ind Stud, V, 139 brings graphie, P 3 eudence that Panini Inew Buddhismi * Vienna Onerlal Journal, XIII, 307 It is not quite conclusive, but is very Fleet, KAS, 1907, P 531 probabic Indian Literature, p 222, , Gold * Domóry Gasciicer, I, 4, 140 39 The stucher, Páns, PP 50 34 legend cannot be relied upon in any par- Ind Stud, II, 375, n On the ticular though accepted by V Smith, other side, Bhandath ar s argument from Hest of India, P 337,1 2 Calvia "Is equlhy Onconstet, . m. 46.1,97, Brasool 1.4.9, - ·DATE OR THE ARANYAKA 25 If this date is accepted for Panini it is necessary to throw tire older Katyayana and therefore Saunaha a little further back Saunaha may perhaps be assigned to about 450 B C or possibly even to 500 BC, which would then represent the probable date of Bool V of the Aranyaka, while the collection of Book IV would be a product of the same period since the evidence goes to show that Asvalayana and he worhed contemporancously Now it will hardly be doubted that Books I III are decidedly older than Books IV, V This is clearly reflected in the native tradtion pre served in Suyana s distinction between the apaurxsejam character of the first three books and their attribution to the nuthor of the Brahimana It is not possible to say how much this means But it is at least probable that the latest part of the first three books Arany aka III, belongs to not later than 550 B C and the carlier parts may be dated between 700 1 C and 550 BC It will be seen that there is probably a considerable difference in time between the first book and the two sections of the second so that 700 B C is not too carly a date for Bool I I do not think that these results need be regarded as in any way surprising The Brahmana period according to Max Nuller probably extended from about 800-600 BC and this view has the weighty support of Prof Macdoneit? The Antareya Brahmanı cannot be for removed in date from the list book of the Arnysha but the Gopathu Brahmana which contains many borrowings from it is in the opinion of Aufrecht? Inown to Yaska Now Yaska is certunly anterior to Saunah? and Panini for he is cited in the Rgvedapratisahhya the Brhaddevatı and is apparently known to the Astadhyayı His date cannot therefore be reasonably placed later than 500 B C and it may go back to 5501 C This date is confirmed by the character of the Nurulta which certainly us anterior to either the Pratišakhyas or Panını If therefore the Goprth? Brahmana was l.nown to him even that late work must be dated about 7 1904 p 442) adopts 350 BG If a lato I Sa skri Literu re pp 12 *02 sų date is adopted then the question of find Axtureya Brik ant pu ing a place for the Bha 1 becon es more • Weber I din Lifcyd? are p 41 and more d fficult of JPAS 1904 PP The argument is not certa n It is 435 sq 457 sq and for the date of the based on the fact that laska N ruhta Lp c) ab d 1906 p 2 1507 p 68 Ilir * quotes litzreyr Bril mapa III, ·26 INTRODUCTION 600 BC, and the Aitareya Bruhmana must be carrier, cven apparently including the last ten chapters which are later than the earliest portions of the Brahmina Thus the Brāhmana cannot well be placed later than 8cc-700 C. and the Aranyaha I is not to be dated much later Further the curly date of even the Upanisad portions in Books II and III appears to be only what is to be expected from the history of philosophy The Upanısad doctrines there set forth are essentially earlier than the doctrines of the earliest Buddhism, which belong to the fifth century BC, and we shall see that the Upanisads probably belong to the carliest of the citant works (Sect V) Moreover, Buhler (SDE, II, xxv11) has pointed out that Apastamba ( 300 BC) knows the Vedanta school, which presupposes the full development of the Upanisad, while Gautamt (before 400 V C.) knows even the Atharvasıras Upan sad, whtch is cited also in the Moksadharma (MBH, XII 19864) IV. The Mahāvrata ceremony, and the relation of Altareya Āranyaka I and to the SāiXhāyana Aranyaka Sāyana in his commentary on VI, 1, tells us that there are threc Corms of the Mahavrata ceremony, according as it is a one day rite, or a part of an ahua, or the second last day of a Sattra' But he say a that the Sattra form is the original or prakrt of the others which are zikrtis The Sattra differs from the ahna in that it requires that all engaged 8, as yasyn de-atyai kavır grlilam the other hand it may be argued, with syal famt manasa dhyayed Jasatk insyan Bloomfield (JAOS, X1, 375 sq , XIV, Now the manasa here does not appear in 1, I II), that the Gopatha borrows from the onginal but only in Gopatha Brah the Vaitana Sutra and so 15 very late mana VIII, 4 tay ? Manasa dhyay in But even assuming that the bottoming vasatkurydd It is hardly open to doubt from the Vaitant is rcal, yet it is more that the form found in the Gopatha pas than possible that the text of the Gopatha, sage must bave been before Yasha s mind a very unimportant worl, has suffered For though it is not unnatural for the interpolation, or perhaps the Gopatha author of the Copatha, or some other Brahmana as e now have it is a working Brahmana, who borrowed the main body Over of an earlier Brahmapa which itself of his work from other sources, to alter borrowed from the Altareya But in any his original by inserting tanasi, yet it is case the Altareya Brahmaņa is unques improbable that laska vould have made tronably much older than lasla the quotation incorrectly, but for the For the charactersucs of Sattras sec existence of the alternatie version The Ilillebrandt, Kufual Letteratur, P 154, instance does not amount to proof, and on Weber, Ind Sund, 6, 17, 9355 ·THE MAHÄVRATA CEREMONY 27 should be diksiła, the Hotr bemg also the zajamang, and in that it extends even to a ycar. In the ahina the Mahāvrata is the tenth day of the Paundarıha ceremony, but neither the ckaha or ahma formu 13 of importance. In the Sattra form the Malavrata is the last day but one of tlie Gavamayana Sattra which lasts the whole year, and no doubt represents in some way the year Hillebrandt, who has most carefully cxamined this question, concludes that considerable alterations in course of time took place in this ceremony As it stood later and as it is represented in most of our texts, the two important days were the middle day, the Visuvat, and the last day but one, the Mahāvrata, corresponding to the Summer and Winter solstices respectively But the Tandya Brahmana, certainly an old work, refers to a view, which it disputes, that the Mahāvrata belongs to the middle of the year, and it is clear that Indra is the god par excellence of the Mahavrata It may be argued with some plausibility that Indra belongs to the beginning of the rainy scason, or the middle of June, and certainly the rites of the Mahāvrata show traces of a popular origin, like the celebrations of the Johannistag in Germany It is not impossible that at one time the Manavrata was the first day of the year, when, as the Aitareya Aranyaha, I, 1, 1, his it, Indra slew Vrtra and became great, and Hillebrandt adduces as cvidence of this the month Tusya as compared with the Avestan Tistrya, Sirius Once then, in any case, the Mahavrata may well have been a day of popular festival and worship The Visuvat day receives scant treatment in the texts, possibly, as Dr Friedlander* suggests, because the ceremonies connected with that day were transferred to the Mahāvrata to help to wipe out the popular character of that rite It is, however, simple to suppose that in the usual manner the Brahmanas seized upon | Die Sonntendfeste In All in isen, pointed out that the Winter solstice is Erlangen, 1889 Cf also Weber, Dne more naturally the time for rites intended vedischen Nichrichten von den Makratra, in part to increasc thc san's heat, of Berlin, 1882, 11, 282 54 Frazer, Adonis, Atti, Ositzr, pp 105, IV, 10, 3 2415 Many examples of such ceremonies . Der Mann rata Abscout! des Sanare collected in Frazer Golden Rough, khijana Aruyah 1, p 2, 3 and ed Oldenbers, Achgton des Verr, • Liturgically the isuvat is the pralr P 444, n 1 does not accept this part of of the Mahasrata ilillebrandts thcory and it may be ·28 INTRODUCTION the popular Mahavrata and made it their own by an accumulation of purely technical ritual At any rate they have left clear traces of the original nature of the ceremony Warriors, fully armed, pierce with arrows the outstretched skin of a barren cow which is probably a rain spell An Arya and a Sudra strive on a round hide the Aryan proving victorious, which may be interpreted as a spell to produce sunshine Sertant maids encircle the Marjalıya fire with jugs of water on their heads cither thrice or until the Mahavrata Stotra is finished evidently as a magic rite to procure sunlight and rain for the crops Sympathetic magic is shown in the effort to produce fertility by maithuna Music 19 played and obscene language used, both possibly with the same object to terrify way hostile demons, especially as the form of music affected as drumming But from the point of view of the Aranyaka these old customs are mcaningless survivals The importance of the sacrifice is purely in the ritual as regards the use of the hymns The Mahavrata is one of the forms of the Agnistomaand is therefore divided into three parts the morning midday and evening pressing of the Soma Each pressing has an equal number of Stotras and Sastras The moming pressing has the Bahıspavamana and four Ajya Stotras and the Ajya and Prauga Sastras of the Hotr and three Ajya Sastras of thic Hotralas Thie midday pressing has the Madhyandınapavamana and four Prstha Stotras and the Marutyatıya and Niskevalya Sastras of the Hotr and three Niskevalya Sastras of the Hotrakas The evening pressing has the Arbhavapava mana Stotra and the Agnistoma Saman together with the Vaišvadeva and Agnimaruta Sastras of the Hotr3 But in the Mahavrata the morning and evening ritual is mainly derived * from the prakrt that is ultimately the Agnistoma and it is the Prstha Stotra called the Mahavrata Saman and the correspondng Mishevalaya Sastra or Mahaduktha wbuch form the important part of the liturgy Cr the account in Oldenberg Peligrom the Visurat is a prakrts of the Vabavrala des Tela, PP 444 445 506 whose ex as is the Visajet planations are slightly different and my * Eggel ng SBE XUI 325 Shes note on VIS a comparative table of Weber In . See for it H Hebrandt op cit PP Stu! X 535 I24 sa It is a prakrt of all the more * This is the explanatron of such pas Jahvatroms and these, again. are te cages as I 3 ad fin lid wakalika: lated as prakrh and vikt in order So 17 pasa riihin!

·30 INTRODUCTION $inl hayana Ārang aha! When as time went on there was felt the need of a formal exposition of the rite as a whole since in neither the Astareya nor the San) hay ina Aranyaka is the account of the rite intelligible as it stands in the case of the Aitareya, as we have seen, a Sutra like booh! was added by Saunaka but in that very books the secret nature of the doctrine is reiterated with the greatest force The case of the San- Lhazana Aranyaka is different No addition tas made to the Arany aka, so far as se now know it, but two books, XVII and XVIII, were added to the Sanhhãynna Srauta Sutra These books were not commented on by Anatıya but by Govinda, and they cannot be regarded as forming part of the Sutra at his datc In fact we have conclusive proof that to Anartiya the eighteenth, and doubtless also the seventeenth booh, was an Aranyaka For in commenting on Srauta Sutra, XIII, 14, 7, he quotes XVIII, 24 30 as an Arany aka This fact, the full significance of which does not seem to have been realized by Hillebrandt, supports his view, which was based on other considerations, that the tro books arc not more recent than the rest of the Sutra On the contrary it is at least as probable that they are older but the important consideration is that the Sutra treatment of the material was still considered too secret for insertion in the Sutra We must therefore recognize that at one time the Sankhayana Aranyaka, in addition to the Brahmana treatment in Books I and II, contained a Sutra treatment like Book V of the Aitareya As Books II-VI of the Sankhayana contain the Kausitaki Upanisad and correspond to Book II of the Altareya, and Dools VII and VIII of the Sanhhayana correspond in some measure to Book III' of the Altareya, it is not surprising that the Srauta Sutra treatment of the so called Books XVII and XVIII should have formed part of the Aranyaka On the other hand it was not felt that any special sanctity or mystery attached to the Udgatr or Adhvaryu's functions These are described I Books I and II * Hillebrandt Rural Litteratur, r 25 Book V Or of the saine date set my note, Our acquaintance with the exact form 7 PAS 1907, PP 410 89 of the Aranyaha 19 comparatusely lim ted lieber, Verzeichnis der Sanskn! Few MISS are extant Cl. Weber, Indian Flandschriften der kongluchen Subliothek Literature pp 50, 132 Co sell housi zu Betlu, II, 5 Friedlander op cit., 91 vymrae, June Sol Radlicor 4 JUWU, Pont Catulogue, Vo 975 • V, 3 3 ·RELATION OF THE AITAREYA AND SANKHAYANA 31 in the Samhitās and Brāhmanas of the other schools' (sce the Tandya Brahmana, IV, 10, V, 1-6, Latyāyana Srauta Sutra, III, 9-12, IV, 1-3, for the Udgătr, and for the Adhvaryu, Taittiriya Sarnhitā, VII, 5 8-12, Taittiriya Brāhmana, 1, 2, 6, 1-7, Käthaka Samhita, XXXIV, 5, Satapatha Brahman, IV, 6, 4, I, VIII, 6,2 3, X, 1, 2, 1, Katyayana Srauta Sutra, XIII, 2, 17-4, 2, and scattered notices in Apastambı Srauta Sutra, XXII, XXIII) It is worthy of note that in his explanation of the ntual Sayana freely quotes and follows Apastamba, as he does sometimes in his commentary on the Astareya Brahmana The date of the Sānkhāgana Aranyaka, lhe that of the Astareya, presents considerable dilliculty As the Altareya Aranyaka with the Aitareyr Bräbmana, the Sankhāyana is closely connected with the Kausitakt Brahmana Vināyaka, the commentator on tlie Brahmana actually, in one place, reckons the Books I and II as XXXI and XXXII of the Brahmana, and there arc clear references to the Brahmana in the Āranyaka, while several passages agree even verbally: But though these signs are so far clear evidence that the connexion is close, they tend also to show that the Aranyaha is dependent on the Brahmana, and this conclusion is strengthened by the fact that at the time of Panin (about 350 BC), there seems to have been known to him a Brahmana of thirty chapters, which Weber must be night in considering to be the Kausitaki Therefore the Aranyaka must stand to the Kausitaki in precisely the same relation as the Altareya Aranyaka to its Brahmana Now the relation in time of the Antareya and Kausitekı Brāhmanas is still open to discussion The evidence seems to me, however, decidedly in favour of the priority of the Aitareya though that priority is not in all probability a great one (1) The Sanl hayana is a more elaborate svork than the Attareya, it is completed by treating of the Haviryajia as well as of the Soma sacrifice proper, giving the Agny adhana the Darsapurnamasa, and the Caturmasyans It is more probable that the less systematic Altareya is the carlier (2) The Sankhayana seems, Friedlander p 6, n 3 * On hausitaki Brahmara, V, 5 * Compare Aranyaka, I, 2, with Brah mapa 11, 1, XIX, 4, XXV, 3, 1, 4, with V, 9, 1, 5, with II, I, &c. 1 V, 1,62 Indian Literature p 45 5 Cf Macdonell Sanskrit Lit rature, pp 203, 206, Hachcrnagel, Aland scie Gramatik, I, I, with whose views I do not agree ·32 INTRODUCTION as Weber points out, to represent a fusion of the viens of Paingya and Kausitahi, whereas these names arc unknown to the Aitareya, which appears to represent a less dependent point of view and to show more originality (3) In point of view of style the Śánkhāyana is much more condensed tlian the Aitare, a This fact is open to various interpretations, but on the whole the most probablc thcory is that the older a work, the less condensed its style, though later again the style becomes freer This argument, which is applied to the Sarvanukramani and Katyayana Srauta Sutra by Prof Macdonell' appears to me to hold equally well in the case of the Brahmanas (4) The use of unaugmented tenses is more frequent in the Aitareya than in the Sanh hayanaIn favour of the priority of the Sankhayana the only prima facie piece of cvidence appears to be the argument from the use of the perfect as a narrative tense Now I do not dispute the value of this criterion, as the evidence appears to me adequate that so far as Vedic is concemed, the history of the perfect is that an onginally present force, such as persisted in words like aha or teda, to a narrative use The perfect in narrative is indeed known to the oldest language, but the growth of the narrative use is decidedly a mark of lateness, and is accepted as such by Wackernagel But the facts of the case are that in the first thirty Adhyayas of the Altareya the use of the perfect is ustally that of a present and that it is only in the last ten that the perfect is used for narrative, whereas in the Kausstaki Brahmana there are nearly three perfects for every five imperfects The narrative of Sunahśepa in Book Xxxur is carried on in perfects but it is universally admitted that the last ten Adhyayas are a later addition, since (1) they have no corresponding * Ind ar Literature, p 46 late Book VII with penphrastic perfect According to Aufrechts Index Cf &c cf bitney, c The Jam DJya Weber, 1 c. Brahmana has no claim to be deemed Brkadde ata I, XH This is bomme early, d Oerteh, J AOS XVIII, 1, 25, out by the fact that Pan ni who is prob- IX 1,103 ably later than hatyayana reacles a Altantische Grammaht, 1 xxx CL further degree of unintelligibilty Whitney, Transactions A Phil Axr, • Aufrecht Axtareya Brahmana P 1892, pp 5 34 Granmar, P 296, 419 The omission in the late Jaim dija PAOS, Yay, 1891, pp lov xa Brahmana is merely a VS error Whitney Vackernagel 13 wtong in thinking that PAO S., May 1883 P Whitney does not accept the use as a On the use of at yola dsr in the chronolog cal criter on ·RELATION OF THE AITAREYA AND SANKHĀYANA 33 matter in the Sankhāyana, while the Sankhayana Srauta Sutra has a version of the Sunahsepa legend and (2) thesr subject matter is quite unconnected with the functions of the Hotr at the Jyotistoma rite which is the main topic of the Altareya Deductions from the style of the Aitareya Brahmana taken as a whole are therefore very risky, and Aufrecht" has conclusively it seems to me, shown that the Taittiriya Samhita in Book VI, which deals with the Soma sacrifice, follows the Aitareya Brahmana, which has thus a just claim to rank as one of the earliest Brahmanas as it is of course indisputably older than the Satapatha Biahmana and the Taittırıya Brāhmana, the latter being admittedly later than the Samhita, which it was clearly composed in order to complete It is worth noticing that that Brahmara contains in Book III thc description of the new and full moon sacrifices which is omitted in the Samhita : and it may be considered that this helps to show that the Sankhayana Brahmanı in which these rites are treated is later than the Aitareya. On the other hand no argument either way can be drawn from the prominence of Siva m the Sankhayana since Aufrecht has proved that cven the Altareya Śiva is the great god in his form of Rudra, just as he is in the Satapatha the later books of the Vajasaneyi Samhita and portions of the Atharvaveda It must be recognized that the deity later known as Siva camc at an early period to be the most prominent member of the Hindu pantheon and to represent that striving at pantheistic monotheism which in one or other of its forms is 50 charac teristic of all the developments of Indian religious thought It is probable that several conceptions have merged in the idea of the later Siva Originally a god of the storm which destroys he later amil gamated with a god of the forest or wood or rather perhaps with the vegetation spirit which has been rendered so famıhar by the studies of Frazer following Mannhardt Possibly, too, traits of his character are derived from the idea of the evil powers of the spirits of the dead, as Cf Aufrecht Att veya Brahmara PP 1Y, Y Op cit, p vi and in the Notes Cf Macdonell, Sanskrit Lilerature Pi& Cf Weber Indian Laterature, p 45 * Cf Blacdonell, Vedic Mythology P 27 Oldenberg, Religion drs Veda, pp 5 216 224 KE TE D ·But even 3+ INTRODUCTIO, guggested by v Schroeder," who regards him as chief of the spirits of the dead But at any rate he cannot be regarded as a latc dcity, just as Visnu also belongs to an early period Another sign of the fact that no very great distance in time separates the tuo Brāhminas may be seen in the fact that both employ in essentials the same style and language It is worthy of note that in both the base enad occurs in the nominative? It seems, therefore, practically certain that at least the first thirty Adhyayas of the Altareya are earlier than the Kausitaki and the temptation is strong to assume that the fact that the Kausitaki has precisely thirty Adhyayas is due to an imitation of the Aitareya If this is so then we would be sure that the last ten Adhyayas 1ere later than the Kausitaht a view itself extremely probable on the ground of contents and of the use of the perfect as a narrative tense so the Brahmana as a whole of forty Adliya, as is older tiun Parum? Further the Paingya, who is cited as an authority in the Kausitahı is, according to the Kašika on Panni IV, 3, 105, a cantara, so that the Kausitakı, like the Altareya, can claim considerable antiquity If the Aitareya Brahmana is older than the Sankhay ana, it is not unreasonable to expect the same relation to exist in the case of the Aranyakas This certainly is borne out by comparison of the ritual described It at least appears to have been deliberately modified to differentiate it from the ritual of the Altareya It is not of course conclusive that the Aranyaka itself is necessarily later, since the descrip tion of the earlier ritual may be the later, but there is nothing to suggest that this is the case, and the condensed style of the Sanhhayana appears more modern than that of the Altareya Even in the Brahmanas the ritual differences begin to appear The Prauga Sastra at the Pratahsavana of the Agnistoma and of the Visuuat, following the model of the Agnistoma consists of Rgveda 1, 2 and 3, in gajatri metre" in the Vasuvat, according to the hausstakt Brahmana, the Sastra is in tristabh metre, though the other form is mentioned as Vienna Oriental Jerraad, IX 248 Whitney Sanskrit Grammar, $ 1074 d. Aufrecht, Astareya Erdmana, V, 1 63 As the Aitare; a example occurs in CF Weber, Iod Stud, XIII 455 V11, 22 it is possible that it is a case of * Berga gne, Journal Astanque VIII, station in VII, 17 the periphrast 13 Aitareya Brāhmana, IV,29 hausitaki perfect with asa occurs, a very late for u Brahmana XIV, 5 429 • 11,3 ·RELATION OF THE AITAREYA AND SANKHĀYANA 35 more correct, and consists of verses from different hymns on the model of the Antarc; a farm But inost of the differences occur in connexion with the most important part of the Aranyaka, the Mahaduktha Govinda, the commentator on the Sinhhiyanı Srauta Sutra, tells us® that the prrts of the Mahaduktha are the parts of the human farm and not of the bird form This is borne out by the lords used, aksā, bāli, prahastakan, and the omission of the vijazah and puchan The bird form is the older, it is that of the fire altar and of the Mahavratz Sīman, and probably it is to the change of form that the confusion in the Sänkliāyana Āranyakr is due In the Aithreyr the Mahadultha is divided into parts corresponding to the body, nech, head, sertebrae, wings, stomaclı, then comes the food of the bird in the form of the thrcc asetis, the vata hymn, and ten miscellancous hymns called the un The Sanhhayana divides the Uktha into the body, head with nech, the two sides, divided into shoulder, arm, and hand, the bach, consisting of the caturatiarant the food in the form of the three aštus, together with thc udara Then, as the beginning of the end, come the dripadas, si hich in the Altarej a form the tail, the Aindragna sulta, the beginning of the uru in the Aitareya and a collection of disconnected groups of verses, azapana, trıştufchata, &c Thc e planation of this confusion seems to be that the human form had no pucha and required feu er verses for the paksa, and so the verses necessary to make up the total of 1,000 brhah serses, required by the nite, ulerc appended at thc end To the alteration in form is probably to bc attributed the fact that the sides are composed of equal numbers of verses wherers in the corresponding Siman one side has the Pañcidası, the other the Saptadaśa Stoma, and in the Altareya one side hrs 101, the other 102 verses, probabls, as Dr I'riedlander suggests, because in Night one wing of a bird appears longer than the other A similar complication is made in the casc of the three asutis In the Aitareya the çdjatr, and xşaih asilis arc composed of eighty rajani and (sith a slight exception) ugnik freas respectively, aiule the Brkan asile contains cighty salobrkati verses In the Sinklijana the brhan asin consists of cighty brhallis and eights fragathas (Irhat und sato. tery carefully this question · Friedlander, op cit. pr. 104 "W,:,1 Friedlander, p. 11, mbo has discussed For the details sce no cs on 1,2,35 ·36 INTRODUCTION brhal) The additional syllables are added to the usach aists which is composed of gayatrıs, brhats, and pragathast The priority of the Aitareya is quite clear Again in the Altareya the hymnis corresponding to the Brhat and Rathantara Samans stand on the right and left wings of the bird in the Sankhayana they no longer correspond to the Sámans in position, but are grouped at the end 2 The apparently deliberate divergence from the Aitareya appears also in the treatment of the verses from the Rgveda used in the litanies For example, the usnih afill in the Altareya commences with Rgveda VIII, 12 and 13, in the Sankhāyana the order is simply reversed Again in the vasa hymn, VIII, 46, in the Antareya only w 1-20 are prescribed, since they alone are addressed to Indra, in the Sankhayana" the whole hymn, though y 21-24 are a dinastuti, and vv 25-28, and 32 are addressed to Vayu Similarly at the evening Soma pressing the Aitareya used the Visvedesa verses, 1-41, of Rgveda, 1, 164, only, wlule the Sanhhayana improperly uses all the verses There is yet another sign of the earlier character of the Attareya, so far as its Sutra part at least is concerned The Sutra part of the Sankbayana the so called Sriuta Sutra when mentioning the various improper rites, says tad etat puranam utsannam na kargam! There can be no doubt that this is a clear sign of a more reflective and refined age Further, the language of the Sankhayana suggests a close relation with the Artareya, which must either be due to a common source, or perhaps more probably to borrowing For example, in the Aitareya occurs brahmartad akar brahmanarva tad bralma pratipadjate, in the Sankhayana, brahmarted akar bakmanara tad brahma samar dhayatı On the whole the priority probably lies with the Astareya If, as seems clearly the case the ritual of the Śânkhayana is more recent than that of the Aitareya an interesting question arises as to the relation of the Aitareya I to the Satapatha Brahmana VIII and IX in which the Mahavrata is treated the evidence' available on this point 19 not decisive (1) In 12, 3,3 19, occurs the expression janj aplacattammsat tau caturztiniau paksau which certainly points to the equality of the saksas, and, possibly, to the human form as the object of 1 II, 10 II, 16. II 11 Vy 29, 31, 33 are also ad dressed to Indra but they do not run consecutively XVII 6,2 • Friedlander, op cit P 14 ·verse RELATION OF THE AITAREYA AND SÀNKIIĀYANA 37 comparison as contrasted with the unequal and longer wings of the bırd () In the same passage it is said yan trayastrımsal sa vasal, and, as we have seen above the thirty three verses of Rgveda, VIII, 64, are employed in the Sankhayana only, the Aitareya using but twenty (3) In the third verse of Rgveda, X, 120, corresponding to the body, the Aitarcya, V, 1, 6,' omits the second half and hills up the gap with a pada from the verses for the right and left wings The Sanhhayana Srauta Sutra, XVIII, 14 7, omits the half verse, and puts nothing in its place, but puts the half-versc together with the sccond half of the verse called nada, Rgveda, VIII 69, 2, before the dmpadas Now the Satapatha, VIII, 6, 2, 3, refers to ar dharcas, which name fits better the case of the Sinkhāyan, with its two huulf verses existing independently, than that of the Attarcya, whicre two separate pādas (not half verses) are interpolated to make up one missing half- Dr Friedlander holds that the other points in the account of the Satapatha, which is far from being a clear onc, sccn to throw little or no further light on the matter, and it is quite possible that the Satapatha represents a version older than the Sankhayana But he appears to have overlooked one or two indications which tell strongly against this theory It is clear from Satapatha Brahmana, VIII, 6, 2, 3, that the general arrangement of the Sastra in the Malavrata was similar to that of the Sankhayana, tie vasa hymn being followed by the dripalas, the Audragno sukta, and the azapana What is still morc significant is that the asitis are clearly composed in the same way as an the Sanhhiyana, for the direction in Sankhayana Aranyaka, II, 10, to take twenty four scts of four syllables from the lakubl pragathas las a parallel in VIII, 6, 2, 9 Finally, the priority of the Sanh has ana appears definitely established by the fact that in X,4,2, 19, the Satapatha distinctly condemns the use of seventeen pricsts, which, as Eggeling (S BE, XLIII, 348, n 1) points out, is laid down by the Sanhhayana Book X is undoubtedly of the same period as or at least not earlier than Boohs VIII and IX, and to argue from it to the date of these Books is perfectly fair It would probably therefore be best to regard the Sitapıtha as exhibiting a version which is later than, but which does not Not, however, in I the only source then available, but save · Eggeling, in his translation, S BE, in the points above noted, the Sunkhayasa \Lill, naturally follored the Altareya, does not help ·38 INTRODUCTION necessarily follow throughout the Sankhayana version, I do not think even that version would satisfactorily explain all the details of the Satapatha It does not of course necessarily follow that thc Satapatha is later than thc Aitarcya Aranyaka I, but on the other band this result is by no means impossible for by common consent the Satapatha is one of the youngest of the great Brahmanas It is no doubt anterior to Panını, and as far as the controversy over the Sutra, IV, 3, 10, yields any results it is that Katyayana considered that Yajñavall.ya was a purana, as opposed to a recent author though therein it seems he disagreed with Panını It is abundantly clear that the name Satapatha was well known to Katyayana But there is nothing inconsistent in this with the view that the Satapatha in its present form may be younger than the Aitareya Aranyaka I It will be seen in Section VI that grammatically the Aranyaka I-III is older than Satapatha Brahmana, l-V, X, XII-XIV It is perhaps well here to mention a theory recently put forward by Dr Hoernle' He points out that in Satapatha Brahmana XII, 2,4 10, the word grivals which occurs in Altareya Arany aha 1,3 4,1s used to denote the seven cervical vertebras, whereas m the Roveda and Atharvaveda it seems to denote the throat or windpipe This view must he argues have been derived from the medical school of Yajna vaikya s day that of Atreya and he relers to the fact that Indian tradition assigns both ) ajavalhya and Atreya to the time of Buddha, the sixth century BC Clearly much stress cannot be laid on this argument as far as it might be applied to fixing the date of either the Aitareya Arany aka or the Satapatha Brahmana XII For though 1 Cf Macdonell Sanskrt Liferature, the theory here ma nta ned. PP 203 217 The Jamn sa may be . Vårt La on IV 260. younger of its use of dit Whitney, TRAS, 1906, PP 918 919. It is PA O S, May 1883 p XI hardly accurate to regard lajnavalky a as 1 Weber Inl Stud XIII 443 444 the author of the Drahmana. Hs op 11 ons Indian Lilciature, P 130 Buhler are represented that fidel ty me SBE, Il, xxx XII IXXY kno v not-h part only of it and even that seems usually to be cons dered that part must have been ut tten by h s pup is dWcber Ittian Literature PP 120 $4 hatyayana wasght But the evidence seems ratlier the other way as Apastanka For Buddha s date see Daff Chronol calls ) ajnavallyas contemporary Sieta of India P 6, and especially Flect ketu an at ara and ths agrees i ell with IRA S, 1904 DPI 51 355 It ·THC UPANISADS or THC AITAREYA ARANYAKA 39 grival in the former work no doubt refers to cervical vertebrae, as the context shows, yet the passage shows none of the detuled knowledge of the Satapatha (grivah pañcadasa | catnrdasa va etasain karnkarunt virgan pañcadasam), to which it 15 certunly pulor, as we have seen on other grounds But the tradition connecting Vajña alkyr with Buddha s date is probably inrccurate, for the Brhad tran; aha Upanisad must, I thinh, be counted as earlier than Buddha and yet it is later than the mass of the Brahmana, and Yajñavalkya is to it 1 figure of ancient fame while we are Irardly yet in 7 position to decide the date or opinions of Atrcya, since wc can scarcely assume that Caraka rcprcscnts him, through Agniveśa, with much accuracy But it may be noted that the l'iter date of the Satapatha is distinctly indicated by the fact that Apastambz1 calls Svetahctu a conteniporary of Y ujñavalkya modern, while the Kausital i Brahmana which also a cites Svetaketu shows again a connexion with the Satapatha which denotes its posteriority to the Aitareya V The three Upanisads of the Antareya Aranyaka There is some doubt as to the exact designations borne in early days hy the Upasads contained in the Aranyha According to Mix Muller, the distinction is between the Antarcya Upinised properly so called which fills the fourth, fifth and sixth Adhyayas of the second Aranyaka and the Mahaitareya Upanisad also called by a more general name Bahyrca Upantsad which comprises the whole of the second and third Aranyahıs There is no doubt that the term Aitareya Upanisad cspecially belongs to II 4 6 but the term Mahaitareya or Bahvrca brahmana Upanisad, though it sometimes applies to both Aranyaka II and III, sometimes is confined to Aranyaha II Further the form, Balıvrcabrahmana Upanisid 13 in the Anındasrama cdition given to the Upanisad itself, while on the other hand, in one of the MSS in the Bodleian the second book is described simply as Attareya Upanisad Clearly the nomenclature was not definitely fixed Book III bore thic Buhler S B E , II XLVIN • Winternitz l'oyal Asal Society * XXVI, 4 Catalague p 216 SSBE I XCY1 . Catalogue No 1014 Deussen Sech "eg in Wintern tz and he th Cha Upanishad's, P 13 19 incorrect as to I ove of 11 e Sanskrit Maruscpts in te Sanlara s VICW Bodlari Library No 1011 ·40 INTRODUCTION special title of Samhitā Upanisad which is given to it in Sankara's commentary and which it claims for itself by its opening words The term Mahaitareya may have been applied at an early date since it appears to have given rise to the fiction of a Rst, Mahaitareya, by the date of the composition of Aśvalayana Grhya Sutra, III, 4 but the text of these Sutras is not very certain It must be rccognized that the interpretation of these Upanisads is far from certain or easy They were no doubt originally accompanied in the Vedic schools by explanations which might, had they been preserved, have shown how much we now misinterpret them But it is impossible to regard Sankara s explanations as traditional There mtrst have been somewhere a gap in the tradition This is shoun clearly by the fact that Sankara explains all the Upanisads as exhibiting one doctrine, an impossible view, and that Badarayana who in his Brahmasutr does precisely the same thing adopted a different doctrine as the fundamental key to the system All that can now be done is to take the Upanisads and endeavour to extract what seems the most natural meaning from the actual words In the eyes of Sanhara and Sayana there is no difference in time nor in essential doctrines between the three Upanisads which they regard as one (There are three classes of men says Sayana in the Introduction to Book III, those who desire immediate freedom through the knowledge of Brahman, and accordingly find it by aid of Book II 4-6, those who desire to become free gradually by attaining to the world of Hiranyagarbha for whom II 1-3 is intended, and those who care only for prosperity, for whom the third Aranyaha serxes In the Introduction to II, 1, 2, he adds that it lays down aids to the concentration of thought in the shape of the performance of certain upasanas or meditations Such meditation may be of two kinds, Brahmopāsana, or Pratihopasana , the former consists in contemplation of Brahman as endowed with qualities, the latter in considering worldly objects as Brahman whether, as in the second Booh they are sacrificial objects or non sacrificial) It is undoubtedly the case that the Upanisad, II, 1-3 is intended in some degree to supersede sacrifice or rather while assuming sacrifice to See Thibaut, BE XLVIII, keth SBE 1, 700. It is true he follows LAAS., 1906 DD 400 50 Sankara, but they are not Sankara s actual Sankara, according to Vas Vuller, words ·THE UPANISADS OF THE AITAREYA ARANYAKA 41 cxplain it mystically the mystic meaning being the essential pirt The path par excellence is knowledge of the real meaning of the Ukthia Uhtua is carth, sky and heaven, its objects are Agai, Vayu and Adityr its afins are food, whcreby all is obtuned It is also the body, mouth nostrils, and foreherd of Pryipati The breath is Uktha and saftyn and as brkat supports all things Purusı II, 1, 7, again crcates the earth, fire, the sky, the air, heaven and the sun In Adhyaya 2, Prina is identified with the authors of the hymns of the Rgveda, the res, the ardharcas, and Indra declares himself to be Prana, and, II, 2, 4, the worshipper is identified with the sun In Adliyaya 3 the identity of the individual and the Uktha or Prana is insisted upon the growth of self is traced from the sip of herbs and trees through animals which show hunger and thirst, to knowledge in man and after the identification of Uktha and Pring the Adhyaya ends with some obscure verses alleged to treat of the winning of Hiranyagarbha The precise meaning of the doctrine is hard to decide It appears however, to mount to a vngue pantheism, which recognizes the unity of all existence physical or otherwise, and at the same tinie tends as pantheistic views naturally do tend, to become a cosmogonism, especially in the account of the powers of Purusa (II, 1, 7) It is too early yet to speak of a clcar differentiation of mind and body, though distinct signs appear in II, 3 2 where men, anımals and trees are regarded as showing 10 universe order the growth of intelligence But the Prana or Purusa docs not consist in mind as opposed to body all things cxist in him and both mind and body seem equally cssential elements Deussen in Dre Philosophie der Upanishad s- argues that the oldest Upanisads are dominated by a doctrine dessved from Vajñavalıya which may be styled 'Idealism and which may be summed up in the propositions (1) the Atman is the knowing subject within us, (2) the Atman is itself as subject unknown, (3) the Ātman is the sole reality These propositions undoubtedly are found in the Brhadaranyaka Upanisad I-IV, and I agree with Dcussen in thinking that they were taken over and partly misunderstood by the Chandogya Upanisad and that the Taittiriya and Kausitaki Upanisads are probably later still® Nor as 1 Pp zog sq, 357, E T, pp 231 sq, stands in no organic relation to the Kausi 397 sq takt Brahinana unl ke the Altareya Upa 'Idd, pp 33 24 ET PP 23 24 a sad see Lindner, Kausitaki Arahmana, The Kausitaki Uranusad, it may be noted, p ix This goes to prove its later date ·THE UPANISADS or THE AITARCYA ARANYAKA 43 othier three doctrines, which naturally lead to the recognition that no such thing is transmigration can exist, and that more knowledge is freedom and there is no consciousness after denth The question anscs how far these doctrines have any counterpart in II, 1-3 The answer seems that the Upanısıd stands in regard to them all on an earlier plane of development (1) The Atman is not yet recognized as the unity That is designated as Pruni or Puruisa, and in II, 3, 4, the Purusa has an Atman which is developed in various degrees in the Purusa according to the diverse forms which Purusadopts as man, bcast, plant, &c There is a pantheistic conception, but it is not one of consciousness as the sole reality (2) There is naturally no trace of the doctrine of the unknowableness of the Atman (3) What is more important, there is no trace of the doctrine of the unrcality of things Purusa exists in them all, but either he is identical with, or creates (II, 1, 7) them, and hc docs not cxist outside them Thc ncarest approach to a hint of the Inter idea is found in II, 1 5, where it is said that if unc knows what is Sattya, then even if falsehood is spoken by him, yet he says what is truc But it is only a vague hint (1) The doctrine of transmigration cannot be proved to be known to this Upinısıd Sankara and Sayana of course assume its existence but the passages can be cxplained otherwisc Thcy arc II, 1, 3, tad idam karıla krtam ayain purusah which most probably means that action is the man, a man is what he does not a man is what he did in a former birth, which is not really suitable in the context, and 3, 2, Jathaprajñan lt samblarah, which I take to signify 'for their experiences are according to their intelligence, a meaning which wolds dragging in a doctrine by no means needed or even intelligible in the context The doctrinc of the Upanisad is immortality in another world with the gods, II 2 4, &c There appers therefore no legitimate room for doubt that the Upanised, II, 1-3, is anterior to the sprcad of the Yajāavalkya doctrine and to all subsequent Upanisīds which contain that doctrine Parts of the Brhadāranyal a and Chandogy. Upuisads my be equally carly, for some of their texts contain no reference to transmigration, but it would seem that Axtareya Aranyaka II, 1-3, which forms a unity, is the 193 oldest long Upanisad extant In the Upanısad proper, II, 4-6, there is clear evidence of a further development of doctrine In Adhyaya 4 the idea is that the Atman ·44 INTRODUCTION produces everything, cosmogonism in fact. In Adhyaya 6 we reach the identifications of Prijñana with Brahman and these two with Atman We thus have clearly the doctrine that the Atman is consciousness, for it is intended evidently not to identify reality with the Atmar, but, as in Adhyaya 4, in a rough way, to show that all thungs the gods, the elements men, animals, &c, are dependent on knowledge that is the Atman But there is still no statement that the self is unknowable, that is, the conception of subject as contrasted with object is not yet clear On the other hand the sole existence of the Atman appears in II, 4, 3 where it is asserted that there is no other self But this view carries with it no denial of the reality of things which depend on Atman The Maya conception is not even implicit Nor is the doctrine of transmigration apparently present It is true that Sankara and Sayana found it m 11,5 athasyajan ilara atma krtakrto vajogatah praltı sa itak prayann eta punar jajat: tad asya trljan janma 1 But ntah must mean 'hence' and the third birth must be in the heaven, an idea of course familiar to the Brahmanas? which know nothing of transmigration There is not, therefore, anything in my opinion in this Upansad to justify us in assigning it to a later date than the period anterior to the main doctrines of the Brhadaranyaha In the third Upanisad, III, 1-2 there is little of philosophical interest There is a repeated identification of the incorporeal conscious self and the sun, and there is a distinct assertion that the self is that which hears, thinks, scc3, &c, but is not heard or thought, and which is within all beings This gives us (+) the conscious Atman which (2) is not hnonable and (3) probably is all that is real But there is no sign of the doctrine of Maya, nor of transmigration nor of frecdom in knowledge On the contrary the fate of the good is repeatedly stated to be prosperity in this world and Svarga in the next So even this Upanisad may be earlier than the Brhadaranyaka Upanisad External evidence for the dates of the Upaniszds is not forthcoming It is true that the first Upanisad presupposes that the Rgveda nas urcady arranged as we have it at the time when the Upanisad was com rosed but Oldenberg luas shown that the Rgveda assumed its present * Deussen op.cit, pp 394 95, CT, PP 326 327, Macdonell V dc Vyllplogy, P 169 * In has Prolegomena and of his TCYCW of Schelielon trs Zwe Apokryfins des Reda in Goll Gel An cg, 1907, m ·46 INTRODUCTION in II 6, in comparison with the Attareya account in II 4, 3, is quite inconclusive Further, the Taittirya Upanısad? scts a lugh value on asceti cism, and thus differs from the Aitareya and es en the BỊhadarany aka and Chandogya Historically the earliest vien appears to have been opposed to asceticism, which only later was regarded as an aid to knowledge Again in the Sihsavalls the knowledge of grammar shonn is at least as great as that of the Samhita Upantsad. Another sigri of the comparative lateness of the Taittmya* is the addition of mahas to the triad, bhur, bhucah suar There can, in any case, be no question of the priority of the Altareya to the Kausitaki Upanisad The Kausitaki is decidedly late. Adhyaya i 15 a variant of the transmigration legend found in Chandogya, V, 3-10, and Brhadaranyaha, VI, ., which are both latc passages in their Upansads * The twelve explanations of Balaki Gargya in the Brhadāranyaka, II, 1, are expanded to sixteen in Kausitako IVs The pranasaunada of the Altareya, II, 4, is certainly older than etther that of the Brhadaranyala, VI, 11-14, or the Chandogya, V, 1, or the Kausital1, II, 12-14, III, 3 The name, 1ndrija for the organs of sense first occurs in Kausitakt II 15, and in Aitare; a III, 2, 1, and the word manas occurs in the sense of an organ, like speech, sight, hearing, instead of the old sense consciousness,' in Kausitahı, III Further it may be noted that in the Attarcy 2, er en in III, 2, 3 there is no hint of the recognition of the Atharva as a fourth Veda Such lunts occur in the Brhadaranyaka, V, 13 and VI, 4 13, and Athar vana occurs in Chandogya, VII, 1, 2, while the Atharvans and Angirases are mentioned in the early text, Brhadaranyala, II, 4 20 Other Upantsads, including the Jaiminnya Upanisad Brahmana, may fairly be left out of account None of them can claim to be older than the Antareya and many must be much more modern They are marked by a greater formalism of doctrine, accompanied by attempts to graft popular doctrines on to the philosophucal conceptions of the Upanisads, wlich were apparently soon found too abstruse for the comprehension of their successors. 115 * Op at, pp 64 65. E T., pp 67-69 * T *. * Deussen, op cit., pp. 296 «q, ET Pp 334 sq ul,p {0 ET, p. 87 * teda 4. ET R270, TIN L, 245, E.Tip :

·DATE OF THE AITARFYA UPANISAD 47 It may thercfore be concluded that the first two Upinis ads certainly, and probably also the third, precede the Brhadaranyaka and Chāndogya Upanis?ds in their main portions, especially the Vājñavalkya section of the former, that they are pre Buddhistic, as is proved both by the contents and the language, and that they date from about 700-500 BC In connexion with the relation of the Upanisads to Buddhism it may be well to trace the history of the Atman doctrine. The derivation of the word is in dispute and throws no clear light on the meaning But at any rate, it is certain that the Indians obtained gradually, doubtless through the phenomena of dreams and swoons and death, the conception of the body being animated by a soul This conception naturally reacted on their views of religion It is impossible to suppose, as is now so often done that the earliest or even an early form of religion was the Leletſ in spirits which take up their abode from uime to tune in various forms It cannot have been until after long expericncc that thc idea of a disembodied spirit can have been intelligible Primitive man must long have regarded body and mind as one So his earliest worship must have been addressed to things which seemed to bim to be able to help or hurt him We cannot believe with Rhys Davids that the early worship of trees was really dryad worship The early believer regarded certain trees as divine, just as he regarded certain animals, like the cow or the snake, as divine because of their beneficent or maleficent powers, and it was only later that the idea of the spirit as separable from the tree or animal appears Once the idea of a separate spirit is arrived at of course the nature of the deity changes, anthropomorphism arises, or other animals or things than that which the desty originally was becomc his place of abode* Further, other abstract deities can arise, and we pass from worship of natural objects to worship of spirits embodied from tune to timc in natural forms It was not unnatural that the thinker should endeavour to find come common explanation of the vast world of souls, and still less unnatural that he should decide that all souls were identical, Liebich, Panin, ch 11, concludes that Bullhest Indu, p 226 Cf Oldenthe language of the Prhadaranzaba is pre berg s view of early religion, Religion des Paninean This incidentally supports the Veda, P 37 theory of the date of the Altareya Hence the fetishism described in Far CF Deussen Philosophie ds Vidz, nell, Evolution of Religion, PP 44 47, r 285, Geldner, Vedische Studiell, lll, and of my article, RAS 1907, 116 PP 929 949, on tbcronorphic deities ·DATE OF THE AITAREYA UPANISADS 49 a subject, and it is no ansiter that there need he no permanent individual self The doctrine of anatta therefore destroys all the basis of samnsdia, and 19 complete proof that Buddhism is entirely dependent on the Upanisads which first clearly develop that viery There are numerous other signs of dependence The dialogue form is copted from the dialogues of the Brhadaranyaka and Chandogya, and even the style of the Astarcya Upanisad, II 6 gad ctad hrdaj am snanas cautat samjhanan akanan witanam prajianam medha dashur dhrtır matır manīsa putih smrtih sam. kalpak kratur au) kamo vaša st1 sarvany evallan praziunasya nama dheyiini, is a forecast of those intolerable lists of practically meaningless synonyms which disfigure the pages of the Pala Suttas In estimating the causes of the fall of Buddhism, it must, I think, be recognized how great a pa was played by the unphilosophical and uncritical nature of the metaphysical doctrine, and by the elaboratc mass of maccurate and fancrful psychology, which the school endeavoured to set up as its contribution to the knowledge of truth The Upausads contain much that is foolish and meaningless, but they are the first books of a new faith and were fated to be the sources of a system of philosophy whose influence in India is still paramount It follows with certainty that the Altareya Upanısads are considerably older than Buddha, whose date of death is certainly about 487 or 4770 C3 We must therefore probably fix 600 BC as the lowest lout for their com position, or put 550 B C at the very latest thus modifying slightly the results above reached It is not possible to estimate how quickly thought then worked, but about 50 to 100 years will be required for the development from the earliest to the latest Upanisad, and I incline to fix approxi mately the dates at from about 700-600 B C for Aranyaka II, and 550 for Aranyaka III Aranyaka I may be somewhat earlier, but not necessarily much earlier, while, as seen above, the Aranyakas IV and V belong to about 450 D C, thus explaining the dictum of Sayana which distinguishes so sharply between the two parts The upper date may Cf Rhys Davids, Buddhist India, PP of the labour bestowed on it cf Hopkins, 319 320 RAS, 1906, P 381, Louis de la . Mrs Rhys Davids in her Buddhist Vallée Poussin JR AS 1906, P 944 Psychology has done much for the study, Icf P 37,5 but the fact remains that it is not worthy KEITH ·DATE OF THE AITAREYA UPANISADS 51 from the Samkhyn may be yet it is clear that it was from the Sankhya that Buddhism derived its theory of the soulless entity which yet goes through transmigration for this is precisely the lingasaria which alone migrates, purusa being a truth utterly dissociated from matter From this point of view also is reached the result that the Attareya is considerably anterior to Buddlusin Aranyaha I contains, in comparison with the Upanisads, little of philosophic interest It is important, however, to observe that in it Irakman appears already as a principle of unity in I, 1, 3 gajain is identified with brahman and the Mahavrata day is also identificd, because at leads to brahman Similarly Vasukra is brahman and so is identified with the Mahavrata day There can be no doubt that the brahman conception is older than that of the Atman, and that it originally meant the power of prayer, which even in the Rgveda is treated as a spell to bend the gods by its own force to grant what is craved, instead of being considered an appeal to the lovingkindness of the gods That eventually This doctrine was amalgamated with a younger rival, the Atman doctrine, as Oldenberg suggests seems to me undoubted The assimilation 18 seen complete in the Upanisad II 6 which indicates the length of time which we must assume between the first book and the Uparusad proper It remains to consider whether any explanation can be given of the connexion with the doctrines of the Upanısad of the Mahavrata rito Some light on this matter is thrown by Prof Eggeling in the introduction to Part IV 1 of his translation of the Satapatha Brahmana He there points out that the Agricayana and the Mahavrata appear to have been developed in connexion with a doctrine of the production of the world from the sacrifice of Purusa (cf Rgvcda, X,90) which eventually yields the equation of Prajapati at once to the sacrifice and the sacrsficer (cf Aitareya Aranyaka, 11, 1, 2) But the sacrifice lasts a ycar and so Prajapati becomes time and death, and eventually mind Thus the Mabavrata nte is treated in the Aranyaka as specially secret and finds a natural development in the more purely philosophic Upanisads In conclusion, a few words may be said as to the relation of Aranyaka 111 to the other Vedic texts of similar content It 13 of coursc very closely related to the ſănkhayana Aranyaka VII, VIII, with which it agrees verbally in some parts, showing that both versions go back to SBE, XLIII XI 1 XXVEL ·INTRODUCTION a not very distant common incestor But on the whole the version of the Sankhāyana seems the more modern in several respects ? The Samhilopa risad Brāhmana is certainly a much more recent work Burnell, in the preface to his edition, bas urged general considerations for its comparatively late date It shows a considerable advance of phonetic science, and mentions such points as lopa, ankara, rephasandhı, and vsargopagraha, while it deals with the staras Three sorts of Samhita are distinguished, the dma, asura, and rsi, an artificial conception The Samluta is also considered as fuddha, aduhsprsta, and anirbhwa In the last section philosophy has degenerated into meanmgless formulae, and the demand for gifts in Section IV is beneath the dignity of the older Arany alas and Upanisads Nor is it without significance that in so short a text are found sukhibharatı and gulmıbhula, forms rare indeed in the older texts? while the only narrative tense found is the perfect $ (in III) and the language is classical The Aranyaka III is also in all probability older than Taittory a Upanısad, 1.3, which appears, as will be seen from the note on III, 1, , to be an enlarged version of the older Samhita doctrine, although it seems likely that the Upanisad is much older than the Samhitopanısad Brahmana The quota- VI Style and Grammar In this connexion it wall be sufficient to consider the first three Aranyakas as forming one whole as distinct from the filth Aranyaha, and to disregard the differences in date among their parts tions contained in the fourth Aranyala, and also scattered throughout the rest of the work, may be left out of consideration until later (p 74) The prose of the Aranyaha is of considerable historic interest The history of Sanskrit prose is one of continual degradation so far as the grammatical structurc of the language is concerned whatever the subject matter, whether romance, as in Subandhu and Bana, Classical prose, ! I have had available for comparison from quotation from the text 1bc MS Sansk. e 3 of the Bodleian * Whatasy, Santri Grammar, $$ 1093 Library, described im Wintemata and 1094 Keiths Catalogue PP 59, 69, and, as I CF Hackernagel Altische Gram ſcar Dr Friedlander w ll not carry out matre, I, XXXi, n? his projected edit on, I lase pot refrained ·54 INTRODUCTION clauses takes the place of due subordination, and an inordinate love for parallelism of structure is the chief sign of conscious literary effort (cf II, 1, 4, 4, 3) There is no power of transition from thought to thought, and in other cases it is difficult to tell whether it is the thought which is defective or the language which has failed to express it (cf eg II, 1, 2 na tassete yan nadyad jad lauam nadyah, II 1,5 na tasjete jan makyam na dadju/) Some defects it shares with all Sanskrit prose Although it has at command a considerable range of particles it frils to use them with any clear discrimination of sense, thus contrasting with the analogous phenomena in Greek literature where a delicate discrimination in the use of particles runs on from Homeric into classical Greek Again, although it commands a wide range of pronominal forms they are not used with any clear difference of senise, and indeed a characteristic of the Altareya, as of all Brahmana prose, 19 the use of double pronouns, like sa esa, without the sliglitest real difference of sense from the single pronouns The same result, lack of precision, arises from the free use of the cases of the noun and the absence of prepositions to define exactly the sense intended But utterly lacking as is the style in precision balance and clegance, and although the Aranyaka is destitute of any attempt at ornament, It has nevertheless a certain fitness to its subject matter The naive speculations, the vague guessings after truth, the confusion of thought, which make up the matter, are not inadequately murrored in the harsh abruptness and elliptic brevity of the style and a certain variety is introduced in the frequent quotations of verses intended to bear out the argument The lustorical position of the prose is not open to serious doubt It cannot be contemporary with the classical prose of the Kavya type, and it is clearly anterior to the prose of the Sutras This is shown not merely by the disuse in the Sutras of various grammatical forms still found in the Aranyaka but still more by the form of the Sutras The Aranyaka is written in prose as a literary composition, other Sutras consist merely of strings of rules, and though as Dr Knauer in his edition of the Gobhillya Grhya Sutra, and Hillebrandt in his edition of the Sankhayana Srauta Sutra have shown they can be construed as texts written continuvusly, still such compositions must be later than original prose works. On the other hand, not only docs the Aranyaka ·STYLE AND GRAMMAR 55 contain fewer grimmatical antiquities than the Aithreya Brahmany, but it is written in a more developed style and with a greater approach to a command over the language The style shous also interesting affinities with that of the Buddhist Pāli Sütras It is impossible not to recognize in both the same long lists (eg II, 6) of names of mental phenomena, in which thought is hidden under meaningless verbal distinctions Similar in both is the affection for parallelism of structure and the remorseless love of completeness which insists on repeating in every detail ideas applicable to more than one subject in every instance in which they apply, while the set formulae with which the Pali Sūtras open and close have close parallels in the Aranyaka On the whole the vocabulary of the Aranyaka shows little that is remarkable, a few Rgvedic words are used with direct reference to the passages in the ita in which they occur V187 & is found only in the phrase viste devale and twice in etymologies, I 2, 2, II, 2 I 1 atha mu katha ca occurs twice, III, 1, 3, 4 Other interesting words are ajattah III, 1, 2, from Vjat, to stretch, audam, III, 1, 2, addha. tawan, 1,2,3, bidale, III, 1, 2, batarakanı, III 2, 4, majestha, III, 2, 4, sambalhatamah from bamı, 1, 4, 1, bisani, III 2, 4, and brsih, 1, 2, 4, where the dental s is remarhable, dutah, 1, 4 I, which is taken by Sayana from Vilu gatau , albanisnu, II, 3, 8, atajat, II, 4, 3 which is usually derived from Vav, menning devolir , santan, 1, 2 2 , 2 estarar, II, 1,2, vikşudran 1 5 1, vijaah, of doubtfitl number, 1,4 1, sattan for saljani, II 1,5, samanodarkan, 1 5,3, stomatitamsanajar, I, 4.1, antastjan, 1, 5, 1, ksudramérant II, 6, udbyanı II, 6, &c Throughout betu een vowels d and dh are written and I This is carefully observed in the best MSS and has been followed consistently In II, 4, 3 saiso is supported by the MSS, and in III, 2 4 wajura- Thamreghe seems to stand for maja agriva(k) anoghe, artd cf achosthuzaradhyam, III, 1, 3 Namo astu is the form in the MSS in III, 1 3, 4, and they reid in III, 1, 2 tasının ha si Irregular lengthening of vowels appears in ifl 7, III, I, 4, and tu ujá, II, 38, in the latter case in a verse The sandhi of au is peculiar, it becomes av before all touels except 11 or 14, when it becomes a The same rule is usually followed in the Aitareya and other Brahmanas (Aufrecht sed, P 427) In noun and adjecte declension there are few irregularities Ammau, ·56 INTRODUCTION I, 5, 2, occurs besides atmanı, II, 5, Śzrşar, I, 5, 2, also is found Aksohyam, 11, 4, I (cf Rgveda, X, 163) shows irregular lengthening of the vowel Apah, II, 4, 1, appears to be an accusative as not seldom elsewhere Aikya, III, 2, 3, is perhaps a neuter instrumental The genitive singular of nouns and adjectives and pronouns which show ah in thc Rgveda and in the later language have ai as usual in the Brahmanas The only exceptions appear to be pothroyah II 1, 7, III, 1, %, asyah and amusjah, 111, 1, 2, 2,5 In the ablative is found brhatjar II, 3, 6, asyar pratsthuj 21, 1, 2, 4, of superlatives brahma latama II, 4, 3 for brahmatalataman, and annatamam pratjacjante, 1,4, 1, are remarkable Catuspudah and caluspatsu vccur an I, , 2, with a v I catuspadah Navasrakts in II, 3, 6, anomalously appears to stand for navasraktih Enat in II, 4, 3 is apparently a nominative as in Aitareya Brahmana VII 22, and if so parar is used as a neuter Nabh ar with the longer form occurs in II 4 I, in the ablative Enam used almost as an adjective, III, 1,3 Imasıtas occurs in II, 3.7 The numerals show certain interesting forms Ekayd na trimat occurs in I, 1, 2, Besides sapta satant vimfans ca, III, 2, 1, appears sapra. Trinsatsatan III 2, 1, so also trin sastrsatan (=360), III 2, 1, and palica catvarımsatsatan: (=540), III, 2, 2 as usual in the Brahmanas The form satırımsalam sahasrani, II, 2, 4, 3, 8, denotes 36,000, and may be considered, perhaps like çatırımsatan ckapadak Altareya Brahmana, VII, 1, as an irregular use of accusative for nominative, cf pañcavimfatım samdhenyal, V, 1, 2 Among verbal forms may be noted the Vedic forms, dule, 1, 3 %, and ise, II, 1, 2, 5, as third persons, both these forms occur in the Aitareya Brahmana As in that Brahmana unaugmented forms occur in skșata, II, 4, 1, 3, and padi, II, 1, 2 Upanisasasada in II, 2, 3 is supported by all the MISS Abhizzarklyat in II, 4, 3 appears, if the reading is correct, to be the aorist of abksvrkhya with the 21 augmented Atrapal and the irregular agrahaisar, II, 4, 3, are examples of the rare conditional The perfects dådhara, 1, 5, 2, 11, 1, 7, and brbhaja, I, 3 4. occur also the Brahmana Dadrse, II, 1, 3, 8, and ment, ITI, 1, 1, are, the former certainly, the latter probably passive The /kr alone is used as an auxıkary in the periphrastic perfect vit upasám cakrire, II, 1, 8, and sedoyan cakre, III, 1,1 The following desiderate forms occur Ipsatı II, 3, 2, ipsantak, I, 1, 1, zrakilset, III, 26, ·STYLE AND GRAMMAR 57 anghoksat, II, 4, 3, atyazıçkamsat II, 4, 3, abluliirtsati, 1, 3, I, bohatseta, II, 37, mimantsante, III, 2, 3, vlyururiseta, III, 2, 5, and the rare aorist samadhitsisam III, 2g 5 which is a distinct sign of antiquity The only intensivcs arc poplu ante, sarısrpyante, 1, 3 5, and probably the form vavadısat, II, 4, 3, which I take as an aorist subjunctive, also an old form The denominative patiyası occurs in I 3,5 For the infinitive and subjunctive forms see below There are no irregularities in the use of ºtva and 'ya such irrcgularities being characteristic especially in the case of ºya of epic style, not of the Vedic style The gerund in an appears in pranayam and chandaskaram, I, 5, 1 It may be noted that in II, 1, 4, sinah 15 substituted for smast of the quotation Atlan, 11, 3, 6, and apıhıta, III, 25 may also be mentioned Very characteristic of the early date of the Aranyaka is the separation of prefixes and their verbs It is not normal, the great majority of prefixes are placed immediately before the verb, and I have accordingly printed them as forming compounds But the older tradition survives in the following cases att manyeta, II, 3, 3, anu yupjate, II, 3, 8 (in a verse), abhi sannvakantz, ibid, a gachat, gachatak sachant I, 1, 4, a zazale, II, 3, 2, abhi trnatt I, 31, para blavnn II, 1, 4, &c , adhi carantı, bhavat jayate II, 31 Plutz and the consequent lengthening of the vowels concerned occurs sporadically The MSS differ considerably, like the editions in noting the Pluti, and it has as a rulc been considered proper to inscrt it in the text only where Sáyana mentions its presence In regard to syntax it may be noted that the rules of concord are usually carcfully followed as in all old works In II, 1, 7, examples will be found of a masculine and a feminine singular, and a masculine and a neuter singular, being accompanied by a verb in the dual, and a plural masculine accompanies a feminine plural and a masculine singular Audau in III, 1, 2, 15 unusual, as andalı would be cxpected, but of sarvam asant, I 5 2, samanam asutajak, II, I 2 In Ill 2,4, etesam kimed occurs, although svapnanam is to be understood "The usual attraction to the number and gender of the predicate occurs in I, 4, 1 atkato vijavas ta vrajo bhavanti, II, 61, &c The plural in adyuh, II, 1, 2, and dadjuk, II, 1, 5, offers difficulties In the use of the pronouns there is little of note The forms of the base enad occur frequently, but as in all the Brahmaras the pronouns ·58 INTRODUCTION are used in a very confusing and inaccurate way Double pronouns are very common eg se eşak, 11, 1, 5, 8, 3, 3, 6, 4 3, III, 1, 1, 2 4,&c, satsa, II, 36, 4, 3, III, 1,6, tad elad II, 1, 2, 3, 6, 4, 3, tasy artasja, (neut) II, 2, 4, III, 2, 1, (masc) III, 2, 1, 3, lasya etasjat (gen) III, 2, 6, ta elal, II, 1, 4, 2, 2, 33, 4, 2, elat tad, II, 1, 8, tant imam, I, 1, 2, tad idam, II, 1, 2, ta umak, II, 1, 1, tanistan, II, I, I, so '3 am, 11,5 1, sejan, I1, 1, 2, tasza me, II 2, 3, ja esah II, 2, 1, 30 'yam III 2,3 &c Ya forms numerous indefinite combinations which are given in the Index, s v The usual correlations are ya and sa, e.g je le, II, 1, 2, &c, jad tad, II, 3, 6, &c More unusual are iad ctad jad etad, II, 1, 2, jad elad-lad etad, 11,5 1, etad yad etad, II, 3 0, jad etad tad II, 3, 7 In one case it is uncertain whether a relative is not omitted, viz I1, 5 ko'yam afureta vajan npasyahe, where jain may be read In case construction there is the usual freedom 'The accusative denotes duration of time in Satan varsanı, II, 2, 1, sanatsaran ga raksayate, III, 1, 6, where the use of the historic present is to be noted, ahoratre zarsari, III, 1 2, where the meaning is 'day and night continuously' The cognate accusative appears in atajam ayax, II, 1, 2, and kakakulagagandhikam vajati III, 2, 4 Other uses are sartan madijato dadhe, II, 2, 1, cram atkşarante 11, 2, 2, Botth prakašam Karoti, II, 6, 8, akah Sanset III, 2, 4 More unusual is the use of the accusative as if in apposition to the mam sentence as in irjatam cābhyutthanam ca, I, 51 The instrumental is used with stu malavratena stazila, III, 2,4 The dative is used with vare sartebhyo bhutebhyo 'rcata, I1, 2, 2, and sarrebhyo rdhebhyo rcata,ibid which is probably an extension of the usual datus commodi found in the same passage with kşarat The date of work contemplated' appears in punjebhyah karnabhyah pratedhezate, II, 5 Other datives used predicatively are practically equivalent to infinitives, see belox In sarvebleso Skutebkso dadrse, II, 1, 3, 8, the case may be dative or ablative The ablative Follows anjat in anjat kušal od brahmanam bruár III, 2, 3 (cf 1, 1, 2) when the double accusative is interesting In III, 2, 4, almana ciz93 a tat krtam bha att almana may stand for atmanah, a predicative genitive, or for atmane, a dantus commods, the former view is supported by V,3 3, atmano kan asja lac chastam Bharat In either case asja is to be taken probably directly with Irlant and Sastam, of nak proklam, III, 2, 1, asja udutam, II 1,5 Worthy of note is the construction in ·STYLE AND GRAMMAR 61 3 Aranyaha I, 6, there occur-15 usually in the rest of the Aranyak? perfects, upajagaura (cf ripejaja) uāca, and uce There must be a common source for the two narratives despite the difference of their present forms, and it must have used perfects in narrative Besides these narrative perfects, perfects in the present sense occur in dadhara, II 1,7, dadrse II,1,3, 8, both of which are conjoined with present tenses In Aranyaha II, 4-6, occur sixty-one examples of the imperfect from twenty-three forms of nineteen roots (asıl, asyjała, iksata (5), amurchayat, atapat (2), abhadyata (5), abhidjetim (3) apatan, arjat, nbraint (2), abrutan, abrirvan (4), anajat (3), aviſat (5), avisan (3), ajajala (2) anghimsal, azighi ksat (8), ašaknot (7), avayat, apadyata, apasat, abhavat (2) The only narrative perfect is inaca, II, 5, and there is one present perfect, dadhe, II, 2, 1 In Aranykha III occur asramsata and adndlat (), III, I, 6, and the present perfccts, incene, III, 1, 1, viduh, III, 2, 5 The two periphrastic perfects upasam cakrıve, II, 1, 8, and vedajau. cakre, III, 1, 1, may both be narrative perſects, but the latter may be a present perfect The results may be tabulated as follows, omitting periphrastic forms, the Slokas in II, 3, 8, are not taken into account The numbers in brackets dcnote the number of roots Aranyaka Imperfects. Present Perfects Narrative Perfecto 1, 3 (3) 3 (2, asa and vruz aca ()) II, 1, 2, 1-2, 3 67 (19) 2 (2) 3 (1, babluvul) II, 2, 3-4 None None 17 (6) II, 4-6 61 (19) 1 (1) None The fair conclusion is that the Aranyaka is older than the later books, VI-VIII, of the Altareya Brahmana as is indeed probable in view of the much marc developed narrative style of the Sunahấepa legend It is prob ably older than parts (if not the whole) of the Satapatha Brahmana, viz I-V, X, XII-XIV, including the Brhadaranyaka Upanisad, which uses the narrative perfect throughout In view of the copious and rich style of that Upantsad with its wealth of metaphor, ease of motion, and dignity, it seems impossible to doubt that it belongs to a much later period than the Astareya just as we have seen that its philosophic content goes far beyond that of the Aitareya Bearing in mind that the Brhadāranyaka shows considerablc cvidence of the activity of the Ksatriyas, and that 7 (5) ·62 INTRODUCTION the perfect as a narrative tense is common in the [pic, it may be suggested that the origin of the nirrative use in the Brahmanas is to be found in a borrowing from the style of the old Itthāsa literature It 15 perhaps not sithout significance that such legends as that of Śunablepa, l'ururavas and Urvaši(Šatapatha Drahmana, X1,5:1) Cyavana (ibid, IV, 1, 5), and, in the Antareya Aranz aki itself, that of Višvamitra, II, 2, 3, should be told in perfects It may be noted that in the Śánhh iyanı Srauta Sūtra XV, 17 54, the Sunalıšepa legend is also set out in perfects. The Brahmana use of the perfect is as a present, while both usages are found in the earlier language of the Rgvcda Samhita The older is undoubtedly the Bralimana use as it corresponds most closely wth the use of the Greek perfect as a completed action or state (cf Monro, Homeric Grammar, P 31) The future radicative is used in its ordinary way as denoting future time in assertions or questions, but the 50-called second future never occurs, as it does, eg in the Jarmıniya Upanisad Brāhmana The optative is of comparatively very frequent occurrence. (1) Its use as denoting wish is infrcquent, the subjunctive usually being preferred, but (2) its use in directions as a mild imperative occurs passım (3) It is also used in questions to express doubt precisely as is used the subjunctive with which it alternates in 11,4 3 katkan nvidam mad rte sjat kalarena prapadyar. (4) Its most characteristic use in the Aranyaka is in the protasis and apodoss of conditional sentences In the apodosis it may denotc cither direction or the potential in all cases the condition is one referring to the future, and is of the type 'I A happens then B will happen, or should be done.' Examples of the potentials are jadi asnuvita manseta, II 3 3, so III, 1,6, (with Jad=f) 11,3 6, III, 2,2, Twith jatha) III, 1, 3, 4 Examples of a potential protasis and imperative apodosis are (with yadi) I, 1, 1, III, 1, 3, 6, 2,4,6, (with relatives) I,2 %, III, 2,4, 5, and without any particle pas, et-drheatarvidyat, III, 24, with double protasis, upasunuz at jadă semn al vrdjai, III, 2,4 (5) Arising from this potential use the optative appears as an indefinite, like the Greek subjunctive and optative or the Latin subjunc This is possibly the explanation of the difficult phrases in II, 1, 2 na tasjese yan nådjad jad vainan nadzuk, II, 1, 5 na fasycfe Jan nahyan na dadjuk though the meaning might be merely a ſuture Definitely indefinite is III, 2, 1 jatha falavaintse sanie aja amsak tive ·STYLE AND GRAMMAR 63 samallah 53 Ah, since the apodosis is an assertion of fact (6) An optitive of characteristic, that is of result is found in III, 2, 3, brahmanam kurvita jo pašjet It will be seen that none of these usages offer any difficulty of explanation on the nos generally accepted theory! that the optative is onginally a weak future in sense As in other languages the indicative can be used modally, and in conditional sentences this use 19 well developed in the Aranyaka In II, 3, 3. Jady antariksalokams aśnute 'ty enam mnanyate is clearly modal, and is followed by jadi aśnututa manjeta So jatra tıhtyete vidjat in III, 24 Hence indicatives are sometimes combined with optatives in protases of conditional sentences, the following occur in III 2 4 Jatra difate patjet na pasyet pajeta eidgat, jatra drshall abhikha Jeta pasjet, vidyat, ripekseta Ind gathu drijanteozada na passet, urdjar, III, I, 4. Ja upavadet cell manjeta aka brigai The indicative also occurs in conditions where the fact is asserted in the apodosis (with jadi), eg II, 4 3, or when the protasis and apodosis refer to the futture, og jasuun pais; an-bhavisyatı, II, 1, 4 The only case of a condition in the past which was not fulfilled occurs in 11,4 3 jad haınad z acagrahnısjad nbhirzahrtza har annam atrapsyat, &c wherc the conditional is correctly cmployed This accuracy in the use of the conditional and generally in the use of the optative 1s characteristic of an early date The subjunctive is of comparatively frequent occurrence, usually in the first person It denotes (a) resolve prarijama ukramana II 7,4, sejar, II, 4 1, 3, adama (in a relative clause), 11,4 2, (6) desire asan, I, 5 %, II, 1, 4, 22 asat, I, 4, 3, 5 1, aprazant I 4 3.5, %, avarunadhat, I, 4 3 asnavar, I, 4, 3 (c) doubt in questions bravani, III, 26, papadyar II 4, 3, vazadisał II, 4 3 if this is so taken, (d) with ned ucchidyar I % 4, asat, 1, 5 % The imperative occurs several times, but there is no instance of the use of ma except in II, 7 I, which is not genuine, where ma prahash (or pralasit) is found The Sunhhayana Aranyala, XI, 6, has på with the future The infinitive in the occurs only twicc in both cases with the verb 1 Cf Goodwin Greek foods and Terses Teutonic, and Balto Slavic (Lindsay, App A This would account for the dis Latin Language PP 511 516) appearance of one of the tenses in Latin ·64 INTRODUCTION fak, samdhatun sasakal, III, 1, 4, asaknot grahitun, II, 4 3 This is consistent with the early date of the Aranyaha On the other hand, as in the Aitareya Brāhmana tsara is construed with the infinitive in Proh, bhaintoh, II, 3 5, 6, cartok, I, I, I, prastok II, 3 5 Mention should also be made of a series of datives formed from verbal roots by the affix ºryat which serve as predicative data es signifying that to which an active tends viz klphai, 1, 3, 8, abhiyat; a1, I, 1, 2, grajatar I, 2, 4, 31, 4, 4, 1, samtatjar 11, 5, aptar 1,1,3, 2, 1, 3, 3, 8, abhjaptai, 1, 4, 2, upantya: 1 37, azaruddhas 1, 1, 2, &c , apahatar (probably). 1, 2,9 The use of these forms is not precisely that of infinitives but it is analogous and forms a distinct feature of the style of the Aranyaka Similar forms occur in the Altareya Brahmana The injunctive, except in the form of the second person plural imperative occurs only in arjaj an, 1, 5,2 In the use of participles the most characteristic feature is their use in place of finite verbs, a use arising from their employment as predicative adjectives In the following cases the substantive verb is expressed tiktam blazan, 1, 3, II, 1, 5, 8, III, 2, 4, ndıtam bhar ah, JI, 1,5, visto '5191, II, 2, 3, vaptam bhazali, III, 1, 3, samahitah syuh, III, 2, 1, krtam bhavatt, III, 24, apıhta bharafi, III, 2, 5, anusakta asat, 1,5% In all these cases the expression means more than the corresponding form of the finite verb rould have conveyed, and denotes a completed action whose results persist in the present the accurate use of these forms is a distinct sigo of early style. The same remarh applies to most of the cases of the use without the copula sikıtam, 1, 1, 1, fralışthitam, I, 1, 2, pratışthital 1, 2, 2, 4, 2, pralişthita, 1, 34, waslak, izsiai, I 3 8, atıştz), nizustäh, II, I, I, fritak I, 5, 3, II, I, 4, channah, II, 1, 6, srstau srstak, II, 1, 7 atlam, II, 36, artam, II, 1, 6 zistabdhah, vstabdhant, II, 1, 6, siłami, II, 1, 6, 7şfah, II, 3, 3. samakilak III, 2.1, vastak III, 2, 4, sainpartiak, III, 2, 4, in these instances the effect persists into the present, and no examples of a use lile drsta = she was seen , occur in 11, 4,3 jadi zacabkızjahrtam, &c, the sense approximates very closely to a mere present passive indicatne There is no instance of the participle in 1a1 formed from the past participle passive, which is so common later Tinat participle occurs also combined with the participle of Vas durak satah, I, 4, 1, sıklam sat, ·STYLE AND GRAMMAR 65 In one case the present participle is combined with the ves tapann asm., II, 2, 3 expressing a continuing present It is used with man in Jaknuvan mangela ašaknuvantant manyeta, III, 1, 4, where the change of case is remarkable Note also anudgrlnan samdadkad varsan, III, 1, The gerund appears equivalent to a present participle in humkriya pratpadyate, I 3, 1, where the action of the verb and participle are simultaneous (cf my note on the gerund, FRAS, 1907, p 164) The gerundive karanyam is used with man in III, 2,4 Here may. be noted the strange form abhivyalarsan, 1II, 1, 6, which has the sense of a future participle and the form of a participle of the s aorist No correction seems probable as 'larsyan (cf Whitney, Translation of Atharvaveda, p 846) is impossible The use of conjunctive partioles 19 marked by the number of combinations allowed as contrasted with the comparatively barren character of the later language In most of them ha plays some part Examples are ha vas, 1, 2, 1, &c, II, 1, 2 &c, III, 1, 2, &c , na ha var, I, 2, 1, 5 2, III, 2, 2, at karva, I 3, 8, II, 2, 4, evam u harva, 1, 3, 4, 8, atho ha vaz, I, 4, 2, karva 1 5 2, II, 1, 4, 8, 3, 7, 4, 3, ka sma, 1, 1, 1, &c, evan u ka sma, III, 1, 2, ha sma vai, 1, , 3, II, 1,5, 8, 2, 4, III, 2 5, 6, ha sma, II, 3 5, 7, III 1, 3, 2, 1, ha tu, II, 3, 5. atka ka, III, 1, 1, 5, 1 ha 1, I, S, 3, athafi, III, 2, 4, alla khali, III, 1, 5, 2,5, athalah 1,4 1, &c , atho, I, 1, 2, &c , u khalı, III, 1, 6, 11 eva, II, 1, 1, 2, 1, III, 1, 3, tv eva I, 1, 1, 5 2, II, I, 4, rasinad hapy etarhi, II, 1, 8, ulap, III, 1, 2, ahasva (?), II, 1, 2 Of single conjunctions the use of ca is most important The regular use is ca ca, a formalism distinctly indicative of age, see I, 1,4, 2, 3, 3,1, , 4, 5, 7, 51, II 1,2, 6, 7, 8, 2,2, 6,1, III, 1, 1, 6, 2,3, and in I, 1, %, chandah is in apposition to brhatım ca vrajan ca. A single ca is practically restricted to numerals, eg vintauś ca II, 3,6 In 1, 22, is found ca ca ce, and in II, 6, III, 1, 6 ca ca ca ca In the Sirdas m II, , 4, appears jad ja par sejad 1950 These Gasts render the usual division of vamsi vanguvagadkar cerapudalt, II, I, 1, into ca trapadah excessively improbable Iva is used frequently (see reff in Index V) in a sense hardly differing from eve, as is also the case in the Attareya Brabınana though it can always be translated as it were', merely modifying the literal sense of the verb, cf 1, 1,. KL TH F ·66 INTRODUCTION cıralaram 174 1d agachant Va has the sense ' indeed as well as that of 'or', but a single 1a is more common than a double za, unlike the case of ca Ilanta is used with the subjunctive, II 1, 4, as in the Altareya Brahmana It has as usual a large variety of uses, and is never misplaced Cara in III, 2, 3, 4, following na appears to have the force of even' Kamant, I, I, I, III, 24, 2ata II, 2 %, 42, and vara, 1, 34, &c., also occur Aha is contrasted with u in II, 3, 7 The same relative wealth is seen in the case of correlative particles. The most common form is jad tad, denoting time or cause, or companson, I 1,1,3,1, II 1,4, %2, 51, III, 1, 3, variants arc jat tena, III 2,6, jal tasmåt, II, 1, 6, 2, 1, 2, 36, III 26, more definitely signifying cause So yad ht tasmat, II, 1,3 A characteristic and frequent type of sentence 19 I, I 3. tad jau madkuchandasam sasusah sora ssaw Kaminunn avaruddhai, cf I 2, 2, &c Yatha is usually balanced by evam, II, 1,6, 35, III, 1, 2, 2 1, 5, it stands alone in Jathandani, II, 4, 1, yatha sam angam, II, 5 1 It is balanced by tatha in Jatha Prthiva tatha &c, in II, 1,2 In 1, 3, 1, is yatha vas eram Yatra either has no correlative, as in III, 2, 4, or is balanced by tad, 11, 4, 8, rad utapı, III, 1, 2, tada, III, 1, 6 Yada is balanced by atha, 11,5, jadi ha va apı by harva II, 1, 5, jad ha by harza, II 4.3 In III, 1, 3, 4, occurs the phrase gatha tu katika ca brugăd abhgafam majat tatha sgät, where the words abhyasam eva gal tatha practically form a compound adverb Finally it may be mentioned that the grammatical terms Joşan and avşan are used for feminine and masculine, I, 2, 4, as in Aitareya Brahmana, VI, 2 A comparison of the forms and usages cited above with the valuable list of similar forms in the Altareya Brāhmana given by Aufrecht shows conclusively that the Aranyaka stands on nearly the same footing as the first five books of the Brāhmana It is not so old, eg it has ſewer forms of the subjunctive, no infinitives in -c or -ak or-10201and none in tok after å or pura, but it is not much younger The use the narrative tenses is some argument for its being older than Books VI-VIII, to which otherwise it stands close in point of language, though it is much less descloped in style * Astereya Brainama, PP 427-431 ·STYLE AND GRAMMAR 67 The conclusion arrived at above on grounds of doctrine that the Sān. hhāyana Aranyaha I, II, 15 later than the Aitareya Aranyaka I-III, is confirmed by the linguistic tests Generally the two works correspond most closely in vocabulary, and confirm the view that they must be derived ultimately from a common source For example, Dr Friedlander well explains atharan in Sankhāyana Aranyaka, 1.7, as 'laying across', as it means in Astareya Aranyaka, V, 1, 4, and not, as explained by the commentator on the Srauta Sutra, in the serise "withdrawing' Probably the common source of the two Aranyakas had the word which has survived only in the Sūtra part of the Altareya, but in both the Sūtra and Āranyaha of the Sankhāyanas With the forms quoted above may be compared the irregular sandhı neş tad, I, 8, the noun and adjcc. tive forms, alman, I, 8, II, 1, elasyar devatayar (gen), 1, 8, adh:laran, I, 7; nd, alatara), 1,7, the datives of end served, bhogyaza, 1, 8, santyni, 1,4, bhısajuja1, 4, avapiyai, aphan, I, 2, II, 6, the constructions Svarak naparajetok, 1, 8, gamisandi dhacati, 1, 8, napta åsan, I, 6; samsisate, 1, 5 (cf Sanısıspantam, Aitareya, II, 2, 3), gatha parıvyayet. dralle, II, 16, I ad fin, the use of the particles 11 var, I, 1, 3, na ha VRI, 1, 8, ka lat, I, 5, 7, tatka ha, II, 1, u ka, I, 6, II, 10, the construction of the sentence with tad yad, II, 10, the irregular numeral sapla vimfanfatanz, II, 10 As has been seen above the narrative perfect occurs in II, 6, the parallel passage to Attareya, II, 2. 3, and it occurs also in II, 17 (provaca, jyra), which may be compared with II, 2, 4, as far as the provaca is concemed Whereas however, the perfects in the Aitareya are marked exceptions, there is no other narrative tense in Sankhāyana Further, the language of the ſānkhayana Aranyaka is much more accurate and modern than that of the Attareya Instead of şattrımsatan sahasranı the correct satirimat is ſound, II, 17, there are no subjunctives other than those of the first person, which occur with ned, I, I, as in the Antarcya, there are no irregular forms either of nouns pronouns or verbs, save those mentioned above, the aorist 15 only represented by avocam in I, 6 Ca is used in šastrena ca vratacar. yaya, 1, 0, in a way not paralleled in the Aitarcya and in that chapter occurs the forma vytiasan eva caére, a periphrastic perfect of the desiderative, a form elsewhere practically confined to the Satapatha Brahmana After making full allowance for the difference of length, the posteriority of the śānkhayana is almost certain If, as seems probable, F 2 ·68 INTRODUCTION brahmal and brahman in 1, 5, 6, refer to Brahman and his wife, who perhaps owes her origin to these passages, then a strong argument is added for the later date of the Sankhayana since the Aitareya does not even certamly know Brahman since the passages in which bralmā certainly appears refer to the Brahman priest, and in all the others brahma may equally well be read Brahman, however, appears in Aitareya Brahmana, V, 33 I Books VII-XIII of the Sankhayana are still later Aranyaka V is written in the regular Sātra style It is practically impossible to understand it soithout a commentary for as usual the rules are condensed into unintelligibility Characteristic is the weight thrown on single words and phrases, e g ajapaya via, V, 1,4, asiakakararl, V, 1, 1, and the frequent use of gerunds, besides the piling up of adjectives and adverbial phrases In Sandh it appears that au beſore 11 becomes a, although here, as in Aranyaka I-III, the MSS and the Anandaśrama edition vary Unusual forms are atman, V, 1, 6, uttare (loc), V, 1, 2, vadat, ah without #!, V, 1,1, ardharcy åh, V, 1 5, meaning to be recited by half serses', brlaekaram, V, 1,6, gayatrıkaran V, 3 1, truyararjam, V, 2, 6, 50 mutal, V, 1, 3 Of desideratives occur gjiviser, V,3 1, jigamışer, V, 1,4, and as amended, a desiderative causal akırtayıset V, 33 The imperative prabrutat occurs in a direction, in V, 1,5 The feminine genitive form is ah, not ar More characteristic is the pregnant tuse of otse constructions, when for the sake of brcvity cverything is made to depend on the mere casc relation, eg (accusative) azabrıhan prenklar hareuh, II 3 %, apra. kamp, V, 1, 3, in quasi apposition to the sentence, (dative) nisłezalaya stuvate, V.1.5. arafy akarnane jigamışet, V, 1, 4, (abl) hotras catur. ormar, V, 1, 1, (gen) snahairatasya pañcavımsatır samdhenjah, V, 1, 1, where the irregular pañcreimšafım is also noteworthy, (abl and gen) cafuruimtán marutzatijasjalanak, V, 1, 1, (loc) dikstle zajamänalabdah, V, 1,5, na i atse ca na trdije (“in the case of ') v 3, 3. (loc. and instr) arası cet samamnatasu rajanena samna sfumiran, V, 1,6, cf bhu; ası şi cef stuiran V, 32, other uses are the dative dlatte with sam, sam faksaj ok paranasa, V, 1, 6, an apposition of whole and part falhasa muladelena, V, I, 4, and abuddham-asta, V, 3 2 Very strange 13 The form brain ant is Curtous and and his wức' CT Jaumıniya Upanisad the passage may mean 'tbe Brahman brahmana 111, 49 ·STYLE AND GRAMMAR 69 fruyanz gor avan aiman dhatte, V, 1, 6, where gol may be a possessive genitive or a genitive of description In the verb occur tuo subjunctives in directions put in the mouth of the sacrificer, parnrajatha, V, 1, 1, 1rra; atia, V, 1,2 In V, 3, 2, purpose is expressed by jatka na with hans asiit, a curious but not rare (e g in the Satapatha Brāhmına) use The optative occurs in directions frequently, and in both protasis and apodosis of conditions, (a) with potential force in both, e g rdzatır.az aperan tacant pujiinset, V, 3, 1, (6) with imperative force in the apodosis (with jatra falra, and Jatra tu laman-tatra) 1,3 3, (with gadi), V, 1, 4, 33, (with ced), V, 1, 6, (with a relative), V, 1,5 In V,1,4. gada franget is probably indefinite, in V. 3 3, Jady apı adhuzat na snatako blavats, the indicative in the apodosis probably expresses the certainty of the result, in V, 3, 2 the apodosis to cyaveta ced is curtailed, so also in V, 2, I With regard to participles pagarito bhazalı, V, I, I, and upaklpro bharat, V, 1, 3, both denote a past action resulting in a present state Upalambianual, V, I, I, is a sign of comparatively tate date, the earlier form being apalambjak, of Sankhāyana Aranyaka, 1, 1 No infinitives occur, but many gerunds, eg V, 3. 3, and in all about 36 instances are found In place of an infinitive there is in V, 3, 2, upayai sampresitah The past participle passive in pathetam, V, 1, 2, 3, is simply the equivalent of a past indicative The use of particles is comparatively restricted There occur the following combinations atha ha, V, % 4, thaiva, 1lto eva V, 1, 6, ha sma V, 3, 3, kava, V, 3, 3, 110 eva V, 3 3, zva is equal to eva in V, 3 %, ako occurs in V, 1,6, khalu in V, 1, 6, kaman in V, 3, 3, parlar ap: in V, 1 4 In the case of ca the single use is the more common, as compared with Aranyaka I-III, in na vatse ca na iriye, V, 3 3 the ca may connect with the previous sentence, or be like fastrena ca brahmacaryayu in Sankhayana Aranyaka 1 6 elais carvasvahakarar (mantrar) ehy inadhu dhe ta occurs In V, II, In V, S 3, Is un cana Among other signs of late date may be reckoned the frequency of the locative absolute, the use of adverbial expressions like antarvedi, V, 1, 1, anuparikramanan V, 1, 4, viharanaprabhrtt V, 1, 1, anaurcan, V, 1,1, the plural of authorship as found in mdarsanaj odaharisyamah, V,3 3, and the use of gerunds like napıtına karayıtva V, 3 3 ·70 INTRODUCTION The same style and diction are found in Asvalayana's Srauta Sutra, which, like Aranyaka V, consists of a disconnected string of sentences, which, shert consisting of more than a few words, are constructed by heapıng adjectives on adjectives, adding adverbial phrases, using gerunds, and piling up cases in different senses There is no independent evidence to show that there is any great difference in time between the Aranyaka V and the Srauta Sutra There seems no reason to suppose that the Aranyaka V is not more ancient than the Sankhāyana Srauta Sutra XVII, XVII Hillebrandt has, indeed suggested that the Sankhayana Srauta Sūtra is older than Aívalayana, and although the last two Adhyayas may be of different date from the first sixteen, still they are hardly likely to be later, so that, if Hillebrandt's conclusions are sound, the Sutra XVII, XVIII, will be older thart the Aranyaka V. But Hillcbrandt's rcasons are not convincing He points out that as Weber has said, parts of the Sutra are written in the Brāhmana style This refers mainly to Adhyayas XV, XVI, which contain inter alia the Sunahsepa legend But ex en assuming that these books are part of the original Sutra, it cannot be denied that the version of the legend is in no way original, it is merely the same as that in the Aitareya Brahmana, and differs so little from it that both versions must be descended from a common source The part of the Aitareya where it occurs is decidedly later than the first five books. The Brāhmana like style is therefore not to be attnbuted to Suyajila, the author of the Sūtra Secondly, he refers to the description of the Ašvamedha and of the Purusa medha as sgns of early age. But this argument depends greatly for its force on acceptance of the theory that Rgveda, X, 18, 8, can be explained from Srauta Sutra, XVI, 13 and this view is not now usually accepted Thirdly, he points out that the Sutra is not written tith the full brevity of the latest Sutra style This is true, but the argument is really in fas our of the pronty of Aranyaka V For that work is written in a style less condensed than that of Suyajña, and certainly less condensed than that of Booha XVII, XVIII Further, it must be admitted that as a Sutra these books are much superior to the Aranyaka V. The ntual directions are far more Cf my note, JRAS, 1907, pp. aeda, p. 848, Oldenberg, Gal Gel 410-413 Aa:, 1900 218, 21, sce horcrer, "CT Whitney, Translation of Allar Linman Sanskrit Reader, p. 35 ·STYLE AND GRAMMAR 71 precise and detaileri, contrasting with the brevity of the directions in the Aranyaka, which mainly concerns itself with a description of the litanies In the Sutra the whole process is gone through methodically while the Aranyaka covers only a part of the field The style is of the usual Sūtra type, it is not in any marked manner more recent than that of the Aranyaka, but it contains practically no irrcgular forms With the forms quoted above from the Aranyaka the following facts may be compared The Sandhi of a +r is ar, XVII, 5,9, 7, 8, of dil+ is a, XVII, 10, 5, 16,5, while tasyah occurs in XVII, 3, 2, as always in Attareya Aranyaka V, tasyar is found XVIII,2,4, 19, and prathamayai, dvitiyayar uttamayar, XVIII, 20 In XVII, 3, 14, 15, occur ghatarıl and ghatakarkarın, nominatives with the s prescrved The locative is used with viste in XVIII, 2, 2, 22,7, and extended to Vhr in attchandaks: kurgul, XVIII, 22,9 Adverbial phrases besides antarvede are prasalavi, XVII, 14.10, 15, 4, antaksadah, XVII, 4, 3, fara badhnantı, XVII, 3, 8, while Jaghanena is used with the accusative, XVII, 5, 8 or verbal forms may be noted pratyagyntat, XVII, 14 3 , prabrutat, XVII, 14, 4; vinin samanak, 1, 7, 3, paryesyanto bkavanı XVII, 4, 8, bloksyamana(h) blavantı, dhaksyanto (bhavante), XVIII, 24, 14, 15, the gerundives prayanıyal, udayanyah, XVIII, 24, 2, karyam, XVII, 6, 2, deyan, XVIII, 24 32, the gerunds in amn, punaradayam, XVIII, 4,3, 4, 5 3,4, kakupkaram, XVIII,4,3,4,543, 4, panktısansan, XVIII 6, 4, 14, 4, 17, 5, gajatnšamsani, XVIII, 16, 1, and the late simple form Samsaın, XVIII, 16, 2 Or the uses of the optative that in clauses of purpose with ua is very frequent, 10 XVII, 10, 8, jadi syat memile, it is purely indefinite, in padi na vidyata ya etam dhıyam kuryat sa ctat kuryat, XVII, 5, 4, the second optative is one of characteristic one who can do In XVIII, 24, 15, yadı dhaksyanto (bkavanti) syal the protasis is future in fact and the apodosts is equivalent to a mild future In XVIII, 23, 42 yadı yapayajžiyam kuryus tasyoktar stolzzyanurupar, the real apodosis 15 suppressed or particles may be noticed the use of api va, XVIII, 3, 4, and of yady a vat, XVIII, 7, 17, 235 It may be noted as a sign of more recent date that very few particles occur, ka only in XVII, 13, 8, u ha in XVIII, 2, 3, 5 In XVII, 9, 7, XVIII, 22 10, is found the remarkable phrase itt nva u Marutvaliyai, Varfurvedan, in XVII,1,5, alkap, in XVIII, 20, 6, alko The results arrived at may be supported by a comparison with a work .

·72 INTRODUCTION of date somewhat later than the Aranyaka V, the Brhaddevatā, which shows a style much more modern, esen despite poetic licences than the Aranyaka I-III, but which is still in vocabulary an archaic work, cocval in date with the early epic An interesting list of its irregularities is given by Prof Macdonell, but they are rather of the epic type, eg use of Ja for tva in the gerund, nominative for accusative, unaugmented pasts, &c It is significant that (i) no genitives or ablatives for a, , 17, stems in di occur, (2) there are no subjunctive forms other than first person forms, (3) the infinitive in Prinz 15 common and no other form is found, while in VI, 37, even sapukamak occurs Significant also is the use of the narrative tenses The aorist occurs only in the later narrative use and is rare, being formed only from the roots ga, bhu, vac, radh The perfect surpasses the imperfect in frequency as a narrative tense, for in some 340 lines of narrative there occur 202 perfects to 150 imper fects, and the proportion elsen here is not materially different. Further, the periphrastic perfect with asa is frequent kamay ari asa, VI 76, utsadayam asa VII, 53, seksajan asa, III, 84, bodha, an asa VI, 37. zarayan ása, VI 38, chandazam asuh, VII, 157, prasadayam asa, VIII, 3, kırlayam asa, VI, 14, prassapayan āsa VI, 13, daršajām asa, V, 63, while the use of kr is very rare, upamantrajam cakre V, 20 Further, the past participles passive are freely used to denote action either past or present in place of finite verbs and use is made of the new participal form in cal, Irlaiat occurring in VI 41, VII, 58, VIII, 18, drstaran, V, 58, deştar atı, VIII, 33, frşta an, V, 72, labdhazán, V, 66, hararas, VI. 152 &c. Prehxes are not separated from the verbs with which they are connected Particles are much restricted in number, and combinations are limited. Mention may also be made of the great development in grammatical doctrine ecen not only in the discussion in l as to nouns, &c., and in II, 93 as to particles, but in the use of such forms as eu locatic of an the case termination, ajok from e, the sign of the dual idi the root 1d, and so on Indeed it is hard to resist the conclusion that the bulk of the Aranyaka I-III must lie before the more systematic treatment of grammatical questions in Yaska's Niruhta, and a new support is denied for the giving an early date to these books, since Yaska cannot well be later than 500 BC See the fourth Index to Prof Vacdo nells Bladda ala ·1 STYLE AND GRAMMAR 73 It has been noted that Book III presupposes the Padapātha of the Rgvcda and also the Kramapātha It is therefore later than sākalya, the author of the Padapātha Thıs, however, leaves the date undetermined, since Sakalya's date is still uncertain Geldner has recently argued that he dates from the later Vājasaneya period, and not as supposed by Oldenberg from the end of the Brāhmana period, and that he was a contemporary of the Aruni and Yājñavalkya known from the Brāhmanas But it is extremely hard to reconcile this with the facts that the Padapātha presupposes the Samhitā, that the Samhitā cxhibits a text which cannot be reconciled with the statements of the Brāhmana texts' as to the number of syllables in word groups, in consequence of thc Sandhi carried out in the Samhitā The evidence, therefore, is certainly in favour of Oldenberg's hypothesis, but it leaves the lower date of Šakalya vague He is, however, cited by Yaska and older than Saunaka, so that in all probability he must not ter than 600 DC The Aranyaka III need not be much later than Sākalya, and if it is, as seems most probable, earlier than Yaska, it may be dated from about Goo-550 0 C It may be added that it must be older than the Taittiriya Upantsad and the Sankhāyana Aranyaka, VII, VIII (see note on III, 1, 2) These chronological results are admittedly uncertain They are based on the views that (1) the Aranyaka I-III is older than Buddhism by reason of the undeveloped character of its philosophic content, (2) that these books are older than the Brhaddevatā and Saunaka, who may be dated about 450-400 B C, and probably older than Yaska, who can hardly be brought down lower than 550-500 BC, (3) that they are older than the developed systems of philosophy whose beginnings are at any rate known to Apastamba, whom Buhler dates in the fourth or fifth centuries B C, and who cannot well, on any view, be later than 300 BC, and that they are older than the Atharvaśıras Upanisad, known, it seems to Gautama, who is older than Apastamba by some generations, (4) that they are older than Panini, Katyayana, and Patañjalı, who cannot well be dated later than 300, 200, and 100 B C respectively, (5) that Oldenberg, Prolegomena, p 380 this new, Wackernagel, Altindische " Vedische Studier III, 144 146 See Grammatik, 1, lxv, 17 Scheftelowitz, Die Apokryphen des : CF Macdonell, Sanskrit Literature, Rgveda, PP 4, 5, who also supports pp 49, 50, and note on til, 1, 2 ·74 INTRODUCTION Books I and II date from the later Brahmana' period but are probably older than the Satapatha Brāhmana, parts of the Jaumıniya Brāhmana and Upanisad, the Gopatha Brahmana, and the Chandogya Upanısad, and so belong to a comparatively early date. The verses and sentences quoted contain, despite their brevity, a remarkable set of old forms The Slokas in II, 3, 8, and the prose directions in Aranyaka V, are more properly trcated as above as part of the main work, with which the latter no doubt coincide in time, while the former are not very much older of these forms may be mentioned tanum, tantam (loc) but tanval (gen) in 1, 3, 5, sarvasyar (gen) in the verse in III, 2, 5, which is a sign of more recent origin, the compounds Vdrunarayvitamas, prthvyupardm, brahmandbhartrkam, zarşdparıtram, V,3 %, the forms arajah (?), tuzak, att vathek, ránfam, ziednam (?), ddhrşah, in V, 2,1 Among verbal forms are the thurd person singulars ise, vide, IV, 1, the first person stuse, IV, I The curious forms ridse, sdmnjase, Bhuvah, IV, 1, duham, V, 3, 2, the subjunctives drušansısal, pardat. IV, 1, pujosat, V, 3, 2, vbhajatha, V, 1, 1, the injunctives vidák (), IV, 1, spršat () V, 2, 2, kartana, V, 2 %, and perhaps ovat, V, 1, 1, the precatives, apjasam, V, 3, 2, bhus äsar, V, 1,1 Of noun constructions may be noted, 7 aja somanam, V, 32, szar gazian zakoyandım, V, 1,5, lasañ anrı, IV, 1, prati san rjisi, V, 2, 1 In V, 2 ), kartana scems used instead of a dual, in IV, I, bratarahas needs explanation In V, 1, 1 Occur antanksam svānapam bhuj araw, &c, where the predicate adjective follows the gender and number of the nearest noun the object of comparison The uses of si am in that passage, of mancayal, and of indh and sdmaah in V, 2, 1, are all unusual The question of the date of the verses in IV, 7, has been dealt with in the note on that passage, and cf RAS, 1907, Pp 224 sq , Oldenberg Gott Gd Ans, 2907, PP 215 54 The Brahmana parts of the Taittiriya Yumsa Brahmspa the Altareya Brahmapa, Samhita and Brahmana, Mastrayapiya I XXX and possibly the Kausſtaka Brah- Samhuti, hahaka Sarphet?, the Panca maps are earl er ·AITAREYA ARANYAKA. ॥अथ प्रथमारण्यकम्॥ ADITYAYA 1. ओम्' ॥ अथ महावतम् । इन्द्रो वै वृत्रं हत्वा महानभवद्य- न्महानभवतन्महाव्रतमभवत्तन्महावतस्य महानतलम् । वे एत- 1 In It there precedo Adhyâya 1 the following that verses, incorrectly accented, taken from n भूमिमुपस्पृशेदप रडा गर्म डा नम ऋषिभ्यो मन्त्रटयो मन्त्रपतिभ्यो ममौ यो अस्तु देवेभ्यः शिवा नः शन्तमा भव मुमृशोका सरस्वति मा ते व्योम सन्दृद्धि। मुद्र कर्णभिः ॥१॥ शन हुन्द्रामी ऋक् ॥१॥ लुपे जनै चाक् ॥१॥ कर्या नचित्र प्रा. तिम्रः स्योना पृथिवी शुक् ॥ In B the शान्ति verses appear as Adhyaya 3 in Aranyata III, at fo] 191 8 ओ। नमशिवाय । श्री उदिताशुक्रियन्दधे सदहमा. त्मगि दधे। अनु मामैत्विन्द्रियं मयि श्रोमयि यशः । सर्वस्त्र प्राणस्सबल पत्तिष्टाम्यनु मा श्रीत्तिष्टखनु मा यन्तु देवताः । अदब्धञ्चधुरिपिरम्मनस्सूर्यों ज्योतिषा श्रेष्ठो दो मा मा हिसीः । नच्चक्षुर्देवहित शुभमुच्चरत । पध्येम शरदश्शनीपम शरदश- नम् । अमे इडा मन इडा नम पिभ्यो मन्त्रछयो मन्त्रपतिभ्यो ममो यो अस्तु देवेभ्यः । भिवा नश्शन्तमा भव सुमृडीका सरखति मा ते व्योमन्सन्दृशि । भद्रभिः ऋक् । शन्न इन्द्रामी कृपा । नुपे जनम् अफ् । कया मचित्रः फस्त्या सत्यो मदानाम् । अभी पु णः स्योना पृथिवी भवा सप्रथ इति यान्तिरसान्तिश्यान्ति । इत्युग्वेदे सहितारने qalitsuta: 1 Thu Adhyâya 18 not accentel at all in B as would appear from Scheftelowitz's reproduction, Die Apokryphen des Agveda, P 167, the accente being wholly ormtted from Khua V, 17, 2, onwards es 19 correctly stated at p 163 19 E occur the same yerges as in Band B, bat in different order Verses which are found in the Rgvedic verses (मद्र) I, 89, 8, (श न) VII, 35, I, (लपे) VI, 49 I, (कया, कस्ला, अभी यु) IV, 34, 1-3, (खोना) 1, 2, is verng quoted in full Then follow the words free down to TRA and of Firet come the ·76 AITARCYA ARANYAKA I, I,I- स्याहू आज्ये कुर्यादिति हैक आहुरेकमिति त्वेव स्पितम् । प्र वो देवायाग्नय इति राधिकामः । विशो विशो वो अतिथिमिति १ यातय मनः। श्री शान्तिश्यान्तिश्शान्तिः हरिः ओम्। Instead of सर्वप्न E, E, and the other AISS Hare सर्वः स,"पित for पिर, and तम् for तद् A begins like r', bnt adda शृणु ऋक् after कर्णेभिः and मुन्नत after जन. It ends पृथिवि भव श्रोधापिधाना' यसः । इति पूर्वी | At the end of the fifth Aranyaka it has उदितस्--हिसी: In B, then तसर्देवहित अक् । खमये व्रतपा अक् । बाझे मनसि-वकारम (as in Aranyaka II, 7) 1 भद्र पो अपि वातय मनः शान्तिः शान्ति. शान्तिः इत्युत्त. रशान्तिः ॥२॥ Khas, at the end of the ifth Aranyals, श्री-सन्दृशि ss a nt Then भद्र कणेभिः शृणुयाम देवाः १ श न इन्द्राणी मवदामवोमिः १ स्तुपे नन मुव्रत नव्यसीभिः १ कया नचिव श्रा भुषदिति तिनः स्योना पृथिवी मव १ पञ्चपुर्देवहित शुकमुच्चरत १ खमये व्रतपा असि । भद्र नो अपि वातय मन. । ओ भातिः शातिः शाति । ओ वामे मनसि (&c es in I! ) 19 औ शातिः शातिः शातिः। इति fauts: 1 T has before II, 4 (the beginning of the Aitereya Upaniead) मनसि (&c us in II, Tn with महासीत् ending ) शान्तिरमान्तिरशान्तिः। Then follows आ अप्रे या नम इपा (&c as in R down to अभी पुण:) ending मद्र नो अपि वादय मन । श्री शान्निश्शान्तिश्शान्ति'। The verses are given in full the end of II, I. are added verses as in A from उदित to जीपम शरदः शत followed by खममे व्रतपा असि देव ा मर्येप्वाल यज्ञेवोडा'। ओ शान्ति शान्तिः शान्ति । In B the text is as in R with the addition of ओष्ठापिधामा नकुली दनैः परिवृता पविः । सर्यो वाच ईशाना पाए मामिह वादयेदिति वायस. ॥ श्रॉ शान्ति. शान्तिः शान्ति.. of III, 25_s, however, has as in R, then follon 3 उदितः- शत as in B. then खमने व्रत्वपा असि देव आ मत्येवा । व यज्ञप्वीयः । शनो मिन' श वरुण श नो भवत्वर्यमा। न इन्द्रो बृहस्पति श नो विष्णुरुरक्रमः। वाने 25 in II )1 S at the end of the fifik Aranyaks has to ofen: ईयः as m ss then आवदस्त्व शंकने भद्रमावंद तूष्णीमासोन' मुमति चिकिद्धि नः । यदुत्पतन्वदसि कर्करिया वृहदेम विदर्थे सुवीराः । गुतधारमुत्समधीपमाण विपश्चित पितर ववानाम् । मेकि मदन्त पिवीरुपस्थे त रोदसी पिपृन सत्यवाचम्। Then comes वाड्ने &c as In I Trending ओ शान्ति शान्ति. भान्ति • In oro Ars (चित् पुस्तके) the Tere शतधारम follows II, Instead of precedung at In U, at - मनसि (re Both ·-I, I, 2 77 ARANYAKA 1 पुष्टिकामः । पुष्टिा विशः पुष्टिमान्भवतीति । अतिथिमिति पदं भवति नैताकुर्यादित्याहुरीश्वरोऽतिथिरेव चरितोः । तदु ह स्माह कुर्यादेव । यो वै भवति यः श्रेष्ठतामशुते स वा अति- ..धिर्भवति । न वा असन्तमातिथ्यायाद्रियन्ते । तस्मादु काममे- वैतत्कुयात् । स यद्यतत्कुर्यादांगन्म वृत्रहन्तममित्येतं तृचं प्रथमं कुर्यात् । एतदा अहरीप्सन्तः संवत्सरमांसते त आग- छन्ति । त एतेऽनुष्टुप्शीयाणस्त्रयस्तृचा भवन्ति ब्रह्म वै गायत्री वागनुष्टुब्रह्मणैव तद्याचं संदधाति । 'अवोध्यग्निः समिधा जनानामिति कीर्तिकामः । होताजनिष्ट चेतन इति प्रजापशु- कामः ॥१॥ अग्निं नरो दीधितिभिररण्योरियन्नाद्यकामः । अग्निवी अन्नादः । चिरतरमिव वा इतरेष्वाज्येष्वग्निमागछन्यथेह मुखन एवाग्निमागछनि मुखतोऽन्नाद्यमश्नुते मुखतः पाप्मानमपनते । हस्तच्युती जनयन्तेत्ति जातवदेतस्माता सहो यजमानो जायते तस्माज्जातवत् । तानि चत्वारि छन्दांसि भवन्ति चतुष्पादा वै here and at the beginning the verses in S are accented with one or two exceptionis 10 the care of the verges not in the Rgveda There can bo no doubt that these verses form no integral part of the Antareya Arenyala. Neither R”, D, F, G, nor L contains the verses. For शिवा न. see Atharvaveda, VII, 68, 3, mith Thatney's note तच्चकुछ is Rgveda, VII, 66, 16. See also Sabklāyana Āranyaks, VIT, 1, and Gpbya Sūtra, VI, 4. with Oldenberg's note. Tatiriya Arapyaka, I, 30, las पुनममिलिन्द्रियम् । पुनरायुः पुनर्भगः। bis in F, G. ३ श्रेष्ठताम् F, G. म यतिकुर्यात् संवत्सररम् G. 1 मागछति F,C. 2 + असंमा L. 1 जनान् F. B om. G.

·78 AITAREYA ARANYAKA II, - पशवः पशूनामवरुयै । तानि चीणि छन्दांसि भवन्ति चयो वा इमे त्रिवृतो लोका एपामेव लोकानामभिजित्यै । ते वे छन्दसी भवतः प्रतिष्ठाया एव । विप्रतिष्ठो वै पुरुषश्चतुष्पादाः पशवो यजमानमेव तट्विप्रतिष्ठं चतुष्पासु पशुषु प्रतिष्ठापयति । ताः पराग्वचनेन पञ्चविंशतिर्भवन्ति पञ्चविंशोऽयं पुरुषो दश हस्त्या अलयो दश पाद्या वा अरू' ही वाहू आत्मव पञ्चविंशस्तमिममात्मानं पञ्चविंशं संस्कुरुते । अथो पञ्चविंशं' वा एतदहः पञ्चविंश एतस्याहू' स्लोमस्तासमेन समं प्रतिपद्यते तस्माद्दे एव पञ्चविंशतिर्भवन्ति । तास्त्रिः प्रथमया विस्तमयै- कया न चिंशन्यूनाक्षरा विराट् । न्यूने वै रेतः सिच्यते न्यूने प्राणा" न्यूनेऽन्नाचं प्रतिष्टितमेतेषां कामानामवरुदै । एता- कामानवस्न्धे य एवं वेद । ता अभिसंपद्यन्ने बृहती च विराज च छन्दो चैतस्याः संपतामयो अनुष्टुभमनुष्टुवायतनानि या- ज्यानि ॥२॥ गायचं प्रजुगं कुर्यादित्याहुस्तेजो वै ब्रह्मवर्चसं गायची तेजस्वी ब्रह्मवर्चसी भवतीति । औष्णिहं प्रउगं कुर्यादित्याहु- रायुवा उष्णिगायुप्मान्भवतीति । आनुष्टुभं प्रउगं कुर्यादित्याहुः उ लोकनाम् । + भवति Fa 5 श्रामेव पचविश हू स्तोमस् DEFC L here and totally The evidence of the MISS for the dropping of varga beforo , and & berd consonants 80 strong that the practice bas licen followed throughout after zee above p 10 R and S the example of Prof Macdowell's Bebadderala I XX9 भवति Fa 10 प्राथा र retail yuarga cr 13703 ·79 ARANYAKA I क्ष वा अनुष्टुप्क्षवस्याला इति । बार्हतं प्रउगं कुर्यादित्याहुः श्री बृहती श्रीमान्भवतीति । पार्ने प्रउगं कुर्यादित्याहुरन्नं वै पनिरनवान्भवतीति । बैष्टुभं प्रउगं कुर्यादित्याहुवीय वै त्रिष्टु- वीर्यवान्भवतीति । जागनं प्रउगं कुर्यादित्याहुजीगता वै पशवः पशुमान्भवतीति । तदु गायत्रमेव कुयोम वै गायची ब्रौनद- • हर्ब्रह्मणैव तद्ब्रह्म प्रतिपद्यते । तदु माधुछन्दसम् । मधु ह स वा कृषिभ्यो मधुचन्दाश्छन्दति तन्मधुछन्दसी मधुछन्दस्वम् । अथो' अन्नं वै मधु सर्वं वै मधु सर्वे वै कामा मधु तद्यन्माधुछन्दसं शंसति सर्वेषां कामानामवरुयै । सर्वान्कामानवरुन्धे य एवं वेद । तवैकाहिकं रूपसमृद्ध बहु वा एतस्मिन्नहनि किञ्च किञ्च वारणं क्रियते शान्या एव शान्ति प्रतिष्ठैकाहःशन्यामेव तत्म- तिष्ठायामन्नतः प्रतितिष्ठन्ति । प्रतितिष्ठति य एवं वेद येषां चैवं विद्वानेतद्धोता शंसति ॥३॥ वायवा याहि दर्शनेमे सोमा अरंकृता इत्येतहा अहररं यजमानाय च देवेभ्यश्च । अरं हारमा एतदहर्भवति य एवं वेद येषां चैवं विद्वानेतद्धोता शंसति । इन्द्रवायू इमे सुता आ यातमुप निष्कृतमिति य? निष्कृतं तसंस्कृतम् । आ हास्येन्द्र- 1 अधो L. 2 bis in F. ३ यान F. कन्धे is the regular form in R, S, and the DISS., and so we followed, cf, hitney, Sanskrit Grammar, $ 231. On the other hand , which is always read in B and which occurs sporadically in the MS8, 19 simply an example of the constant tendency of BISS to reduce consonant groups, and is incorrect. S hago throughont. See also Wacker- Dagel, Altındsche Grammatik, 1, 269. bom.P.. corr. from fuf, 1.तिष्कृतम् .

·80 AITAREYA ARANYAKA वायू संस्कृतं गछतो य एवं वेद येषां चैवं विद्वानेतद्योता शंसति । मिषं हुवे पूतदक्षं धियं घृताची साधन्तेति' वाग्वै धीघृताची' । वाचमेवास्मिंस्तद्दधाति य एवं वेद येषां चैवं विद्वानेतद्योता शंसति । अश्विना यज्वरीरिष इत्यन्नं वा इषो उन्नावस्यावरुद्यै। आ यात रुद्रवर्तनी इत्या हास्याश्विनी यज्ञ गछतो य एवं वेद येषां चैवं विद्वानेतद्धोता शंसति । इन्द्रा याहि चित्रभानविन्द्रा याहि धियेषित इन्द्रा याहि तूतुजान इत्यायाह्यायाहीति शंसति । आ हास्येन्द्रो यज्ञं गछति य एवं' वेद येषां चैवं विहानेतद्धोता शंसति । ओमासश्चर्पणीधृतो विश्वे देवास आ गतेत्या हास्य विश्वे देवा हवं गछन्ति य एवं वेद । येषां चैवं विद्वानेतद्योता, शंसन्ति । दाश्वांसी दाशुषः सुतमिति यदाह ददुपो' ददुषः सुतमित्येव तदाह । ददति', हास्मै तं कामं देवा याकाम एतच्छंसति य एवं वेद येषां चैवं विद्वानेतद्धोता शंसति । पावका नः सरस्वती यज्ञं वष्टु धिया- वसुरिति वाग्वै धियावसुः । वाचमेवास्मिंस्तद्दधाति य एवं वेद येषां चैवं विद्वानेतद्योता शंसति । यहं वष्ट्विति यदाह यज्ञ वहत्वित्येव तदाह । ताः पराग्वचनेनैकपिंशतिर्भवत्येकविंशोऽयं पुरुषो दश हस्त्या अङ्गुलयो दश पाद्या आत्मकविंशस्तमिममा- मानमेकविंशं संस्कुरुते । तास्त्रिः प्रथमया चिरुतमया पञ्चविं- घृताची A. साधयनेति E3 साधतेति । ददुपा G. धीताची. भवति .. है OB.F. तदति ..

·-I,21 81 ARANYAKA I शतिर्भवन्ति' पञ्चविंश आत्मा पञ्चविंशः प्रजापतिर्दश हत्या अङ्गुलयो दश पाद्या वा अरू वी वाहू आत्मैव पञ्चविंशस्व- मिममात्मानं पञ्चविंशं संस्कुरुले । अयो" पञ्चविंशं वा एतदहः पञ्चविंश एतस्याहू स्तोमस्तत्समेन समं प्रतिपद्यते तस्माट्वे एव पञ्जविंशतिर्भवन्ति भवन्ति ॥४॥ ॥ इत्यैतरेयमथमारण्यके प्रथमोऽध्यायः ॥" 1 ADHYAYA 2. (pon आ वा रयं यथोतय इदं वसो सुतमन्ध इति मरुत्वतीयस्य प्रतिपदनुचरौ । ऐकाहिकी रूपसमृद्धौ बहु वा एतस्मिन्नहनि किन्च किञ्च वारणं क्रियते शान्या एव शान्ति प्रतिष्ठैकाहाशा- न्यामेव तत्प्रतिष्ठायामन्ततः प्रतितिष्ठन्ति । प्रतितिष्ठति य एवं वेद येषां चैवं विद्वानेतद्योता शंसति । इन्द्र नेदीय एदिहि प्र सू तिरा शचीभिर्य त उक्थिन इत्युक्थं वा एतदहरुक्यवदू- पसमृद्धमतस्याहो रूपम् । पैतु ब्रह्मणस्पतिरछा वीरमिति वीर- वद्रूपसमृद्धमेतस्याहो रूपम् । उत्तिष्ठ ब्रह्मणस्पते ' सुवीर्यमिति 10 पंचविंश पंचविंशति मंति 11 Atter thas r repeats पंचविंशस्-संस्तुरते. 2 Text, A, R, इति प्रथमारण्यके प्रथमोऽध्यायः L; इति प्रथम आरण्ये प्रथमोऽध्यायः ॥१॥ K, ओं प्रथमोऽध्यायः F; प्रथमोऽध्यायः D, G; हरि: ओंE, इत्येतरेयब्राह्मणारण्यकाण्डे प्रथमारयके प्रथमाध्याये पतुर्थः खण्डः ॥४॥ इति वढ्चद्राह्मणारखकाण्डे प्रथमारण्यके प्रथमोऽध्यायः ॥१||s. R has been followed in the text It 11 of course certain that the dinatons and colophons have no claim to be regarded as contemporaneous with the composition of the work, in which the only divisione werc probably the Adhjāpae and Aranyales. 1कि च to एतद् 1s represented by • in A, and this is regularly done when a passage is repeated or words are repeated the several instances are not noted separately hereafter • ब्रह्मणस्पते-प्रभू उक्थे . म. KFITH G ·AITARCYA ARANYAKA I,3,1- 5 वीर्यवद्रूपसमृधमेतस्याहो रूपम्। म नूनं ब्रह्मणस्पतिर्मन्त्रं वद- न्युक्थ्यमित्युक्थं वा एतदहरुक्थवदूपसमृद्धमेतस्याही रूपम् । अग्निर्नेता स वृचहेनि वार्चनमिन्द्ररूपमैन्द्रमेतदहरेतस्याहो रूपम् । वं सोम क्रतुभिः सुक्रतुर्भूस्त्वं वृपा वृपवेभिर्महित्वेनि वृषखडा इन्द्रस्य रूपमैन्द्रमेतदहरेतस्याहो रूपम् । पिन्वन्ययो ऽत्यं न मिहे वि नयन्ति वाजिनमिति वाजिमदा इन्द्रस्य रूप- मैन्द्रमेतदहरेतस्याहो रूपम् । अथो उसं दुहन्ति स्तनयन्तम- क्षितमिति स्तनयता इन्द्रस्य रूपमैन्द्रमेतदहरेतस्याहो रूपम् । प्र व इन्द्राय बृहत इति य? बृहन्नन्महन्महदूपसमृदभेतस्याहो रूपम् । बृहदिन्द्राय गायतेति यद्ध वृहत्तन्महन्महचद्रूपसमृद्धमे- तस्याहो रूपम् । नकिः' सुदासी रथं पर्यास न रीरमदिति पर्यस्तवद्रान्तिमपसमृद्धमेतस्याही रूपम् । सर्वान्प्रगाथाञ्छंसति सर्वेषामहामाप्नै सर्वेषामुक्यानां सर्वेषां पृष्ठानां सर्वेषां शस्त्राण सर्वेषां प्रउगाणां सर्वेषां सवनानाम् ॥१॥" असत्सु मे जरितः साभिवेगः सत्यवृतमिति शंसति सत्यं वा एतदहः सत्यवद्रूपसमृद्धमतस्याही रूपम् । तदु यामुळं ब्रह्म वै वसुक्रो ब्रह्मतदहब्रह्मणैव तद्ब्रह्म प्रतिपद्यते । तदाहुरथ कस्मा- . 'कित्त on F, G, because of Stefa: following इत्युक्थ Gि, वदुक् इन्द्रपा F,G 'सर्वेपा पृष्ठाना 9 This Khanda 11 numbered 5 11 A, D, F, G K, L, 5 at the end of the commentary to R, and I at the end of the text In 8 both numbers are given throughout the lower number for the sake of convenience, 23 references to the Altareya have in the past been based on RCE Z DNG, ALII, 171 I have kept ·-I,2,2 ĀRAN YAKA I 83 - वासुमेणैतन्मस्वतीयं प्रतिपद्यत इति न ह वा एतदन्यो वसु- क्रान्मस्वतीयमुदयछन्न विव्याचेति तस्मातासुक्रेणैवैतन्मस्वतीयं प्रतिपद्यते । तदनिरुक्तं प्राजापत्यं शंसत्यनिरुक्तो वै प्रजापतिः प्रजापतेराल । सकुदिन्द्रं निराह तेनैन्द्रादूपान्न प्रच्यवते । पिवा । सोममभि यमुय नर्द' इति शंसति । ऊर्व गव्यं महि गृणान इन्ट्रेति महदूपसमृधमेतस्याहो रूपम् । तदु भारद्वाज भरवाजो ह वा ऋषीणामनूचानतमो दीर्घजीवितमस्तपस्वितम आस स एतेन सूक्तेन पाप्मानमपाहत तद्यारद्वाजं शंसति पापानो अपहत्या अनूचानो दीर्घजीवी तपस्व्यसानीति तस्मादारद्वाज शंसति । कया शुभा सवयसः सनीळा इति शंसति । भा शासते प्रति हर्यत्युक्थेत्युक्यं वा एतदहरुक्थवद्रूपसमृधमेतस्याही रूपम् । तदु कयाशुभीयमेतदै संज्ञानं सन्तनि सूक्तं यत्कयाशु- भीयमेतेन ह वा इन्द्रोऽगस्त्यो मरुतस्ते समजानत तद्यत्कया- शुभीयं शंसति संज्ञात्या एव । तवायुयं तद्योऽस्य प्रियः स्यात्कु- यादेवास्य कयाशुभीयम् । मरूवाँ इन्द्र वृषभो रणायेति शंसति । इन्द्र वृषभ इति वृषण्णता इन्द्रस्य रूपमैन्द्रमेतदहरेतस्याहो रूपम् । तदु वैश्वामित्र विश्वस्य ह वै सि विश्वामित्र आस । विश्वं हास्म मिचं भवति य एवं वेद येषां चैवं विद्यानेतद्धोता शंसति । जनिष्ठा उग्रः सहसे तुरायेति निविद्वानमैकाहिक ० 2 , वासु- . वमुक्रेणेतन बसुक्रेण सन् , वासु । वामुकान् । फ्रेणेवेतन BT, वासुकणेवेतन । • प्रिय स्याद् F,G The omission occurs sporadically in the 198 but bas do sufficient authority to justify ita adoption G2 ·84 I2,2- AITARLYA ARANYAKA रूपसमृई बहु वा एतस्मिन्नहनि किच किच वारणं क्रियते शान्या एव शान्ति प्रतिष्ठकाह शान्यामेव तामतिष्ठायामन्ततः प्रतितिष्ठन्ति । प्रतितिष्ठति य एवं वेद येषां चैवं विद्वानेतद्योता शंसति । ताः पराग्वचनेन सप्तनवतिर्भवन्ति सा या नवतिस्ति- सस्वास्त्रिंशिन्यो विराजोऽथ याः समानियन्ति यवैषा प्रशंसा सालस्य' तस्या एव । नास्त्रिः प्रथमया पिस्तमयैकशनं भवन्नि पञ्चाङ्गुलयश्चतुष्पवी हे कक्षसी दोश्चाक्षश्चांसफलकं च सा पञ्चविंशतिः पञ्चविंशानोतराणि ह्यङ्गानि तच्छतमात्मैकशन- तमः । यच्छतं तदायुरिन्द्रियं वीर्य तेजो यजमान एकशततम आयुषीन्द्रिये वीर्ये तेजसि प्रतिष्ठितः । तास्त्रिष्टुभमभिसंपद्यन्ने श्रेष्टुभो हि मध्यन्दिनः ॥२॥ 1 तदाहुः किं मेहस्य मेहत्वमित्ययं वै प्रेतो योऽयं पवत एष होषु लोकेषु प्रेहत' इति तत्मेहस्य प्रेतत्वम् । एकं फलकं स्यादित्याहुरेकधा ह्येवायं वायुः पवतेऽस्य रूपेणेति । ततन्नादृत्यम् । त्रीणि फलकानि स्युरिन्याहुस्त्रयो वा इमे विवृतो लोका एषां रूपेणेति । ततन्नादृत्यम् । हे एव स्यातां ही वा इमौ लोकावद्धातमाविव दृश्यते य उ एने अन्तरेणा- एवम्मिन् । प्रासाश्यखा BNumhered 6 m A D E F,CK, L And also in R in text In R is commentary 13 2 From to ta om F From Ege to alay om a Fखस U I (by misprint! 4, D E, K, ZS, and B u commentary baro test) लोके. येR in tert. मेखत ·B5 ARANYAKA I काशः सोऽन्तरिक्षलोकस्तस्माद्दे एव स्याताम् । औदुम्बरे स्या- तामूवा अन्नाद्यमुदुम्बर ऊोऽन्नाद्यस्यावरूयै । मध्यात उद्भुते स्यातां मध्यतो वै प्रजा अन्न धिनोति मध्यत एव तदनाद्यस्य यजमानं दधाति । उभय्यो रज्जवो भवन्ति दक्षिणाश्च सव्याश्च दक्षिणा वा एकेषां पशूनां रज्जवः सव्या एकेषां तबदुभय्यो रज्जवो भवत्युभयेषां पशूनामाल । दाभ्यः स्युर्दर्भो वा ओष- धीनाममहत्तपापमा' तसाहार्यः स्युः ॥३॥' अरनिमात्र उपरि भूमेः' मेहः' स्यादित्याहुरेतावता वै स्वी लोकाः संमिता इति । तत्तन्नादृत्यम् । प्रादेशमाने स्या- दित्याहुरेजावता वै प्राणाः संमिता इति । तमन्नादृत्यम् । मुष्टि- माचे स्यादेतावता वै सर्वमन्नाधं क्रियत एतावता सर्वमन्नाद्य- मभिपन्नं तस्मान्मुष्टिमात्र एव स्यात् । पुरस्तात्मत्यञ्चं प्रेमधि- रोहेदित्याहुरेतस्य रूपेण य एष तपत्ति पुरस्साझेप इमाँलोकान्न त्यधिरोहतीति । ततन्नादृत्यम् । तिर्यञ्चमधिरोहेदित्याहुस्तियञ्च वा अश्वमधिरोहन्ति तेनो सर्वान्कामानवानवामेति । ततन्ना- दृन्यम् । अन्वञ्चमधिरोहेदित्याहुरनूची वै नावमधिरोहन्ति नौ- वैषा स्वर्गयाणी यत्प्रेस इति तस्मादन्वञ्चमेवाधिरोहेन । छुवुके- नोपस्पृशेच्छुको हैवं वृक्षमधिरोहति स उ वयसामन्नादतम इति तस्माच्छवुकेनोपस्पृशेन् । बाहुभ्यामधिरोहेदेवं श्येनो वयांस्यभि- 6 मपहातपमा F. Dm. F. 'दार्य D, E, F, G, R, L. " Numbered tin A, D, E, F,G.K, L. भूमे F. प्रेश D, E,F,GK, L. 1 ·86 1,2,4- AITAREYA ARAŅYAKA निविशत एवं वृक्षं स उ वयसां वीर्यवतम इति तस्माद्धाहु- भ्यामधिरोहत् । अस्यै पादं नोच्छिन्द्यान्नेदस्य प्रतिष्टाया उच्छिद्या इति । प्रेझं होताधिरोहत्यौटुसरीमासन्दीमुद्राता वृषा वै मेहो योपासन्दी तन्मिथुनं मिथुनमेव तदुक्थमुखे करोति प्रजात्यै । प्रजायते प्रजया पशुभिर्य एवं वेद । अथान्नं वै प्रेसः' श्रीरा- सन्यन्नं चैव तच्छूियं चावधिरोहतः । वृसी)चकाः समधि- रोहन्ति सब्रह्मकाः । समुत्सृप्य वा ओषधिवनस्पतयः फलं गृह्णन्ति तद्यदेतस्मिनहनि सर्वशः समधिरोहन्नीपमेव तदूर्ज- मन्त्राद्यमधिरोहन्यूजोंऽन्नाद्यस्यायस्यै । वपटुत्यावरोहेदित्याहुः । तत्तन्नादृत्यम् । अकृता वै सापचितिर्यामपश्यते करोति। निगृह्म भक्षमवरोहेदिल्याहुः । ततन्नादृत्यम् । अकृता वै सापचिनिया- मध्यप्टाय' करोति । प्रतियाय भक्षमवरोहेदेषा वा अपचि- निया' पश्यते करोति तस्मात्मनिख्यायैव भक्षमवरोहेन । प्राङवरोहेन । प्राग्वै देवरेतसं प्रजायते तस्मात्मावरोहेदव- रोहेत् ॥४॥ ॥ इत्यैतरेयप्रथमारण्यके द्वितीयोऽध्यायः॥" 5 . प्रख D, E,ke 'अधिरोहतः A. D, E, F, G, 5, L, S. the commentary shows tho reading. Tet R has रोहते. गृहति n u text. अधृष्टा F,G. यामपसते , HTC X 12 text. देवरेतः मं0). मा 11 Numbered S in A, D, E, F, G, H, L Text, A, LR; no colophon, E; इति द्वितीयोध्यायः D; द्वितीयोऽध्यायः, इति मघम पारणे दितीयोध्यायः . 10 ·-1,3,7 ARANYAKA I 81 ADHYAYA 3, हिङ्कारेणैतदहः प्रतिपद्यतेत्याहुः । ब्रह्म वै हिङ्कारो ब्रह्मेत- दहर्ब्रह्मणैव तम प्रतिपद्यते य एवं वेद । यदेव हिङ्कारेण प्रतिपद्यताइ वृषा वै हिङ्कारो योषक्तन्मियुनं मिथुनमेव तदुक्थमुखे करोति प्रजात्यै । प्रजायते प्रजया पशुभिर्य एवं वेद । यहेव हिङ्कारेण प्रतिपद्यता३इ यथा वा अभिरेवं ब्रह्मणो हिङ्कारो यद्वै किञ्चाधियाभितितृत्सत्यंभ्येवैतत्तृणत्त्येवम् । यं कामं कामयते हिङ्कारेणाभ्येवैनं तणन्ति य एवं वेद । यवेव हिङ्कारेण प्रतिपद्यता३ वाचो वा एषा व्यावृतिर्देव्यै च मानुयै च यद्धि- कारः । स यदित्य प्रतिपद्यते वाचमेव तयावर्तमति दैवी च मानुषी च ॥१॥ -- तदाहुः कैतस्याहूः प्रतिपदिति । मनश्च वाक्चेति ब्रूयात् । सर्वेऽन्यस्मिन्कामाः श्रिताः सर्वानन्या' कामान्दुहे। मनसि वै सर्वे कामाः श्रिता मनसा हि सर्वान्कामान्ध्यायति । सर्वे हास्मिन्कामाः श्रयन्ते य एवं वेद । वाग्वै सर्वान्कामान्दुहे वाचा हि सर्वान्कामान्वदति । सर्वान्हास्मै कामान्वाग्दुहे य एवं वेद । तदाहुनॆतदहाचा न यजुषा न साम्ना प्रत्यक्षात्मतिपद्येत न! . देव्यै G. 3 Numbered gia 1 किं घाधियामिति नृत्सति K. A, E, K, L. F and G hare both 1 and 9. D has 1 कामा E, and so regularly when fores followed by * EBITOtel or poſt mate वाग--वेद repeated mr.G 1 सर्वो F. ३ अन्यान , ·88 1, 3,2- AITAREYA ARANYAKA न यजुषो न साम्न इयादिति । तदेता एव व्याहतीः पुरना- ज्जपेत् । भूर्भुवः स्वरिन्येता वाव व्याहत्तय इमे बयो वेदा भूरित्येव ऋग्वेदो भुव इत्ति यजुर्वेदः स्वरिति सामवेदः । नन्नी न यजुषा न साना प्रत्यक्षात्मतिपद्यते नहॊ न यजुषो न साम्न एति ॥२॥ तदिति प्रतिपद्यते तनदिति वा अन्नमन्त्रमेव तदभिमति- पद्यते । एतां वाव प्रजापतिः प्रथमां वाचं व्याहरदेकाक्षरख- क्षरांततेति तातेति । तथैवैतकुमारः प्रथमवादी वाचं व्याहर- त्येकाक्षरंयक्षरां ततेति तातेति । तयैव तततवत्या वाचा प्रति. पद्यते । तदुक्तमृपिण। बृहस्पते प्रथमं वाचो अयमित्येतोष प्रथमं वाचो अयम् । यत्नरत नामधेयं दधाना इति वाचा हि नामधेयानि धीयन्ते । यदेषां श्रेष्ठं यदरिममासीदित्येतद्येव श्रेष्ठमे- तरिमम् । मेणा नदेषां निहितं गुहाविरितीदमुह गुहाध्यात्म- मिमा देवता नद उ आविरधिदैवतमित्येततदुक्तं भवति ॥३॥ नदिदास भुवनेषु ज्येष्ठमिति प्रतिपद्यत एकहाव भुवनेषु ज्येष्ठम् । यतो जज्ञ उपस्वेपनृम्ण इत्यतो होप जान उयस्त्वे- धनृम्णः । सद्यो जज्ञानो निरिणाति शबूनिति सद्यो ह्येष जातः पाप्मानमपाहत । अनु यं विश्वे मदन्यूमा इति भूतानि । om. भव . तिमी . Numbered 10 in A, E, K, L; 10 and 2 in F, O; 2 in D. यव 12, तवे on F. Evon. R in text SNumbered IT DA,L.G.K. L. II. 3 121,312 D. SOGI, 3.6 मधA.

·-1,334 ARANYAKA I B9 - वै विश्व ऊमास्त एनमनुमदनयुदगार्दुदगादिति । वावृधानः शवसा भूर्योजा इति एष वै वावृधानः शवसा भूर्योजाः । शबुदीसाय भियसं दधातीति सर्व' ह्येतस्माद्दीभाय' । अव्यनच्च व्यनच सनीति यच्च प्राणि' यसामाणकमित्येव तदाह । सं ते नवन्त प्रभृता मदेष्विति तव सर्व वश इत्येव तदाह । वे ऋतुमपि वृञ्जन्ति विश्व इति त्वयीमानि सर्वाणि भूतानि सर्वाणि मनांसि सर्वे मनवोऽपि वृञ्जन्तीत्येव तदाह । विर्यदेते निर्भवन्यूमा इति द्वौ वै सन्तौ मिथुनौ प्रजायेने प्रजात्य' प्रजायते प्रजया पशुभिर्य एवं वेद । स्वादोः स्वादीयः स्वादुना सृजा समिति मिथुनं वै स्वादु प्रजा स्वादु मिथुनेनैव तत्मजां संसृजति' । अदः सु मधु मधुनाभि योधीरिति मिघुनं वै मधु प्रजा मधु मिथुनेनैव तत्पजामभियुध्यति । तदुक्तमृषिणा । स्वां । यतनूं तन्वामैरयतेत्यस्यां शारीयामिमां छन्दोमयीमित्येव तदाह । अथो तनूरेव तन्यो अस्तु भेषजमित्यस्यै शारीयी इयं छन्दोम- यीत्येव तदाह । तस्यै यान्यष्टावक्षराणि सा गायत्री यान्येकादश सा त्रिष्टुव्यानि हादश सा जगत्यथ यानि दश सा विराशिन्येषु विषु' छन्दःसु प्रतिष्ठिता। पुरुष इति यक्षरं स उ विराजि । एतानि वाव" सर्वाणि छन्दांसि यान्येतानि विरादतुर्थान्येवमु हैवैवं विदुष एतदहः सर्वेश्छन्दोभिः प्रतिपवं भवति ॥४॥ . 1 एवं. उदगाद once only mF शबूर B in text सर्व--बीभाय om.s, clearly by an onersight. वृजन्ति R in toxt, माबावै D. om.G. omG. 10 भेषजं B; भेषजा F,C. in A, E, K, L, 12,4 11 , Q, 4 in D R has 4 in text and 12 in commentary प्राण. सबति A. 19 Numbered 12 11 12 दृष्टम् G ·90 1,315- AITAREYA ARANYAKA ता नदेन विहरति । पुरुषो वै नदस्तस्मात्पुरुषो वदन्सर्वः संनदनीय । नदं व ओदतीनामिती आपो वा ओदत्यो या दिव्यास्ता हीदं सर्वमुन्दन्योपो वा ओदत्यो या मुख्यास्ता हीदं सर्वमन्नाधमुन्दन्ति । नदं योयुवतीनामिती ३ आपो वाय योयुवत्यो या अन्तरिक्ष्यास्ता हि पोप्लूयन्त इवापो वाव योयु- वत्यो याः स्वेदते ता हि सरीसृयन्त इव । पतिं वो अध्याना- मिती ३ आपो वा अन्या या अमेधूमाज्जायन्त आपो वा अश्या याः शिनात्मसृज्यन्ते । धेनूनामिषुभ्यसीती आपो वाव धेनवस्ता हीदं सर्वं धिन्वन्तीपुध्यसीति यदाह मतीयसीत्येवं तदाह । त्रिष्टुभं चानुष्टुभं च विहरति वृषा वै त्रिष्टुब्योपानुष्टुप्त- मिथुनं तस्मादपि पुरुषो जायां विस्वा कृत्स्नतरमिवात्मानं मन्यते । नास्त्रिः प्रथमया पञ्चविंशतिर्भवन्ति पञ्चविंश आत्मा पञ्चविंशः प्रजापतिर्दश हत्या अङ्गुलयो दश पाद्या हा ऊरू हौ बाहू आत्मैव पञ्चविंशस्तमिममात्मानं पञ्चविंशं संस्कुरुते । अथो पञ्चविंशं वा एतदहः पञ्चविंश एतस्याहू स्तोमस्वत्समेन समं प्रतिपद्यते तस्मादू एव पञ्चविंशनिर्भ- वन्ति ॥५॥ परिहति । 'अन्दति A. खेदवे A, D, E, F. G. K, Lhs. खेदन्ते R. पतियसीति D, E, F.G 5 The words after rate Varmirst by ma. • Numbered 12 in A, E, K, L: 13,4 in F; 13,4 in G 5 10 D. E bis 13 let, bul 3 in commentais. J ·-1,37 91 ARANYAKA 1 तदिति प्रतिपद्यते तत्तदिति वा अन्नमन्नमेव तदभिमति- पद्यते । एतां वाव प्रजापतिः प्रथमां वाचं व्याहरदेकाक्षर- बादरा ततेति तातेति । तथैवैतत्कुमारः प्रथमवादी वाचं व्याहरत्येकाक्षरयदरां तनेति तातेति । तयैव नसतवत्या' वाचा प्रतिपद्यते । तदुक्तमृषिणा । बृहस्पते प्रथमं वाचो अपमित्ये- तद्येव प्रथमं वाचो अयम् । यत्मरत नामधेयं दधाना इति वाचा हि नामधेयानि धीयन्ते । यदेषां श्रेष्ठं यदरिममासी. दित्येतद्देव श्रेष्ठमेतरिमम् । प्रेणा तदेषां निहितं गुहाविरि- तीदमु ह गुहाध्याममिमा देवता अद उ आविरधिदैवतमित्ये. तबदुक्तं भवति ॥६॥ तदिदास भुवनेषु ज्येष्ठमिति प्रतिपद्यने य? ज्येष्ठं तन्महन्म- हवद्रूपसमृधमेतस्याहो रूपम् । तां सु ते। कीर्ति मघवन्म- हिवेति महटूपसमृद्धमेतस्याहो रूपम् । भूय इदावृधे वीयी- येति वीर्यवद्रूपसमृद्दमेतस्याहो रूपम्। नृणासु त्वा नृतमं गीर्भि- रुक्थैरिज्युक्थं वा एतदहरुक्थवद्रूपसमृधमेतस्याहो रूपम् । न्यूनाक्षरे प्रथमे पदे विहरति न्यूने वै रेतः सिच्यने न्यूने प्राणा न्यूनेऽन्नाद्यं प्रतिष्टितमेतेषां कामानामवल्यै । एतान्कामानव- In A aft from वाप- अधिदेवतम् is represented by . Elias only तदिति 2 s 4 Numbered 14 in प्रतिपक्षते भवति Bee I, 3.3 प्रथमवाघ only. थाहर इति 10 text, व्याहरेत्य Gand D p. man. सदवत्या F,G, A,E.I,L, 46 in F,0614 D It ta jumbored 4 in 1 because the number 13 of tbe previous section was in the commaentary printed sal मुता F,G RAH HUT om F; ATGTR C I, 1, 2,0 10 ·92 AITAREYA ARANYAKA रुन्धे य एवं वेद । हे दशाक्षरे भवत उभयोरबाद्ययोरुपाल यच्च पडद्यञ्चापादकमिति । अष्टादशाष्टादशाक्षराणि भवन्ति यानि दश नव माणा आत्मैव दशमः सात्मनः संस्कृतिरष्टावष्टा उद्यन्ते । अनुते यद्यत्कामयते य एवं वेद ॥७॥' ना नदेन विहरति । प्राणो वै नदस्तस्मात्माणो नदन्सर्वः संनदतीव । नदं व ओदतीनामिती ३ उष्णिगरभवत्यनुष्टुप्पा- दैरायुवी उष्णिग्वागनुष्टुम् । तदस्मिन्नायुश्च वाचं च दधाति । तास्विः प्रथमया पञ्चविंशतिर्भवन्ति पञ्चविंश आत्मा पञ्चविंशः प्रजापतिर्दश हस्त्या अडलयो दश पाद्या वा ऊरू ट्वौ वाहू आत्मैव पञ्चविंशस्तमिममात्मानं पञ्चविंशं संस्कुरुते । अथो 'पञ्चविंशं वा एतदहः पञ्चविंश एतस्याहू स्तोमस्तासमेन समं प्रतिपद्यते तस्माद्दे एव पञ्चविंशतिर्भवन्ति। इत्यध्याम पञ्चविंशः। अपाधिदैवतम् । चक्षुः श्रोचं मनो वाक्प्राणः ता एताः पञ्च देवता इमं विष्टाः पुरुषं' पञ्चो हैवैता' देवता अयं विष्टः पुरुषः । सोऽचालोमभ्य आनखेभ्यः सर्वः साङ्ग आयने तस्मात्सर्वाणि भूतान्यामिपीलिकाभ्य आशान्येव जायन्ते । तदु- क्तमृषिणा। सहस्रथा पञ्चदशान्युक्थेति पञ्च हि दशतो भवन्ति । यावद्यावापृथिवी तावदितदिति यावती वै द्यावापृथिवी ता- - Nombered 15 10 A, E, K, L, 15,7 in F, G; 7 in D. R Les 5 un text and 7 and 5 in commentary. पिविष्टाःE. पुरषो र. तो: सोषE. सर्पसार ·93 ARANYAKA I वानात्मा । सहस्रधा महिमानः सहस्रमित्युक्थान्येव तदनुमति मयति । यावा विष्ठितं जावती वागिति यत्र हकच बस तबाग्यव वा वाक्तता ब्रह्मोत्येततदुक्तं भवति । एषां वा एषां सूक्तानां नवचे प्रथमं नव वै प्राणाः प्राणानां कुस । पकृचं भवति षड्वा ऋतव ऋतूनामाल । पञ्चर्च भवति' पञ्चपदा पद्भिः पशिवी अन्नमन्नाद्यस्यावरुदै । तृचो भवति त्रयो वा इमे विवृतो लोका एषामेव लोकानामभिजित्यै । ता अभिसंपद्यन्ते बहतीं छन्दोऽमृनं देवलोकमेष' आत्मा । एवमुहै- वैवं विदेतयैव संपदामृतमेवात्मानमभिसंभवति संभवति ॥६॥ ॥ इत्येतरेयप्रथमारण्यके तृतीयोऽध्यायः ॥" ADIIYĀYA 4. अथ सूददोहाः । प्राणो वै सूददोहाः माणेन पाणि संदधाति । अथातो पीवाः । ना माचक्षते यथाछन्दसमुष्णिह इति । अथ सूददोहाः । प्राणो वै सूददोहाः प्राणेन पर्वाणि संदधाति । अथातः शिरः । तदायत्रीयु भवत्ययं वै छन्दसां गायत्र्ययमझानां शिरः । तदवतीषु भवायग्निवी अर्कः । ता * पड्चं R in text; पडचं A, C; पचं F; text, D, E, K, L. पानाम् Rin text: तून A. 010. R in test. It is in R 10 commentary and in all the MSS. and in S. । मेवर. " हेवेवर 22 Noinbered 16 in A, E, F, K, L; 16, 8 in G; do number in D. N in text has 6, 10 com 12 इत्येतरेयप्रथमारण्यके तृतीयोऽध्यायः A; इति प्रथम आरण्ये (प्रथमारण्यके I) तृतीयोऽधायः K, L; तृतीयोऽध्यायः D, F, G; nothing in E, or by an error in 2 in test, छन्दसांगानाम owikting the rest, r. 7 8 mentary 16, 1 ·* AITAREYA ARANYAKA नव भवन्ति नवकपालं वे शिरः । दशमी शंसति त्वमेणा' इत्येव सा भवति । अथो स्तोमातिशंसनाया एव । तौ त्रिवृन्च स्तोमो' भवतो गायत्रं च छन्द एतयोर्वे स्तोमछन्दसोः प्रजा- तिमनु सर्वमिदं प्रजायते यदिदं किञ्च प्रजात्यै । प्रजायते' मजया पशुभिर्य एवं वेद । अथ सूदोहाः । प्राणो वै सूददोहाः प्राणेन पर्वाणि संदधाति । अथातो विजवः । ता विराजो भवन्ति तस्मात्पुरुषः पुरुषमाह वि' वा अस्मासु राजसि यीवा वै धारयसीति स्तभमानं वा यहा दुताः सञ्चा- व्हतमाः सत्योऽवतमा प्रत्यच्यन्ते हि विराळंत्रमु' वीर्यम् । अथ सूददोहाः । प्राणो वै सूददोहाः प्राणेन पाणि संदधाति ॥१॥ - अथातो दक्षिणः पक्षः । सोऽयं लोकः सोऽयमग्निः सा वाक्तद्रथन्तरं स वसिष्ठस्तच्छतं तानि पड्डीयाणि भवन्ति । संपात एव कामानामन्याल प्रतिष्ठित्या अन्नाधाय पतिः अप' सूददोहाः । प्राणो वै सूददोहाः प्राणेन पर्वाणि संद- धाति । अथात उत्तरः पक्षः । मोऽसौ लोकः सोऽसावादित्य- स्तत्मनस्तबृहत्स भरद्वाजस्त छतं तानि पट्टीयाणि भवन्ति। संपात एव कामानामभ्याल प्रतिष्ठित्या अन्नाधाय पङ्किः । ता ऊना- केश Bin tert suteit Ein texts न पर्वाणि omatting the rest F,G सम्बतमा सवहतमा: A, हेतमा: E, tert, D, E,OK,LS विराड AR 10 Numbered 17 18 A, E, K, L, 17, t in F, G 1 In D सदधाति om In S though the commentary has it Om F १ प्राणो $ Accentel a E उपर 1 ·-1,473 95 ARANYAKA I तिरिक्तौ भवतो वृषा वै वृहद्योषा रथन्तरमतिरिक्तं वै पुंसो न्यून स्त्रियै तस्मादूनातिरिक्तौ भवतः । अथो एकेन ह वै पचेण सुपर्णस्योत्तरः पक्षो ज्यास्तिस्मादेकय!तरः पक्षो भूयान्भ- वति । अथ सूदोहाः । प्राणो वै सूददोहाः प्राणेन पाणि संदधाति । अथातः पुछम् । ता एकविंशतिर्द्धिपदां भवन्त्ये- कविंशतिहींमानि प्रायश्चि सुपर्णस्य पचाणि भवन्ति । अथो एकविंशे वै स्तोमानां प्रतिष्ठा प्रतिष्ठा पुर्छ वयताम्। दाविण शंसति प्रतिष्ठयोरेव तद्रूपं क्रियते तस्मात्सर्वाणि वयांसि पुछेन प्रतितिष्ठन्ति पुछेनैव प्रतिष्ठायोत्पतन्ति प्रतिष्ठा हि पुछम् । स एष द्वाभ्यां दशिनीभ्यां विराज्ञामनयोचाविंश्योर्विपदयोरयं पुरुषः प्रतिष्ठितः । तस्य यासुपर्णरूमं तदस्य कामानामभ्यास । अथ यत्पुरुषरूपं तदस्य श्रियै यशसेऽन्नाधायापचित्यै । अथ सूददोहाः । अथ धाय्या' । अथ सूददोहाः । वृषा वै सूददोहा योषा धाग्या तदुभयतः सूददोहसा धाय्यां परिशंसति तस्माइयो रेतः सिक्तं सदेकतामेवायेति योषामेवाभ्यत भाजाना' हि योषातः प्रजाना तस्मादेनामव शंसति ॥२॥ गायत्री तृचाशीतिं शंसत्ययं वै लोको गायची चाशीति- र्यदेवास्मिलोके यशो यन्मही यन्मिथुनं यदनाद्यं यापचितिस्त- दनवै तदाभवानि तवरुणधै तन्मेऽसदिति । अथ सूददोहाः। नूनं G. 3 स्योत्तरतः सुपर्णःखोजर र. छिपदा-एकषिशनि om.F. वार्पियोर् A. अथ ध्याय्याथ सूदोहाः is r, 2 पुनम् .. 7 धार्विशी A. 'अजाना 10 Numbered 18 in A,E, KL 18,2 in F,G: 2 in D, ·96 1430 AITARESA ARANYALA प्राणो वै सूददोहाः प्राणेनेमं लोकं संतनोति । बार्हती तृचा- शीति शंसत्यन्तरिक्षलोको वै वाहती तृचाशीतियदेवान्तरिक्ष- लोके यशो यन्महो यन्मिघुनं यदनाद्यं यापचितिस्तदनवै तदामवानि तदवरुणधै जन्मेऽसदिति । अथ सूददोहाः। माणो वै सूददोहा प्राणेनान्तरिक्षलोकं संतनोति । औष्णिही तृचा- शीति शंसत्यसौ वै लोको द्यौरौष्णिही तृचाशीतियदेवामुष्णि- लोके यो यन्महो' यन्मिथुनं यदवाद्यं यापचितिः यहेवानां दैवं तदभवै तदाप्नवानि तदवरुणधै तन्मेऽसदिति । अथ सूद- दोहाः । प्राण वै सूददोहाः प्राणेनामुं लोकं संतनोति संत- नोति ॥३॥ ॥ इत्यतरेयप्रथमारण्यके चतुर्थोऽध्यायः ॥' ADHIASA 5 वशं शंसति वशे म इदं सर्वमसदिति । ता एकविंशतिर्भवं. न्येकविंशतिहिं ता अन्तरुदरे विकृतयः । अथो एकविंशो वे स्तोमानां प्रतिष्ठा प्रतिष्ठोदरमन्नाद्यानाम्। ता विछन्दसो भवन्ति विक्षुद्रमिव वा अन्नस्त्यमणीय इव च स्थवीय इव च । ताः प्रणावं छन्दकार यथोपपादं शसति यथोपपादमिव वा अन्तस्त्यं हसीय इव च द्राधीय इव च । अथ सूददोहाः । In this sect on the ass of 8 sppear to have been dofective JAumbered 19 AA E h. 193mra 3 np A R रति प्रथम भारस्थ (प्रथमारस्य ।) चतुर्थोऽध्याय (ध्य only i) AL इति चतुर्थोग्याय' D चतुर्थोऽध्याय Fa_to colophone एकविशतिर्भवन्ति मायाव EO महो only A प्रसाद om Folut 1 भDEL Added by a sec AB ·97 7 -1, 5. ARANYAKA I माणे वै सूददोहाः प्राणेन पीणि संदधाति । तामत्रोत्सृजति हादशकृत्वः शस्त्वा द्वादशविधा वा इमे प्राणाः सप्त शीर्षण्या द्वौ स्तन्यौ चयोऽवाञ्चोऽध वै प्राणा आयन्तेऽत्र संस्कूियन्ते तस्मादेनामत्रोत्सृजति । इन्द्राग्नी युवं सुन इत्येन्द्राग्ना' ऊरू उर्वष्ठीवे प्रतिष्ठे । ताः षददा भवन्ति प्रतिष्ठाया एव विन- निष्ठो वै पुरुषश्चतुष्पादाः' पशवो यजमानमेव तहिपतिप्ठं चतुष्पासु पशुषु प्रतिष्ठापयति । द्वितीया सप्तपदा भवति तां गायची चानुष्टुभं च करोति ब्रह्म वै गायची वागनुष्टुयूह्मणैव नवाचं संदधाति । बिष्टुभमन्ततः शंसति वीर्य वै त्रिष्टुीर्येणैव तत्पशून्परिगति तस्मात्पशवो वीर्यमनूपतिष्ठन्त ईर्यतां चैवा- भ्युत्थानं च ॥१॥" प्र वो महे मन्दमानायान्यस' इत्येन्द्र निष्केवल्ये निविदं दधाति प्रत्यक्षायेव तदात्मन्बीर्य धन्ते । तास्त्रिष्टुन्जगत्यो भवन्ति । तदाहुरथ कस्माचिठुलगतीषु निविदं दधातीति । न ह वा एतस्याहू एकं छन्दो निविदं दाधार न विव्याचेति तस्मात्रिष्टुनगतीषु निविदं दधाति । तदेतदहस्विनिविकं विद्या- दशी निविद्यालखिल्या निविनिविदेव निविदेवमेनचिनि- विकं विद्यात् । अथ सूक्ते वने न वा यो न्यधायि चाकन्यो ऊर्व.. चतुष्पाद: 1.0. om. G; चरोति .. १ वीर्य 10 Numbered 20 in A, E,F, E,L 20, I in G%3; 1 in D. निष्कैवल्ले F,G. ३ निविद् . प्रत्यदायेव ,K. 'धासखियान . मेन A ; मनत्"मेतत् R in commentary; "मेव DE. H 7 एन्द्रामा F,G. 8 मन्दना L. 4 KETA ·98 1,52- AITAREYA ARANYAKA जात एव प्रथमो मनस्वानिति तयोरस्त्यने समस्य यदसन्म- नीषा इत्यन्नाद्यस्यावरुदै । अथावपनमते अन्तरेगेन्द्रीणां दश- तीनां त्रिष्टुम्नगतीनां वृहतीसंपन्नानां यावतीरावपन्ते तावत्यू- प्रमायुषो वर्षाणि जीवन्यतेन हैवावपनेनायुराप्यते । प्रजा मे पशवोऽर्जयनिति बेव सजनीयमनुशंसति । ताय शंसति स्वस्त्वयनं वै तायः स्वस्तिताय स्वस्वयनमेव तत्कुरुते । एकपदां शंसत्येकयेदं सर्वमसानीत्यथो सी छन्दस्कृतिमानवा- नीति । इन्द्रं विश्वा अवीवृधन्निति पदानुपङ्गास्ताः सप्तानुषजति सप्त वै शीर्षमाणाः शीर्षन्नेव तन्माणान्दधात्यष्टमीं नानुषजति वागष्टमी नेन्मे वाक्माणैरनुपक्तासदिति तस्मादु सा वाक्समा- नायतना प्राणैः सत्यननुषक्ता । विराजः शंसत्यन्नं वै विराजो अन्नाद्यस्यावरुयै। वासिष्ठेन परिदधाति वसिष्ठोऽसानीति । एप स्तोमो मह उपाय वाह इति महत्त्या रूपसमृद्धया । धुरी- वात्यो न वाजयन्नधायीत्यन्तो वै धूरत एतदहरेतस्याहो रूपम्। इन्द्र वायमर्क ईट्टे वसूनामित्यर्कवन्या रूपसमृदया। दिवीव द्यामधि नः श्रीमत" या इति यत्र ह क च" ब्रह्मण्या. वागुद्यते तद्धास्य" कीर्तिर्भवति यचैवं विद्वानेतया परिदधाति तस्मादेवं विद्वानेतयैव परिदथ्यात् ॥२॥" १ पशवोऽयम् Rin tert 10 शीर्षन्ये FG, शीर्पनेव ! 1 सदाय R, तथदा नदस्य ? rnF D 'कुते F शससाथ Rin tert 11 D, E o R "वाघomE 14 Numbered a nA.EG.AL.

·-1,33 99 । ARANYAKA I तत्सवितुर्वृणीमहे ऽद्या नो देव सवितरिति वैश्वदेवस्य प्रति- पदनुचरावैकाहिको रूपसमृद्वौ बहु वा एतस्मिन्नहनि किञ्च किञ्च वारणं क्रियते शान्या एव शान्ति प्रतिष्टकाहःशान्यामेव तत्मतिठायामन्ततः प्रतितिष्ठन्ति । प्रतितिष्ठति य एवं वेद येषां चैवं विद्यानेतद्धोता शंसति । तद्देवस्य सवितुार्य महदिति सावित्रमन्तो वै महदन्त एतदहरेतस्याहो रूपम् । कतरा पूर्वी कतरापरायोरिति द्यावापृथिवीयं समानोदक समानोदक वा एतदहरेतस्याहो रूपम् । अनश्वो जातो अनभीशुरुक्थ्य इत्याभ- वम् । रणस्त्रिचन इति यदेतचिवत्तदन्ती वै चिवदन्त एतद- हरेतस्याहो रूपम् । अस्य वामस्य पलितस्य होतुरिति वैश्वदेवं बहुरूपं बहुरूपं वा एतदहरेजस्याहो रूपम् । गौरीमिमाय सलिलानि ततीत्येतदन्तम् । आ नो भद्राः क्रतवो यन्तु विश्वत इति वैश्वदेवं. निविद्धानमैकाहिकं रूपसमृद्धं बहु वा एतस्मिन्नहनि किञ्च किञ्च वारणं क्रियते शान्या एव शा- निर्वै मतिष्ठैकाहःशान्यामेव तत्मतिष्ठायामन्ततः प्रतितिष्ठन्ति । प्रतितिष्ठति य एवं वेद येषां चैवं विद्वानेतद्योता शंसति । वैश्वानराय धिषणामृतावृध इत्यानिमारूतस्य प्रतिपदन्तो वै धिपणन्त एतदहरेतस्याहो रूपम् । प्रयज्यवो मरुतो भाजदृष्टय इति मारुतं समानोदर्क समानोदकं वा एतदहरेतस्याहो रूपम्। जातवेदसे सुनवाम सोममिति जातवेदस्यां पुरस्तासूक्तस्य शंसति स्वस्त्ययनं वै जातवेदस्था स्वस्तिताय स्वस्त्ययनमेव तत्कुरुते । . 1 पदे विधम् । एतस्यावमस्य omitting the rest, E, जातवेदस्याः B in text. 12 ·100 1,53- AITAREYA ARANYAKA इमं स्तोममर्हते जातवेदस इति जातवेदस्य समानोद समानो- दक वा एतदहरेतस्याहो रूपमहो रूपम् ॥३॥' ॥ इत्यैतरेयप्रथमारण्यके पञ्चमोऽध्यायः ॥' ॥ इति प्रथमारण्यकं समाप्तम् ॥ +Numbared 22 In A, EEL,23,32E,0 Text, A and, omatting the second इति, L, पचमोऽध्यायः ५ । इति प्रथमारण्यक समाप्त । F,0%3 इति पञ्चमोध्यायः प्रथमारण: D, इति प्रथम आरणे पंचमोरध्यायः ५ र, E comtuuues after the numver एप पन्था तत्कर्म । तत्सवितुर्वृणीमहेश्या नो देव सवितरिति । प्र वो महे मन्दमनायान्यस इति । वश शसति । गायत्री तृपाशीति शसति । अथातो दविणः परः । अथ सूददोहाः । ता नदेन विहरति माणो वे नदः । नदिदास भुवनेषु ध्येयमिति प्रतिपद्यते यद ज्येष्ठम् । तदिति मतिपद्यते । तदाकः कितस्याः प्रतिपदिति । हिकारेशैतदह प्रतिपद्येतत्याहः । अरविमान उपरि भूमेः मेस स्यादित्याहः । तदाहः कि मेहस्य मेट्तत्वमिति । असत्सु मे परितस्ताभिदेगस. त्यधृतमिति शसति । आ ला रथ यथोतय इद वसो सुतमन्ध इति वायवा याहि दर्शतमे सोमा अरशता इति । गायत्र प्रउग पुर्यादित्याजः। पनि भरो दीधिनिमि- ररण्योरित्यनाद्यकाम. । अथ महानतम् । अथ महासत पखारि । पावा रथ चवारि । हिकारेणाष्टो । अघ मुददोहावयः । वस्त्रयः । पथ महाव्रत तदिति मपी महे दी । इतिः प्रथमारणम् । Tlus appears also in F and with tho variants noted below but not in the other BISS It forms of course, a sort of Anukraman of the contents and E has similar notices at the end of each Arangaka • Before thus, F, a hare ता मदन विहरति पुरुषो वे मदः । तदिदास मुवमेष ध्येष्ठमिति प्रतिपद्यत एतदाव भुवनेषु ज्येष्ठ । तदिति प्रतिपयते । These three were obviously omitted accidentally through the identity of thrco and siz हिकारेणव •omr. द-इविm F,G इमे-इनि विधG, शस्त्रय: om F .om.F,0 . वहF, om F.O ·II, 12 ARANYAKA II 101 ॥ अथ द्वितीयारण्यकम् ॥ ADHYAYA 1. 3 एष पन्था एतत्कमैतीतत्सत्यम् । तस्मान्न प्रमाद्येत्तन्ना- तीयान । न ह्यन्यायपूर्वे येऽन्यायंस्ते परावभूवुः तिदुक्तमृषिण। प्रजा ह तिम्रो अन्यायमीयुर्यन्या अर्कमभितो विविथे। वृहद तस्थौ भुवनेष्वन्तः पवमानो हरित आ विवेशेति ।। प्रजा ह तिम्रो' अन्यायमीयुरिति या वै ता इमाः प्रजास्तिस्रो' अत्याय- मायंस्तानीमानि वयांसि बढ़ावगधाश्चेरपादाः न्यन्या अर्कम- भितो विविध इति ता इमाः प्रजा अर्कमभितो निविष्टा इममेवाग्निम्। बृहद्ध तस्थौ भुवनेष्वन्तरित्यद उ एव बृहद्भुवने- ध्वन्तरसावादित्यः । पवमानो हरित आ विवेशेति वायुरेव पवमानो दिशो हरित आविष्टः ॥१॥ उक्थमुक्थमिति वै प्रजा वदन्ति तदिदमेवोक्यमियमेव पृथिवीतो हीदं सर्वमुत्तिष्ठति यदिदं किञ्च । तस्यामिरकोनम- शीतयोऽनेन हीदं सर्वमभुने । अन्तरिक्षमेवोक्यमन्तरिक्षं वा अनु पतन्त्यन्तरिक्षमनु धावयन्ति तस्य वायुरकोऽयमशीतयो इन्वेन हीदं सर्वमश्नुते । असावेच द्यौरुक्थममुतः प्रदानाद्धीदं सर्वमुत्तिप्तति यदिदं किञ्च तस्यासावादियोऽकोऽवमशीतयो frei here and below B in test, but the words are clearly quoted in their Rgvedic forut ३ दिशे Bua test प्राषिष्टाः वतर ·102 II,I,2- AITAREYA ARANYAKA ऽन्न होदं सर्वमश्नुते । इत्यधिदैवतम् । अथाध्यात्मम् । पुरुप एवोक्थमयमेव महान्प्रजापतिरहमुक्यमस्मीति विद्यात् । तस्य मुखमेवोक्थं यथा पृथिवी तथा। तस्य वागर्कोऽन्नमशीतयोऽन्नेन हीद सर्वमथुते । नासिके एवोक्यं यथान्तरिक्षं तथा । तस्य प्राणोऽकोऽत्रमशीतयोऽबेन हीदं सर्वमश्नुते । तदेतभस्य विष्टपं यदेतन्नासिकायै विनतमिव। ललाटमेवोक्यं यथा द्यौस्तथा । तस्य चक्षुरोऽन्नमशीतयोऽन्नेन हीदं सर्वमाते । समानम- शीतयोऽध्यात्मं चाधिदैवतं चान्नमेवानेन हीमानि सर्वाणि भूता- नि समनन्ती ३ अन्नेनेमं लोकं जयत्यंन्नेनामुं तस्मात्समान- मशीतयोऽध्यात्म चादिवतं चानमेव । तदिदमन्नमन्नादमियमेव पृथिवीतो हीदं सर्वमुनिष्ठति यदिदं किञ्च । यद्ध किञ्चेदं प्रेती३इ नदसौ सर्वमन्नि यदु किश्चातः प्रेती ३ तदियं सर्वमति सेयमि- त्याद्यान्त्री । अता ह वा आधो भवति । न तस्येशे यन्नाधा- द्यद्वैनं नाधुः ॥२॥ अथातो रेतसः सृष्टिः । प्रजापते रेतो देवा देवानां रेतो वर्ष वर्षस्य रेत ओपधय ओषधीनां रेतोऽनमनस्य रेजो रेतो रेतसो रेतः प्रजाः प्रजानां रेतो हृदयं हृदयस्य रेतो मनो मनसो रेतो वाग्वाचो रेतः कर्म तदिदं कर्म कृतमयं पुरुषो ब्रह्मणे लोकः । स इरामयो यदीरामयस्तस्माहिरण्मयः । हिरण्मयो ह वा अमुल्लिोके संभवति हिरण्मयः सर्वेभ्यो भूतेभ्यो ददृशे य एवं वेद ॥३॥ ब्रह्मस्थत यजत्य 1 कर्मकृत।

·103 ARANYAKA II तं प्रपदाभ्यां प्रापद्यत' ब्रह्मेमं पुरुषं यत्प्रपदाभ्यां प्रापद्यात ब्रह्ममं पुरुषं तस्मात्मपदे तस्मात्पपदे इत्याचक्षते शमाः खुरा इत्यन्येषां पशूनाम् । तदूर्ध्वमुदसर्पहा ऊरू अभवताम् । उरू गृणीहीत्यत्रवीतदुदरमभवन् । उर्वेव में कुर्विन्यबवीजदुरोऽभवत्। उदरं ब्रह्मेति शार्कराक्ष्या उपासने हृदयं ब्रह्मेत्यारुणयो ब्रह्मां- हैव ता३३ । जर्व वेवोदसर्पतच्छिरोऽयत यच्छिरोऽश्रयत तछिरोऽभवत्तच्छिरसः शिरस्त्वम् । ता एताः शीपंछियः श्रिताश्चक्षुः श्रोचं मनो वाक्प्राणः । श्रयन्ते ऽस्मिन्छियो य एवमेतच्छिरसः शिरस्त्वं वेद । ता अहिंसन्ताहमुक्यमस्यहमु- क्थमसीति । ता अब्रुवन्हन्तासाच्छरीरादुल्झामाम तद्यस्मिन्न उत्मान्त इदं शरीरं पास्सति तदुक्थं भविषतीति । वागुदका- मदवदनभन्पियवास्तव । चक्षुरुदकामदपश्यन्ननन्मिवन्नास्लेव । श्रोवमुदक्रामदशृखन्ननन्पिबन्नास्लैव । मन उदकामन्मीलित इवानपिवन्नास्लैव । प्राण उदक्रामतत्माण उझान्ने पद्यत । तदशीर्यताशारीती ३ तच्चरीरमभवत्तच्छरीरस्य शरीरत्वम् । शीयते ह वा अस्य विषन्यायमा भ्रातृष्यः परास्य द्विषन्यायमा भ्रातृव्यो भवति य एवं वेद । ता अहिंसन्नवाहमुक्थमम्यहमु. क्थमसीति । ता अब्रुवन्हन्नेदं पुनः शरीरं प्रविणम तद्यस्मिनः प्रपन्न इदं शरीरमुत्थास्यति नदुक्यं भवियतीति । वाक्माविश- दशयदेव । चक्षुः प्राविशदशयदेव । श्रोत्रं' प्राविशदशयदेव । पूर्व 1 मापद्यतं P366 यत् G, Tom K. This clatise is omitted 11 G. ३ ब्रह्मा हैव R, cp p68, J R A.S. 1908, Some R in test. तशी 4 ·104 II,14- AITAREYA ‘ARANYAKA मनः माविशदशयदेव । माणः प्राविशतमाणे प्रपन उदतिष्ठ- नदुक्यमभवत् । तदेतदुक्या३ माण एव । प्राण उक्थमित्येव विद्यात् । तं देवा अनुवंस्त्वमुक्थमसि त्वमिदं सर्वमसि तव वयं स्मत्वमस्माकमसीति । तदप्येतदृषिणोक्तम् । त्वमस्माकं तव ससीति ॥४॥ • तं देवाः प्राणयन्त स प्रणीतः प्रातायत मातायीती ३ नामातरभवासमागादिती तत्सायमभवदहरेव प्राणे राचिर- पानः । वागग्निश्चक्षुरसावादित्यश्चन्द्रमा मनो दिशः श्रोचं स एप महितां संयोगोऽध्यात्ममिमा देवता अद उ आविरधिदैवत- मित्येतत्तदुक्तं भवति । एतद्ध स्म वै तद्धिवानाह हिरण्यदन्वैदो न नस्येशे यन्मह्यं न दद्युरिति प्रहितां वा अहमध्यात्म संयोगं निविष्टं वेदैतद्ध तत्। अनीशनानि ह वा अस्मै भूतानि बलिं हरन्ति य एवं वेद । तत्सत्यं सदिति प्राणस्तीत्यन्नं यमित्यसा- वादित्यस्तदेतन्त्रिवृत्तिवृदिव वै चक्षुः शुक्लं कृष्णं कनीनिकेति । स यदि ह वा अपि मृषा वदति सत्यं हैवास्योदितं भवति य एवमेतत्सत्यस्य सत्यत्वं वेद ॥५॥ तस्य वातन्तिनीमानि दामानि तदस्येदं वाचा तन्या नामभिदीमभिः सर्वे सितं सर्वे हीदं नामनी ३ सर्व वाचाभि- तक्यं A; उक्थं E, F, उक्य३०. 17,s, with the MSS. See explanatory cote. जीवनर्यम DE दमानित : तीत्ययम्, मम् र ·-II, I.T. 105 ARANYAKA II वदति । वहन्ति ह वा एनं तन्निसंबद्धा य एवं वेद । तस्यो- पिणग्लोमानि त्वग्गायची त्रिष्टुम्मांसमनुष्टुप्तावान्यस्थि जगती पङ्किर्मज्जा प्राणो बृहती स छन्दोभिग्छन्नो' यच्छन्दोभिग्छन्नस्त- साच्छन्दांसीत्याचक्षते । छादयन्ति ह वा एनं छन्दांसि पाया- कर्मणो यस्यां कस्याञ्चिहिशि कामयते य एवमेतच्छन्दसां छन्दस्त्वं वेद । तदुक्तमृषिणा । अपश्यं गोपामित्येष वै गोपा एप हीदं सर्व गोपायति । अनिपद्यमानमिति न ह्येष कदा- चन संविशति । आ च परा च पथिभिश्चरन्तमित्या च येष परा च पथिभिश्वरति । स सधीचीः स विषूचीर्वसान इति सधीचीश्च ह्येष विषूचीश्च वस्त इमा एव दिशः । आ वरीवर्ति भुवनेष्वन्तरित्येष यन्न वनेप्यावरीवर्ति । अथो आवृतासो ऽवतासो न कर्तृभिरिति । सर्व हीदं प्राणेनावृतम् । सोऽयमा-' काशः प्राणेन' बृहत्या विष्टब्धस्तद्यथायमाकाशः प्राणेन बृहन्या विष्टब्ध एवं सर्वाणि भूतान्यापिपीलिकाभ्यः प्राणेन बृहत्या विष्टब्धानीत्येवं विद्यात् ॥६॥ अथातो विभूतयोऽस्य पुरुषस्य । तस्य वाचा सृष्टौ पृथिवी चाग्निश्चास्यामोषधयो जायन्तेऽग्निरेनाः स्वदयातीदमाहतेदमा- हरतेत्येवमेतौ वाचं पितरं परिचरतः पृथिवी चाग्निश्च । यावदनु पृथिवी यावदन्वग्निस्तावानस्य लोको भवति नास्य नावल्लोको जीयते यावदेतयोर्न जीयते पृथिव्याश्चाग्नेश्च य एवमेतां वाचो प्राणो न Run text. एब्धA. 6. * गायबीटुम् . छनो। 'एदमाहरते Hr,G यापदनु पृथिवी bis F.

·106 AITAREYA ARANYAKA विभूतिं वेद । प्राणेन सृष्टावन्तरिक्षं च वायुश्चान्तरिक्ष वा अनु चरन्यन्तरिक्षमनु शृण्वन्ति वायुरस्मै पुण्यं गन्धमावहत्येवमेती प्राणं पितरं परिचरतोऽन्तरिक्षं च वायुश्च । यावदन्वन्तरिक्षं यावदतु वायुस्तावानस्य लोको भवति नास्य तावल्लोको जीर्यते यावदेतयोन जीयते अन्तरिक्षस्य च वायोश्च य एवमेतां प्राणस्य विभूतिं वेद । चक्षुपा सृष्टौ धौश्यादित्यश्च द्यौहास्मै वृष्टिमन्नाचं संप्रयछत्यादित्योऽस्य ज्योतिः प्रकाशं करोत्येवमेती चषुः पितरं परिचरतो द्यौश्चादित्यश्च । यावदनु द्यौर्यावदन्वा- दित्यस्तावानस्य लोको भवति नास्य तावल्लोको जीयते याव- देतयोन जीर्यते दिवश्चादित्यस्य च य एवमेतां चक्षुषो विभूति वेद । श्रोत्रेण सृष्टा दिशश्व चन्द्रमाश्च दिग्भ्यो हैनमार्यन्ती ३ दिग्भ्यो विशृणोति चन्द्रमा अस्मै पूर्वपक्षापरपक्षान्विचिनोति पुण्याय कर्मण एवमेते श्रोत्रं पितरं परिचरन्ति दिशश्च चन्द्र- माश्च । यावदनु दिशो यावदनु चन्द्रमास्तावानस्य लोको भवति नास्य तावलोको जीर्यते यावदेतेषां न जीर्यते दिशां च चन्द्रम- सश्च य एवमेतां योवस्य विभूतिं वेद । मनसा सृष्टा आपश्च" वरुणभ्यायो हास्मै श्रद्धा संनमन्ते पुण्याय कर्मणे वरुणोऽस्य प्रजां धर्मेण दाधारैवमेने मनः पितरं परिचरन्यापश्च वरुणश्च । यावदन्वापो यावदनु वरुणस्तावानस्य लोको भवति नास्य तावल्लोको जीयते यावदेतेषां न जीर्यतेऽमां च वरुणस्य च य एवमेतां मनसो विभूतिं वेद ॥७॥ भवति सोमो. की ३६ ग्यते। य-आप.F,C.

·-II,1,8 107 ARANYAKA II आपा३ इत्याप' इति तदिदमाप एवेदं वै मूलमदस्तूलमयं पितते पुत्रा यत्र ह क च पुत्रस्य तत्मितुर्यच वा पितुस्तदा पुत्रस्येत्येतत्तदुक्तं भवति । एतद्ध स वै तद्विद्यानाह महिदास ऐतरेय आई मां देवेभ्यो वेद ओ मद्देवान्येदेत प्रदाना ोत इतः संभृता इति सि एष गिरिश्वतुः श्रोचं मनो वाक्माणस्तं ब्रह्म- गिरिरित्याचक्षते । गिरति' ह वै विपन्नं पाप्मानं भ्रातृव्य ' परास्य द्विषन्पाप्मा भ्रातृव्यो भवति य एवं वेद । स एषोऽसुः स एष प्राणः स एप भूनिश्चाभूतिश्च ] तं भूतिरिति देवा उमासाञ्चक्रिरे ते बभूवुस्तस्माद्धायेतर्हि सुप्नो भूर्भूरित्येव प्रश्व- सिति । अभूतिरित्यसुरास्ते ह परावभूवुः । भक्त्यात्मना परास्य द्विषन्मामा भ्रातृव्यो भवति य एवं वेद । स एष मृत्युश्चैवामृतं ४ च तदुक्तमृषिणा । अपाङ्काडेति स्वधया गृभीत इत्यमानेन ह्ययं यतः प्राणो न परावति । अमयों मना' सयौनि: रित्येतेन हीदं सर्व सयोनि मानि हीमानि शरीराणी - अमृतैषा देवता । ता शश्वना विषूचीना वियना न्यन्यं चि. क्युर्न नि चिक्पुरंन्यमिति निचिन्वन्ति हैवेमानि शरीराणी अमृतवैषा देवता अमृतो ह वा अमुष्ािँल्लोके संभवत्यमृतः सर्वेभ्यो भूतेभ्यो ददृशे य एवं वेद य एवं वेद ॥६॥ ॥ इत्यैतरेयद्वितीयारण्यके प्रथमोऽध्यायः॥ . गिरिति , G. 1 अप AB at the beginning आपा३: R. प्राह E, स एप प्राणःom.F. चिक्युर् , omitting for 5 Text, L, R, इति ऐतरेयारस्थके विवीयख प्रथमोऽध्यायः A, प्राशन F. • मर्यमा ·108 AITAREYA ARANYAKA II,I- ADHYAYA 2. एष इमं लोकमभ्यार्चत्पुरुषरूपेण य एप तपनि प्राणे वाव तदभ्यार्चमाणो ह्येष य एष तपति । तं शतं वीण्यभ्या- चैतस्माच्छतं वर्षाणि पुरुषायुषो भवन्ति तं यच्छतं वीण्यभ्या- चतस्माछतर्चिनस्तरमाच्छार्चिन इत्याचक्षत एतमेव सन्तम् । स इदं सर्व मध्यतो दधे यदिदं किञ्च स यदिदं सर्व मध्यतो दधे यदिदं किञ्च तस्मान्माध्यमास्तस्मान्माध्यमा' इत्याचक्षत एतमेव सन्तम् । प्राणो वै गृासोऽपानी मदः स यत्प्राणे' गृत्सोऽपानो मदस्तस्मागृत्समदस्तस्मादृत्समद इत्याचक्षात एतमेव सन्तम् । तस्येदं विश्वं मिवमासीद्यदिदं किञ्च तचंदस्येदं विश्वं मिनमासीद्यदिदं किञ्च तस्माद्विश्वामित्रस्तस्माविश्वामित्र इत्या- चक्षत एतमेव सन्तम् । तं देवा अब्रुवन्नयं वै नः सर्वेषां वाम इति तं यद्देवा अब्रुवन्नयं वै नः सर्वेषां वाम इति तस्मादाम- देवस्तस्मादामदेव इत्याचक्षत एतमेव सन्तम् । स इदं सर्व पाप्मनोऽचायत यदिदं किञ्च स यदिदं सर्व पाप्मनो ऽचायत यदिदं किञ्च तस्मादत्रयस्तस्मादवय इत्याचक्षत एतमेव सन्तम् ॥१॥ 1 इति द्वितीय आरण्ये प्रथमोऽध्यायः र, द्वितीयारण्यके प्रथमोऽध्यायः १७, प्रथमोऽध्यायः । तमामाध्यमास om.F, मध्यमास् E as in Brihaddevata III,116 • प्रारी , प्राणो वै गृत्सो वे गृत्सो त प्रसीद तद्-किश्च on F. 'तमाशामदेवर Om F & Numbered 9 A, E, F, C, 11, K, L, In D वावद् मध्यमा E, 5 .

·-11,22 109 ARANYAKA II एष उ एव विभवाजः प्रजा वै वाजस्ता' एष विभर्ति यनि- भर्ति तस्मादरद्वाजस्तस्माद्भरद्वाज इत्याचक्षत एतमेव सन्तम् । नं देवा अब्रुवनयं वै नः सर्वेषां वसिष्ठ इति तं यद्देवा अत्रु- वनयं वै नः सर्वेषां वसिष्ठ इति तस्माइसिष्ठस्तस्माइसिष्ठ इत्याचक्षत एतमेव सन्तम् । स इदं सर्वमभिमागाद्यदिदं किन्च स यदिदं सर्वमभिमागाद्यदिदं किञ्च तस्मात्मगाथास्तस्मात्म- गाथा इत्याचक्षत एतमेव सन्तम् । स इदं सर्वमभ्यपवयात मदिदं किञ्च स यदिदं सर्वमभ्यपवयत्त यदिदं किञ्च तस्मात्पा- वमान्यस्तस्मात्पावमान्य इत्याचक्षत एतमेव सन्नम् । सोऽब्रवी- दहमिदं सर्वमसानि यच्च शुद्रं यच्च महदिति ते क्षुद्रसूक्ताश्चाभव- न्महासूक्ताश्च तस्मान्क्षुद्रसूक्तास्तस्मान्क्षुद्रसूक्ता इत्याचक्षत एतमेव सन्तम् । सूक्तं वतावोचतेति तासूक्तमभवत्तस्मात्सूक्तं तस्मात्सूक्त- मित्याचक्षात एतमेव सन्तम् । एष वा ऋगेष ह्येभ्यः सुर्वेभ्यो भूतेभ्योऽर्चत स यदेभ्यः सर्वेभ्यो भूतेभ्योऽर्चत तस्मादृक्तस्मादृ- गित्याचक्षत एतमेव सन्तम् । एष वा अर्धर्च एष ह्येभ्यः सर्वेभ्योऽर्धेभ्योऽचत स यदेभ्यः सर्वेभ्योऽर्धेभ्योऽर्चत तस्मा- दर्धर्चस्तस्मादर्धर्च इत्याचक्षत एतमेव सन्तम् । एष वै पदमेष हीमानि सर्वाणि भूतानि पादि स यदिमानि सर्वाणि भूतानि पादि तस्मात्मदं तस्मात्पदमित्याचक्षत एतमेव सन्तम् । एष. वा अक्षरमेप ह्येभ्यः सर्वेभ्यो भूतेभ्यः क्षरति न चैनमतिक्षरन्ति 2 1 R in text- मागाथा:A, D, E, K.. प्रागाथा: D,E,K pr. man. Both Āstaliyaha Grāsa Sutrs, III, 41 3, aad sánkbāfaze# Gędya Satra, IV. 10,3, have प्र.

·IIO II,2,- AITAREYA ARANYAKA स यदेभ्यः सर्वेभ्यो भूतेभ्यः धारति न चैनमतिक्षरन्ति तस्मा- दक्षरं तस्मादक्षारमित्याचक्षात एतमेव सन्तम् । ता वा एताः सवी ऋचः सर्वे वेदाः सर्वे घोषा एकैव व्याहृतिः प्राण एव प्राण च इत्येव विद्यात् ॥२॥ विश्वामित्रं ह्येतदहः शंसियन्तमिन्द्र उपनिषसाद' । स हान्न- मित्यभिव्याहृत्य बृहतीसहस्रं शशंस तेनेन्द्रस्य प्रियं धामोपेयाय । तमिन्द्र उवाच ऋषे प्रियं वै मे धामोपागाः स वा षे द्वितीयं शंसेति । स हान्नमित्येवाभिव्याहृत्य बृहतीसहस्रं शशंस तेनेन्द्रस्य प्रियं धामोपेयाय । नमिन्द्र उवाच ऋषे प्रियं वै मे धामोपागाः स वा ऋषे तृतीयं शंसेति । स हान्नमित्येवाभिव्या- हृत्य बृहतीसहस्रं शशंस तेनेन्द्रस्य प्रियं धामोपेयाय । तमिन्द्र उवाच ऋषे प्रियं वै मे धामोपागा वरं ते ददामीति । स होवाच वामेव जानीयामिति । तमिन्द्र उवाच प्राणो वा अहमस्म्यूषे प्राणस्त्वं प्राणः सर्वाणि भूतानि प्राणो ह्येष य एष तपति स एतेन रूपेण सर्वा दिशो विष्टोऽस्मि तस्य मेऽन्न मिवं दक्षिणं तवैश्वामिवमेष तपन्नेवास्मीति होवाच ॥३॥ तदा इदं बृहतीसहस्रं संपन्नं तस्य यानि व्यञ्जनानि तछ- रीरं यो घोषः स आत्मा य जपमाणः स प्राणः । एतद स्म Numbered so I A, E, F, G H, K, L; 2 in D. । उपनिषसाद PASE PE ती महतीसहर र तहे विद्यामिवम् D BMumbered in mA, E,G,H, K,L, ar, 310D .

·-11,31 III ARANYAKA II वैतविद्वान्वसिष्ठो वसिष्ठो बभूव तत एतन्नामधेयं लेभे। एतदु हैवेन्द्रो विश्वामित्राय प्रोवाचैतदु हैवेन्द्रो भरवाजाय प्रोवाच तस्मास तेन वन्धुना यज्ञेषु हूयते । तदा इदं वृहतीसहस्रं संपन्न तस्य वा एतस्य वृहत्तीसहस्रस्य संपन्नस्य पटुिंशतमक्षराणां सहस्राणि भवति तावनि शतसंवासरस्याहां सहस्राणि भवन्नि व्यञ्जनैरेव राजीराप्नुवन्ति स्वरैरहानि । तदा इदं वृहतीसहनं संपन्नं तस्य वा एतस्य बृहतीसहस्रस्य संपन्नस्य परस्तात्म- ज्ञामयो देवतामयो ब्रह्ममयोऽमृतमयः संभूय देवता अप्येति य' एवं वेद । तद्योऽहं सोऽसौ योऽसी सोऽहम् । तदुक्तमृषिणा। सूर्य आत्मा जगतस्तस्थुषश्चेति । एतदु हैवोपेशेतीपेक्षेत ॥४॥ ॥ इत्यतरेयद्वितीयारण्यके द्वितीयोऽध्यायः ॥' ADHYAYA 3. यो ह वा आत्मानं पञ्चविधमुक्थं वेद यस्मादिदं सर्वमु- तिष्ठति स संपतिवित् । पृथिवी वायुराकाश आपो ज्योती- पीत्येप वा आत्मोक्यं पञ्चविधमेतस्मादीदं सर्वमुत्तिष्ठत्येतमे- वायेति । अयनं ह वै समानानां भवति य एवं वेद । यom.F. FLA; I in text, no doril a mistake due to the ISS as often patting for an assimilated before a pasal. Cf. II, 1, 6, 4 for at • Divided qi fa in R. Numbered 12 in A, E, H, K, L; 12,4 in F,G: 4m D. • Tert, A. L. R; इति द्वितीय पारखे द्वितीयो यायः २ K; द्वितीयारण्यके द्वितीयोऽध्यायः२ , 0; इति द्वितीयोऽधायः D; no colophon E. 1 एवं om. A.

·112 AITAREYA ARANYAKA II.31- तस्मिन्योऽन्न चानादं च वेदाहास्मिन्नन्नादो जायते भवत्यस्था- नम्।आपश्च पृथिवी चान्नमेतन्मयानि पन्नानि भवन्ति ज्योतिश्व वायुश्चान्नादमताभ्यां हीदं सर्वमत्रमत्त्वावपनमाकाश आकाशे हीदं सर्व समोप्यते । आवपनं ह वै समानानां भवति य एवं वेद । तस्मिन्योऽन्न चान्नादं च वेदाहास्मिन्ननादी जायते भवाय- स्यान्नम् । ओपधिवनस्पतयोऽन्न प्राणभृतोऽवादमोपधिवन- स्पतीन्हि प्राणभृतोऽदन्ति । तेषां य उभयतीदन्ताः पुरुषस्यानु विधा विहितास्तेऽन्नादा अन्नमितरे पशवस्तस्मात इतरान्पशू- नधीव चरन्यधीव झन्नेऽन्नादो भवति । अभीव ह समानानां जायते य एवं वेद ॥१॥ तस्य य आत्मानमाविस्तरां वेदाश्ते हाविर्भूयः। ओषधिवन- स्पतयो यच्च किञ्च माणभृत्स आत्मानमाविस्तरां वेद । ओषधि- वनस्पतिषु हि रसो दृश्यते चित्तं प्राणभृत्सु । प्राणभृत्सु त्वेवावि- स्तरामात्मा नेषु हि रसोऽपि दृश्यने न चित्तमितरेषु । पुरुषे वेवाविस्तरामात्मा स हि प्रज्ञानेन संपन्नतमो विज्ञानं वदति विज्ञातं पश्यति वेद श्वस्तनं वेद लोकालोको मानामुत्तमी- प्सत्येवं संपनः । अथेतरेषां पशूनामशनापिपासे एवामिविज्ञानं न विज्ञानं वदन्ति न विज्ञातं पश्यनि न विदुः श्यतनं न लोकालोको त एतावन्तो भवन्ति यथाप्रज्ञ. हि संभवाः ॥२॥ ग्य . . इतरन E. Numbered 13 in अनुविधा A, E, II, K,L. 3.5ur, an D 1 यात्म माजर Tha in F,G, 2m D 2 B.NEAnshaveduin.A-F.IN.KI.

·-11, 3,4 113 ARANYAKA II स एप पुरुषः समुद्रः सर्व लोकमति । यद्ध किञ्चाश्नुतेऽत्येनं मन्यते यद्यन्तरिक्षलोकमश्नुते ऽत्येनं मन्यते यद्यमुं लोकमश्नुवी- तात्येवैनं मन्येत । स एष पुरुषः पञ्चविधस्तस्य यदुष्णं तज्ज्यो तिर्यानि खानि स आकाशोऽथ यल्लोहितं श्लोमा रेतस्ला आपो यच्छरीरं सा पृथिवी यः प्राणः स वायुः । स एष वायुः पञ्चविधः माणोऽपानो व्यान उदानः समानः ।.ता एता देवताः प्राणपानयोरेव निविष्टाश्चक्षुः श्रीवं मनो वा. गिति माणस्य ह्यन्वयायमेता अपियन्ति । स एष वाचश्चि- तस्योतरोतरिक्रमो यद्यज्ञः । स एष यज्ञः पञ्चविधोऽग्निहोत्रं दर्शपूर्णमासौ चातुर्मास्यानि 'पशुः सोमः । स एष यज्ञानां संपन्नतमो यासोम एतस्मिन्येताः पञ्चविधा अधिगम्यन्ते यत्मा- क्सवनेभ्यः सैकाविधा त्रीणि सवनानि यदू सा पञ्चमी ॥३॥ . . यो ह वै यज्ञे यज्ञं वेदाहन्यहर्देवेषु देवमंध्यूहं स संप्रतिवित् । एप वै यज्ञे यज्ञोऽहन्यहर्देवेषु' देवोऽध्यो यदेतन्महदुक्यम् । तदेतत्पञ्चविधं चिवृत्पञ्चदशं सप्तदशकविंशं पञ्चविंशमिति स्तोमतो गायचं रथन्तरं वृहन्नद्रं राजनमिति सामतो गायच्यु- णिग्वृहती विदुष्टुिपदेति छन्दस्तः शिरो दक्षिणः पक्ष उत्तरः पक्षः पुछमात्मेत्याख्यानम् । पञ्चकृत्वः प्रस्तौति पञ्चकृत्व उगा- यति पञ्चकृत्यः प्रतिहरति पञ्चकृत्व उपद्रवति पञ्चकृत्वो निध- 1 यम. योमा A.F. पञ्चवे inseried in o; देवताः om. F. 15.30F,GB 3n D. 1 देव-देपेषु om. F, G. सदायुः is F. समान: UT. Numbered 15 nA,E, E, K,L; सप्तदम् E. tITK 1 ·114 IL 3,4- AITARCYA ARANYAKA नमुपयन्ति तत्स्तोभसहस्रं भवति । एवं होताः पञ्च विधा अनुशस्यन्ते यत्मातृचाशीतिभ्यः सैका विधा तिसस्नुचाशीतयो यदूर्य सा पञ्चमी । तदेतत्सहस्रं तत्सर्व तानि दश दशेति वै. सर्वमतावती. हि संख्या दश दशतस्तछतं दशशतानि नासहसं तत्सर्वम् । तानि चौणि छन्दांसि भवन्ति धा विहितं वा इदमन्नमशनं पानं खादस्तदेतैराप्नोति ॥४॥ - ॥ . । तचा इदं बृहतीसहसं संपनम् । तदेके नानाछन्दमां सहसं प्रतिजानते किमन्यत्सदन्यद्भूयामेति । विष्णुसहस्रमेके' जगतीस: हस्रमेकेऽनुष्टुप्सहस्रमेके । तदुक्तमृषिणा । अनुष्टुभमनु चर्च्र्यमा णमिन्द्रं नि चिक्युः कवयो मनीषेति ॥ वाचि वै तदैन्द्रं पाणं न्यचायन्नित्येततदुक्तं भवति । स हेश्वरो यशस्वी कल्याणकीर्ति- भवितोरीश्वरो ह तु पुरायुपः प्रतोरिति ह स्माहाकृत्रिो ह्येष आत्मा यहागभि हि प्राणेन मनसेऽस्यमानो वाचा नानु- भवति । बृहतीमभिसंपादयेदेष वै कृत्स्न आत्मा यवृहती । सो ऽयमान्मा सर्वतः शरीरैः परिवृतस्तद्यथायमामा सर्वतः शरीरैः परिवृत एवमेव बृहती सर्वतश्छन्दोभिः परिवृता। मध्यं ोपा- मङ्गानामात्मा मध्यं छन्दसां बृहत्ती । स हेश्वरो यशस्वी कल्या- णकीर्तिर्भवितोरीश्वरो ह तु पुरायुपः प्रेतोरिति ह स्माह कृानो. ह्येष शात्मा यबृहती तस्माबृहतीमेवाभिसंपादयेत् ॥५॥' I, FE 4 INumbered 16 1A,E,II,R,D, Tom F. पान om I. 16,4nF,G,4nD Deo expianätorg DÜRDE Usin F,G,5in D. एत E.

·-II 36 ARANYAKA II 115 be तडा इदं बृहतीसहस्रं संपन्नं तस्य वा एतस्य बृहतीसहस्रस्य ..संपन्नस्यैकादशानुष्टुभां शतानि भवन्ति पञ्चविंशतिश्चानुष्टुभ “आतं वै भूयसा कनीयः । तदुक्तमृषिणा । वाचमष्टापदीमहमि- । त्यष्टौ हि चतुरक्षाणि भवन्ति । नवसतिमिति बृहत्ती संपद्य- माना नवसक्तिः । तस्पृशमिति सत्यं वै वागृचा स्पृष्टा । इन्द्रात्परि तन्वं मम इति तद्यदेवतबृहतीसहस्रमनुष्टुप्संपन्न भवति तस्मात्तदैन्द्रामाणाबृहत्य वाचमनुष्टुभं तन्वं संनिमिमीते। स वा एष वाचः परमो विकारो यदेतन्महदुक्थं तदेतत्पञ्चविधं मितममितं स्वरः सत्यानृते इति । ऋग्गाथा कुम्व्या तन्मितं यजुर्निगदो वृथावाक्तमितं सामायो यः कश्च गेष्णः सः स्वर ओइमिति सत्यं नेत्यनृतम् । तदेतत्पुष्पं फलं वाचो यत्सत्यं स हेश्वरो यशस्वी कल्याणकीर्ति वित्तोः पुष्पं हि फलं वाचः सत्यं वदति । अर्थतन्मूलं वाचो यदनृतं तद्यथा वृक्ष आविर्मूलः शुपति स उवर्तन एवमेवानृतं वदनाविर्मूलमात्मानं करोति स शुपति स उर्तते । तस्मादन्तं न वदेहयेत वेनेन । पराग्वा एतद्रिक्तमक्षरं यदेतदोमिति तद्यत्किञ्चोमित्याहावास्मै तद्रि- व्यते स यासर्वमों कुर्यादिज्यादात्मानं स कामेभ्यो नालं. स्यात् । अथैतत्पूर्णमभ्यामं यन्चेति । स यत्सर्वं नेति व्यापापिकास्य कीर्तिजीयेत सैनं तत्रैव हन्यात् । तस्मात्काल एव दयाकाले न 'दद्यानासत्यानृते मिथुनीकरोति तयोमिथुनामजायते भूयान्भ- वति । यो वैतां वाचं वेद यस्या एष विकारः स संपतिवित् । 1 वृहतीसहतीसहस्र ia . 9So I read fur hafa of the BISS and edd Sce esplanatory notes ३ पमो. 7 + समायो, सैन ·116 AITAREYA ARANYAKA II,36- अकारो वै सर्वा वाक्सैषा स्पर्शप्मभियंज्यमाना वही नाना- रूपा भवति । तस्यै यदुपांशु स प्राणोऽथ यदुबैस्तच्छरीरं तस्माततिर इव तिर इव शरीरमशरीरो हि प्राणोऽथ यदुच्चैस्तच्छरीरं' तस्माचदाविराविहिं शरीरम् ॥६॥ तवा इदं बृहतीसहस्रं संपन्नं तद्यशः स इन्द्रः स भूतानाम- धिपतिः । स य एवमेतमिन्द्रं भूतानामधिपतिं वेद विससा हैवात्माल्लोकाप्रतीति ह स्माह महिदाप्त ऐतरेयः प्रत्येन्द्रो भूत्वैषु लोकेषु राजति । तदाहर्यदनेन रूपेणा, लोकमभिसं- भवती ३ अथ केन रूपेणेमं लोकमाभवती ३ । नद्यदेतस्त्रियां लोहितं भवत्यनेस्तद्रूपं तस्मान्तस्मान वीभत्सेनाथ यदेतत्पुरुषे रेतो भवत्यादित्यस्य तद्रूपं तस्मातस्मान्न वीभत्सेन । सोऽयमा- मेममात्मानममुष्मा आत्मने संप्रयछन्यसावात्मामुमात्मानमि- मस्मा' आत्मने संग्रयछति तावन्योन्यमभिसंभवतोऽनेताह रूपे- णानुं लोकमभिसंभवत्यमुनो रूपेणेमं लोकमाभवति ॥७॥ तते लोकाः। यददारं पञ्चविधं समेति । युजो युक्ता अभि यत्संवहन्ति ।' सत्यस्य सत्यमनु यत्र युज्यते । तब देवाः सर्व एकं भवन्ति ॥१॥ तस्मात्-तच्छरीरम Tumbered 18 In A,E, II, K, L, 187 12 F,G, 50D 1 १ मिममी "in test, sits in commentary ' 191nA.E, II, AL, 197 in F.O:10D भ om. Jumbered.

·-II, 3.8 117 ARANYARA II यदक्षरादारमेति युक्तम् । युजो युक्ता अभि यासंवहन्ति । सत्यस्य सत्यमनु यत्र युज्यते । तत्र देवाः सर्व एकं भवन्ति ॥२॥ यद्याच ओमिति यच्च नेति । यच्चास्याः क्रूरं यदु चोल्ब- णिष्णु । तद्धियूया कवयो अन्वविन्दन् । नामायना समतृण- ज्छुनेऽधि ॥३॥ यस्मिन्नामा समतृयञ्छ्तेऽधि । तत्र देवाः सर्वयुजो भवन्ति । तेन पापमानमपहत्य ब्रह्मणा । स्वर्ग लोकमयेति विज्ञान ॥४॥ नैनं वाचा स्त्रियं ध्रुवन् । नैनमस्त्रीपुमान्थुवन् । पुमांसं न ब्रुवन्नेनम् । वदन्वदति कश्चन ।।५।। अ' इति ब्रह्म तवागतमहमिति । तदा इदं बृहतीसहस्रं संपन्नं तस्य वा एतस्य बृहतीसहस्रस्य संपन्नस्य पदिशतमक्ष- राणां सहस्राणि भवन्ति तावन्ति पुरुषायुषोऽहां सहस्राणि भवन्ति । जीवारेणैव जीवाहराप्नोति जीवाहा जीवाक्षर- मिति । अनकाममारोऽथ देवरथस्तस्य वागुद्धिः श्रोचे पक्षसी. चक्षुषी युक्ते मनः संग्रहीता तदयं प्राणोऽधितिष्ठति । तदुक्तम- पिणा । आ तेन यात मनसो जवीयसा निमिषश्चिज्नवीयसेति जवीयसेति ॥ ॥ इत्यैतरेयद्वितीयारण्यके तृतीयोऽध्यायः ॥' D 6 1 यदि . ति,G विF,G. अह D, E,GB भःR, L,S. वागुद्धि A,E,G. Numbered 20 1nA,E, H, RL: 10.8 in r,G3; 8in D. 7 Text, A, E; इति द्वितीय श्रारणे तृतीयोग्यायः ; द्वितीयारण्यके तृतीयोऽध्यायः F, G; इति तृतीयोध्यायः D; no celophon E. .

·118 AITAREYA ARANYAKA II, 4, 1- ADITYAYA 4. - आत्मा वा-इदमेक-एवाय_आसीन्नान्यत्किञ्चन मिषत् । स ईक्षात । लोकान्नु सृजा इति । स इमाँलोकानसृजत । अम्मो मरीचीमरमायः । अदोऽम्भः परेण दिवं,द्यौः प्रतिष्ठानतरिक्ष मरीचयः, पृथिवी मरो, या अधस्तात्ता आपः । स ईक्षतेमे नु लोका लोकपालान्नु सृजा इति । सोऽन्य एव पुरुषं समुद्धृत्या- मूर्छयत् । तमभ्यतपतस्याभितप्तस्य मुखं निरभिद्यात यथाराडं मुखाबाग्वाचोऽग्निः । नसिके निरभिद्यतां नासिकाभ्यां प्राणः प्राणाद्वायुः । अक्षिणी निरभिद्येतामधीभ्यां चक्षुश्चक्षुप आदित्यः । कर्णी निरभिद्येतां कीभ्यां श्रोत्रं श्रोबाद्दिशः । वकिरभिद्यत त्वचो लोमानि लोमभ्य ओषधिवनस्पतयः । : हृदयं निरभिद्यत' हृदयान्मनो मनसश्चन्द्रमाः । नाभिनिरभिद्यत नाभ्या. अपानीऽपानान्मृत्युः । शिश्नं निरभिद्यत शिश्नाद्रेती रेतस आपः ॥१॥ ता एता देवताः सृष्टा अस्मिन्महत्यर्णवे प्रापस्तमशनापिपा- साभ्यामन्ववार्जत् । ता एनमब्रुवन्नायतनं नः प्रजानीहि' यस्मि-" . मप: Bohtlings अचिभ्यां M, Roer and Rajdrama's edd निर- भित N , निरभिद्यतां corrected anto निरभिद्यत N. In the Upanisad, in the US and edd of test and Saitara's commentary, ia Kājārīma and Bohathogk's edd, and differently in T, the Kbandas are subdınded paragraphs. Syana's division of sentences us qute different, and as neither diision has any authority the numbers are stored & T. Rajarama's ed, and the MSS of Sankara end, fat प्रथमः खण्डः। Numbered in A, E, H, K, 21, 11ar, G. In D. The Upanusad rss and edd. all prefix श्रीम. sarafuata T, nyiroda's ed here and below and mn Jorānanda's-ed. " (cited in V as te) प्रजाहीति F.

·-II, 4.3 119 ARANYAKA 11 प्रतिष्ठिता अन्नमदामेति । ताभ्यो गामानयत्ता अब्रुवन वै नोऽयमलमिति । ताभ्योऽश्वमानयत्ता अब्रुवन्न वै नोऽयम- लमिति । ताभ्यः पुरुषमानंयत्ता अब्रुवन्सुकृतं वनेति पुरुषो वाव सुकृतं । ता अब्रवीद्ययायतनं प्रविशतेति । अग्निवाग्भूत्वा मुखं प्राविशवायुः प्राणो भूत्वा नासिके. प्राविंशदादित्यश्चक्षु- भूत्वाक्षिणी माविशदिशः श्रोचं भूत्वा कौँ प्राविशन्त्रीपधिवन- स्पतयो लोमानि भूत्वा त्वचं प्राविशंश्चन्द्रमा मनो भूत्वा हृदयं प्राविशन्मृत्युरपानो भूत्वा नाभिं प्राविशदापो रेतो भूत्वा शिश्नं प्राविशन् । तमशनापिपासे अब्रूतामावाभ्यामभिंग्रजानीहीति ते अब्रवीदेतास्वेव वां देवतास्वाभजाम्येतासु भागिन्यौ करोमीति। तस्माद्यस्यै कस्यै च देवतायै हवियते भागिन्यावेवास्यामश- तापिपासे भवतः ॥२॥ स ईक्षतेमे नु लोकाश्च लोकपालाश्चान्नमेभ्यः सृजा इति । सोऽपो'ऽभ्यतपत्ताभ्योऽभितप्ताभ्यो मूर्तिरजायत । या वै सा मूर्तिरजायताचं वै तत् । तदेनासृष्टं पराडत्यजिगांसत्तहाचाजि- 0 त्वचं-मूत्या om A, added by Colebrooke with मनसो मधि मपि Bohtlingk वा N, Roer and Rajarama's edd Numbered 22 1nA, E, II, K, L, 21 mr,G200; इति द्वितीयः खण्डः S, T, and rss or Sunkara, in smaller punt in Rījārāma's ed 1 सोमी. 'तदेतदभिष्टं I, T, Jirinanda's ed , तदनं U (one MS. Key In Sankara's comm , Jirípanda's ed, and five MSS of V (le, kha, ga, cka; Ja) hare 77 Three BISS. of U in Ādandetīrtba's teká here and two on p. 42, note 3, hare 'तत्. Rajarams and nser read तदेतदभिष्ष्टं गदत, and clearly this is what Thed lu Ticw. The 7 is not recognized in the commentaries and seems a later addition to the test. Rohtlingk reads "देतत्. ISo Rohingk for "घi of Iss and eda. .

·120 AITAREYA ARANYAKA II.4.30 वृक्षवनाशनोदाचा ग्रहीतुम् । स यछैनचाचाग्रहयदभिव्याहृत्य हैवान्नमवप्स्यत् । तत्राणेनाजिघृक्षातन्नाशनोमाणेन ग्रहीतुम् । स यनत्माणेनाग्रहष्यदभिमाण्य हैवान्नमचप्स्यत् । तच्चनुपाजि- घृक्षतन्नाशकोचापा ग्रहीतुम् । स यछैनचापायहैयदृष्ट्वा हैवा- नमत्रप्स्यत् । तच्छ्रोणाजिघृष्टावन्नाशकोच्छ्रोत्रेण ग्रहीतुम् । स यद्धनछोणायहप्पकृत्वा हैवान्नमत्रप्स्यत् । तत्स्वचाजिघृक्षात- नाशक्नोत्वचा ग्रहीतुम् । स यद्धैनत्वचामहैप्पास्पृष्ट्वा हैवान्न- मवस्यत् । तन्मनसाजिघृक्षात्तन्नाशनोन्मनसा ग्रहीतुम् । स यदैनन्मनसायहयद्यावा हैवान्नमत्रप्स्यत् । तच्छिश्नेनाजिघृक्षा- तन्नाशक्नोच्छिश्नेन ग्रहीतुम् । स यद्धैनच्छिश्नेनाग्रहैयद्विसृज्य हैवान्नमवस्यत् । तदपानेनाजिघृक्षतदावयत् । सैपो'ऽन्नस्य यहो यवायुरन्नायुवी एप यवायुः। स ईक्षत कथं विदं मदृते स्यादिति । स ईधात कतरेण प्रपद्या इति । स ईक्षत यदि वाचाभिव्याहतं यदि प्राणेनाभिप्राणितं यदि चापा दृष्टं यदि श्रोचेण श्रुतं यदि त्वचा स्पृष्टं यदि मनसा ध्यातं यद्यपानेना- भ्यपानितं यदि शिश्न विसृष्टमथ' कोऽहमिति । स एतमेव सीमानं विदार्येतया द्वारा प्रापद्यत । सैपा विदृतिनीम वास्त- देतन्नान्दनम् | तस्य चय आवसथास्त्रयः स्वमा अयमावसथो ऽयमावसथोऽयमावसथ इति । स जातो भूतान्पभिव्यैक्ष- तिमिहान्यं वावदिषदिति । स एतमेव पुरुपं ब्रह्म ततममप- Teiga and so fafrat Bobtlangk reads taste througkout हेत , 'जिपृषत्-शिन .. 'विधृतिर् . e trest, farao Delhrück;'ara fata Bõhtlingk Roer, Benares ed 8 अध T, om. Rajarina.* 5 स एपो T, Roer, Benares td. 10 विपत् T, Röer, Bobtlingk; "sprints as ब्रह्मततमम sgant Sahkarm and Sayape ·-II, ARANYAKA II 121 श्यत् । इदमदर्शमिती ३५ । तस्मादिदंद्रो नामेदंद्रो ह वै नाम तमिदंद्र सन्तमिन्द्र इत्याचक्षते परोक्षेण । परोक्षप्रिया" इव हि देवाः । परोक्षमिया इव हि देवाः ॥३॥ ॥ इत्यैतरेयहितीयारण्यके चतुर्थोऽध्यायः ॥" . 3 पारोबा 16 ADHYAYA5 पुरुषे' ह वा अयमादितो गर्भो भवति । यदेतद्रेत तदेत. सर्वेभ्योऽनेभ्यस्तेजः संभूतमात्मन्येवात्मानं विभर्ति नद्यदा स्त्रियां सिञ्चत्यथैनन्जनयति । तदस्य प्रथमं जन्म' । तस्त्रिया आत्मभूयं गछति यथा स्वमहं तथा । तस्मादेनां न हिनस्ति । सास्यैत- मात्मानमत्र गतं भावयत्ति सा भावयित्री भावयितव्या भवति। " fa loer and Tajārama, ofta Bohtlingle but of II, 3, 7, &c मित्य Roer IS Numbered 2312 A, E, F, II R. L. 23 3 in G. 3 mD इनि वृतीयः खण्ड: 8.T, and Iss of Sahkara So A, LR, द्वितीयारपके चतुर्थोपध्यायः 1, , इति चतुर्थोयाय D, इति यो ऐतरे. थोपनिपदि पतुर्थोऽध्याय समाप्तः ॥४१४, इत्येतरोये द्वितीये चतुर्थ. I, no colophora E, इत्यतरेये द्वितीये आरण्यके चतुर्थोऽध्यायः । उपनिषत्सु प्रथमोऽथाय. । भी तत्सत् । T. इति द्वितीयारण्ये चतुर्थोऽध्यायः K_Rijarma follows T. correcting द्वितीये aka य Before पुरुपे, अपझामन्तु गर्भिण्यः is unuserted in A,E.F.C, K.IN.R.6-U But though old the words cannot be onginal, and are not recognized by Sayans or mms समृत T. Ljarima's ed . 2T, Rõet, tpūtāma and Jurinanda's edd, and two ASS (ta ma cated in U, "धेतं Dohlingk इति प्रथमः खG:T. This must be due to a mítlaken des that the lat colophon (dee D 13) means that thorp are four hbandas in this Adlisäys, sberede it really means that this is the fourth khar la of the whole Upanied After trufalt bus 141 fresting this wa uew հերով: 1 . मेयर .

·722 II,S- AITAREYA ARAŅYAKA स्त्री गर्भ विभर्ति सोऽय' एव कुमारं जन्मनोऽग्रेऽधिभाव- यति । स यत्कुमारं जन्मनोऽयेऽधिभावयत्यात्मानमेव तद्भाव- यति । एषां लोकानां संतत्या एवं संतता हीमे लोकाः । तदस्य द्वितीयं जन्म । सोऽस्यायमात्मा पुण्येभ्यः कर्मभ्यः प्रतिधीयते । अथास्यायमितर आत्मा कृतकृत्यो वयोगतः मैति । स इतः प्रयन्नेव पुनर्जायते । तदस्य तृतीयं जन्म । तदुक्तम- षिणा"। गर्भ नु सन्वेपामवेदमहं देवानां जनिमानि विश्वा । शतं मा पुर आयसीररक्षन्नध श्येतो जवसा निरदीयमिति ॥ गर्भ एवैतच्छयानो वामदेव एवमुवाच" । स एवं विद्वानस्मा- छरीरभेदादूर्व उत्क्रम्यामुमिन्स्वर्ग लोके सर्वान्कामानाप्ला- मृतः समभवत्समभवत्" । ॥ इत्यतरेयद्वितीयारण्यके पञ्चमोऽध्यायः ॥" . 10 तदुom. 14191T. 15 १२.T. om Dobulingid ॥२॥ इति द्वितीयः खण्डः T. 11 ufafruita T. This is an obvious error, and is borrowed from Sankara's commentary. 12 1१॥ इति तृतीयः खण्डः T. " गर्ने मु मनुक्I, S has 'नधः as have U, Roer, Benares, and RATrAma's edd. T continues इति चतुर्थः खण्डः ॥४॥and so s, , and uss of Sadkarn Aambered 24 in A, C, H, K, L; 24. In F, G, not numbered in D, dumbered 14 in R. Before the number, A, s-, Bezares ed (samrat 1941), and Vansert UTER तु (om. I) गर्भिन्यः. See on II, 6 The words are not recognized by Sahkarn or Sayapa, and cannot be genuines In Text, R: इति द्वितीयारण्यके पंचमोऽध्यायः A; इति द्वितीय आरण्यके पचमोऽध्यायः .; इति द्वितीय भारये पंचमोध्यायः R; द्वितीयारण्यके पंचमोऽध्यायः F, G; इति पञ्चमोऽधायः D; no colophon E: इति ऐतरीये पंचमः इत्येतरेये द्वितीये आरण्यके पञ्चमोऽध्यायः। उपनिषत्सु द्वितीयोऽधायः। भो नत्सत् T; 4 only x. rajarima has इत्यैतयारण्यके and then as in T. + .

·-II,6 ARANYAKA II 123 ADHYAYA 6 एकोऽयमात्मेति वयमुपास्महे कतरः स आत्मा । येन वा पश्यति येन वा' शृणोति येन वा गन्धानाजिप्रति येन वा वाचं व्याकरोति येन वा स्वादु चास्वादु च विजानाति । यदेतद्धृदयं मनश्चैतत्संज्ञानमाज्ञानं विज्ञानं प्रज्ञानं मेधा दृष्टि- धृतिमतिर्मनीषा जूतिः स्मृतिः संकल्पः क्रतुरसुः कामो वश इति । साण्येवैतानि प्रज्ञानस्य नामधेयानि भवन्ति । एष' ब्रह्मैप इन्द्र एष प्रजापतिरेते सर्वे देवा इमानि च पञ्च महा- भूतानि पृथिवी वायुराकाश आमो ज्योतीषीत्येतानीमानि च क्षुद्रमिनाणीव बीजानीतराणि चेतराणि चाण्डजानि च जारुजानि' च स्वेदजानि चोद्भिज्जानि चाश्या गावः पुरुषा हस्तिनो यत्किञ्चेदं प्राणि जगमं च पतत्रि च यच्च स्थावर सर्व तत्मज्ञाने। प्रज्ञाने प्रतिष्ठितं प्रज्ञानेत्रो" लोकः प्रज्ञा प्रतिष्ठा प्रज्ञानं ब्रह्म । स एतेन" प्रजेनात्मनामाँझोकादुक्र- 5 यथास्थान तु गर्भिन्य 1s here inserted in R_It is amitted by D E F G, H I L, N T, and in Statāma i text, and by Roer and lajārāma See on 11" 4H Dlax Muller and Bohtlingk pay inserted in T in Roer, Jivananda and Raji. rama's eda It is clearly borrowed from Satikave a commentary शब्दाम inserted in Tan Roer Jivananda and Rajarama's edd मेधा om I grati F afa or Benares ed # added in T वीजानित राणि चण्डलानि जानि only F वरायु Bontlingk 10 The spelling with two 13 13 supported by I M, TU, Rajarama and Sitariana s edd against Benares ed, R and 8 जानेघom IG पक्षाने प्रधान ब्रह्म mI । एतेनैव T 6 भ ·124 II, 6- AITARCYA ARANYAKA म्यामुमिन्स्वर्गे लोके सर्वान्कामानाप्वामृतः समभवत्सम- भवत् ॥ ॥ इत्यैतरेयद्वितीयारण्यके पष्ठोऽध्यायः ।। ॥ इति द्वितीयारण्यकम् ॥ This ends the sccond Aranyaha, but the majority of the MSS. of the text, and of Sayana's commentary, and of Anandatirtha's own comm. mentary, and his tikä, add a seventh Adhyāya, which is :- ADRIÀYA 7, वाड्ने मनसि प्रतिष्टिता मनी मे वाचि प्रतिष्ठितमाविरा- वीम एधि वेदस्य म आणी स्थः श्रुतं मे मा प्रहासीरनेनाधी- नाहोराचान्संदधाम्यतं वदिष्यामि सत्यं वदियामि तन्मामवतु नहतारमवत्ववतु मामवतु वक्तारमवतु वक्तारम् ॥ ॥ इत्यतरेयद्वितीयारण्यके सप्तमोऽध्यायः ॥' इति पञ्चमः खण्डः ॥५- T,U, ISS of Sabkara; numbered as an A, E, II, K, L, pot numbered in D, F, G, SIN 16 Text, R; इति द्वितीयारण्यके पाठोध्यायः ॥ ६॥ A, इति द्वितीयारण्यके पठोऽध्यायः L, इति द्वितीय आरणे पठोध्यायः ; द्वितीयारण्यके पहोन्यायः I, G, इति पठोऽध्यायः D, M; no colophon In E, N ; इति ऐतरेये दितीये श्रारण्यके पष्ठोऽधायः । उपनिषत्सु तृतीयो ऽधायः । ओं तत्सत् | T. L adds द्वितीयारण्यकं समाप्त। Tiraima's ed. Iress इत्येतरेयारण्यके, and then as T 1 oferta K,see on I, 1,7, in the Sintimantra, Dggeling. Irdua Ofice Catal,p 117. tetetę T, and Scheftelonitz, Die Apokryphen des Tigreda वादया A here. "मा३म् । | Tas occurs in A,D,E,F.G, II, I, R,M,N,0,4,R,ST.U. Ar, Intererns priced at the drymnirgutte samansar Nasher endar Aradyaks y, and see also note on I, I, I. It does not occur in most MSS of 2 .

·1 ARANYAKA II 125 Satkara's commentary, and it is omitted even in I. Thicki is a complete IS of all the text. It appears clearly not to have been krona to Sankara It is, however, known to Anandalirtla in bis ow2 commentary 12 tho DISS, II and O In the edition, U. of Anandatartha's commentary on Satkara, it is said: 480UR HIC सटखादात्मतत्वामतिपादनाच्च श्रीमच्छङ्कराचार्य शतमित्येतट्टोकान एव जायते । सा तु टीका दीपिकाती भिन्नैवेति चाखाव न संगृहीता। 1, N, Q, and apparently Brax faller's Ms. SPE, I, 246, n 2. have एवं पऽध्याये तस्यविद्या परिसमाष्य सप्तने (to N, Q, सप्तसु श्रीमत्परिव्राजकाचार्य add_M) शान्तिको मन्त्रः पठितः वाने मनसोत्यादि । तस्य स्टार्थवादात्मतत्वाप्रतिपादकत्वाच्च भाष्यकरिनं व्या- ख्यातः । स मन्दानां वोधाय दीपिकाकारोतरीत्या व्याख्यायते । यथोक्त• &c , exactly as in Sāyana's commentary. Tho end is a nature anfaat High BI, इति सप्तमाध्यायदीपिका समाशा N The question arises mbether this wholesale borrowing was due to Anandatutha or not On the whole the evidence 18 against the view that it was (1) It compels us to date Ābandatirtha after Sãyane, which 13 (a) contradictory to the accopted dates of either water, and (%) suvuot be reconciled math the fact that Sarana sometimes follows Anandatirtha closely in his commentary, ct on II, 4.3 (2) It it of course clear from the causeusay of MS evidence that the oxplanation of the last section was added at a comparatirely early date to Anondatīrtha's commentary, but this could easily have happened, and as a matter of fact the alteration needed to introduce the extract was very slight, as Sãyanı begins 40 तखकिया परिसमाप्य सप्तमे शान्तिकर मन्त्रं पठति । वामे मनसीति। The addition was very natural, since the fact that the Adhyāya is recognizei ly Anandatirtha in his own commentary shows that it had already in his time become a recognized part of the Aranyaka in Jones' MS (Tamney and Thomas Catalogue of Two Collections of Sanskrit Diss. p 2) we have the commentary of Salikara without the fika, followed by Madhasa's' commentary as in the edition After II, T, E continues हरिः ओं। अथातस्संहिताया उपनिपत् । वाने मनसि प्रतिषिता । कोश्यमातीति वयम- पामहे । पुरुष ह वा अयमादितो गर्भो भवति । स ईचतेमे न लोकाय लोकपालाय । ता एता देवतास्सृष्टाः । आत्मा या इदमेक एवाय आसीत् । तते सोकाः । तदा इद वृहतीसहस्रं संपन्नं तयशस्त इन्द्रः। तदा इद बृहतीसहस्र संपनं तख वा एतस्य । तदा इद बृहतीसहस्र संपन्न ततिदेके । यो ह वै यो या वेद । स एप पुरुष- समुद्रः । तस्य य आत्मानमाविस्तरा वेद । यो ह वा आत्मान पञ्चविधमुक्यं वेद । नदा इदं वृहतीसहस्र संपन्नं तस्य यानि व्यञ्जनानि। विश्वामित्र होतदहशासियन्तम् । एप च एव विधद्वाजः। एप रदै लोकमभ्याञ्चत् । आपा इनि आप इति । अथातो ·II, T- '126 AITAREYA ARANYAKA विभूतयोग्य पुरुषस्य । तस्य वातानिनामानि दामानि । त देवाः प्राणयन्त तं प्रपदाच्या प्रापयत । अथातो रेतसगृष्टिः। छक्यमुक्थमिति वै प्रजा वदन्ति । एष पन्या एतत्कर्म । एय पन्था अष्टी। एप हमञ्चत्वारि । यो ह वा आत्मानमष्टी। आत्मा वे अयः । पुरुष एका । कोयमेका । पान एका । श्प पन्या विश्वामित्र यात्मा वे षट् । हरिः श्री। रति द्वितीयारण समाप्तम्। The other MSS end as follow ॥२६॥ इत्येतरेयहितीयारण्यके सप्तमोऽध्यायः । द्वितीयारण्यक समाप्त। A. ॥२६॥ इति सप्तमोध्यायः ॥ ७॥ इति द्वितीयमारस्यक समाप्त। F, ३२६४ (rest as in T) G, इति सप्तमोऽध्यायः द्वितीयारण: D, १२६॥ इति द्वितीय पारस्ये सप्तमो. अध्याय:समाप्त nends as in text, but with समाप्त: added ·-III, I,2 ARANYAKA IN 127 ॥ अथ तृतीयारण्यकम् ॥ ADIVAYA 1. अथानः- संहिताया' उपनिषत् । पृथिवी पूर्वरूपं द्यौरुत- ररूपं वायुः संहितेति मारा केय आकाशः संहितेत्यस्य माक्षव्यो वेदयांञ्चके ।'स हाविपरिहतो मेने न मेऽस्य पुत्रेण समगा- दिति । समाने वै तत्परिहतो मेन इत्यागस्त्यः समानं होतद्भवति वायुश्चाकाशश्च । इत्यधिदैवतम् । अथाध्यामम् । वाक्पूर्वरूपं मन उत्तररूपं प्राणः संहितेति' शूरवीरो' माण्डूकेयः । अथ हास्य पुत्र आह ज्येष्ठी मनः पूर्वरूमं वागुत्तररूमं मनसा वा अये संकल्पयत्यथ वाचा व्याहरति तस्मान्मन एव पूर्वरूपं वागुत्तररूपं प्राणस्वेव संहितेति । समानमेनयोरव पितुश्च पुत्रस्य च । स एषोऽश्वरथः प्रष्टिवाहनो मनोवाक्प्राणसंहतः । स य एवमेतां संहितां वेद संधीयते प्रजया' पशुभिर्यशसा ब्रह्मवर्चसेन स्वर्गेण लोकेन सर्वमायुरेति । इति नु माण्डूके- यानाम् ॥१॥ अथ. शाकल्यस्य । पृथिवी पूर्वरूपं द्यौस्तररूपं वृष्टिः संधिः पर्जन्यः संधाता । तदुतापि यतहलवद-गृहसंधदहोराने 2 . 1 संहिताय B. च,only. R, B, &c. चेतिs. संहिते 'भूरो पीरोE. मनसेवाये 3. संहित: B; संहितः । प्रजय B. 1 °नू° R, S, &i; corr. Bahtlingk; ct. Saikhayana Aranyaka, VII, 2.

·128 AITAREYA ARANYAKA III,I, - वर्पति द्यावापृथियौ समधातामित्युतायाहुः । इती' न्वधिदै- वतम् । अथाध्यात्मम् । पुरुषो ह वा अयं सर्व आन्दं दे बिदले भवन इत्याहुस्सस्येदमेव पृथिव्या रूपमिदं दिवस्तंचायमन्तरे- णाकाशो यथासौ द्यावापृथिव्यावन्तरेणाकाशः । तस्मिन्हास्मि- नाकाशे प्राण आयतो यथामुमिन्नाकाशे वायुरायतः । यथा- मूनि चीणि ज्योतीयेवमिमानि पुरुपे वीणि ज्योतीपि यथासौ दिव्यादित्य एवमिदं शिरसि चक्षुर्यथासावन्तरिष्दो विद्युदेवमिदमात्मनि हृदयं यथायमग्निः पृथिव्यामेवमिदमुपस्ये रेतः । एवमु है स्म सर्वलोकमात्मानमनुविधायाहेदमेव पृथिव्या रूपमिदं दिवः । स य एवमेतां संहितां' वेद संधीयते प्रजया पशुभिर्यशसा ब्रह्मवर्चसेन स्वर्गेण लोकेन सर्वमायुरेति ॥२॥ अयाती निर्भुजप्रवादाः । पृथिव्यायतनं निर्भुज दिव्यायतनं मतृणमन्तरिक्षायतनमुभयमन्तरेण । अप यद्येनं निर्भुजं त्रुवन्न- मुपवदेदच्योटावराभ्या' स्थानाभ्यामित्येनं ब्रूयात् । अथ यद्येनं प्रतृणं त्रुपन्तमुपपदेदच्योप्टा उत्तराभ्यां स्थानाभ्यामित्येनं ब्रूयात् । यस्त्वेवोभयमन्तरेणाह तस्य नास्त्युपवादः । यद्धि संधि विवर्त- यति तन्निर्भुजस्य रूपमय यच्छुद्धे अक्षरे अभिव्याहरति तत्म- तृणस्याय उ एवोभयमन्तरेणोभयं व्याप्नं भवति ] अन्नाद्यकामो 4 So I read for तस्मिन्हसिन । G J K L S तमिन्नाका तस्मिन्नस्मिन्नाकाशे । यथा-पायुर lost un 13 वीषि-दं !est in B एपमिदम् lost int इति 15 विवस् । वस्त सहित n, सस 1 वर भाभ्यास ·-III, 14 129 ĀRAŅYAKA III निर्भुजं ब्रूयात्स्वर्गकामः प्रतृणमुभयकाम उभयमन्तरेण । अथ यद्येनं निर्भुज ब्रुवन्तं पर उपवदेत्पृथिवी देवतामारः पृथिवी त्या देवता रिपतीत्येनं ब्रूयात् । अथ यद्येनं प्रतृणं ब्रुवन्तं पर उप- वदेहिवं देवतामारी' द्यौस्त्वा देवता रिपतीत्येनं ब्रूयात् । अथ यद्येनमुंभयमन्तरेण ब्रुवन्तं पर उपवदेद॑न्तरिक्ष देवतामारो ऽन्तरिक्षं ला देवता रिप्यतीत्येनं ब्रूयात् । यथा तु कथा च ब्रुवन्या' ब्रुवन्तं वा ब्रूयादभ्याशमेव यत्तथा स्यात् । न वेवान्य- कुशलाघालणं ब्रूयात् । अतिद्युम्न' एव बाह्मणं ब्रूयात् । नातिद्युम्ने चन ब्राह्मणं ब्रूयान्नमो" अस्तु ब्राह्मणेभ्य इति ह स्माह शूरवीरो माण्डूकेयः ॥३॥ अथातोऽनुव्याहाराः । प्राणो वंश इति विद्यात् । स य एनं प्राणं वंशमुपवदेच्छनुवञ्चेन्मन्येत प्राणं वंशं समधाँ३' पाणं मा वंशं संदधनं न शक्लोपीत्याह प्राणस्वा वंशो हास्यतीत्येनं ब्रूयात् । अथ चेदशक्नुवन्न मन्येत प्राणं वंशं समधिसिपं तं नाशकः संधातुं प्राणस्त्वा वंशो हास्यतीत्येनं ब्रूयात् । यथा तु कथा च ब्रुवन्वा ब्रुवन्नं वा यादभ्याशमेव यतथा स्यात् । न वैवान्यकुशलायालणं ब्रूयात् । अतिशुम्न एव ब्राह्मणं चूयात् । ३ 1 9 ऋष्यति B देदिवI,G देवनामरी मु. B. उपववदेद्र अन्तरिष देवतामारो om L, अन्तरीचं Run tert See explanatory notes अतियुम्ने-घूयान om. FG 10 नमो जुन चन् om B माणवशं समधA,B 'छनुपन्तं D. * See explanatory notes en III, 1,3: TTF B, C (set correctly in III, 1, 4) K KEITH ·130 AITAREYA ARANYAKA III,L4- नातिद्युम्ने' चन ब्राह्मणं ब्रूयान्नमो अस्तु' ब्राह्मणेभ्य इति ह माह शूरवीरो माण्डूकेयः ॥४॥ अथ खल्वाहुनिर्भुजवक्त्राः । पूर्वमक्षरं पूर्वरूपमुत्तरमुत्तर- रूपं योऽवकाशः पूर्वरूपोत्तररूपे अन्तरेण सा संहितेति । स य एवमेता संहितां वेद संधीयते प्रजया पशुभियंशसा ब्रह्म- वर्चसेन स्वर्गेण लोकेन सर्वमायुरेति । अथ वयं ब्रूमो निर्भु. जवक्ता इति ह माह हूस्वो माण्डूकेयः पूर्वमेवाक्षरं पूर्वरूपमु- जरमुंतररूपं योऽवकाशः पूर्वरूपोत्तररूपे अन्तरेण येन संधि विवर्तयति येन खरावरं विजानाति येन मानामाषां विभ- जो सा संहितेति । स य एवमेतां संहितां वेद संधीयते प्रजया' पशुभिर्यशसा ब्रह्मवर्चसेन स्वर्गेण लोकेन सर्वमायुरेति । अथ हास्य पुत्र' आह मध्यमः मानीबोधीपुत्रोऽक्षरे खल्विमे अवि- कर्पन्ननेकीकुर्वन्यथावर्णमाह तद्यासौ माचा पूर्वरूपोत्तररूपे अन्तरेण संधिविज्ञपनी साम तद्भवति सामैवाहं संहितां मन्य इति । तदप्येतदृषिणोक्तम् । बृहस्पते न परः साम्रो" विदुरिति ॥ स य एवमेतां संहितां वेद संधीयने प्रजया पशुभिर्यशसा ब्रह्म- वर्चसेन स्वर्गेण लोकेन सर्वमायुरेति ॥५॥ . ॐ नमो मुम भाधुने । । पूर्वरूपम् । 4 . उत्तरम् omo प्राचीदोधी । रूपम् only B प्रजया B (withikramiliyans usual) खरा खर A, R, L, खराखर B पुचाom B कोकुर्वन् । :- सवति-प्रज!est in B 1 •र्वमायुरे lost in B. ." 20 साम्रा ·-III, 1,6 131 ARANYAKA III वृहद्रथन्तरयो रूपेण संहिता संघीयत इति तारुक्ष्यः । वाग्वै रथन्तरस्य रूपं प्राणे बृहत उभाभ्यामु खलु संहिता संघीयने वाचा च प्राणेन च । एतस्यां ह स्मोपनिषदि संवत्सरं गा रक्ष- यते तारुक्ष्यः । एतस्यां ह म मात्रायां संवासरं गा रक्षायने तारुक्ष्यः । तदप्येतदृषिणोक्तम् । रथनरमा जभारा वसिष्ठो भर- बाजो बृहदा चक्रे अग्नेरिति ॥ स य एवमेतां संहितां वेद संधीयते प्रजया पशुभिर्यशप्सा ब्रह्मवर्चसेन स्वर्गेण लोकेन सर्वमायुरेति । वाक्प्राणेन संहितेति' कौण्ठरव्यः प्राणः पवमानेन पवमानो 'विश्वैर्देवैर्विश्वे देवाः स्वर्गेण लोकेन स्वर्गों लोको ब्रह्मणा सैषावरपरा संहिता । स यो हैतामवरपर संहितां वेदैवं हैव स प्रजया पशुभिर्यशसा ब्रह्मवर्चसेन स्वर्गेण लोकेन संधीयते' यथैषा संहिता । स यदि परेण वोपसृतः स्वेन वार्थेनाभि- ध्याहरेदभिव्याहापन्ने विद्याहिवं संहितागमविदुषां देवानामेवं भविष्यतीति । शश्वत्तथा स्यात् । स य एवमेतां संहितां वेद संधीयते प्रजया पशुभिर्यशसा ब्रह्मवर्चसेन स्वर्गेण लोकेन' सर्वमायुरेति । वाक्संहितेति पञ्चालचण्डः । वाचा वै वेदाः .संधीयन्ते. वाचा छन्दांसि वाचा मित्राणि संधति वाचा सर्वाणि भूतान्यथो बागेवेदं सर्वमिति । तद्यौतदधीते वा भाषते 1 तारी: 1, D, II, S (but sists has तार). ' तायः A (marked as incorrect), B, D, 1, 8 (but not s***) एतस्या-तद् on. E; तास् A ; तायः D, E, L (elsewhere तारु.), S (but not S3 1679) तप्य B, अर्थतद् om. F. निर B. संधीयते-लोकेन om. F,G, व्याहार्ष नेत्येव k in text, ने विद्यात् K, read perhape *हरन प्रजयः । T वावत् i० हज: B. संहिते . 11 व्याहारेद" , ·132 III,16- AITAREYA ARANYAKA वा वाचि तदा प्राणो भवति वाक्तदा पाणं रेव्यप यच तूष्णीं वा" भवति स्वपिति वा प्राणे तदा वाग्भवति प्राणस्तदा वाचं रेव्हि तावन्योन्यं रोहो वाग्वै माता प्राणः पुत्रः। तदप्ये- नदृषिणोक्तम् । एकः सुपर्णः स समुद्रमा विवेश स इदं विश्वं भुवनं वि चष्टे । तं पाकेन मनसापश्यमन्तितस्तं" माता रेव्हि स उ रेहि मातरमिति ॥ स य एवमेतां संहितां वेद संधीयते प्रजया पशुभिर्यशसा ब्रह्मवर्चसेन स्वर्गेण लोकेन सर्वमायुरेति। अथातः प्रजापतिसंहिता । जाया पूर्वरूपं पतिस्तररूपं पुत्रः संधिः प्रजननं संधानं सैषादितिः संहिता । अदितिहीदं सर्व यदिदं किञ्च पिता च माता च पुषश्च प्रजननं च। तदपेनदृषि- णोक्तम् । अदिनिर्माता स पिता स पुत्र इति ॥ स य एवमेतां संहितां वेद संधीयते प्रजया" पशुभिर्यशसा ब्रह्मवर्चसेन स्वर्गेण लोकेन सर्वमायुरेति सर्वमायुरेति ॥६॥ ॥ इत्यैतरेयतृतीयारण्यके प्रथमोऽध्यायः ॥" ADINATA 2, 12 प्राणो वंश इति स्थविरः शाकल्यः । तद्यथा शालावंशे सर्वे ऽन्ये वंशाः समाहिताः स्युरेवमस्मिन्प्राणे चक्षुः श्रोचं मनो वार वा om A, वाक् " तम्मा B, मात स मेषादि । "प्रजयः B, which also has dda for th, 11 Test A (with समाप्तः), R. इत्पुग्वेदसंहितारण्ये प्रथमोऽध्यायः B, तृतीयारणके प्रथमोध्यायःF. तृतीय आरण्यके प्रथमोध्यायः G, इति तृतीय भारण्ये प्रथमोऽध्यायः, इति योदशोरयायः , प्रथमोध्यायःD. i ciksploon se 1 एसपिन् ।

·-III, 2,2 133 ARANYAKA III वागिन्द्रियाणि शरीरं सर्व आत्मा समाहितः । तस्यैतस्यात्मनः प्राण ऊपमरूपमस्थीनि स्पर्शरूम मज्जानः स्वररूपं मांस लोहितमित्येतदन्यच्चतुर्थमन्तस्थारूपमिति ह स्माह हवो मा- राडूकेयः । वयं वेव न एतत्मोक्तम् । तस्यैतस्य वयस्यास्यां' मज्ज्ञां पर्वणामिति बीणीतः पटिशतानि बीणीतस्तानि सप्त विंशतिशतानि भवन्ति सप्त च वै शतानि विंशतिश्च' संवत्स- रस्याहोराचाः। स एषोऽहासंमानश्चक्षुर्मयः श्रोत्रमयग्छन्दोमयो मनोमयो वाङ्मय आत्मा । स य एवमेतमहासंमानं चक्षुर्मयं थोषमयं छन्दोमयं मनोमयं वाङ्मयमात्मानं वेदाहां सायुज्यं सरूपता सलोकतामनुते पुची पशुमान्भवति सर्वमायुरेति ॥१॥" अथ कौण्ठरव्यः । बीणि पष्टिशतान्यक्षराणां त्रीणि षष्टि- शतान्यूप्मणां चीणि षष्टिशतानि संधीनाम् । यान्यक्षराण्यवो- चामाहानि तानि यानूपमणोऽवोचाम' राबयस्ता यान्संधीनंवो- चामाहोरात्राणां ते संधय इत्यधिदैवतम् । अथाध्यात्मम् । यान्य- क्षाराण्यधिदैवतमवोचामास्थीनि तान्यध्यात्मम । यानूप्मणो अधिदैवतमवोचाम मज्जानस्तेऽध्यात्मम् । एष ह वै संपति- प्राणो यन्मज्जैनद्रेतो न ह वा ऋते' प्राणाद्रेतः सिच्यते यहा ते प्राणादेतः सिच्येत पूयेन्द्र संभवेत् । यान्संधीनंधिदैवतम- . । ३न इत्य_B, ' मन्नस्थापम् B and the other srSS., besides r and s of on III, 2, 2. B inserts 30) after each of the three genitives and manalızeg पर्षणां. त्रीखित B सप्तविंशतिय B, as reported by Max faller, but "मानच. B. • Lost to end this is wrong. 'विशति A; संम्वात्म• B. In B, except मायुरेति. 10 Numbered rinA, E, F,G,H, K, L, TE, D. 1 चामाह (1) B. सन्धीय B. पूयेन B. रित B.

·134 II, 2- AITAREYA ARANYAKA वोचाम पर्वाणि तान्यध्यात्मम् । तस्यैतस्य वयस्यास्थां मज्ज्ञां पर्वणमिति पञ्चतश्चत्वारिंशच्छतानि पञ्चेतस्तदशीनिसहनं भव- त्यशीनिसहनं वा अफैलिंनो बृहतीरहरभिसंपादयन्ति । स एपो ऽक्षरसमानश्चक्षुर्मयः श्रोनमयश्छन्दोमयो मनोमयो' वाङ्मय आत्मा । स य एवमेतमक्षरसंमानं चष्णुर्मयं श्रोत्रमयं छन्दोमयं मनोमयं वामयमात्मानं वेदाधराण सायुज्यं सरूपता सलो- कतामणते' पुत्री पशुमान्भवति सर्वमायुरेति ॥२॥" . चत्वारः पुरुषा इति' वाध्या शरीरपुरुषश्छन्दःपुरुषो वेद- पुरुषो महापुरुष इति । शरीरपुरुष इति यमवोचाम स य एवायं दैहिक आत्मा तस्य योऽयमशरीरः प्रज्ञात्मा स रसः । छन्दःपुरुष इति यमवोचामाक्षरसमानाय एव तस्यैतस्याकारो रसः । वेदपुरुष इति यमवोचाम येन वेदान्वेद ऋग्वेदं यजुर्वेद सामवेदं तस्यैतस्य ब्रह्मा रसः । तस्माद्ब्रह्माणं ब्रह्मिष्ठं कुर्वीत यो यज्ञस्योल्बणं पश्येत् । महापुरुष इति यमवोचाम संवत्सर एव प्रध्वंसयन्नन्यानि भूतान्यैक्या भावयन्नन्यानि' तस्यैतस्यासा. वादिन्यो रसः । स यश्वायमशरीरः प्रज्ञामा यश्वासावादित्य एकमेतदिति विद्यात् । तस्मात्पुरुषं पुरुषं प्रत्यादिन्यो भवति । FB inserts पय खेद न इत्येतत्प्रोक्तम् which as borroned from III A rebove and reads तस्यैतस्य त्रयस्यासास्थान करिए। रहरहरु B and सपदयन्ति अनुमान F om taag पुत्री पशुमान । . 10 Numbered 8 in A E orn D II KL: + 8 in F G 2 in BD fa om and la una marled in 1 प्राझण वान्यानि B . ३ बाध्य Rintoxi "हम् ।

·-III,24 135 ĀRANYAKA III तदप्येतदृषिणोक्तम् । चिचं देवानामुदगादनीकं चक्षुर्मिनस्य वरुणस्याग्नेः । आमा द्यावापृथिवी अन्तरिक्ष सूर्य-आत्मा जग- तस्तस्थुषश्चेति ॥ एतामनुविधं संहितां संधीयमानां मन्य इति ह स्माह बाध्वः । एतं ह्येव वहृचा महायुक्थे मीमांसन्त एत- भग्रावध्वर्यच एनं महानने छन्दोगा एतमस्यामेतं दिव्येतं वाया- वेतमाकाश एतमास्तमोषधीष्वेतं वनस्पनिष्वेतं चन्द्रमस्येतं नक्षवेवेत सर्वेषु भूतेष्वेतमेव ब्रह्मेत्याचक्षते । स एष संवत्सरसं- मानश्चक्षुर्मयः थोषमयश्छन्दोमयो मनोमयो वाङ्मय आन्मा। स य एवमेत संवत्सरसमानं चक्षुर्मयं श्रोत्रमयं छन्दोमयं मनोमयं वाङ्मयमात्मानं परस्मै शंसति ॥३॥ + दुग्धदोहा अस्य वेदा भवन्ति न तस्यानूक्ते' भागोऽस्ति न वेद सुकृतस्य पन्थानमिति । तदप्येतदपिणोक्तम् । यस्तित्याज सचिविदं सखायं न तस्य वायपि भागो अस्ति । यदी शृणो. त्यलक शृणोति न हि प्र वेद सुकृतस्य पन्यामिति ॥ न तस्यानूक्ते भागोऽस्ति न वेद मुकृतस्य पन्थानमित्येतत्तदुक्तं भवति । तस्मादेवं विद्वान परस्मा अग्निं चिनुयान्न परस्मै महाव्रतेन सुवीत न परस्मा एतदहः शंसेन् । कामं पिंचे वाचार्याय वा शंसेदात्मन एवास्य तत्कृतं भवति । स यश्चाय- मशरीरः प्रज्ञात्मा यश्वासावादित्य एकमेतदित्यवोचाम । तो वितान B. पधिपु . मवेथेतं -हि-अग्रिम all, seve a few letters and the following se परमा, ." 9 Numbered 9 in A, E, H,K,1339in FGF-3 in 1,D. 1 नस्य B. lost in D.

·136 III,2,- क : AITAREYA ARANYAKA यत्र विहीयेते चन्द्रमा इवादियो' दृश्यते न रश्मयः प्रादुर्भवन्ति लोहिनी द्यौर्भवति यथा मञ्जिष्ठा व्यस्तः पायुः काककुलायग- न्धिकमस्य शिरो वायति संपरेतोऽस्यामा न. चिरमिव जीवि- यतीति विद्यात् । स यत्करणीयं मन्येत ताकुर्वीत यन्ति यच्च दूरक इति सप्त जपेदादित्मनस्य रेतस इत्येका यत्र ब्रह्मा पवमानेति पदयं तमसस्परीत्येका । अथापि यत्र छिद्र इवा- दित्यो दृश्यते रपनाभिरिवाभिख्यायेत छिद्रां वा छायां पश्येन- दयेवमेव विद्यात् । अथायादर्शे वोदके वा जिह्मशिरसं वा- शिरसं वात्मानं पश्यविपर्यस्ते वा कन्याके जिलेन वा दृश्य- यातां तदप्येवमेव विद्यात् । अथायपिधायाक्षिणी उपेट्रोत तद्यथा बटरकाणि' संपतन्तीव' दृश्यन्ते तानि यदा न पश्येन- दप्येवमेव विद्यात् । अथायपिधाय की उपशृणुयात्स एपो अग्नेरिव प्रज्वलती रथस्येवोपष्टिस्तं यदा न शृणुयातदप्ये- वमेव विद्यात् । अथापि यत्र नील इवाग्निदृश्यते यथा मयूर- ग्रीवामेधे वा विद्युत" पश्येन्मेघे वा विद्युतं न पश्येन्महामेधे वा मरीचीरिव पश्येत तदयेवमेव विद्यात् । अथापि यत्र भूमि ज्वलन्तीमिव पश्येत तदयेवमेव विद्यात् । इति प्रत्यक्षदर्श- नानि । अथ स्वप्नाः । पुरुषं कृष्णं कृष्णदन्तं पश्यति स एनं एवादित्यो । जीववि (य) यति B.. वाशरीरमात्मान B, वाशिरस ora_A, Dr man, G, I hss कान्यक infra बटिरकाणि संपतन्तीया B, संपतन्ती ? in text, सपतन्तीय A, D, F IGHALS. " रथस्य-तom ta text The words are nu al ISS, 11 मयूरग्रीव. (or वा) अमेधे । दर्शनादन्य and स्वप्नः B, II has a cornumentary खप्नाः उच्यते . . न म ,GI बलतो "paddh 13 ·-111, 25 137 ARANYAKA III हन्ति वराह" एनं हन्ति मर्कट एनमास्कन्दयत्याशु वायुरेनं प्रवहति सुवर्ण खादित्वापगिरति मध्यवाति विसानि भदाय- त्येकपुण्डरीकं धारयति खरैर्वराहेर्युक्तैर्याति कृष्णां धेनुं कृष्णवत्सां नलदमाली दक्षिणामुखो व्राजयति । स यद्यतेपां किञ्चित्मश्ये- दुपोय पायसं स्थालीपाकं अपयित्वा .रात्रीसूक्तेन" प्रत्यूचं हुत्वान्येनान्नेन चाह्मणान्भोजयित्वा चरुं स्वयं प्राश्नीयान् । स योऽतोऽथुतोऽगतोऽमतोऽनतोऽदृष्टोऽविज्ञातोऽनादिष्टः श्रोता मन्ता द्रष्टादेष्टा घोटा विज्ञाता प्रज्ञाता सर्वेषां भूतानामन्तर- पुरुषः स म आत्मेति विद्यात् ॥४॥ अथ खस्वियं सर्वस्यै वाच उपनिषत् । सेवा घेवेमाः सर्वस्यै वाच उपनिषद' इमां वेवाचक्षते । पृथिव्या रूपं स्पर्श अन्त- रिक्षस्योप्माण दिवः स्वराः । अग्ने रूम स्पर्श वायोरुपमाण आदित्यस्य स्वराः । ऋग्वेदस्य रूपं स्पशी यजुर्वेदस्योप्माणः' सामवेदस्य स्वराः। चक्षुषो रूपं स्पर्शः श्रोवस्योप्माणो मनसः स्वराः। प्राणस्य रूपं स्पर्श अपानस्योप्माणो व्यानस्य स्वराः।' अथ खल्वियं दैवी वीणा भवति तदनुकृतिरसौ मानुषी वीणा भवति । यथास्याः शिर एवममुयाः शिरो यथास्या उदरमेव- . " 15 वराह-हनि om. F, which omits also दृश्यते-ख्यायेत. एनमा- सन्दति । - 1" "वगिरनि B. "राविमूलन B. " स यतश्रुतो B. " om.a 20 Numbered ro in A, E, H, K, L; 10, 4 in F; 4, 10 in G: + in B,D. उपनिषद् . 'पायोप्म F, G. 'भाग 1 उदर .. , ३ ·138 JII,75- AITAREYA ARANYAKA ममुष्या अम्भणं यथास्यै जिहैवममुथै वादनं यथास्यास्तन्वय एवममुया अङ्गुलयो यथास्याः स्वरा एवममुष्याः स्वरा यथास्या स्पर्श एवममुया स्पर्श यथा येवेयं शब्दवाती तर्मवत्येवमसौ शब्दवती नर्मवती यथा ोवेयं लोमशेन चर्मणापिहिता भव- त्यवमसौ लोमशेन' चर्मणापिहिता । लोमशेन' ह स्म' वै चर्मणा पुरा' वीणा अपिद्धति । स यो हैना दैवी वीण वेद श्रुतवदनो भवति भूमिमास्य कीर्तिर्भवति यत्र क चाया वाचो भाषन्ते विदुरेनं तत्र । अथातो वायसो यस्यां संसद्यधीयानो वा भाषमाणो वा न विरुरुचिपेत तत्रतामृचं जपेत् । ओष्ठा- पिधाना" नकुली दन्तैः परिवृता पकिः । सर्वस्यै वाच ईशाना चारु मामिह वादयेत् । इति वामसः ॥५॥" 1 अथ हास्मा एतत्कृष्णहारितो वाग्बासणमियोपोदाहरति । प्रजापतिः प्रजाः सृष्ट्वा व्यस्रंसत' संवत्सरः । स छन्दोभिरामानं समदधाद्यच्छन्दोभिरात्मानं समदधातस्मात्संहिता । तस्यै वा एतस्यै संहिताय णकारो बलं षकारः प्राण आत्मा । स यो हैतौ णकारपकारावनुसंहितमूचो वेद सबलां सप्राणां संहिता हम यथा-लो lost in B 'भवति-"पिहिता on in K but add pr man. 'लोमीन-पुरा lost in B Eers and above 12 hus faflat धर्मया- लोमोन om G 10 देवी B ॥ विरुघुपेत AF, O, K, L, RS, fosfB O, D, E, 11 1! This verse occurs also in the Santi verses, pote on I 1 1, agd see explanatory notes W Numbered tDA,E,II,A.L, Bn in Fa,5m BD व्यनसदा सवत्सर B मना: E 1 ·-III, 2,6 ARANYAKA III 139 वेदायुपमिति विद्यात् । स यदि विचिकित्सेत्सणकारं ब्रवाणी ३. अणकारा३ इति सणफारमेव धूयात्सपकारं ववाणी ३ अप- काराँ३ इति सपकारमेव ब्रूयात् । ते यद्वयमनुसंहितमृचो ऽधीमहे यच्च माण्डूकेयीयमध्यायं प्रचूमस्तेन नो णकारषकारा उपाप्ताविति ह स्माह हस्खो माण्डूकेयः । अथ यहयमनुसंहित- {चोऽधीमहे यच्च माण्डूकेयीयमध्यायं प्रमस्तेन नो णकार-। पकारा उपाप्ताविति ह माह स्थविरः शाकल्यः । एतद स्म वै तदिवांस आहुषियः कावपेयाः किमी वयमध्येयामहे किमी वयं यक्ष्यामहे' वाचि हि प्राणं जुहुमः' प्राणे वा वाचं यो ह्येव प्रभवः स एवाययः । ता एताः संहिता नानन्नेवासिने, प्रयान्नासंवत्सरवासिने नाप्रवक्तू इत्याचाया शाचायाः ॥६॥ ॥ इत्यैतरेयतृतीयारण्यके वितीयोऽध्यायः ॥" ॥ इति तृतीयारण्यक समाप्तम् ॥ 8 - 10 चोर The arrangement of the plulus is confirmed ly the commentary. In Aureltp B omits the nasal Nasal om B माण्डूकेयूय B (periaps for "यी) संहिताम् 1, "उपाप्ता B, against the rule of Sandha of the Aranyaka वयच्या. महे । 3 जुहोमः । प्राणो-वाच Rin test. 11 Nurnbered 12 1nA,E, H, E,L,6,3310EG,610B,D " इत्यतरेयारण्यके सृतीयस्य तृतीयस्य तृतीयोऽध्यायः ॥३॥ इति तृतीयारण्यक समाप्त A, whero tho error is worthy of note in view of the so-called Adhysys in B, द्वितीयोऽध्यायः ॥२॥ तृतीयारण्यक समाप्त द्वितीयोऽध्यायः ॥ तृतीयारणः ॥ D, इति तृतीयारखे द्वितीयोऽध्यायः । समाप्तं । , इति तृतीयारण्यके द्वितीयाध्यायः इति तृतीयारण्यके समाप्तः। श्री अथातः संहितायाः षट् । प्राणो वशः षट् । अधातः हिताया अथ खल्लियं दी । L, R has इत्यविदे sfarce faitzitsut: Then follows the third Adhyāya whuch is given in ·ip AITARCYA ARANYAKA II,2,6- the note on I, I, I. E has हरिः औं । विदा मघवन । अथ हामा एताछप्पहा- रितः। अथ खलियं सर्वस्ये पाच उपनिषत् । दुग्धदोहा प्रख वेदा भवन्ति । चत्वारः पुरुषा इति वाध्वः । अथ कौंटरव्यः । प्राणो वंश इति सविर भाकल्यः । बृहद्रथ- नारयो पेण । अथ खलाइनिजवताः । अथातोऽनुयाहाराः। अथातो नि अप्र- पादाः । अथ शाकल्यस्य । अथातस्संहिताया उपनिषत् । प्रघातस्संहिताटी। प्राणो वंश इति षट् । अधातस्संहिताया द्वादी । इति तृतीयारणं समाप्तं । हरिः ओम् । has test with समाप्त: added ·-IY ARANYAKA IV . ॥ अथ चतुधारण्यकम् ॥ विदा' मघवन्विदा गातुमर्नु शंसिषी दिशः । शिक्षा शचीनां पते पूर्वीणां पुरूवसो ॥१॥ आभिष्टुमभिष्टिभिः प्रचैतन प्र चैतय । इन्द्र द्युम्नाय न दुप एवा' हि शक्रः ॥२॥ राये वार्जाय वजिवः शविष्ठ' वजिन्नृञ्जसे । मंहिष्ठ वजिन्नस आ यांहि पिव मत्स्व ॥३॥ विदा रायः सुवीर्य भुवो वाजानां पतिर्वशां अर्नु । मंहिष्ट यजिन्नसे यः शविष्टः शूराणाम् ॥४॥ यो महिठो मघोनां चिकित्वो' अभि नौ नय । इन्द्रो विदे तमु स्नुषे वशी हि शक्रः ॥५॥ नमूतये हवामहे जेतारमपराजितम् । स नः पर्पति विषः क्रतुंश्छन्द ऋतं बृहत् ॥६॥ - Accents do not appear in A D, F, G K, L, 8 But the accents are undoubtedly old and the fact that the other verses cited in the book ere not usually eccented is not in point, since these are non Rgvedic verses . Similarly in Árampata v the non- Ngvedic verses are all accented The motive us obrious, that the repeaters of the text should have guidance in repeating reiseg not from their own Samhita -* आविष् A , In R आमिष्टम, ३ एक विध: R, dividing here the असो माहियो, माहियो चिकित्सा .. चिकित्वः । मपराजितम् L Yerhe 'विषत् ॥

·142 AITAREYA ARANYARA IV- इन्द्रं धनस्य सातये हवामहे जेतारमपराजितम्। स नः पर्पदति द्विषः स नः पर्षदति सिर्थः ॥७॥ पूर्वस्य यत्ते अद्रिवः सुम्न आ धेहि नो वसो। पूर्तिः शविष्ठ शस्यत" ईशे हि शक्रः ॥१॥ नूनं तं नव्यं संन्यसे प्रभो जनस्य वृत्रहन् । समन्येषु बवावहै शूरो यो" गोषु गर्छति सखा सुशेवो अईयाः ॥९॥ - . एवा होवैवा ह्यमा३" ॥ एवा होवैवा हीन्द्रा३ ॥ एवा ह्येवैवा हि विष्णा३उ ॥ एवा वैिवा हि पूषाइन" ॥ एवा वैवा हि देवा३: ॥१०॥ एवा हि शक्रो वशी हि शक्रो वशाँ३ अनु" ॥ आ यो मन्याय मन्यव उपो मन्याय मन्यते ॥ उपेहि विश्व" ॥११॥ विदा मघवन्विदो३म् ॥ ॥ इत्यैतरेयारण्यके चतुथीरण्यं समाप्तम् ॥" 16 प्रयता गयो om.L in after अमा F has इन्द्र। एवा वेव ही एवा होवेदा हि विप्णा३उ, Ghar (द्र । एवा ह्येवैया ह्यमा रन्द्र । एका वेवा हि विष्णा३७,'n has हीन्द्रम and so A, E, R, L, S has होइन्द्रम्, D only has हीन्द्रा३ which rmust clearly be nght पूषन A, D, E, F, G, K, पूष । "देवा A, D, E, FO, R, R. 15 वाँ D,E,GK, L RE the pluli which is more likely to have been wrongly omitted than to bave been inserted 18 इत्येतरेयचतुर्धारणके प्रथमोस्थाय. इति चतुर्थारण्यक समाप्तम् 1A; प्रथमोऽध्यायः । रति चतुर्धारणः।D, विदा मघवन्नेका । हरिः ओम् । इति चतुर्थारसं समाप्तम्।E, चतुर्थारण्यक समाप्तम्। F, चतुर्धारणक सं (पूर्णम् in later hand). G, इति चतुर्थ श्रारण्यै प्रथमायायः। समाप्तम् । K, इति चतुर्यारण्यक समाप्तम्। .. 13 A and E laro 10 विद्यथ G. विदोम् ।

·IV ARANYAKA IV 143 These verses secur also in the fashmir of the Nigpedia Khilas (=K), which (v. 4) contains Aranyaka IY, in Sīmareda, Nagepasakhā, ed. Ajmere, 1901, 48, in Simaveda, Arangasamhıtā, ed by Fortunatov, p 74. And in Peterson, Second Report, p 97 (r) Kreado un v. 1 #, which saves the metre, mn W 3, 4. To before ea, treating as equivalent to Ft, in 4. 4 K, P. SV read the probably a mere correction for the difficult Tui, la v 5 SV. bas gfe , SY Ar gre kø, in vr 6 and 7 Sp. bas aug for us. 12 r, fag: for feru:, in v 8 fais para un fu v & K, P have great, and SV 977 for U. In v 9 K, P harera, an ohrious correction, see my note, J. R A S, 1907p 224, SV. has way and aty: The second ya194 19 put third in K, the third 19 omitted 10 P and SV, and the last six I ST. In the second last K, P read and The variants of the SV. appear all to be in tho nature of attempted corrections, and the Antareya secms lo have possessed the oldest form of the words known to t, though ut cannot obviously be the origual form as Oldenberg points out. With regard to the accents, iny 2 *FF es unacccated in K and P as in I, N has 7 4. In v 3 faq is unacceated in K, which is most probably wrong In v 5 both K and R lisve fufeet, Pofarm, whủs K has 774, and it has gê Tu Y , K has tofa, wbuck casuot noll bo correct, and HT, niso unaccented Ha the युरीय- ETA B bas 77, which cannot be accepted, while K has fet unaccented, which is K has also no pluti in the case of हीन्द्र । हि पूषन् । and हि देवाः । It accents egnázií vypă 3u1 of which one or both must be wrong, and it twice has - एवेवा. It has आयो मन्याय। The accentration of the first Are पुरीपपदानि rery remarkable, and can only be explained by taking fe as unaccented both when combined and when alone, and by holding that the recond et la paret 18 nnaccented In the Ajmere ed the Mahāmamnis the पुरीषपदानि appear as एषा ह्ये३३३व एवाह्य वाहीन्द्र । एवा हि पूपन एवा हि देवाः। In P they are very corrupt consistent 19 1 3 3 ·144 AITAREYA ARANYAKA ॥ अथ पञ्चमारण्यकम् ॥ . ADHYAIA 1. महावतस्य पञ्चविंशतिं सामिधेन्यः । एकविंशती प्रागुपो- तमायाः समिधाग्निमिति चतसः। वैष्वकर्मण ऋषभ उपाल- म्भनीय उपांशु । आज्यप्रउगे विश्वजितः । होचाश्चतुर्विशात् । ईयन्तीरपस्युव इति च ब्राह्मणाच्छंस्थावपेत प्रातःसवने तीव्र स्याभिवयसो अस्य पाहीति माध्यन्दिने । चिकटुकेषु महिपो यवाशिरमिति स्तोत्रियः । एन्द्र याद्युप नः परावत इन्द्राय हि द्यौरसुरी' अनम्रत, मो ध्वस्मै पुरोरयमित्यतोऽनुरूपः । चतुर्वि- शान्मरुत्वतीयस्यातानोऽसत्सु मे जरितः साभिवेगः 'पिया सोममभि यमुय तर्दः"कया शुभा सवयसः सनीका मरुत्वाँ इन्द्र वृषभो रणाय जनिष्ठा उयः सहसे तुरायेति मरुत्वतीयम्। स्थिते मरुत्वतीये होता विसंस्थितसंचरण निष्कम्याग्नीधीये तिम्र आज्याहुती होत्यौदुम्बरेण सुवेण । अनु मामिन्द्रो अनु मां बृहस्पतिरनु सोमो अनु वाग्देव्यावीत्। अनु मां मित्रावरुणाविहावतामनु द्यावापृथिवी पूर्वहूतौ ॥ आदित्या मा विश्व अवन्तु देवाः सप्त राजांनो य उताभिषिक्ताः। वायुः पूषा वरुणः सोमो अग्निः सूर्यो नरिवत्विह मा नु । 'चार-असुरो 'अ देव्याम् । s So I read or Lpr. man for the उद' of MSS. and ed.

·-V,I,I 145 ॥ ARANYAKA V पितरों मा विश्वमिदं च भूतं पृश्निमातरो मरुतः स्वकाः । ये अग्निजिह्वा उत वा यजत्रास्ते नौ देवाः सुहवाः शमै यछतेति ॥ दक्षिणे माजीलीये दश सुच्युतमां चतुर्ग्रहीतं पूर्वमवदायो- तरतोऽग्रेपनिधाय विहरणप्रभृति मध्यन्दिने मार्जालीयो जागरितो भवति तस्मिन्परिवृते जुहोति प्राग्वारे वोदग्द्वारे या मागुदग्द्वारे' वा अग्निरिवानाधृष्यः पृथिवीव सुषदा भूयासम्। अन्तरिक्षमिवानायं द्यौरिवानाधृष्यो भूयासम् । सूर्य इवाप्रति- धृयश्चन्द्रमा इव पुनर्भूर्भूयासम्। मन इवापूर्वं वायुरिव शोकभू- भूयासम् । अहरिव स्वं रानिरिव प्रियो भूयासम् । गाव इव पुनर्भुवो मिथुनमिव मरीचयो भूयासम् । आप इव रस ओषधय इव रूपं भूयासम् । अन्नमिव विभु यज्ञ इव प्रभु - यासम् । ब्रह्मेव लोके क्षनमिव श्रियां भूयासम् । यदन एपा समितिभवातीति । अत्र विभजाथ वीथेति घीण्यनन्वृचम् । अब तिष्ठन्नादित्यमुपत्तिष्ठते पयावृत्त्रे प्रदक्षिणमावृत्त्यैतेश्चैवा- स्वाहाकारैरे वा३ इदं मधू३ इदं मधु इमं तीव्रसुतं पिबा३ इदं मधू ३ इदं मध्विति च । प्रेयाः संशास्ति पूर्णकुम्मास्तिसो .ऽवमाः षकुत्तमाः । इमं धिष्ण्यमुदकुम्भं च त्रिः प्रदक्षिणं परिवजाथ दक्षिणैः पाणिभिर्दक्षिणानूरूनानाना एोवा३ इदं मयूर इई मश्विनि प्रदत्यः .२० om R in text; it is in A, D, E, F, G, K, L, I in commentary, S भूयाम् मधू३om F (at end of a leaf). taken from 8 and 8. A hae before great and T7; also 09 at यनवास And मा नु. If मानुs read, with Siyan, the aceent must he alterell In 297: Front: there is probably a tocatrse, if not, the accept must be changeel, 4 addA 6 . 8 The accents are EEITH L ·146 V,1,2- AITAREYA ARANYAKA उपाकृते स्तोत्रे वैधं निनयाथात्रोत्तरे च माजीलीये शेषम. नदीति । प्रदक्षिणमग्निं निष्क्रम्यायेण यूपं पुरस्तात्मत्यमुख- स्तिष्ठन्नग्नेः शिर उपतिष्ठते नमस्ते गायत्रायः यत्ते शिर इति । तेनैव यथेत्तं प्रत्येत्य दक्षिणमुदमुखः पदं नमस्ते रायन्नराय. यस्ले दक्षिण पक्ष इति । अपरेणाग्निपुछमतिक्रम्य प्राङ्मुख उत्तरं नमस्ते बृहते यस्त उत्तरः पक्ष इति । पश्चात्माड्छ नमस्ते भद्राय यत्ने पुछ या ने प्रतिष्ठेति । दक्षिणतः पुछस्या- मान नमस्ते राजनाय सुस्त आत्मेति ॥२॥ यतं सद प्रसपैति । पुरस्तात्मेह उपकप्तो भवन्ति । स्थूणे . रज्जू वीवध इत्येतत्मक्षाल्य तीर्थेन प्रपाद्योतरेणानीप्रीयं परि- बज्य पूर्वया द्वारा सदः सर्वाधिष्ण्यानुत्तरेण । औदुम्बराणि काष्ठानि प्रेहस्य भवन्ति पालाशनि मिश्राणि वा । त्रीणि फलकान्युभयतस्लष्टानि वे वा सूच्यश्च तावत्यः] इघुमात्र प्राहेहो निमुष्टिकस्तिर्यदायः प्रागमाभ्यां सूचीभ्यां समुतः । दक्षिणोतरे स्यूणे निखायाभितो होतृषदनं वीवधमत्यादधात्या-, स्यसमितं कर्तुः । कुष्ठासु छिद्राणि प्रेहस्य भवन्ति रज्जुभ्यामू- मुद्दयत्ति दक्षिणतो दक्षिणयोचरतः सव्यया दार्थे विगुणे • स्यातां सय्यदक्षिणे पञ्चव्यायामे द्विगुणे वीवघे चिः प्रदक्षिणं पर्यस्पोर्धयन्थि निष्टर्य बभाति । शाखाभिसीभिवी पर्युषत्य- - 1 गाय A. पुछ Domits the number and 80 reckons the follo ring Khandas as no 25tead of 3-6 अद्ग A य "पदन kn test om R in tert. 1 .

·-V,I,4 147 8 ÅRANYAKA V प्रकम्पि । चतुरङ्गलेनैष विभूमः प्रेसः स्यान्मुष्टिमात्रेण वा । दक्षिणत उदाहिततरः समो वा । पदमाचे धिष्ण्यात् ॥३॥ निष्ठिने प्रेढे होता वाणमौदुवरं शततन्तुमुभाभ्यां परिगृ. ह्योत्तरत उपोहते यथा वीणाम् । सप्तभिश्छन्दोभिश्चतुरुतरैः स्थानान्यस्योर्ध्वमुद्गृह्मीयाद्दशभिवा । गायचेण वा छन्दसोहा- म्यौष्णिहेन लानुष्टुभेन त्वा चाहतेन त्वा पातेन त्वा श्रेष्टुभेन त्या जागतेन त्वा बैराजेन त्वा द्वैपदेन त्वातिछन्दसा वेति । छन्दां- स्यनुक्रम्य स्थानानामनुपरिक्रमणमौदुम्बार्द्रया शाखया सपला. शया मूलदेशेन वाणं विरूव॑मुल्लिखति । प्राणाय त्वापानाय वा व्यानाय वोल्लिखामीति । अन्येभ्योऽपि कामेभ्यः पुनरपि न तूल्लिखामीति -ब्रूयात् । अथैनं साखं छन्दोगेभ्यः प्रयछति । भूतेभ्यस्वेति पश्चार्दै फलके पाणी प्रतिष्ठापयति प्राणमनुप्रे- ह्रस्वेति प्राञ्चं प्रेहू प्रणयति व्यानमर्नुवीहवेति तिर्यञ्चमपा- नमन्वीहस्वेत्य यात्ममं । भूर्भुवः स्वरिति जपति । प्राणाय वेति प्राञ्चमेव व्यानाय वेति निर्यञ्चमपानाय वेत्यभ्यात्मम् । वस- वस्त्वा गायत्रण छन्दसारोहन्तु तानन्यारोहामीति पश्चाइँ फलके अरनी प्रतिष्ठापयति । अथ पूर्व फलकं नाना पाणिभ्यामभिपोत यथाहिः' म्रप्स्यन् । मध्यमं छुवुकेनोपस्पृशेयोवी संधिम् । रुद्रास्त्वा चैष्टुभेन छन्दसारोहन्तु तानन्वारोहामीति दक्षिण- सक्थ्यतिहरति । आदित्यास्त्वा जागनेन छन्दसारोहन्तु तानन्या- 2 "हणेन । 6 Numbered in'D न्वी घयाहि A, D, E, RL, यथा हिs; थाहि E, C. निति me 1 T संधि ·AITAREYA ARANYAKA 1,140 । 148 रोहामीति सव्यम् । विश्वे त्वा देवा आनुष्टुभेन छन्दसारोहन्नु तानन्वारोहामीति समारोहति पश्चास्वस्य धिष्ण्यस्य दक्षिणं पादं प्राञ्चं प्रतिष्ठापयत्यथ सव्यं यदेतर याम्येदयेतरं यदेतरो ऽथेतरं । नोभौ विभूमौ कुर्यात् । कूचीन्होचकाः समारोहन्ति ब्रह्मा चौदुखरीमासन्दीमुद्गाता । यदि कस्मैचिदवश्यकर्मणे' जिगमिषेदादिश्य पालं माङवरुह्य' चरित्वा तमर्थमेवमेवाज- पयावृतारोहेत् ॥४॥ प्रस्तोतारं संशास्ति पञ्चविंशस्य स्लोमस्य तिसृष्वर्धनृतीया- स्वर्धत्रयोदशासु वा परिशिष्टासु प्रथमं प्रतिहारं प्रघूतादिति । अर्धत्रयोदशासु प्रवाचयनेति' जानूकर्ण्यः । प्रोक्ते जपति । सुपर्णोऽसि गरुत्मान्नेमां वाचं वदिष्यामि वदिपन्ती बहु पतियन्ती बहु करियनों बहु सनियन्ती बहोर्भूयः करियन्ती स्वर्गछन्ती स्ववैदिप्यन्ती स्वः पतियन्तों स्वः करिपन्नों स्वः सनिप्पन्ती स्वरिमं यज्ञ वक्ष्यन्तीं स्वमी यजमानं वक्ष्यन्ती- मिति । दीक्षिते यजमानशब्दो नादीक्षिते । स्वरमुर्मिति यो ऽस्य प्रियः स्यान्न तु वक्ष्यन्तीमिति ब्रूयात् । उक्थवीर्याणि च । सं प्राणो वाचा समहं वाचा सं चक्षुर्मनसा समहं मनसा .सं श्रोचमोत्मना . समहमामना मयि महान्मयि भर्गो मयि भगो मयि भुजो मयि. स्लोभो मयि स्तोमो मयि योको मयि । यदेतर K. L. घदेत F, G, यदेतर R m text . अनुष्टुभेन 6 D sec. man , F,G, R, L, यो पापयत्यिति . स्वर्गछन्ती om मयि सोको om r प्राइव,0 कर्मिणे 9 Numbered 3 in D सर्वदिष्यन्ती om. D, E,st.. 4 खर ·149 -V,1,6 ARANYAKA V योपो मयि यो मयि श्रीमयि कीर्तिमयि भुक्तिरिति । आहूय वागिति जपति । वय आहावाः शस्त्रादेनिविदः परिधानीयाया इति । शब्दानध्वर्यवः कारयनि । एतस्मिन्नहनि प्रभूतमन्नं दद्यात् । राजपुत्रेण चर्म व्याधयन्यामन्ति भूमिदुन्दुभिं पान्यश्च काण्डवीणा भूतानां च मैथुनं ब्रह्मचारिपुंश्चल्योः संप्रवादो ऽनेकेन साना निष्केवल्याय स्तुवते राजनस्तोत्रियेण प्रति- पद्यते ॥५॥ नदिदास भुवनेषु ज्येष्ठं तां सु ते कौति मघवन्महित्वा भूय इचावृधे वीयर्याय। नृणामु त्वा नृतमं गीर्भिरुक्थैरिति तिसः । अब हैके स्वादोः स्वादीयः स्वादुना सृजा समदः सुमधु: मधुनाभि योधीरिग्यात्मन' एते पदे उद्धृत्य पक्षपदे' प्रत्यवद- धात्यश्वांयन्तो मघवन्निन्द्र वाजिनो गामश्वं रथ्यमिन्द्र सं किरे, त्येतयोश्च स्थान इतरे। श्रियमह गोरश्वमात्मन्यते सं पक्षयोः पतनाय । नदं व ओदतीनामित्येतयैतानि व्यतिषजति पादैः पादान्बृहतीकारं नंदवन्युत्तराणि प्रथमायां च पुरुपाक्षराण्युप- दधाति पादेष्वे कैकमवसाने तृतीयवर्ज, स खलु विहरति । अपि निदर्शनायोदाहरिप्यामः । तदिदास भुवनेषुः ज्येष्ठं पु । नदं व ओदतीनाम् । यतो जज्ञ उयत्वेषनृम्णो रू। नदं यो: युवतीनो३म् ॥ सद्यो ज़ज्ञानो नि रिणति शत्रून । पतिं वो । करयन्ति . * Numbered 4 in D. सुमधुना only, A. मना F,a. पच om.A. R in text । संपक्षियोः . ओदतीनाम् A,E, F, L, R, S; नाश्म D, F.C. "युवतीनोम् k; युवतीनाम् E, L; युवतीना३म् I, Dpr. mar. corlected sec. man युवतीगो३म; text, A, G, R, S (युवतीनो in text). ' 5 . I मम् । ta ·150 AITAREYA ARANYAKA 1,1, 6- अन्यानाम् । अनु' यं विश्वे मदन्युमाः यो । धेनूनामिषुध्य- सोइमिति ॥ एवमेतां विः । अन्यासु चेत्समाम्मातासु राजनेन साना स्लुवीरन्यथास्थानं ता इहैवेमाः । असमाम्नातासु चेस्तु- वीरन्समानातस्य" तावतीरुद्धृत्य तब ताः शंसेदिहो एवेमाः । अन्यासु चेत्माक्सूददोहसस्ताः । तदिदासेत्येतदादि शस्त्रम् । अविहृतश्चार प्रतिगरः । ता अस्य सूददोहस इत्येतदादिः सूददोहाः सूददोहाः ॥६॥" ॥ इत्यतरेयपञ्चमारण्यके प्रथमोऽध्यायः ॥" ADHI AIA2 पीवाः । यस्येदमारजस्लुजो युजो वनं सहः । इन्द्रस्य रन्यै . वृहत् ॥ नाधृष आ दंघर्ष दाधृषाण' धुपितं शवः। पुरा यदीमति व्यथिरिन्द्रस्य धृषितं सहः ॥ स नौ ददातु तं रयिं रयिं पिश- इसंदृशम् । इन्दुः पतिस्तवस्तमो जनेष्वा ॥ सूददोहाः। शिरो गायमिन्द्रमिाथिनो बृहदिति । अन्या चेसमानातासु स्नुवीरन्नुभया' संस्थानविपर्ययोऽसमानातासु चेत्स्तुवीरन्मि- श्रासु च । सूक्तस्योत्तमा सूददोहाः । विजवः । सुतस्ते सोम अनानाम् A अनियानाम् : अध्या३माम् । (३add see man ) पायानाम् 10 मिषुध्यसोम् D F G L S 11 समानातवतीर शमेह AR इति प्रथमोऽध्याय । पचमारण्यके प्रथमोध्याय F G इति पचम भारण्ये प्रथमोध्याय र इति पचमारपके प्रथमोधाय Lun colophon : . KLRS 3# F बनू 12 13 Aumbered 510 D 1 Text qu te rregularly the words of the first two senten es 1 दाधृषाणा दार्धपाय - om FG Raccents Cf Y 22 See explanatory notes ON ·ISI ARANYAKA V उप याहि यज्ञं मास्वा मर्दै पुरु वार मघार्य । मंहिष्ठ इन्द्र विजरो' गृणध्यै ॥ स साहर्तुत्रहत्येषु शत्रूनुभुविगाह एपः । स नो नेतारं महाम इन्द्रम् ॥ इनों वसुः समंजः पर्वतेष्टाः प्रति वामृजीपी । इन्द्रः शश्वद्भिजोत्र एवैः ॥ सूददोहाः । इत्ये- तत्रयं ग्रीवाः शिरो विजवः सर्वमर्धय॑म् ॥१॥' रायन्नरो दक्षिणः पक्षः । अभि वा शूर नोनुमोऽभि त्वा पूर्वपीतय इति रथन्तरस्य स्तोचियानुरूपौ प्रगायौ चत्तसः सतीः पङ्कहतीः करोति । इन्द्रस्य नु वीयर्याणि प्रवोचं वे ह यत्पितरश्चिन्न इन्द्रेति पञ्चदश यस्तिग्मशृङ्गो वृषभो न भीम उग्रो जज्ञे वीयीय स्वधावानुदु ब्रह्माण्यैरत अवस्याते मह इन्द्रोऽन्युपेति पञ्च सूक्तानि । आ न इन्द्रो दूरादा न आसादिति संपातः । इत्था हि सोम इन्मद इति मङ्गिः । सूददोहाः । बार्हत उत्तरः । त्वामिद्धि हवामहे वं ह्येहि चेरव इति बृहतः स्तोत्रि- यानुरूपौ प्रगायौ । चतस्रः' सतीः षड्नुहतीः करोति । तमु टुहि यो अभिभूत्योजाः सुत इत्वं निर्मिश्व इन्द्र सोम इति वीण्यभूरेको रयिपते रयीणामित्यष्टौ सूक्तानि । कथा महामवृ. धकस्य होतुरिति संपातः । इन्द्रो मदाय वावृध इति पतिः । गोतार ay Ds an text and curameniery, wat iko termzentary clearly had ३ मर्धम् । - वृहद, धृषित, ददातु, सुतस्, महिछ, साहतुव॒हस्येषु भढून, एपः, पर्वत, जीयी. ग्रीवाः३ lus the platk, i Nurbered 7 in A, E, K, L, I, 1 F, Q, In I, bestdes several amitted accents, there oceur I in D as in V. 3.1 1 चम: .

·152 AITARCYA ARANYAKA सूददोहाः । रायन्नरो दक्षिणः पदाः पञ्चदशस्लोम' एकशनं वसिष्ठमासाहो वाहत उत्तरः सप्तदशस्तोमो द्विशतं भरद्वाज- प्रासाहः । भद्रं पुछ विपदासु । इमा नु कं भुवना सीपधामा याहि वनसा सहेति नव समानाताः । अथासमाम्नाताः। प्र व इन्द्राय वृचहन्तमाय विओ गाणं गायत यज्जुजोपत् ॥१॥ अर्चन्य देवताः स्वकी आस्लोभति श्रुती युवा स इन्द्रः ॥२॥ उप मधे मधुमति वियन्तः' पुर्धन्तो रयिं धीमहे तमिन्द्र ॥३॥ विश्वतो दावन्विश्वतो न आ भर यं त्वा शविष्ठमीमहे ॥४॥ सुप्रणीते नृतमः स्वराळसि मंहिष्ठो वाजसातये ॥५॥ त्वं खेक ईशिषे सनादर्मूक्त ओज॑सा ॥६॥ विश्वस्य प्रस्तोभ विद्वान्पुरा वा यदि वेहास नूनम् ॥७॥ इषं नो मित्रावरुणा कर्तनेऊो पीवरीमियं कृणुही ने इन्द्र ॥६॥ शं पदं म रयिपणि" न सोमो अव्रतं हिनोति न स्पृशयिः॥९॥ एप ब्रह्मेति तिम्रः आ धूर्वस्मा इत्येका । सूददोहाः । यद्या- वानेति धाय्या । सूददोहाः ॥२॥" गायत्री तृचाशीतिः । महाँ इन्द्रो य ओजसेति निम्न उत्तमा उद्धरति । पुरोळाशं नो अन्धस इति तिसः । इन्द्र इन्सोमपा * युते , 14 मति . 2 "दशःn both casess, स्तोमो 3 Sce explanatory notes Bee oxplanatory notes उपप्रने , ste explanatory notes क्षयन्तः न om G नेषां,0 10 रयीपखि I, G, Rin commentary 11 Numbered 8 in A D K, L, 2.8 12 F, G, 2 in D. R las the following theorrect accents besides accertamg मगायी-मयोध, गायत, तावका, तीमति श्रुतो, स्पृश्द्रयः, विश्वस्य.

·153 ARANYAKA V एक इत्येतत्मभृतीनां तिस उत्तमा उहरति । तासां स्वादवः सोमा आ याहीत्येतामुद्धृत्य न ह्यन्यं वळाकरमिन्येतां प्रत्यवद- धाति । जज्ञानो नु शतक्रतुरित्येका । पुरुहूतं पुरुष्टुतमिति शेषः । उद्धेदभि श्रुतामघमित्युत्तमामुधरति । प्र कृतान्यूजीषिण आ घा ये अग्निमिन्धत आ तू न इन्द्र शुमन्तमिति सूक्ते । सूद- दोहाः ॥३॥ 2 वाहती तृचाशीतिः । मा चिदन्यदि शंसतेत्यैकया न विंशत् । पिवा सुत्तस्य रसिन इति विंशः सप्तमी चाष्टमी चोधरति । यदिन्द्र प्रागपागुदगिति चतुर्दश । वयं घ वा सुतावन्त इति पञ्चदश' । मो घु वा वाघतश्चनेत्येतस्य द्विपदां चोइरति' राथन्तरं च प्रगाथम् । अथ हास्य न किः सुदासो रथमित्येतं प्रगाथमुद्धृत्य वामिदा यो नर इत्येतं प्रगार्थ प्रत्यवदधाति । अभि प्र वः सुराधसमिति पड्डालखिल्यानां सूक्तानि । यः सवाहा विचर्षणिरिति शेयः । अयं ते अस्तु हर्यत' इति सूक्ते । उभयं शृणवञ्च न इति सप्तमी चाटमी चौधरति । तरोभिवा विदवसुमित्युत्तमामुद्दरति । यो राजा चर्पणोनामित्येकादश । त वो दस्ममृतीपहमा नो विश्वासु हव्यो या इन्द्र भुज आभर इति नव । सूददोहाः ॥४॥ 1 Numbered 9 in A, C, K, L; 2,9 iu l'; 3,9 in 0; 3 in D. i fejua ni la text; farie41 L. In a note to the commentary To gives एकोनत्रिंशत् as a variant. विाते .. यदिन्द्र-दरति lin 0. अनुयंत . Numbered 10 in A, E, K, L; 4, 10 is 1,0; • पंचद A. 4nD.

·151 . AITAREYA ARANYAKA औष्णिही तृचाशीतिः । य इन्द्र सोमपातम इति सूक्ते । नम्वभि प्र गायतेन्युत्तमामुघरति' ! इन्द्राय साम गायत सखाय आ शिपामहीति तिस उत्तमा उद्धरति । य एक इविदयत आ याह्यद्रिभिः सुतं यस्य त्यच्छबरं मद' इति बयस्तचा गायत्र्यः संपदोष्णिहः सप्त सप्त गायत्र्यः पदकुष्णिहो भवन्ति । यदिन्द्राहं यथा त्वं प्र समाजं चर्षणीनामिति सूक्ते। उत्तरस्योत्तमे उधरति । वाहत्याय शवस इत्युत्तमामुधरति । सुरूमकृनुमूतय इति त्रीणि । एन्द्रसानसिं रयिमिति सूक्ते । य आनयत्परावत इति निम्र उतमा उदरति । रेवतीनः सधमाद इति तिम्रः । सूददोहाः । इत्येतास्तिमस्तृचाशीतयः सर्वा . अर्धाः । अन्नमशीतयः । उदरं वशः । त्वावतः पुरूवप्सविति वशः । सनितः सुसनितरित्येतदन्तः । ददी रेक्ण इति विपदा । नूनम- थेत्येकपदा । ता अस्य सूददोहस इत्येतदन्तः सूददोहाः सूद- दोहाः ॥५॥ ॥ इत्यैतरेयपञ्चमारण्यके द्वितीयोऽध्यायः ॥' । 2 इत्येतरे- 1 मुहारति . महा 3 R joins that with ESTET. sgunst the commentary and the sense + G, wer: D pr mar, corrected to * Numbered II 1 A, F, K, L, 5, 11 in F, G, 5 in D यपचमारणे द्वितीयोऽध्यायः ।, इत्येतरेयारण के पञ्चमारण्यके द्वितीयोऽध्यायः R, पंचमारण्यके हितीयोग्यायः FC, इति पचग पारस्थे वितीयोऽधायः , रति पचमारण्यके द्वितीयोऽध्यायः इति द्वितीय D, no colophon E ·-131 ARANYAKA Y 155 ADHYAVA 3. · ऊरू' । इन्द्राग्नी युवं सु न इत्येतस्यायचान्गायत्रीकारमुत्त- रमुतरस्यानुष्टुम्कारं प्रागुतमायाः । प्र वो महे मन्दमानायान्धस इति निविद्यानम् । वने न वा यो न्यधायि चाकन्यो जात एव प्रथमो मनस्वानिति ते अन्तरेणा याह्यवीडुप वन्धुरेठा विधुं दद्राणं समने बहूनामित्येतदावपनम् । दशतीनामैन्द्रीणां त्रि- ठुलगतीनां बृहतीसंपन्नानां यावतीरावपेरस्तावन्यूर्ध्वमायुषी वर्षाणि जिजीविषसंवत्सरासंवत्सराद्दशतो न वा । त्यमू घु वाजिनं देवजूतम् । इन्द्रो विश्वं वि राजनीत्येकपदा । इन्द्र विश्वा अवीवृधन्नित्यानुष्टुभम् । तस्य प्रथमायाः पूर्वमर्धचें शस्वोत्तरेणार्धनोत्तरस्याः पूर्वमर्थ व्यतिषजति पादैः पादा- नंनुष्टुप्कारम् । प्रागुनमायाः पूर्वस्मात्पूर्वस्मादधीदुन्नरमुत्तर- मर्च व्यतिषजति । प्रकृत्या शेषः । पिबा सोममिन्द्र मन्दतु वेति षट् । योनिष्ट इन्द्र सदने अकारीत्येतस्य चतस्रः शस्वोसमा- मुपसंतत्योपोत्तमया' परिदधाति । परिहित उक्थ उक्यसंपदं जपति । उक्यवीर्यस्य स्थान उक्थदोहः ॥१॥' to 3763 R in text and in commentary. But Sayan: does not note the plati, and probably it is incorrect. Neither's nor the ISS. have it. f. on V.I. जिगी- विषेत् . पादानुष्टुप् D pr. man, Fo; पादानानुष्टुम् D see man. पोत्तमाया T.. ह INumbered 32 In A, E, KL I.1212 F,G: In D. om. F.G.

·156 AITAREYA ARANYAKA V,32- , मूर्धा लोकानामसि वाचो रसस्तेजः प्राणस्यायतनं मनसः । संवेशश्चक्षुपः संभवः श्रोस्य प्रतिष्ठा हृदयस्य सर्वम् ॥१॥ इन्द्रः कार्तितममृतं व्योम ातं सत्यं विजिग्यानं विवाचनम्। अन्नो वाचो विभुः सर्वस्मादुत्तर ज्योतिरूधरप्रतिवादः पूर्वम् ॥२॥ सर्व वाक्परागवाक्स सलिलं धेनु पिन्वति चतुः श्रोत्रं प्राणः। सत्यसमितं वाक्प्रभूतं मनसो विर्भूतं हृदयोगं बाह्मणभर्तृ- कम् ॥३॥ अन्नशुभे वर्षपविन गोभगं पृभिव्युपरं वरुणवाग्वितमम् । तपस्तम्विन्ट्रॅज्येष्ठं सहसंधारमयुताक्षरममृतं दुहानम् ॥४॥ एतास्त उक्य भूनय एता वाची विभूतयः । ताभिर्म इह धुवामृतस्य श्रियं महीम् ॥५॥ प्रजापतिरिदं ब्रह्म वेदानां ससृजे रसम् । नाहं विश्यमांच्यासं सर्वान्कामन्दुिहां महत् ॥६॥ भूर्भुवः स्वस्त्रयो वेदोऽसि । ब्रह्म प्र॒जां मैं धुक्ष्व । आयुः माणं में धुक्ष्व । पशूविर्श मे धुक्ष्व । श्रियं यशौ मे धुक्ष्व । लोकं ब्रह्मवर्चसमभयं यज्ञसमृद्धि में धुत्व । इति वाचयत्यध्व- युमबुद्ध चेदस्य भवति । ओमुक्थशा यज सोमस्येतीज्याय संमे- पितो ये३° यजामह इत्यागूर्य नित्ययैव यजति व्यवान्येवानु- . I The verses are divided as prose in tho MSS, n and s, Leo erplanstory notes . भर्तृम् ३ *49* A, , 8, in eonsequence, no doubt of the following. efa leong written as वि. विश्वमाप्यास "मद A, "मबुद्ध) ३oms, but the up in the thrass is constant, and as and dose In Asmalayana Srauta Sutra, 1,55 ·-V,373 157 ARANYAKA V वषटुरोति । उक्तं वपदारानुमन्त्रणम् । आहरत्यध्वर्युरुक्थपा- चमतियाह्यांश्चमसांश्च । भक्षं प्रतिख्खाय होता माढ़ेहादव- रोहति । अथैतं प्रेझं प्रत्यञ्चमववधन्ति यथा शंसितारं भक्षयि- प्यन्तं नोपहनिप्यसीति । मेहस्य सायतन' आसीनो होता भक्षयति । अथेतदुक्थपात्र होतीपसृष्टेन जपेन भक्षयति । वाग्देवी सोमस्य तृप्यतु । सोमो मे राजायुः प्राणाय वर्षतु । स मे प्राणः सर्वमायुटुंहां महदिति । उन्नमादाभिप्लविकान्ती- यसवनमन्यवैश्वदेवानिविद्वानादस्य वामस्य पलितस्य होतुरिति सलिलस्य दैर्घतमस एकचत्वारिंशतमानोभद्रीयं च तस्य स्थान ऐकाहिकी वैश्वदेवस्य प्रतिपदनुचरौ । च्यवेत चेद्यज्ञायज्ञीयमग्ने तव श्रवो वय इति पट्टोत्रियानुरूपौ यदीकान्दं भूयसीयु चेत्स्तुवीरन्नाग्निं न स्ववृक्तिभिरिति तावतीरनुरूपः । संपन्न महावतं संतिष्ठत इदमहरग्निष्टोमो यथाकालमवभृथं प्रेहं हरेयुः संदहेयुर्च्सीः ॥२॥" 9 °मानोभद्रियं चिमास E. तनमासीनो . Numbered 13 12 A, E, F, L, 2, 1310 F,G: 2m D Eomite accents, and I has the accents in many cases obriqualy wrong It the case of the double accent of compounds, some of these may be correct; simcar instances ---Bomo clearly wrong-occur, however, in the Kashmir MS of the Khilas of the Rgveda, as Scbofte. lowte (p 39) pounts out. The chanef eness axs, r. I, वाचौ, हृदयस्य सर्व; v 2, इन्द्रः कर्माचितममृन, पाचो; v. 3, सर्व, पिन्वति, पाक्प्रभूतं, हदयोय, ब्राह्मणभर्तृकं; .. वर्षपवित्र, पृथिव्युपर, तपक्षविन्द्रज्ये, मयुताचरम् / 6, वेदानां सर्सजे, तेनाई विश्वमायासं सर्वान्कामान्दुहा; ४. , स्वस् aud ब्रह्मवर्चस, विशं मे and यशो में are conceivable but improbable. -- ·158 V,313- AITAREYA ARANYAKA नादीक्षितो महावतं शंसेन्नाननौ न परस्मै नासंवत्सर इत्येके कामं पित्रे वाचार्याय वा शंसेदात्मनो हैवास्य तच्छस्तं ' भवति । होतृशस्त्रेपूक्यशा' यज़ सोमस्येत्येकः प्रेषः सनाराशं- सेष्वनाराशंसेषु वा होचकाणाम् । [उक्थशा' यज सोमाना- मिति । तदिदमहीनन्लेवासिने प्रत्यानासंवत्सरवासिने नो एवासंवत्सरवासिने नाब्रह्मचारिणे नासब्रह्मचारिणे नो एवा- सब्रह्मचारिणे नानभिप्राप्तायतं देशम् । न भूयः सकृदनादुिर्ग- दनाहा इय्येव । एक एकस्मै प्रयूयादिति ह माह जातूकर्यः । न वासे च न तृतीय इति । न तिष्ठस्तिष्ठते न व्रजन्व्रजने न शयानः शयानाय नोपयासीन उपयर्यासीनायाध एवासीनोऽध आसीनाय । नावष्टव्यो न प्रतिस्तब्धो नातिवीतो नाझं कृत्वो- यजुरनपश्रितोऽधीयीत न मांसं भुत्का न लोहितं दृष्ट्वा न गतासुं नावत्यमाक्रम्य नांवा नाभ्यज्य नोन्मर्दनं कारयित्वा न नापितेन कारयित्वा न सात्वा न वर्णकेनानुलिप न सजम- पिना न स्त्रियमुपगम्य नोल्लिख्य नाविलिख्स । नेदमेकस्मि- बहनि समापयेदिनि ह स्माह जातकर्यः समापयेदिति गालवों यदन्यत्माचाशीतिभ्यः' समापयेदेवेत्याग्निवेश्यायनोऽन्यमन्य- स्मिन्देशे शमयमान इति । यत्रेदमधीयीत न तवान्यदधीयीत यत्र वन्यदधीयीत काममिदं तवाधीयीत । नेदमनधीयन्नातको भवति यद्यप्यन्यवधीयानैवेदमनधीयनस्नातको भवति । ना- - 1 This sentence 18 of doubtful Ruthenticity, see explanatory notes सना.. This occur in all the SS. of the text, but was ckcsily not read by Sayapa, and occurs in none of the Mss of Siyara ·-V, 3.3 159 ARANYAKA Y स्मादधीतात्ममायेद्यद्यप्यन्यस्मात्ममायेनैवास्मात्ममायेनो एवा- स्मात्प्रमाद्येत । अस्माच्चैन्न प्रमाद्यदलमात्मन इति विद्यात् । अलं सत्यं विद्यात् । नेदविदनिविदा समुहिशेन्न सह. भुञ्जीत न सधमादी स्यात् । अधातः स्वाध्यायधर्म व्याख्यास्यामः । उप पुराणेनापीते कक्षोदके पूर्वाहे न संमिन्नासु छायास्व- पराले नाध्यूह मेघेऽपौ वर्षे विराचं वैदिकेनाध्यायेनान्त- रियान्नास्मिन्कयां वदेन नास्य रात्रौ चन 'चिकीर्तयिषेन । तदिति वा एतस्य महती भूतस्य नाम भवति योऽस्यैतदेवं नाम वेद ब्रह्म भवति.ब्रह्म-भवति ॥३॥ ॥ इत्येतरेयपञ्चमारण्यके तृतीयोऽध्यायः ॥' ॥ इति पञ्चमारण्यकं समाप्तम् ॥' So I conjecture. Taitafgaa all 358. and edd. Numbered 14 in A, E, K, 1;3, 14 in F,a; not numbered in D. • Text, A, R; तृतीयोग्यायः प्रथमारण्यक- मारभ्य (मारभ्य) पंचमारण्यकपर्यंत । अष्टादशोऽध्यायः । ओं (om. G) इति आश्वला- यगोलमारण्यंक नाम समाप्त। F, G; इति पंचम आरण्ये तृतीयोऽध्यायः । समाप्तं । K; इति पंचयारण्यके । तृतीयोऽध्यायः । इति पंचमारण्यकं समाप्तं । रति तृतीयो ग्यायः । इति पंचमारखः । समानः1 D 2. 16s २४ हरिः ओं । अपिधे देवामां- HTĀt fa uyt: 47: (the beginning of the Altareya Brāhmana, which rresumably ouço In this Is followed ths Aranyaks) | नादीक्षितो महावने शंसेन । मूी लोकानामसि। करू इन्द्रामी युवं सुन इति । औप्णिही तृचाशीतिः । बाईनी नृचाशीनिः। गायचो तृपाशीतिः। रायन्तरो दक्षिणः परः। ग्रीवाः यस्खेदमारजार नदिदास भुवनेषु ज्ये; तं मु ते कीर्ति मघवन्महित्वा । प्रस्तोतारं संशास्ति । निष्ठिते मेरे होता । यथेतं सदः प्रसर्पति । उपाशते स्तोत्रे । महाबतख पञ्चविंशति सामिधेन्यः । महाप्रतस्य पट् । यीयाः सप्त । अरू वयः। महाबतख औपिणही चत्वारि । इति पचमारणं समाप्तम । भारणपञ्चकच समाप्तम् । हरिः ओम् । See also the note on 1, 1, 1. K sume up ·760 AITAREYA ARANYAKA V, 3 3 the number or bhandas thus, खड ३५२२ वि २६ तृ १२ च १५१४ । At the end of the Araşçaka S adds a second set of Santi Mantras, see on I, 1, 1 Sim Tarly in the Anandaarsda edihon, 1895, of thirty two Upanisads there is prefixed to the Kausitakt Upanisad, and also appended to it, a set of Santa Bantras, similar to tbose in Astaraya Aranyato, II, 7, and Sankhāyana Aranyaka, 171, 1.

·AITAREYA ARANYAKA TRANSLATION AND NOTES ARANYAKA I ADIYATA 1. Now begins the Mahavrata rite. Indra having slain Vrtma became great. When he became great, then there came into being the Alahāvrata. Therefore the Mahärrata ceremony bears the name of Mahāvrata. Some say the priest should make two recitations with the ghee-offering for that day, but the established rule is one. He sho desires prosperity should use the hymn," To Agni, to this god of yours, (1 sing aloud)' (RV., III, 13) He who desires increase should tise the hymn, The guest of all your folk' (RV, VIII, 74). For the folk indeed are increase and therefore he gains increase.' Some say that one should not use that 1 The term makāovala :s, Sāyana points out, explained by the Taitriya school in three wayy, either makin bharuly axona zralzne or mahalo dmasya oralay or mabac ca lad oralan. The Chandogas give the latter two caplanations. See Tauttiriya Bualımına, 1, 2, 6, 1, Rod Sáyana, ad loc For the whole, cl, Astaraya Prābrana, III, 21, 2; Taittirīya Samhitā, VI, 5, 5, 3; Satapatha Brāhmana, X, 4.1, 11, 12; Pel. Lex, s.$. The two Ayyas recommended are RV, VIII, 74 and VII, 1; the reference is to the view of the Sankhayana Aranyaka, 1, 2. Tlc former as the prikrla because it is un Ājya Sastra In the Agniętoma, the latter the vaikuta because it is an Ajya Sastra in the Visvajit (sce Kansitahi Brahmana, XXV, 11) The Antareya holds that only the zaikrta, VII, 1, should be employed, according to Sāyana because the Agnistoma which is the prakya has twelve Sastras, and if there were two Ajya Sastras the blahārrata would have thirteen VII, 1, which is thic Ajya Sastra, is Y also at the same time a kanya agyafastra used by those who deste proper food (see 1,1, 2) • This is the rendering adopted by Maz Muller from Siyana, who explains that Vargas making large carungs ofter much taxation (karami apa bakulay prayachant, which Mar Muller takes is increase their capital', but this is in vier of prayecharta (Sāyana on Astareya Brühmana, VII, 29) dardly possible) Perhaps it would be possible to translate. Tor ko (Agal) is the increase of the folk and so he (the sacnficer) becomes prosperous, but it la probable that the commentator has preserved the correct rendering, though of course in the original the oro tifo is 10 the genitive. For taxation, cf Fick, Die satale Ghadering hp 79. 8o; Rho Rarity Rullid India, P 48; Apustamla Dharma Sutra, 11, 10, 36, 9, &c Already in the RV., 4, 65, 7 (sce Oldenberg, S B 2., XLVI, 36, and Poschel, le lische Studien, 1, xv) the hing deroun the ried. In a series of passages (XI. 5, 7:1; XIII, 5, 4, 14; XIII, 1, 5: 41 V 4:1, 3) in the Satapaths Drabuana, cited by Wantera tz (Gestk. der udsach. Lolt, 1, 173, 174) the king recettes the people, Save only tbe Brabeins, as his food, because they say him tatts. So olies in the eple to Cracions of kings are mentioned, ef Hopkins, Istasa Old and Nete, rp 140,343, , 3; Keit, Sindhiyang Arunyaka, p 68, 611 ·162 AITAREYA ARAYAKA III- Iiymon because there is in it the word guest, and a guest is liable to go legeng But (Vah:dasa) said that one should use that lymn. For he who becomes good and atta ns excellence, " is indeed a guest. For,lim who is not so men do not deem northy of hospitahty Therefore one may by all means use that hymn. If he does use it he should place first the tristich To him best Istra slayer arc ve come' (RV, VIII, 74, 4-6) For cager for tlus day they worship the whole year, Sayana renders "He who uses that hymn becoming poor has to go begmogla other people's houses which s clearly wrong For the construct on (!) 3 ) Delbrück Alto A4 Syntar pp. 420 59 Sre jer I ed she und Sanskrismas $217 112 taes Siouint Grammar, $984 The word itura in the sense becomes sometimes stereotyped in form of Tettütre Sarghit: II 1 1 3 (cted by Weber 1 & SI XII 112) with Ithaka Saph 1.1, WI R 8 V It is a construction pecnlarly common in the Brahmanas and d sappears later It will be seen that in the text throachout palam bhanek 2d so forth have beca printed #beag in every cake when foal anve at the end of a sentence altered to annsirs, and further la all come where mount as the end of the first them ber of a compouna (samº) pls used It is clear that in text of the Brahmana period belore maries generally the appropriate nasal should be used before r I v either priusura or those semi dels nasal red and before rissa anwar w ba m in rapsi (sce lb tney Sanskri Grammar | 112 113 Machernagel an ind de Grammat 1 333 334 Macdoneli, i ddc Grammur pr. 43 68) but ths course merely adds to the annecessary d iculties of the Devanagari script (the continuat use of which u an uafortunate necessity) and I bare followed most ed tors, including Prof Macd well in his Brkadeta in os ng antara before moles fem vowels and alullans, as allowed by Tinin VIII 49 and approved by Wtoey 1713 The pract ce of writing # before lab ala while as ng anuit ina before the other mutes # coarenicot bot illo, cal and has not bren followed I have also written c forct of the MISS (with many exceptions) except where represents an assimilated letter + It is no doubt the case that i la Sanshat it rarely if cver Sackemugei All nd Ar Crammal. I ist allows fuerkats representing A but Schelielo le trpects the stew) a representation of DJ LATE R conjunct mosonant in Indo-Germanic (elther I+ or (+Dr Suberclowiu i bs fortbcoming Zwr ShamonJode exto germen den ukon tries to piure)sd normally) Pot there a no prool that < A represents more properly than ct the fact of postion is of no importance), an Ithe uk of Arthes mple letter present any Ist actlon between eritrk and ch slone For idlu rapon I follow Auf echt (ia u Estrada footfeld Schroeder kaadet (see his Asmas Con Sir Tr. Ther 2016 with all bu MSS) Vacloell and others la rnling it for the simple letter Dari hi ney And Lammans ex fin the Tramtid in the Altartarrils) of a cira for lock (for) is the ole extremae (cf Trof Magionell JR AS,19 104) The text ban only Hewl. Siyana explains lsel Iklen gäll Auk sal./ANT Cka lylt must be Madhia di ares. CII J14 III, 6013 tilu ant ott och how ahtlit is thos creed Sayans interprete de as valmin Y 1 Man Mar Valle us one would expedige nisl (of Mac lonell & Cremmar, 116 let mellofkint APV 11) and start that the obtalning of a con la molal y dent from an abort in euk Another explanatin kertoo powite Melalle Mabmanas has in componmibe KTX Otto (cl Siya te melola prenoso A tureya Bimara NIT 33 34 at 2cropne to the les man har en the mehe so that here you start to pobere explalet bey yad med Am below le already Louni la Natin, du thek dindir Yulas T 1947 for the dety of hoy ulty ti Tw] inlptoid III 10 ·TRANSLATION AND NOTES 163 and now they drast nigh to u The next three instichs begin with anusfubh verses. Now the gayatri verse is brahman, the anusfubh 19 l'ac, and so he unites Vacand brahman He who desites glory should use the hymn, 'Agni is aroused by the fuel of the folk' (RV., V, 1). He who desires children and cattle should usc the hy mo," "The wise sacrificer has been bam' (RV., II, 5)" 'The Satkhayana Aranyaka, 1, 2, ignores w 13-15 of RV, VIII, 74, which form a dira state of Scutarvan Arhsya. The reference bere show, plearly that the Attareya tahes the same view of these verses Verses 8, 9, 11, 12 are in gayain, 14, 13 in anusfub! Suyana gures as reasons for these identifications thIf the paradrahma is set forth by means of the sman (RV, III, 6., 10), and that like this anuistuba, Vāc has four farms (RV, 1, 164, 45. Nurulta, XIII, 9. &c. ZD MG,XX\IX, 38), (fara piyanta wadhama mubare later, sce J. AOS, AXII, 69, Mallinātha on Kumarasambbaya, II, 27) There is no reason 10 suppose that the identification of Vác and anustude and gayatri and brahman has any basis V beyond mere fancy, for dulſerent identifications, di LA, C. XV.3.89 The original sense of Draaman (so throughout to contrast with Brahman, the god) must clearly have been prayer or spell (cf II, 3, 8), die two Ideas Llending Indekinitely since the prayer could be regarded as a Spell and vice versa (Oldenberg, Rehgion des Veda, P 315) Deussen'a view of brahman (Alle Gesch der Phil, I, 1, 24159) as 'der zam IIeiligen, Gottlichen emporstrebende Wulle des Menschen' is quite untenabic, see Wintcrnutz, Gesch der modisch Lull, I, II, 17 That Vac is frahman was the doctrine of Javan Salını and it is set forth by Vajõavaliya, Bhadaranyaka Upaniend, IV,1,1, and the ideatification is developed in the lale Logos doctrine Cf also Tandra Alabābrabmana, XX,14,2, Chandogya Upanisad, VII, 2, 3, Flopkins, India Old and New p 147. 1, with whose view of the slight importance of the Logos doctnnc in this form I agrec Sayana concludes bu commentary on this Ndanda dy explaning that, though by the gradohananyaya (cf for another nyaya on this, Mimīmsa Sutra, IV, 3, 10) tbe kamyarokras are Intended primaanly for the gaining of desired resulta, nevertheless they make up the sacrifice and do not leave at imperfect, on the principle kamyena ntlyasiddhas This swaya anlees, he explains from the rule on the new and foll moon sacnfice casasenarai pranayed Fadohanera pofukamasya, where as the sacrifice can be caricu out camlaseng the godsharena is merely purnartharram (see Jacob, Maxim 3rd series) 10 In the references in the Translation to the RV, where no line is mentioned, it is to be under. stood that the wbole hymn 21 accepted by the Aranyaka is meant When only special verses are picant their numbers are given 11 For the Santa verses and their authenticity see Cnt Note The verse in Sbaladharam s RV, III, 26, 9, ar adams, II, 43, 3, ram Agne, VIII, II, I, baadram, X, 20, 1, fam no Mitrah, 1, 90, 9, Sidu occurs in Tattaniya Aradyaha, I, I, I a1, 31, as få nat fentand bhavantu I dreya dpa dsadhayal murdila Sarasah (so accented in the Anandasrama ed) and as here in thet Aranyaka, IV. 41, Latyayana Srauta Sutra, V 2, 2 (with / samdalar) Thc Atbaryavela, VII, 68, 3, has in the last pada, má te yeyoma samdrlas 'may tvc not be separated from thy s git', which explaias the ongin of the quite unintelligitile wyoma * The verse sac cabsır accurs also in Taittinya Aranyaha, IV, 41 where will be found RY, IV, 31, 1-3 Tor osthap", cf III, 2, 5,0 In the Sankbayara Grhya Satra, VI, 4 and 5, verses are given to accompany the recitation of the Samhita (Sankbayatın Aranyaka, VII, VIII), and the formulae are placed at the beg Ang CI also v Schroeder, Die Tubinger Katha Handschriften, p 115, and the Santi prefixed to the Kausitaki Upanised in the Anandarmi ed DI 2 ·164 AITAREYA ARANYAKA I, 1, 3- 2 He who desires proper food should use the hymn, 'Agni men Lindle from the tugs with splendour' (RV, VII, 1)' For Agdi is the eater of food In the other chants accompanying the ghee offerings men approach as it were more slowly to Agry, but here they come upon Agni at the very beginning, at the very beginning he obtains proper food, at the very beginning they snoite anay of the text in the Aranyala tho slam padisyanı satyan talisgaml { adabdham mana ssiram caksub surge proftram frestho I dīkse ma ma armsal Other verses are presenbed to precede adsálham,&c., in the case of the Saktaris and of the Maharral the Manila (Sankbayana Aranyala, IX), &c In Khanda s are given the explátory formulac udtok fuknjam daithe land alam almanı dadhe) and then other differing formalae (see Oldenberg s ed P1163 Sq, and SBE, AXIL, 14599) Oldenberg renders Ndxall, &c., as. From here I take out the bngttaess (O). but I would mach rather tale udilas (and the sersion in the Anandaśratua ed., p. 295 accents wah) as 'IIe, arisen gives forth brightness. That (bngttness) 1 appropriate to mysell, referring to the beneficial and porſjong effects of the radiance of the soc (cf Nacdonell, Vedic Mythology. P-31) Oldenberg also takes suryo, &c., as predicate to adilham, &c, uhuch is hardly necessary The phrase sartah, &c, probably means 'I arise whole (possibly with a suggestion of salons ie complete, perfect healthy) with breath, with strength, may prosperity attend me, may the gods attend me. The assertion #hant, may be based on the magic prineple exhibited 2a faith cures. The other ciases offer no difficolty, ba bhutin, &c. is obscure fita (minaccented in R) may be pom to posprlal, namas being Interjecte, but this is very unlikely, as agne tid's occurs plone (see Cnt Mote) It may loc, 'Honour (to thee), O Agni, and oblation, but this is merely possible In the Madara Srauta Sutra, II, 1, 2, 36 (cited by Bloomfield, 1 du Concondane pp 40, 454) occurs aizbham (alsnt ensam manah turyo pyet: um tre fat dikre wa m! kasut salafi, which allustrates the position here of ratsuh In Tattariya Sambila, III 1, 1, 2 dk58 ma ma kasih occurs The exact nordis used here are founl n Satkhayana Aranyala, VII, 2, IX, Sayann explains annsdya as a compound of anno apdailyna Max Muller follows thus view, ef Maruer Wang Du 14 aiya Dat it is surely preferable all through to take it as an abstract of carinks, an ester of food, with the sense cating of food' which passes Into the Idea 'food' or 'proper food , as chain has the force of a healthy man For the formation sce Witney Sanskrit Cramar, 1313 Oertel on Jamin ya Upanisad Brahmane, 11, 11, to, renders 'food eating "Sayana points ont at the Dyma is both a myr ud & diya By die it is hardly correct to say, as Max Muller docs that it is an obligatory part of the sacrifice, since as me hare seen In I 1, 1, the kimyasuktini are sofficient to complete the ceremony What Sagana mcani is that at is both the normal form and also a form for a special purpose. Ile compares the use of duike in the Agnbotra both as normal and where strength a desired, and the use of Madura in the Agassoni yasasa nie as Dormal and when might la wished the possible forms then are (1) this byman as normal, (1) thus bymn es arnadyadima (1) any of the biber kimyaktam enumerated in 1, 1, 1 In P, VIII, 1, 1-18 are in tir metre, the rest ia drastrebt, which saplains the reference to these metres below * The distinct on belusta he' and 'they is no doubt deliberate e corresponds to annatyal Food and they' to authoriti yana explains the singular by yapaminasangkah, but this is UNACCESSITY Mas Müller renders The' la cach cax R reads sadyal, which is correction probably of his own, for the same fut of most of the BISS. lacluding SISTS, but as of course most anforlonate la is almost mulralent to ma, ci Delbrück, A'rindische ·-1,1,2 TRANSLATION AND NOTES 165 cul Because of the words (RV., VII, 1, 15)'sh moving of the arms they bring to barth Agni,' the hymn has the word 'birth in it Verily the sacrilicer is born from this day, and so the hymn has the word 'birth' There are four Serses (in the Irisłabh), cattle are four-footed, the serses sene to win cattle. There are lizce verses in the ciraj), these are the threefold worlds, the verses sense to gain these world. These two terses form a support. Man has a double support, cattle have four feet The hymn places the sacrificer with his double support among the four footed cattle. The scrses af said straight on number twentyofne. Man consists of twenty-five elements He has ten fingers, ten toes no legs, ino arms, and the trunk is the intenty-fifih Dy this hymn he adorns the trunk, the twenty-fth Further, this day (of the sacrifice) is twenty-five, the sloma hymn of this day is twenty-fre, like is brought about by the So the two are? twenty-fisc. By repcating the first thrice, and the last thrice, the yerses Syntar, p477, Spesjet, Vedische und Sousku Syntax, 330, and ScleNelowitz, Due Apogryphen desigveda, P 79 who calls this use late, hardly correctly CF III, 2, 6, II 1,2, 6, , Aufrecht, Adlarrya Arshmana, P 430 I think that 120 must origsally-or at any rate quite early have bad a sense approaching more or less to eva CE LV, I, 245, 3 di prchant ad sound of frekatı reneru dhiro manas yad dgrabkıl The sense is hardly by his own mind alone', as Oldenberg (S BE, XLII, 164) takes it The phrase is softened by rzut, just as metaphorical phrases are softened by quasi, &c. in Latin (Lerger, Slyhusligue Lahn p 140) This susc appcars clearly 19 III, a, 6 agorakmanam ropochkaralı This arouds amendoient to ou as proposed for the RV passage by Oldenberg So in AY, IV, 5, 8 bar iva Sec also Legeling, SRE, XLIII, 375, n 3, on Satanatha Brahmana, X, 5, 2, 1, 'Sayant seems to take "12" bere in the sense of "era", as indeed it often has to be taken, especially in negative sentences. The real scnsc is clearly seen in phrases like fratanım rou kryante, Attareya Brahmana, III, 48, 4 See also son II, 1, 2 So in Bihadamnyaka Upanisnd, iv, 2, 3, for the hanya text 24, the Badhyandina has 114 explained as ar hy the commentator (Mas Muller, SBE, XV, 139, 3), ibid, III, 9, 78 5, for the Aanva 170 tar, the Madhyandına hau vs (S 0. E, 17, 150, n) This use is not found in independent passages of the Sapkhayana Aranyaka, where in VIII, 10, na lakes the place of sw in Attareya Aranyaka, III, 2,6 Cf also Oldenberg, Z DNG, L.XI, 814 sq • Suyana is probably correct in taking panayants in a timeless or present sense Whitney, Sanskrit Grammar, $ 930, Arers, JA OS, XI, 326–361 . The hymn has two meties and in one of these metres four feet, man bas two and cattle four feet, and the union is the hymd produces union in reality carecs palsu occuts also ta Astareya Brahmann, VI, 2, 7, where the whole phrase occan stb pedal For caluspadah pataat cf Satapalha Brahmana, XII, 2, 2, 20, and often in the Gopatba Drabuana The whole pbrase is also identical with antareya Bratwana, W, 37, 73, &c For thua se I, 1, 4, II, 3, 4, Sănkbayanı Aranyaka, I, 1 The reference is to the paflarımla stoma in the Prstha Stotra corresponding to the Bahaduktha "The plural is explained by Sayanas due to the res belog thought of and not the bymn, V but here the attraction of the predicate is an adequate explanation, sunce mich examples of carelessness are very rare Cr, however, RV, 111, 6, 3, were Oldenberg (SD E, XLVI, 34, ) refers yainlyasal to Jleiven and Earth, RY, II, 5, 6 (ibid, 204), RY, VII, 93,7 påt sin ágar caky má * usa rád cryamádanh hifraibantu | where Agul and perhaps the other CE ·166 AITAREYA ARAŅYAKA 1, 1, 2- become thirty less one, that is equivalent to a tiraj serse minus one syllable For in the small (v omb) seed is deposited,' in the small (heart) the vital spints, in the small (stomach) food 19 placed So (the zira, small by one) scries for the obtrnment of these desires He also knows this obtains those desires The Verses include also the Orhafi metre' and the ziraj metre, and the perfection of that day They also include the anustubh metre, le for the chants accompanying the ghee offerings depend on anasubhis 3 The Prallga'should be in the grain metre,' some say,'' for the su alrı is brightness and splendour and thus (the sacrificer) becomes bright and splendid.' Others say, "The Prauga should be in the mẢ metre, for the upnih us life Adity 19 are in the mind of the poet Ibid, ., 85 47 (altered in Asvalayana Ghya Sutra, I 8,9), krdsyuni is used of & mu and wife In Ma trayanıya Samhita, 1, 5, 13, frazalar is used of the gods of oraz ivahas an IV, 1, sufro CI to the verse cited V, 1, 2 ssam » Mitraveruna karlantlam and Atharvareda XIV, 1,39, w th Whitney s note CL Delbruck Altin dische Syntax, p [03, Spe jer, Sanseni-Syntax, $26 n , Oldenberg, 2 DUG, VXXIV, 61,07 See 1,37 where this recurs. The verses taken together make up eighteen viraj verses (it 19 not necessary to assume the repetition of the first viray thrice as does Var Muller), and seven trustubl verses Repeating thrice the last tnstubk, and taking away eight syllabies from each scrse, we reach nine brkah verses plus a ne sets of eight syllables which taken all together & ve two bphala verscs. C. Sankhayana Aranyaha, I, 2 10 The first verse, though called ora in the Anukramant, is really a verse of thtrty three syllabies and by the doctrine that onc or two syllables malc no difference, it can easily be regarded as an arustubh of th rty two syllables Themasc is dae to the force of abhi, of jamtvdm adxl sdnbabaudha, RV, X 18 8 as explained by Whitney, AJ P, VIII, 297 and Geldner I eduche Studies ir 305 Later Vola governs the acc, sec Hopkins Great Epoc of India pp 165, 473 For the exact sense of abkı ef abhe samcnmld, Satapatha Brahmana, X, 2,4 ? with Eggel nga note, Aitareya Brabrana III 22 6 turajam dafinn abissampadye tam, and elsewhere in the Brabmana and Satra 1 teratore Ayya bere, as above must mean Ajyx Sastra as Sayana takes it. The reference 13 to KV, 111, 13 wbsch is an annstubh hymn and is the Ajya Sastra of the Agu stoma After the eat ng of the plugrahas and the recitatioa of the Ājya Sastra coraes the life decograla and the Prauga In the praksh the Agaisroma the Prauga consists of sevca irras, comprising RV 1 3, and 3 ascribed to the poet Madhuchanda3, so in Lausitaht Brahmana, WS The Altareya Årenyaka keeps these treas for the Trauga, in the Sankhiyana there is used set apparently of seven treas (RV, VI, 91,5-3 4-6, VI 61, 1-3, IV, 43 1-3, IV, 22 :-). 1V, 55 1-3 VII, 95, 4-6), in the in fub metre, ascribed to inadeva chalrunjayana though only three ate Als (Covinda on śánkbayana Srauta Sutra II 8, 10) The series of deities, Väga, Indra Yaya Mitru Varona Afrinan Indra, Vivedesah Sarsspalt is the harc as in the original frras of RV, , 3 There can be no doubt that the Sankhiyana yersion is the The order of the grada i different in Kāts āyana Šratta Sutra, IX, 13, 33 For the metres and tbeir relat on to the sa anas see Berga gue Journal Asadigue, VIII, 166 sq, Bloomfield J A OS, XVI, 454, Ollenberg SCE, ILVI, 301 • The trou inbha Prauga is preferred in the Skákbayasa, bat nothing is there ad us to the reason bere given, wb le arguments for the sapatra are there mentioned, which bere are not used This Adds another reason for regarding the Sadhbiyana as the later CTSION later ·1, 2, 3 TRANSLATION AND NOTES 167 and so the sacrificer) sans life" Others say, "The Praüga should be in the anuştubh inetre, for the anusiubh is valour, and so it serves to obtain valour' Others say, 'The Prauga should be in the Orhati, for the orhat is prospenty, and 80 (the sacrificer) becomes prosperous' Others say, 'The Praüga should be in the pankit melre, for the parkk is food and so (the sacrificer) wins food' Others say, 'The Praiga should be in the traslub} metre, for the trustubh 15 strength and so the sacnficer) becomes strong' Others say, 'The Praŭga should be in the jagalı metre, for cattles are like the jagali and so (the sacrificer) acquires cattle' But (the sacrificer) should take a gajaln hymn only For the gazain is brahman, and that day is brahman, and so through brahman is Brahman commenced The hymn should be one by Madhuchandas For Madhuchandas desires...honey for the singers and so he is called Madhuclandas Now food truly is fioney, all is honey, all desires are honey, therefore if one recite the hymn of Madhu. chandas, it serves to obtain all desires He who knows this obtains all desires Now this Prauga in the one day form is perfect Much indeed on that day is done that is forbidden and (the Prauga) 13 thc atonement Now atonement • CF 1,1,1,0 $ The point of resemblance as the number of feet Sec Tartuuiya Samhita, IZT, 2,9 4, VI, 6, a, Axtareya Brahmana, 1, 21 15, 18, 11 [lsewhere the sagair is connected with astafaphal palavah, Jaiminya Brahmana, III, 241, Tangya Mababrahmana, III, B, a, or malavah are panktah, Aitareya Brahmara, III, 23 5 * Cf 1,2, 1 ad fin The day is brakntar because it causes men to attain brakman This pagsage appears to be quoted or referred to in Sankhayana Aranyaka, I, a brahma su ska ha (*) Brahmoilad ahar Oranmanatoa fud Brahma samardhsyatt Sce I, 2, 1, refra Sayana so takes chandat The compound may rather have meant "prasmg honcy', as the Naichangoka III, 14 gives chandah As an equivalent of arcata and of also V, VI, 11, 3 when chandla occurs, or possibly ' winning honey', cf Winternit: (Gesch der indisch Lull, I, 146, n 3) who takes the meaning of hand as 'gefallen, befriedigen, oder befallen machen'. Cf also Wackernagel, Altendaseke Grammatik, 1, 154 Macdonell, Vedic Grammar, A 31,2 3, Weber, Ind Stad, VIII, 454, as to the connexion of chandas with skandali, wbich frel wonld be natural as giving a basis for the meaning of chandas as right ume (c. $65, 'Sool,' scansion, &c) Voland and chal crer' are not separated by the Indian gram.canas, bet ale of very doubtfal connexion (Whitnes, Neats & PR 49 50, Ryder, AOS, YSU, 77, Weber, Ind Send XVII, 136) Madhachandas appears a Kaz itaht Brahmara, III, 2 Altareya Prabmana, VII 17, Bihaddevate, II, 126, III, 57, Siskusia ranta , &c For lad yad, &c, cf Delbruck, Altundusche Synier, P-575- ? The Agnistong, which is the prakrta of the latest of the first, is ac day sacrifice C Sabbathier, Agmistona, Caland and Hers, C4371358 Because, Sågara says it can easily be performed by use the Agerstone, which it exactly follows This passage is repeated u , 1, 1,&c Max Lluller renders to be hidden' Saya-2 sus opijam sarjatyam The reference is clearly to the dus nrlystadukkamme immoralisomprendidalam (s0 R, S has what is better Lesnir (a) ritkas), **1,1,5 Le the popular part of the old ntaz1 * This 15 perhaps better than Bar Es cits u lezzed Lr by recarion)! Y ·168 AITAREYA ARANYAKA 1, 1,3- 18 rest, and at the end of the sacnfice) the sacrificers rest on the alonement of the one day (Prauga)" as their rest He rests who knows this, and they also rest for whom the Hote priest, who knows this recites this Prauga. 4 (There is the card ready' in the verse,) 'Come hither, o Väyu, conspicuous, these Soma draughts have been made ready' (RV,1,2,1), this day indeed is ready for the sacrificer and for the gods. Truly the day 13 ready for him who knons this or for whom a Hotr priest who knows this recites in the verse, "Indra and Yaju, these draughts are pourcd forth, come to what is prepared' (RV, 1, 2, 4) by 'prcpared' (miskrla) he denotes what is 'well prepared' (samskrls)' Indra and Vayu approach what has been well prepared by him who knows this or for whom a Hotr prest who knows this recites in the verse, 'Mitra of holy might I summon (and Varona) who make perfect the oil fed nte' (RV, I, 2, 74.), speech is the oil fed n'e Speech is his who knows thus or for shom a Hotr prest who knows this recites In the verse 'Aśvans (accept) the sacracial offerings' (RV,1,3, 2*), the sacnficial offerings are food and this serves to gain food The Asvins go to the sacnfice of him who knons this or for whom a Hotr prest who knows this recites the verse, Come hither, Je whose path is red" (RV, 1, 3 3) In the serses, 'Indra of bright splendour, come hiiber, Indra ampelled by prayer, come luther, Indra hastening, come hither' (RV, 1, 3 5, 69, 40), he recites, 'Come hithet, come hither' Indra goes to his sacribce who knows this or for whom a Hotr prest who knows this recites The Au-gods come to the call of him who knows, It is a cunous foyersion of ideas by which the old popular sites retuned no doubt relectantly in the ntaal become regarded as improper and needing atonement. 11 Max Muller takes pratostdikdhah as separate from Junlyami bat soggests that shat may go with antyam 'This certainly seems better, as it avoids the identification of clatat and Janat At the end' refers to the fact that the Mabavrata is the last day but one of the Sattra For gratuit as a medical term see Hoerie, J * A S, 1907, p 14 i From neskrta comes the Yede uirit according to Bloomfield, JA OS, XVI, EX® For samsária as well cooked, sce Thomas, JRA 5, 1904 P 748, hırste, AS, 1905, P 353 For 1s and vid Oldesberg S8 E, XLVI, 2 4 For aram above, which As against alam, V.: 3, is a sign of early date, cf Wachersagel, Altindische Grammaia I, 911 99, Macdonell, 1 edu Grammas, PP 43 sq plas already appears in the Albarnaveda. The syotax is normal, see Delbruck, Almdische Synlar pp. 146 147 Suyane, probably correctly, ezpla ns that the bymn has the word eram because the day is aram, Dot Tie YCC. The use of tar farcurs this. Sayara interprets sddhants ether as dual or as equivalent to safhayantan. In the ong aal tbe feda bas I arxnam ca nisadasan (cf rischel, 1 adiesthe Studien III, 199) This is the most probable interpretation of Rudratartars, Iisckel, l'eduske Studies I, 53, but II 7, Macdopell, Valse Afythology, p.49 Others tukeas' whose path is terrible' Siyana tenders 'n bose path is like that of Kadra unobstracted' According to Rs division, bere ad above, dka must be taken as 'He Bays (the serse), but the position of asyu is hardly possible kad the later examples show coachasirely thate ka goes with what follows, as it is talca in s ·TRANSLATION AND NOTES 169 or for whom a llor priest who knows recites the verse, 'Ye All gods, protectors, supporters of men, came hither' (RY, I, 3, 7) In the verse, 'Ye givers, (come to) the libation of the giver' (RV, 1, 3, 76), he means the libation of every giver Whatever a man wishes when he reciles this verse, that wish the gods fulfil, of this he knows or of for him a Hotr priest who knows rectes in the versc, May the holy Sarasvati accept our sacrifice, she that is rich in prayer' (RV, 1, 3, 10), speech is denoted by 'nch in prayer' Speech is his who knows this or for whom a Hotr priest who knows this recites When he says, 'May she accept our sacrifice,' he means "Nay she bear it away' These verses if said straight on number twenty-one Nan consists of twenty-one elements He has ten fingers, ten toes, and the trunk is the twenty first By this hymn he adoms the trunk, the twenty-first By repeating the first thrice and the last thrice the verses become twenty five The trunk is the trenty fifth, and Prajapatt is the twenty fifth He has ten fingers, ten toes, two legs, two arms, and the trunk Mis the twenty fifth By this hymn he adorns the trunk, the twenty-fifth Further the day (of the sacrifice) is twenty five, the sloma hymn of that day is twenty five, like is brought about by like So the two are twenty-five 'ADHYAYA 2 The two tristichs, 'Thee I kc a car to aid us' (RV, VIII, 68, 1-3), and, This juice as poured, O Vasu' (RV, VIII, 2, 1-3) are the first and second of the Marotvatiya hymn Both are perfect in form as belonging to the one day ceremony. Much indeed is done on this day that is forbidden, and (the Narutvati; a) is the atonement. Now atonement is rest, and so at the end of the sacrifice) the sacrificers rest on the atonement of the one day (Marutratiya) as their rest He rests tho knows this and they also rest for whom thc Hotr priest, who knows this, regles this Marulvahya In the verse, 'Indra, come . Probably the original forro was favokā Amold Vedic Metrep 143, Wackernagel, Alandische Grammatik, 1, xi, Macdonell, Vedte Grammar, P 110 * CF I, 1, 2 ad fin * The sioma peculiar to the dlabārratz is the parcaruma slome :2 thc rajana zaclody z the Praha Stotra corresponding to the Mahadultha, Sankhayana Srauta Sutra, XVII,7 3, 4 Thie explanatton a' Prajapal as reny fits ratusa}" KIYEV, Mechatry note of Santhayana Aranyaka I, , and see also below, II, 3 4 1 This is the first Sastra at the midday pressing The pragathas used are made up of two verses expanded (Sayana Yasmian tgdogyasamuke pragmachanta friah sampadyare so yam pragathah) The dhayyas are interpolated verses to fill up the Sastra For the terminology, prahpad and trucars, sce Hillebrandt, Ralua! Litteratser, P 193 For maths below, see geeling, S B E,XLT, 311-IV See 1, 113 7 ·170 AITAREYA ARANYAKA righer, with thy strengths preserve thy singers'' (RV, VIII, 53, 5-6) (there is the word "singers "), this day indeed is a hymn, and being possessed of a hymn, the form of this day is perfect (There is the word 'hero') in the Terse, 'Let Brahınanaspau come forth, luther the hero' (RV, I, 40,34), the form of this day indeed is perfect as endowed with strength (There is the word 'heroic might') in the verse, 'Rise up, O Brahmanaspatı, heroic might' (RV, I, 40, ", 24), the form of this day is perfect as endowed with mught (There is the word "hymn ) in the verse, "Now doth Brahmanaspalı proclaim the hymn of praise' (RV, I, 49, 5), this day indeed is a hymn and the form of this day as endowed with a hymn is perfect (There is the word 'slayang Vrtra') in the verse, Agni, the slayer of Větra, will bear' (RV, III, 20, 44.), the slaying of Vrlr is 2 characteristic of Indra, this day is Indra s, and Indra's is the form of this day. (There is the word 'strong') in the verse, Thou art strong by insight, O Soma, thou art mighty in thy mught and greatness' (RV, I, 91, 2+c), might indeed is a characteristic of Indra, this day :Indra's, and Indra's is the form of this day (There is the word 'strong") in the verse, "They fill full the waters, they lead forth the strong one like a horse for rain' (RV, 1, 64, 64), strength indeed is a charactenstic of Indra, this day is Indra's, and Indra's is the form of thus day Further in that verse, They milk the thandering neier failing spring' (RV, I, 64, 6) (there is the word 'thundenng ), thundering indeed is a characteristic of Indra, this day 13 Indra's, and Indra's is the form of tbis day (There 13 the word 'great") in the verse, 'To great Indra' (RV, VIII, 89 3), what indeed is great, is large, the form of this day as endowed with largeness is perfect. (There is the word 'great ) in the verse, "Sing a great song to Indra' (RV, VIII, 89, +), what indeed is great is large, the form of this day as endowed with largeness is perfect (There are the words 'was in the way of' and 'stayed not') in the verse, "No one was in the way of,'none staj ed, the chariot of • Sayana takes pruutir as 2 noun=anu da deya * This is I take it, the meaning The verses conta n words because the day has certam quahties. It is also possible to savert the relation, and derise from the epithets in the verses the qualities of the day but the pos tion of the verse in the sentence points to the former interpretatiou as slightly the more probable, and that view is supported by Sankbayana Aminyaka, I 3 ad fn. maladvad hy elad ahah The literal rersion is 'As to the words, &c The argument seems to be (1) Vyirah: occurs in the verse, because (a) Indra is Vrtraha, and (3) the day is Indras. Tossibly at may be, because the word Vrinzła occurs, therefore, Indra is Vrtraks and th s as lodra a day vajian meang baying food according to Sayan. It clearly mcast onginally 'having energy Cf Oldenberg, S BE, XLII, 18 and Index, s. Yzta, raschel, redesche Studien, 1, 10,15 Sayanı renders gargasa as starthas na talalatun and #sramal 3 dana ratkına randnam ana farur?drtaman, and garjastat af as lokintaragaman ya panta'almoval It is difficult not to beleve that tbis absurd interpretation, which is that of the Aranyaka, was ·TRANSLATION AND NOTES 171 Sudis' (RV., VII, 32, 10); the form of this day 18 endoued with the terms parzadla and ranli is perfect. He reciles all the Pragāthas to obtain all the days, all thc Ukihas,' all the Prsthas, all the Sastras, all the Fraugas, all the pressings of the Soma. 2. He recites the hymn, "Fair has been my effort, singer; slayer of trulh' (RV, X, 27). True, indeed, is this day and perfect its form as endowed with truth. This bymn is composed by Yasukra. Vasukra indeed is brahman, and this day is brahman. Thus by brahman is brahman commenced. Ilcre they ask: "Why then is the Narutvatīya Sastra commenced by Vasukm's hymn?' Because no other than Vasalra produced a Marutvatiya Sastra nor separated it. Therefore by the hymn of Vasukra the Marutvatiya Sastra is commenced. This hymn is not addressed to any definite deity. and is therefore Prajāpal's. For Prajāpati is undefined, and the hymn serves to win Prajāpati. Once' he describes Indra, and so the hymn retains its form as Indra's. He recites the hymn, 'Drink the Soma, for which in anger thou breal.est' (RV., VI, 17) (There is the word "mightily') in the verse, 'The cow stall, Indra, mightily being lauded;' the form of this day as endowed with the word mightily is perfect. This hymn is deliberately chosen wrongly The exact sense of the original is, bowever, open to doubt, el. Ludwig and Griffith's translations. The Ukthas here meant, Sayana says, arc those for the ultikyakratues, following the Yalnyapiya Sīman. The Prschas are the foot Prstha Stotrus of the midday pressing. The Sastras are those of the Ayya and other sites The l'raügas are the Sastran of the Praugr and are specially mentioned on tbe nyaya, brahmanā iratak pancrijald any ofgarch (30 S; Rreads abhy", which is nonsense). For these, see Cggeling, S B. E, XXVI, 339 For aptyor and the very numerous similar datures, cf Speijer, Vedische und Sanskrit Syntax, $ 274, Whitney, Sanskal Grammar, $ 970. They duller from ordinary infinitives in bot belog construed cleuly as verbal forms, but gorerding the geotive us here and in Sunkhiyara Aranyala, II, 5, 6, &c., and as always in Celtic (Luudsay, Lalín Langwerge, p 535) This Khanda contatos the general form as well as the specifically Vabārrala port of be Marutyatiya. See on V, 1, 1, which gives only the special part, and cf. Saakhiyana Aranyaka, 1, 3, where Vasakra is equaled to Indra He occurs also in Dhadderatá, VII, 30, &c. * 1 bronght out of the Samhiti. The perf. here has a certain propriely, it cipress 1 Iclatro cxactly that of mers past, and approximales . present, CT a. 6 For atha darma!, cf Altareya Mribmana, III, 24.7.& *C. Alacdonell, Sartunutramuri, D. 183. Ephadicaid, IL, 336, Sieg, DK Sagenstof der Regards, PR 7,8 See Altareya Jabman, II, 39 3 fe we dairys enrulle Tradings, YI, 30,78; Kaosilaki Drähm, XXIII, ?; Maitriyani Sumbit, IIL 6, 5; Nirukus, VII, Sisana says Prajapati Is anurulfa as he has no mirti, Siathāyana Aranyaka, 11, 1 bas: ani. multo nat radang CE Weber, and Stud, XVII, 335i Lim, la Darri de Service, p 16. JA RV., X, 7. 12. The Birbadderati and Sarvinobriment ucrbe X, 17-19 generally to 1ora, with certain exceptions (Macdonell, bished erald, L. 197). Clearly the Aranzaka talcs taalss un accusatireumatas, and presumably, likt Siyana, frånet sy achirt AVA un tbe originat is tahza by Crfith lo bu translation Es * TOCAGTE from ·172 AITAREYA ARANYAKA composed by Bharadvája, and Bharadvăja was of seers the most learned, the Jongest lived, and the greatest praciiser of austerities By this hymn he drove away evil When therefore a man recites the hymn of Dharadtāja it 23 that mahli agalast the accent. Cl. also Grasstrann and Ludwig's translations. For the passive sense of grnana cf Whitney Samsłnt Grammar, P 362, Delbruck, Altınd.sche Syalex p 364 • The form apalat may be eber a datire, 'for the dnying away,' or an ablative, more probably the latter, as presumably the sease is that Bharadvaja allaned bus length of years by the hymn rather than the reverse dsa above is clearly differentiated in time from the narrative, cf Sankhayana Aranyaka, VJ 1, where the imperfect atasat describes the dwelling from time to time of Gargya Balakı, while asa is used to denote bas permanent character, and upaca in descnbing bis conversation with Ajătabatru Ths ase of the perfect as ? narrative tense is not a sign of lateness when the ose as different from that of the imperfect In the Tandya Mahabrahmana itself Evaca and asa (XIII, 6 9) sre both found in such cases. Ct also Aitareya Brahmana, III, 48, 5 Dharadvaja ha vas krlo dirghak yakla a! I so 'brauti, and III, 48, 4 The position of the Altareya Brahmana and Aranyaka as early appear clearly from the following table of the proportion of perfects to imperfects (see Whitney, PA OS, May, 1891, pp luv sq, slightly modified) Tandya Mahabrāhmana, I 130 Satapatht Brahmana XII, 1 ; Taittirya Samhita I 70 Jaiminya Brabmana, I 4 Matrayan & Saqbita, 1 64 Gopatba Brahmana, II, 1 5 Tarttınya Brahmans, I 10 II Taittiriya Aranyaka, 1 9 Kau itak: Brahmana, 3 5 Satapatha Bradmana, VI-VIII, 20,1 V, Chandogya Upoosad, 4 T 9 II Aitareya Brahmoana, I IV, 1 10 XIII = 3 XI 5 4 V, 16 IX, S, XIV, 7 5 X, 1 3, (inclad ng VII, 4 ! Bhadaranyala Upanisad ) The earlier part of the Aitareya (I XXVI) can this claim to be older than anything save the Taficavimsa nad the Samhilas and may be as old (for in sach small matters as those of the Aitareya the proportions are not far) as the Samhitas (Brabanana parts of course) Agu nst this sporadic cases like som lokale, lojjate, sacrta (Hack.ernagel, Aluindische Grammatik, I, *xx) cannot be regarded as of decisive vaght Tujjamani undeed as a Prahnt son would be note 7 P? VII 1 3 21 VIII, 5 3 • Fick Bees Bertr, YIL, 170 takes lay from Ind. Germ. logul Accord ng to the ordinary and early phonetic role, if so the Trakntis would disappear The Hew of Leimann (Wackernagel, 1, 210) is, however, more probable, cf. also Dr Scheftelowatz s forthcoming book, Zur Stammbildung in den indogermanischer Spraken 10 Dr Scheffelowitz gives an noteresting example of the way in which tests were corrup (thongh he does not apply it for thts parpose) In later Vedic times is and ks because frequently ack, and such forms found their way into the text of old work instesd of the proper forms Later still efforts were made to replace correct forms instead of obvious Praktisms with in some cases anfortoate results. Eg in Samayeda, 1 3, 1,4 9 (-5, 331) féru as Eenky (Glossar, p 128) says is for RV, vin, 31, 15 frisu via prechu So may be explained entste Altareya Brabrana, vu, Nueshte ori, 7 239), C. anisa rat unda) Can Nagbantpka, L, frisudhal (el Roths ant. note, p 16) for TV prksu, end for rksdla (, XL, 16459) the MSS of Attarvaseda, X, 9, 21, oer either pisára or packtra (Ladou, Allem Kern, ·TRANSLATION AND NOTES 173 he may become, by the driving away of evil, teamed, long-lived, and tersed in 2sceticism; for that he recites the hymn of Bharadvāja. He recites the hymn, 'With what splendour do ye who are of equal age and dacll together?' (RV., I, 165). (There is the word 'praises') in the verse, 'They call for ine, the praises long for me' (RV., I, 165. 4"); this day is praise and the form of this day as endowed with prise is perfect. This is the kayafubhija hymn, and it is harmony and worthy, but when it is considered that the form 13 unique (111, 22, 7), that the later language had always Vlaji and that lapā was a common word, there can surely be no hesitation la restonng layamană, just as the Atharvan Prähritisms, cited above, must be removed. The exact verbal form of the text cannot always be relied upon, and it may be noted that, as Siyana's note on VII, 10; 11 shows, in his time some versions of the Altareya Brāhmana bad, which some had not, thcsc chapters, of which the sceood 1 2 more corruption of Katsitak Brāhmana, VII, 11 (see Aufrecht, Aitareya Brähmana, PP 236, 381, 444). The case of the Gopatha Brāhmana may be held to contradict the dedactions bere accepted, since Bloomfield (Allarvaveda, pp. 164 sq.) has showa grounds for holdcog flat ic Purva is not later than the Uttara, but this objection is not of importance, since it is the case that the two parts owe Most of thele grammatical forms to these sources and the Porva borrows from the Satapatba Brahmana, XI and XII, 1 the first of which books the onmber of perfects is very high, while the Uttara explolts the Altareya, &c The patcatial in tla (sco Aufrecht, P 429) also urgal as a sign of late date is merely, in all probability, an inaccurate analogient form to forme like ila (dahita, &c), and gives po cnterion of date (cf. Liebach, Panini, P 33) amantrayan asa occurs only in VII, 17 and proves nothing for the carlier part of the Brahmana. Tāniai, 111,2, 40, allows only kr (Liebich, p 33); but as there can be no doubt of the pronty of the Attareya Brāhmana ta Pānını (cf. Liebuch's own paper, Bazz belfr, XI, 309) this clearly shows either the selective character of Panuni's work or more probably the incorrect transmission of the text (tbc Sääkbīyanı bas catre, Laebich, pp 80, 81). The use of meam (for Awam) is apprrently a note of the Attareya Brabmanas style, not a proof of date. Lielich (p. 30) holds that asa was obsolete un lánini's day lo prose and sayo Yaska ases only balküren I cannot accept this view as ta l'anial. * The story of Indra, Agastya, and the Barots has received full treatment from Seg (Du Sagenstelle des Agréds, pp. 108-119) He holds that RV, 1, 170, 171, and 165 make up an Itibisa to the effect that Agastya offered sacrifice to the Maruti Indra came and claimed it, and Agastya bad to pacify Indra and the Blaruls The result la possible, bot not certain. The Katsitakt Brithmana, XXVI, 9, kas (as amended by Sieg p 117, 6. 7): layd lubha P 303; Whitney, Translation of Atherinida, p. 604) 5o In Abili, I, 7, 9, BISS. read frindyants for prinunts and dis Printar la foard za Varttika I to l'aniol, VII, 3, 37. Scc also Wachcraagel, Alunduseke Grammatik, 1, 135. * Aurecht view (yanya ordains, p of the sparen or te draden pers of the Tallariya Samhità sem borte out by the stations in bis 'Aemetkongen'. It may be noted that ibc Brahmana parts of the Sarpbită cannot well be separated much la point of time from the Rrahman itself and that Bobmana deals with the late Pp7092edba (*) intermite, Uesch der indul. Luf, 1,167). CL also Taultinga Sambira, 17, 3, 10, 5 and Taittuiya Crikmania, I. 5, 6, 6 nich Altareya Brahmans, VII, 13,3 (ibid., p. 184, D. ). Noteworthy also un ll laterailz'i remark (p. 17., 1) that in Vijasaneyi Sambita, A.LX, Baduhists are not mentioned, though that section must be later than the oldest Drib 2036 ·17+ AITAREYA ARANYAKA 1, 2, - abiding, the day afudhry a hymn For by means of it Indra, Agasty, and the Dlaruts came to harmony So the recitation of the kaj alubhya hymn tenda to harmony. Further the hymn tends to long life So if the sicnficer be dear to the priest, let him recite for him the day alubhuja hymn He recites the hymn, 'Indra, with the Maruts, powerful, for joy' (RV., III, 47) There are the words 'Indr, powerful', power indeed is a characteristic of Indra, this day 13 Indra's and Indra's its form This hymn 19 composed by Vośvānutra. Now Visvamitra was the friend of all, and all is the friend of him who knowa this and of those for whom a Hotr priest, who knows this, recites thus hymn. The hymn 'Thou art born, terrible, for strength, for energy' (RV., X, 73) is one containing muidi,' and, as belonging to the one day ceremonial, is perfect in form Mucli indeed is done on this day that is forbidden, and (this hymn) is the atonement Now atonement is rest, and at the end (of the sacrifice) the sacrificers rest on the alonement of the one day (nur iddhana) as their rest He rents who knons this, and they also rest for whom a Hotr priest, who knows this, rectes this nrviddhana, If recited straight on, the verses number ninety seven " The ninety is made up of three zırāj sets of thirty, and then satayasah sanida sh maritratyam fad dat samjhanam santant suktami dena hendraf ræ Maruta ca samajanatan, which must go back to the same source as the Antareya 1ersion, found also in Altareya Brahmana, V, 16 wbich agrees verbally with this passage For samjhana see also Bloomfield, atharmazeda, PP 72, 73 The gen here is probably possessive and predicative (eins facian), c Spener, Vedische und Sanskri Syalar, $863 and 71, Liebich, beas Bertr, XI, 307 sq , Delbruck, Allindische Syntax, p. 16a, wbue the gen with priya is adooniaal and regulat from RV onwards. Not nncatural is the transition from soch gemties to the genitive which is really & datire, eg Aitareya Brahmana, VII, 15, 7 tasya fatam daltd would af krtor were put for dariva be qoute regular On the other hand in tasya fral dadkan (ibid., II, 40, 6) the gen, is practically dativa! La Palu (Muller, Pal Grammar, p. 67) and in Prahnt (17schel, Pralni Grammar, p 240) te dative of the indirect objective is always represented by the genitive, the dative of purpose alone surviving Cf Whitney, Sanskru Grammar, 1 297 Note the dative with mulram below and genitive in chesam pafuna, I, 1, 3, and Geldner, l'edische Studien, I, 183 On the low morality of the Brahmanas of Lér, La Doctrine du Sacrifice, P 9, Winterrutz, Gesck der indisch. Lul, I 18059, Garbe, Pkilosophy of Ancient Indta, p 6a In Sanh hayanz Arangala, 1,3 the merad 15 in RV, VI,19. see Srauta Sotra, VII, 19, 20, The frokott is as bere ibid., 15, Lausitaka Brabmana, XXV, Ams are early and apparently were ktowna Rgvedic limes, cf lang, Azaria Braimana pp 3a 54, Weber, Ind Srud, , 355. XVIII, 96, Oldenberg, Achigron des Veda,p 387,n , Eggelung SBE, VII, 114 D , Schellelowit, Dre Apokrythen der Agreda, PP 136 59 lIere the comes an after the sixth Forse Sayana explains thus the two frcat teferred to in I, 3, 1 6, six prarthar each of two verses made into a trc = 18, three dAyyas=3, asar sa 24, ma somam-15, Aay# fubka-15, maruttur Indra - 5. jaisthd walk-11, total 97 Bat in 1, 2, 7 there are seven wakawhuat feuit,veitar pantailutkaarthor Axelried this althoger of stuese.tha erplanations are possible Oldenberg (Troligenena, P 353) thinks that some of the fragalhas quay have been counted as tro, others as three verses ·-1, 2, 3 TRANSLATION AND NOTES 175 there are seven which are Oter. Whatever 19 praise of the seven is also praise of the ninety. If the first and last are repealed thrice the verses number for. There are five four-jointed" fingers, two pits, the arm, the collar bone, the shoulder-blade; these make up twenty-five. The other parts 12 have twenty-five each, making a hundred, and the trunk is the one hundred and first part, The hundred is life," health, strength, glory; the sacrificer is the lundred and first, testing on life, health, strength, glory. These verses become tristubh.** For the midday pressing is accompanied by trustubh verses. 15 3 They ask, "Why as a silang 'a swing?' He who blog is the swing He "The four are, according to Sāyana, agra, madhya, mulia, farmála, and he notes that thangh the angustha has really only three, it is given a fourth for the sake of symmetry So in the systems of Caraka and Safruta (Hoerale, Ostrology, pp 111, 12g) there are sixty pbalanges, giving lifteeb in each hand Here the phalanges and the metacarpus are reckoned as phalanges in Sankhāyada Arany aha, II, 5, each pani, on the other hand, is given three Pardan, which is the more correct view, and perhaps later. The expression kaksasi is doubtful. It cannot mean "armpits', for there is but one on each side; Max Muller says the pits 'n the elbow and the arm'; Moder-Williams, Dul (where the reference is accurate) gives the scuse as the two depressions on the West, Sāyana says kalnaiye park aduayam, and possibly the omst may be Concerred of 29 n some way double. He takes, followed by Max Muller, aksar as eye, but () firas is a separate element and the eye belongs to it; (6) the form is unparalleled Fredlander holds that also (Ar. ała, Lat axılla, O ILG alsala) means shoulder blade', but that is the meaning of ansapkalaka in the systems of Caraka (Iloerale, J.R.AS, 1907, 13), perhaps of Sušruta and Vägbbata (JR 4.S, 1906, p. 93, Osteriasy, PP 76,91) So aktu bust mean collar-bone', as I would take it in Šādkhāyana Ārabyaha, II, 4 (alse and atsah) and as in the Satapatha Brăbmana (aksa). The later form 19 usually aksala, though akra is found in the son medical version of Atreya', see Hoemle, Osteology, PP. 55, 134, 1, and my review, 2 D M.G, LXII, 135 sq Sāyana's error s found in the Commentators on Yajña valkya and in the modera translations 111e the left side, and the two sides of the lower body, which have fire foor jointed toes, a thigd, a les, and three partint ('jones', dlat lluller, rather articnlations', Hoerale, / ' A..., 1906, p 937) according to Sayara 19 Because life is one buodred years and the other throgs depend upon it, Sāyana cxplans, probably comectly, as there 15 no donbt that life as one bondred years is a very early idea, see Lahman, Sanskrit Reader, P 384 Rad reff, and Weber, Isted Stud, XVII, 193, Festgrus on Roth, p. 137. Cl. Vajasaneyi Samhita Upanisad, 2. 1+ Because the last bymn is instab! (Sāyana) Dut all the hymos in that Kbanda are in Intan, ? CE Audreya Brahmana, III, 11, 3-5, Satapatha Brāhmana, IY, 1, 5, ro, and other passages at Or Denhold AS, YY!, For the form Acouses & Waderna Alundusche Cranmatik, 1, 41; Z D M.G, XL, 678 The use of the STLOG refers, 19 the option of Oldalcs (Adagion des Pedd, p. 414) to the sno, wbich 19 called "the golden swing 10 heaven' in RV, VII, 87, 5. This te quite probable, as the Mahayratı nite 15, at least to some extent, 2 ses charp (cf. Iatrod, p 28) Siyana's interpretation follows the text and makes the swing Vayu, is Jocs Saúltyana Aranjaka, 1,7 1, 2, 4 below as in favour of the sen, cl. Kathaka Samhitā, XXXIV, 5, cited in In?. Stud, 111, 477. Compare the deliyatri of the joong kh, clearly a vegetation nite ·176 AITAREYA ARANYAKA 1, 2, 3- Swing forward in these worlds and then is a swing a sing "There should be one plank,' some say, 'for the wind blons in one way and (the swing should be lihe the wind' But this is not to be accepted Others say, 'There should be three planks, for threefold are these worlds and the swing should) resemble thera' But this is not to be accepted there should be two planks, for these two worlds seem most real, and the ether between them is the sly. So let there be two planks. Let them be of udumbara wood. The ulumbara is sap and proper food, and planks of it sene to win sap and proper food. Let them be raised in the middle For in the middle food delights men, and so he places the sacrificer in the middle of proper food. There are two kinds of ropes,' the right and the left The right series for some animals, the left for others. When there are both kinds, they serve to win both kinds of animals. The ropes shoald be of darbha grass For of all plants dardha is free of evil, and so they should be of darbha grass * This is the constant phrase of the Artareya Brahmana. That of the Lausitala Brahmana And It may be added of the Sankhayana Aranyaha, is pa lul adnycta CL Aufrecht, Awareya Brahmana p. 432, Levi, La Doctrine du Sacrifice, PP 38, n 6, 4401 * The ether or sky is as Sayana points out, musible Addhatama (for adida, cf. Wacher nagel, Alandische Grammatik, 1, 179, and Speijer, Vetische und Sanskrit Synlar, $728) 19 a curious word, wbich occurs also in the Satapatha Brahmans, which also has, VI, 3., 24 anad the purust, on which see Weber, Ind Stud, 111, 121, 0. 3, Eggeling, S B E, ALI, 197, Hillebrandt Ritual Literatur, p. 167 * Ct Suckhayana Aranyaha, 1 . #bere there is one plank only tad ta eudumbaran Plavalyurg va anadyan udur bara wigo naatsaspop iptal The seat of the Udgats also is of udumbaro wood Tandya Mahabrahmana, V, 5, audumdarı dhavaly ärg udumbara kram warundke The Sadkhayana passages look like an mutation, while the Altareye day, well have followed the Tänds ( cazarudithyal) Testurfya Drabman, 1, 2, 6, 3, has urg vú annamudumbraiCL also Satapatha Brahmara III 2, 1, 33 and often Sayana explalas right and left as fashioned by the nght and left hands respectively, perhaps twisted from left to right and nght to left respectively The pleral rajarv) is probably due as he says to the fact that as is said in Y, 1, 3 Kadhbaguna śraata Sutra, 21 [1, 2, 3, the topes Are cach of three strands It should be noted that Arany aka V difters in the purpose assigned to the ropes which it associates with the holding together of the stang Sumilarly it recognizes the number of planks as three or two, while two is here presenbed Again, 1, 2, 4 the height of the swing is fixed at a mush, while Y 4 3 gires as alternatives caturangula or must These to od us that the last book must difíet considerably in date from the first. Oa darbla cf. Eggeling SB E, VII, 84, Ziromer, Allandsches Lelon, A-70 * The construct on of the genitive with a positive is based on the analogy of the superlative, og fra, 1, 3, 4 (Speijer, Hedische und Sanskni-Syntax, 4565, DE II) Similarly the ablative is found dependent on a positive, eg RV, 1, 10, 4 (Oldenberg S BE, XLII. 390), Sperjet, Iolische und Sanskni syntet, 35, Sanskrit Syntax, 78, Delbruck, Grunds, III, 1, 216, Puschel, Gott Gel Ans., 1834 P 5og Tedische Studima, I, 309 Geldoer, ibad, III, 76 77, and sce 11, 31, 6 For the word opslala na, Aitareya Brahmana, IV, 15 4 apahuonment and anafałatsApnenat, Bphadārgyaka Upantsad, tv, 3, 11 (llas Muller, SBE, XV, 169, 3). Chindo ya Upanişad, 1, 2, 9, VIII, 2,3,4 1,7,5 ·178 AITAREYA ARANYAKA 1, 2, +- they mount to food and fortune The Iloirahas with the Bralımın sit down on seats of grass Plants and trees having grown up bear frut So then if they mount all together on this day they mount on strength, on sap, on proper food. This series to rin sap' and proper food Some say, 'Let bim descend alier saying tasar' But this is not to be accepted for the honour donc to one that sees it not " 19 indeed not done Others say, 'Let un descend after taking the food' But this is not to be accepted for the honour done to one that has approached near is indeed not done Let him descend after seeing the food Tor that is honour indeed which is done to one who goes it. Therefore only after seeing the food, let him descend Let him descend towards the east, for in the east is born the seed" of the gods Then let him descend towards the east. * They, ie the lot and Udgatr Max Müller follows Rin translating fie', but this tahes nonsense and the commentary shows that R is wrong "They are the Holy s assistants, viz. Prabastı, Brahmanacchamsin, rots, Nestr. Agrudhra, and Acchavaha The division is not strictly accurate, as the second, third, and fifth are really classed with the Brahman and the next with the Adhraryu bat it corresponds to facts better than the lasa classications, ses Weber Ins' Sud, X, 2.44.51. Oldenberg, Senna do lado, PR-383 57, Hillelwandt, Artual Litteratur, -97 vrsih Day perhaps be better spelt bersih Both the word and present difficulties, cf Wachengel, Allindesche Graminah, 1, 184, 233, Macdonell, Vedic Grammar, p 36 See Geiger, Lallt und Sprached Singhalsen, p 28 The following sentence is guoted in the Nageya Anuramans, Ind Stad, XVII, 373 374 • Vlak Muller suggests that is before krzak is expected If it bad occurred, it would have been quite natural, but it is not necessary to suspect the text as the rending above is rsam ea ta! iram amadyan and the ea lat renders it less onnatural that is should not occur The phrase na rad is very common in the Altareya Brahmana, tad being of course ad vertaal. For the usual asyndeton, Delbruch, Allandischa Syulax, p. 19 1. The descent does not of course come here in its proper oner, but is inscited to complete the discussion of the topic of the movements of the priests. 11 The reason for the benog rejected as that it is only after the second rasul (the anyasar) that this bhaksa comes op, so that it coold not see the priest on the sking descending in 11s honour (Siyana) Fortbe sord, c \lachensgel Allendeseke Grammatik, 1,172 Foy, Z DUC, L 139. Mnododell, Pele Cranmar, P 31, Weber, Ind Stud, 11111, 269, for the form, Whitney, Sanskrit Grammar, $ 10g! ** For the formi apujale of Hacierangel, Altın lische Grammark II, 1, 77. Delbrach, I'erg! Spatix II, 529 59, Altadische Syntax, PP 440 sq Adhyrst sya appears clearly to come from Vrs in the sense more' (cl Greek raltropeos) The separation into two root (maintained in Bohtliogh and Monier Islams' Dut) seems quite peedless (el Whitney, Roots, Sur, 140), us rsti, spear, can easily be denred from Vrs as tros, Cr also hita, 1\, 5 3 (cd Schetelowitz) » Mar Mdler seggests, als apparently redependent); also subrests, that the reading may be devania) ram pray yale But the use of san frayoyate is curious as the ram has no intelligible force and on the other kund the form retasa is not impossible, as forms from a as, asa, exchange more or less freely throughout Sanskrit, see thines, Samiru Grammar, $6415, 1319, and a long list in Yachermgel, apert, II [ 113 114, In a laburribi aguincias i occors in the Starihs, 1613, III la Pah of course the asa form rerulls, Mulier, un Grammer, p 64 Cr also Rschel, Prakril Grammar, !! 407 sq ·-1, 3,1 TRANSLATION AND NOTES 179 ApmıĀia S. They say, 'Let him begin this day with saying the word hin' In the word ium is brahman, this day is brahman, and so he begins brahman by means of brahman, who knows this Now with regard to his beginning with the nord him, the word is masculine, and the rc feminine. They make a pur und so he makes a pair at the beginning of the hymn for the sake of offspring Children and cattle are his who knows thus Again with regard to his beginning with the word him, the word is to brahman lile & wooden shore!! just as one desires to dig up anything with a wooden shovel, so math the word one digs up brahman Whatever he desires, he digs up with the word him, who knows this Again with regard to his beginning with the word him, the word is the discrimination of divine and human speech. So he, who begins with the tlerance of the word him, discriminates divine and human speech The time of kumkriya and prati padyate are obviously really identical This is really explained by the origually timeless force of the farm krua (cr Whitney, Sanskrit Crawwar, $6889, 894) So the nortst participle in Greek sometimes coincides with the time of the verb, eg Monr), Flomeru Grammar', p 21a Dellauch (Alundische Syntax, PP 405-409) holds that in all these cases the distinction of time between the mun vcrb and the gerund extsts, but, however natural the growth of this ne is, it is only to be found in the examples by forcing the sense Speier (Veduse de und Sauskn Syntax, 313) lays stress on the aoristic effect of the weuh root and appears to think that this accounts for the past force But it should be noted that in Vedic we have no evidence that the fortus were ever felt as other than participles either present lor past. In striyam drstvása kitavám tatype it is most probable that the unter did not feel drstuaja ase after having seen, but ns' seeing' Cf my remarks in J XAS, 1907 p 164 For beginorog the Malavrata with kim, cf Sailbliajana Aranyaha, 11, Forlama+ Var, cf "hitney, $ 1079 It is obsolete in the classical language V.01.24. The use is found in the Artärega Drahmana, VI, 3, and often in the Satapatha Drahmana For the idea, of the stories of the wedlock of the sian and re in the Sataj atha (IV, 6, 7, 11, &e ), and Jasminya Upanısad Brahmanas, zad Aitareya Brahmana, III, 23.1. ✓ Sayana explains thats as & metapbor from the search of hidden treasure, a probable supposition 14 the case of India, a bere burual of treasure of Gautama Dharma Sutra X, 43 45, Vasıtha Dharma Sutra, 11, 13, 14, Bladu, VIII, 35-39, lajšavalhy, 11, 34, 35) has always beon frequent in consequence of the uncertainty of life and government A different des is found in Satapacha Brahmana, VI, 3, 2, 4, &c That 19, it distingtushes ordinary conversation from diside service Āmnyaha II, 1, gives i flerent reasons for the importance of him la Satapatht Brahmana, 11, 3, 1, 34, where the satoe disfiactiou occurs, Sayana explains as Sanskrit and Apabbramsa (Csgeling, SD E, ALI, 200, n), dasojat must be correct dayai cannot well be adjectival, and the error in the ISS is truling Cf III, 2, $ It is noteworthy tbat later darzı 2 dc is used for Sanskrit, cr Dandia Kayyadarsa 1,33 samskriam rhana daru aug antatky # malarsidhak Franhc (Title nad Sanskrt, p 5g) compares the fact that Mathura was called city of tbe gods because of the husana title drafutra, and is inclined to think that 'secondary' Sanskrit came to Inda from haśmie 9 Blatheri, a hypothesis which can budly be regarded as proballe N2 The Sanhbayana ·180 AITARDY, ARANYAKA 2. Tlies $13,' \ 2t : the beginning of this das ?' Let lim reply, 'Mind and speech': All desires rest on the one, the oliver yields alt desires. All desires test on the mind, for with the mind man conceuses all desires. All desires rest on lum who hnowa tlúe Specchu yields all desires, for by sxech man expresses all desires Speech yields all desires to him who knons this Then they say, 'One should not really begin the day with a 14. sajus, or saman verse, nor start (rom a r, sayur, or siman serse' So one should say the jahrlis first The Tu Jhrhr are onlik, bhur ak, and star, and they are the three Vedas Dhik is thic Rgeda, budak the Yajuncdi, and star the Simaseda! Therefore The real meaning of the discriminallons & moreted by Aftatcya Brahmana, VII, 13. 13 ... I can cauzt latkel minim direx cardainam fon ministri i AA masak Antwuran, of Internaliz, Coch der indisch ItH, I, 161, A 1. The later tre of nede idust te related to Devanagari For the question of Prakrit, cf 1, 5, 2, In.cba-Ku māyaqa passage where Ilanamant flers as to addressing SitI, the possibilities he contemplates are (according to Jacobl) tucam ww Im samskriim, or dyitir iv, tácort samskytume which appxan clearly to discriminate between the populacod. sacenotal-Am-of-Sanchit That the former expression tocans (as De Cricrson, Intl Anl, U11, 56, holds) the Trährit of the educated satriyas and well to do persons round the court apicars excessirely improbable Mor is it correct to say that there forms of Sanskrit were practically alike The T'ple and the Sanskrit of the leabmulcal schools are of distinctlvely d lerent style, and Sich might well harc Leca insprised at being addressed not in the hustisiya fashion but hinge priestly expressione, much as a lady of the middle ages would find a great difference between the address of a countess and a monk, cren when both spole the same Latin language "Siyana explains 11 as referring to the need for care going through the service, composed as it is of mixed verses Sayına explains that the des res are pbases of mind, manotrillesat which is loo subde for the Aranyaka. cr Bhadaranyaka Upanisad, 111, 3 manasa ki kamar komayale, and Jacob, Concordance, P 192, Aitateja Brahmaan, 1, 2, 3 Max Vuller following Sayana, takes the words narco-yod 18 as ginag the ground for the rule referred to in ftd ahur But this leares no uti to mark the end of the rule referred to in rad åter, and in view of the dual practice of the Aranyala, it is safer to take the quotation as extending to tynd There is no doubt that the copstruction of the last part of the sentence Is not easy For the abl, c Delbruck, Aladascke Synlia, pp 10759, Speijer, Vedische und Saurbrut Syalar, 1 st W. For the later bistory of the tried set Deussco, Philosophie der Opareshais, p 195, ET, P 717 See also Janina Upanasad Brabrana, III, 13, IV, 28, ao I, 1 Tatlariga Upanisad, 1, 5, 6, shows clear signs of a later ongin than the Altareys by its elaborat on Ontbatbrce Velas and the Atharrareda, see especially Bloomfield, Atheroareda, TP 21 51, Macdonell, Sanskrit Itterature, p_29454lloplina, Great Eme of ladia, V np 15Q The silence of the Arangaka is certainly in favour of its early date it is of course true that the Atharvaveda contains much old material and probable tbats Sambata existed before the Aranyaka was written (cf Taitturfyt Sambuta, VII, 1, 2, where the Anginses are referred to • I agree with interditz that Oldenberg's view (Lateratur des alten India, P 41) that prose mage formulae are older than 'poctie' which are imitations of the poctry of the hymns of the Reveda is not prnhalle ·-1, 3 3 TRANSLATION AND NOTES 181 he does not really begin the day with a r, sejas, or saman terse, nor start from ar sajus, or saman verse 3 He begins with lad this Now / this this'' is food, and so thus he obtains food Prajapali indeed uttered thus as the first word consisting of one sytlable or of 1910, viz tala or lala So 2 child when it first speaks utlers the word of one or two syllables, fala or talSo suth this very word with lala in it he begins A Rsı says (RV, X, 71, 1), 'O Brhaspali, the first point of specch' for this is the first point of speech Which they have uttered making a namc,' for by speech are names made That of them which was the best and nawless, for this is the best and flawless That is hidden in secret by their love and Jet is made manifest," for this as regards the body is secret, merely the deities (who enter the body) but as regards the gods at made manifest This is thic! meaning of the verse (apparently as a fonrth Samhiti), and Il soteritz, Crsch der indisek Lill, I 10), but the recognition 15 1 6197 of later date (Taittiya Samhita, VII, is not probably early, but, like VI, 1 later than the Altareya Brahmana) Tad is the first word of the first stanza of the first hymn of the Aiskesalya Sastra the so-called Rajana, RY,2,130,1 V. It may be tudered this word lad ( (al lad alt), but Suyana lakes it as a petition The repetition of annam 19 apparently not connected with that of tad though it may bare been helped hy it V Max Vuller seems to record the two alternatives as tat and lata or iala This of course as the usual signofcation of staksars and dryatsara bat Sayara refers these words to the quantity of the fast and second syllables io lala and fata respectively The form of the sentences makes this seem certainly correct however taustal it may be le may have bere 7 cardy syidence of tbc omission of the final a sa ordinary conversation "I talc taf dalaman separately and eva latas - 60 This scems also to be Siyana's Interpretation Max Muller says "Ilith thu very word, consisting of tar or falla (c£ the Teading of L] bc begins' And in a note If lsf 13 called the very same word, nu seci in the sense or rza This appears rather unsatuíactory, and Sāyana 1 probably right in thinking fal and tala similar coough for the porpose here in view This passage andeel, seems 10 be a deliberate and somewhat elaborate fartant of the older legend (prescrici in Satipatha takruana, XI, 1, by which I rajāpati hen he first srohe Ettere ! bak barreal, and swar, wbich ars words of one and two syllables respectively Siyana has cena Amstenen larkukuri id wolyam krastadirferblyan spui de yatsars Flatratsara is apparently 10 pilject Drandra with disjonctise forse, Wecerdagel, Alterteche Grammatik 11, 4,70, Delbruck, Alundusche Syntax, pr 73 99 corpo Symtar, Itt, 2147 for easly esamples. The whole sense is little mote this that tal wbich is coal to sal(a) or kul a) la ibc tame which us Brahman, is revealed in the dc tles and implicit in mun ia whose orgias, &c., the deities are (a :0 II, 1, 5, Sankhiyana Arangala, 15, 1, de.) For alunan, d Chindonga Upanied, 1, 3, 1, 4, Whitney, 1 A 0 S. Oct., 18A, IL So often to Jalmuiya Upanied Trekmanı This stanza is very obscure Sayans guotes Abralayana Ghya Sun, 1, 14, 8, where it is lall down that a childs secret name is only to be toorn by father and mother anti the Anayans Thus thus is what is related to here is not lojestic, as das Mulier polaks ost, ·782 AITAREYA ARANYAKA 1,34- He begins with, That as the oldest in the worlds' (RV, X, 120, 2), for that is indeed the oldest in the worlds "Whence sprung the temble one with brilhant might,' for from it he was bom who is terrible with brilliant might Immediately on birth he destross hus foes' for immediately on being born be destroyed evil After whon all helpers rejoice,' for all creatures are helpers, and they rejoice alter him, saying, 'He has risen, he has risen' 'Groning by strength, the powerful one' (RV, X, 120, 2) for he grows by strength the powerful one As foe he smites fear into the Dása, all fear him "Taking that which breathes and that which breathes not,' this refers to the living and the lifeless What was offered in the feasts came to thee, this means, a) is in thy power' "All turn their thoughts on thee' (RV X, 120, 3), tlus means all beings, all minds, all thoughts, turn on thee When these two become threc helpers,' these two being united produce offspring Children and cattle are his who knows this Join what is sa eeter than sweet with the sweet,' for the par is sweet, the offspring sweet, and so uilh the pair he joins the offspring "He' conquered by the sweet that which is sweet,' for the pair is sweet, the offspring is sweet, and thus through the par he conquers offspring A Rq says, but the interpretation adopted in a 4 above scems to render the reference quite nanecessary The last verse he explains as mesa ng that the form of the gods who enter the body is hidden from men but the gods themselies know the name well This is practically meaningless, and Max Müller suggests that it may be that the came refers to the gods or to fad the drahman The reference however, to the deities who enter the body is clearly meant in some form of IT, 4 2,2,3 and tle scrise is the brahman = fad which is the begroning of speech and the frst of names is revealed (as the gods) and implicit la man This section is referred to by 'Sayana' on Atbarva reda XVIII, 4 77 see Lanman in Whitney s Atharvaveda, p 892 The trea RV, X, 110, 1-3, which beg ns is a stoliniyo, because it corresponds to the L'ajus Saman 14 brahman (Sayana) The explanations of this hymn in the Aranyaha must be deliberately perverse 60 absurd are they Cf Wackernagel, Alindusche Crannank, I, II C 6 The double udgid is, according to Sayana because he is Adriya of heaven and Agtilor earth. The exact use of the aorist is characteristic of the early character of the text, of Wb toey's criticism of Delbruck (Synt Forsch, JI 8-36, Altindische Syntar, pp 250-189) in AJP XIII, 290, Speyer, 1 edusche und Sanskr! Syniar, 174 *Sayana tahes adab as referring to xukunani which is stimada As cons sting of the son and daughter in law Nadhuna is equal to grandch ldren, and aškiyod to provide', le provide that dear pale with dear offsprog, our grandchildren' lfe does not therefore Fren follow the Aranyaha which clearly took sustadh as accusative Max Buller translates And this (the bog when married) beng very sweet conquered through the sect' But this represcats ne ther the Arangaka por Sajana. This verse which is pot in the greda is not by any mers clearly connected with the test, Suyana gives two altero atires that it ss connected with the terse rodio radīyah svadunt sr) : sam, or with the whole Sastra (not as in Bar SIulier, that it is connected with the hyma tadi! osa, or the Veda in general) in the lisst case this body' is the body of the sacrificer, the other ·-I, 3,3 TRANSLATION AND NOTES 183 Since he raised this body in that body,' he mcans thus body consisting of the Vedi in that corporeal body: "Then let tlus body? be the medicine of that,' he means this body consisting of the Veda is to be the medicine of that corporeal body of this eight syllables are găsatri, eleven are instubh, twelve jagali, and ten dira, This consisting of ten syllables rests in the other three metres Thc threc syllable word purusa goes into the viruy These indeed are all metres, the three and the vira To him who knows thus 10 thus is this day completed with all the metres 5 He extends the verses by the use of nadal Nada indeed is man So a man speaking sounds as were in the words nadam va odafinamº (RV, VIII, 69, 2), odaljah are the waters in heaven, for they water all this, and they are the waters of the mouth, for they water all proper food In nadam 3oyutanınan, youtah ah are the waters of the sky, for they inundate 95 it were, and they are the waters of perspiration, for they run constantly as it were. In the words parm so aghnäram, eghmyak are the waters that are born of the smoke of fire,' and they are the waters that spring from the organ. In dhenünum body the body of the parents and the result is seen in ados, &c. The other case gwes the unterpretation of the Aranyaka, as Sayana himself admits, tad elad duulsan vyakhyanam asyanı y adinu br il mancna spastıknyalt This shows how little Sayana felt loucul to follow his authorities The words cuant-avajata accur in various guides in Atharvaveda, VII, 3, Tarttırıya Sambita, 2, 7, 12, 1, Blattrayarı Samhita, 1, 10, 3, Asyalayasa Srauta Sura, II, 19, Saa bayana Santa Sutra III, 17, * The body of the sacrificer (Sayana) The hymn tad id asa (Sayana) The hymn, RV, 1, 220, is instuds, and the desired metres are only obtained by forturing * The first second, and fourth padas hare ten syllables the third cleven The first eight of the first feeds geve the gayatri thc semaining two added to the ten of the second and fourth Mides the pages, and the first second, and fourth (or rather the fough), the dur, Because by adding pe to the first püdo, na to the second, sal to the third, the verses all become Aristol See V, 2, 6 10 la mam vrd (perhaps one word), cf Wachemagel, Alindesche Grammatt, II, 1, 68 urdusa may be genitive (cha 8 on 1, 2, 1) or dalive The exact mealang is explained a V, 1,6 Act cach pods of RY, X, 220, Is inserted (besides the syllables pu, ru, tax) che pada of the hyma, RV, VIII, 69 , so as to make a brhan's Cf ŝatapatha Byabmana, viti, 6, 2, 3, and Cggelog, S B E XLIII, 113, 11 Sayana explaus the verse with reference to joice produced at the third pressing of the Soma, the risa (cf Hillebrandt, Vad Aly!A, 1, 135 89), and takes madam as the sacrificer, and supplies rakrare. For the real scose see Peschel, Vedecke Studien 1, 191 sq szefalt is clearly correct, the accusative being coguate ka seedarte w primarily attractive Lut is improbable, and as a perusal of p 80 will show, he (she the Miss., c. Whitney, PAOS, Od., 1897 | 2rY) is very tacertain about pasals. cf Whitaey, Sanskru Granwar, $275, Speijer, 1 edestis url Sonsint Syntax, 134, Delbrück, Morg! Spulax 1, 366 368 "Sayona garcs two interpretations, either smoke (in the shape of a cloud) proluced by forc, or from smole and fire, quoting haldas, Megbaduti, 4, dhliate wilsaltamarulum 9 ·184 AITARCYA ARANYAKA 1, 3, 57 ssuthyası, the dhena-ah are the waters, for they slır all this, and by rudhjast he means 'thou art lord's He extends' a instubh and an anusfuck For the tristubh is male, the anuriubh female, and the tiro are a pair So a man having taken to herself a utile regards himself as it were more complete By repealing the first verse thrice, the serses become tsenty five' The trunk is the twentyfiſih, Prajapati is the twenty fiſth lle has ten Angers, ten toes, two legs, two arms, and the trunk is the twenty fifth He adorns this trunk, the twenty-fifth Turther the day of the sacrfice) is trenty fire, and the sloma hymn of this day 19 twenty five, ble is brought about by lihe So the two are tsenty five. 6 He begins with lad, this Now 'thus this' as food, and so thus he obtains food Prajapati indeed utlered this as the first word consisting of one syllable or of two, vt lala or lata So a child when it first speaks utters the word of one or two syllables, fala or fata So with this very word with lafz in 1 be begins A Rs says (RV, X, 71, 1), 'O Brhaspati, the first pornt of speech," for this is the first point of speech 'Which they have attered making a name,' for by speech are names made "That of them which was the best and flawless," for this is the best and fan less "That is hidden in secret by their love and jet is made manifest,' for this as regards the body is secret, namely the desties (who enter the body), but as regards the gods it is made manifest This is The meaning of the verse 7 He begins with the hymn, “That was the oldest in the worlds' (RV,X,120,1) What is oldest is great, the form of this day as possessing greatness' is perfect. (There is the word 'greatness ') in the verse, 'That fame of thine, O Maghavan, through thy greatness' (RV,X, 54,1), the form of this day as possessing greatness is perfect (There is the word strength') in the verse, "He groweth more for strength' (RV, VI, 30, 1), the form of this day as passessing strength is perfect san nulah dia mushat The praters are aginya, he says, because plants and trees are to be tended by all Cf also Braaddesata IV, 41, which explains RV, 1, 164, 43 fakamayam duman Atharvased1, I, I, 25 • Thou art food, in Max Mullers translation must be a si p Patryan is regular, see Whitney Sanjin Grammar $ 1061, and ys found in the Satapatha Brabwana so this form • tad id asa is in 'n dd, nadam tu datant na any fbk The former is male because bigger than the latter For the following cf Len La Doctrike du Sacre p 157 The twenty fire are made op by die verses of RY, , 190, 1, six of X, 54 fie of 11,39 and three of I, 51, 4 which are mentioned 1. 1, 3 below CEID 4 and 6 on 1, 1,5 1 Ths is a mere repetation of Khanda 3 and the scttion of it here accord ng to Sarana 19 for the glory of the whole hymn whereas the perpose of it as Handla 3 was to extor the word iad This may be correct, but it as Tety obscure * Thie (fference in tie tirst two verscs or course is the drake fist person meut to be cuated to malal, whereas para actually occurs in the second for the construction, cf 1,2,1,14 ·TRANSLATION AND NOTES 185 (There is the word 'hymns) in the verse, "Then, manliest of men, with songs, sith hymns' (RV, III, 51, 4), this day is indeed a hyma, and the form of this day as possessing a hymn is perfect. He extends the first cwo scrsce, which are deficient, by a sylable. In the small' (womb) seed is deposited, in the stnall (heart) the vital spirits, in the small (stomach) food is placed. This serves for the obtainment of these desires. He obtains these desires who knoss this. The two of ten syllables serve to obtain both kinds of proper food, that which is footed and that which is ſoatless. They become cightecn syllables apicce." Or the ten, nine are the breaths,' one is the sell. This is the perfection of the self. Eight syllables? remain in each. Who knows thus obtains whatsoever he desires. 8. He extends the verses by means of nada. Now breath is sound. Therefore cycry brcath, when it sounds, sounds loud as it were. The verse nadam ra odalinām (RV, VIII, 69, 2) is by its sj Hables an wsnik, but by its feet an unustubh. Usnih is bife, anustadh speech. Thus he places speech and life in lum. By repeating the first verse thrice, the verses become twenty-five. The trunk is the trenty-fifth, Prajāpati is the twenty-fifth. He has ten fingers, ten That is RV, X, 120, 1", with tea syllables, and VIII, 69, 7, wath seven, IIc Adds pa to them. Cf I, 1, 2 ad fin. * e. animals and vegetables (Sāyana) 'ie. ten spilables 10 RV, X, 120, 1", the syllable pu, and seven 10 VITE, 69, a. Similarly with the other three padas, (farasi) chidrome is the version of Sayana and it is as probable 29 any other, though the word originally meant breath and only metaphoncally is transferred to its use as describing the organs of sense The pine orifices', scven in the head and two in the body, according to a Srati (Jauminiya Upanisad Brābmana, II, 5, 9, 10; 6, 8, is the reference, I thinh) cited hy Sījana (sana tar fırsanyak frānd drau oznAcou), are referred to in the hafbala Upantsad, V, 1 (where in all, however, there are eleven), Svetaśvatara Upanisad, III, 18, YogaSikhi Upanisad, 4, Yogataltra Upanisad, 16, and elsch bere They are ears, eyes, mouth, nostrils and organs of evacuation, with the navel when ten are counted, as in the Jalminya Upanışad, and Jalmıniya Irābmana, II, 77 U AO S., XY, 240), and Brahmarandhra when cleyen are counted Ci Deussea, Philosophie der Upanishadi, P.143, E T, 265; Sechas Upanishadi, p. 281, n. 1, and nara las forast pringa, Sankhāyana Aranyaka, 11, 2, which points to a different iden, for which see I, 4, 1, 5, 5, I, n. 6, 3, R 13 That is, after deductang the ten from the eighteen In his interestiog note on relative clauses in the Veda, Edgren, P.40 S, May, 1883, Tp x-17, pomus duc atse woke Greek, Halk Sawski EKT dle and real mad wad the indic. This rule is not observed in the later Vedic literature, eg Afvalāyana Gjya Sotra, 1, 3, 7. alla dala yalra bez ca kobyan yal, &c. ile by the stanza, RV., VIIL, 69, . * It has four pads, and as therefore like an anuntuik, which of conne it really is. Dat It has in the Samhutz form only twenty sesea syllables, or resolving them in aghayiram la Pite 3 twenty-eight, which is the bomber of syllable in a Wz4, which, however, bas tbree pidas (8 + 8 +17) only ·186 AITAREYA ARANYARI 1, 38- toes, two legs, two arms, and the trunk is the lwenty fifth lle adors this trundy, thic twenty fiſh Further this day (of the sacrifice) s trents-fire, the stona byta of this day is tucrty-five, lile is brought about by like So the two are tnentsfixe Tlus is the twenty fifth with regard to the body Now with regard to the deities The eye, ear, mind, speech, and vital spirits, these five detuies have entered into this person, and he has entered into these five deities He is then pervaded wholly in all his limbs up to his hair and nails So all beings, down 10 ants, are bom thus perinded A Re says (RV, X, 114,8), 'A thousandroid are these fifteen members,'' for five anses from ten 'As large as heaven and earth, so large is it,' for the self is as large as heaven and earth. A thousandfold are the thousand mights,' thus does the poet please and magnify the members As far as brahman extends so far docs Vac,' wherever there is brahman, there is Vac," sherever Vac, there is brahman, as what is meant The first of these hymns has nine serses, for nine are the breaths, and it senes to win them The second has six Terses, the seasons are «lx, and it serves to win tlıcm The dard has five verses tiie panktı" has five feet, and it is food, so it serves to win proper food Then comes a tristich, there are three thrcefold worlds, and it serves to conquer them These verses become brhalis," the CI I, 3. 3 above II, 4 1 * Then is tal.co by War Mulier as relentlag to the fisc deities, by Sayama as rcferring to the body in wh ch jurusa is. But the latter View secms quite sound The senses and purusa are absolutely inter connected For sangah, cf Jalmınıza Upani sad Brahmuna, III, 33 For of Speier Vedische und Sansknt-Syntar 688, JAOS, \\III, 151 sq sultha Sayana translates wirstany angān and, as hymns will not do he must be approximately night His view is that the filteca are made up of the five above mentioned and the corresponding five elements (earth, water fire, wind, and ether) forming the mother and father But this is more than donbthul. For the ten the atman comes with its fire organs and a complete body . Because the senses are appled to great pancty of objects (Sayam) Brahman ta ta all and wherever aue is giren, u is there, of 1, 3, 3. Sazana quotes Śrut Taxtarıya Araryala III, 13 satant répaint tulya dhara | mamaru krasberadau Jad este it for the very close connexion of drahman and l'at, see I, 1, 1, 8, Atharrateda, 19, 20, Bloomfield, Alkarnais, p 89 RV, X 110 has nine verses The repetition of sit is due, says Sayana, to the com parative nature of these bymas as ased to the Sastra, the first esan refers to the bynas as they stand in the Sastra, the second to them alone as they staad in the Sapphita. The is of course impossible for the DIDE granar, see I 37, a 6 For the seasons, cf Zimmer, Almhiscus Lehen, PP 373, 394, Oldenberg, SBE, \LI 184 annam ca partichandisa dhyama! kratresu dantur per al Armatood tu paudhrupan, Sayana. For the tristach and the worlds, Sadhbayana Aranyala, II, 3 w The hrst pods of R1 , 120 1, bas with fa, elesen syllables the first pro of IY, VII1, 69 , seven Terses, making righteen So two bus give tbory siz sytlable or a brhals The tweats thrce terses give forly six braofis, as cach is extended similarly (uyana) ·-1, 4,1 TRANSLATION AND NOTES 187 metre, the immortal, the world of the gods. This is the body. Even so he who knows this comes by Ilus way near to the undying self." ADHYAYA 4. Then comes the sizdadohas verse. Sadadohas is breath and by becath he joins together all joints. Then the neck senses. They denote them as usark verses according to their metre. Next comes the südadohas verse. Sidadohar is breath and by breath he joins together all joints. Then come the head verses. They are in gagalri, for it is the beginning of the metres, and the head is the beginning of the members of the body. They are in arkazali verses. Arka is Agni. They are rune terses, the head is of nine pieces. Ile recites the tenth verse. It is the skin and hairs of the head. It serves for reciting inore than Siyana explains this obscure statement as refertung to a birth as a deza It may be doulted if it means more than he comprehends the immortal body (cl. almā, just above), 1.c. he who knows these verses thus performs that part of the nite which corresponds with the boily of the bird to which the Niskevalya Sastra is likenel (c. I, 1, 1). That små abovc means body of trunk scems certain, and the second atmānant can hardly refer to anything else. If it does, it may sleply mean,' he becomes immortal.' The acc is governed by abs, cf. I, 1, 2, Io. i The Sänkhājana Aranyaka treats all this very briefly, II, 1, covers all Adhyâya 3 and the sudadohas. The firsar comes in II, 2, before the grain, II3, then the paksau (alsa, Binti, prakastata), 11, 4-5; then the caluruttarani, II, 6, the afilis, tiyatri, darhali, auri, II, 7-10, the zala, II, 11, the dyipadiah, II, 17, the anndrāgna sakta, 11, 13; the acapana, II, 14, the arustuudla samannaya, II, 15; tbc fristupchats, II, 16, then two miscellaneous chapters, 11, 17. 18 Sudadoras 18 zaterpreted as yielding milk and it represents the verse, RV, VIII, 69, 3, 1d asya sidadoharak somam Srirantt pótrayaIdaman deváruns oftas tris d rocané diadh Thus 23 the verse immedately after the nada verse Its as here is explained by Sāpena because it is primarzariipi, Cf Sankhāyans, II, 1: imant partum samhtlaus bhatand. sarvan is apparently used vaguely; cf. 1, 2, 3, 11 1 For them ses V, 4, 5, which 13 expressly bec escribed to Saunala by Sayana, Introd., P. 10. frivs here means 'certical cartilages', sed 7 Siskor majdales prathaman mutlala yuyateri soninipan (Sayana quoting the Y'ajuilibmana), scc Lvi, La Doctrine du Sacrifice, PP 18, 33 . That is, RV., 1, 7, 1-9; in v. I arkebkir occars. • CT Toituna Sambni, VI, 2, 1; women maradh forp vispilam 1 (Sügavka): riava nai firass frūmus, Sadibayang Aranyaka, II, 1, and 1, 3, 7, 6 The first expression of this precise Ides seems to be in the Atharvaveda, X, 8, 13: fund Irizam når dviram tadbir gunther &ortant. Wbitney in bus Translation, p. 601, thinks ibat the hter gunu are already referred 10, but es Laama (Translation, P-2045) points orl, Cazbe (Surkhyataliratsuti, Alb der Bayerischen Ak. der Ilers, XIX, 579) renders the three covering as ekin and mais and hair (sf. R. 6). A different view of the prāvas arrests in Kabaka Saput (XVIII, 3. cited by Helvety Ind. Stud, XIII, 113, n. for a grammatical polet): dafa rai purusa frinah Hamar drodek (-Jith and 131b). Cf also Kapitali Upon ad, II, 15.

·188 HITAREYA ARANYARA I, 4, 1- the sloma. These form the inert store and the gayatri metre, and it is after the production of this stoma and this metre that there anses all that is These Terses serse for production. Chldren and cattle are lns who lnons this. Next comes the sudadohas verse Sudadohas is breath, and by breath he joins together all joints. Then come the vertebrae verses? They are in tiraj metre So onc min says to another, Thou shinest aboie us,' or, Thou bearest a high nech, lo one who is proud' OT, again, because they run close together, they . In the friert stonia only pise verses of the bymu are used, but here the tenth verse of the hymo is also employed Thus is not the case in Sikhayana Arangala, II. 2 Sayant ales Taitinya Brahmaa, 1, 2,6 inore chirs bhavalı I tredki sahtan de strast zoma chairestha Paraca stezan! | C also Sadhbayang, Ic trins la asya fersrak kapalana blatant , Šatapatha Brahmana, XIV, 3, 1, 19. zegapak is taken by Sayana as a masculine singular , be derives it from plesena jurosh, and calls it the part at the root of the wings, or, taking it perhaps as plural, from itu, the lower banes of the nech It is most probably a plural, Mar Muller's dictum that is tirfjø proves notbung as it must be attracted goes too far The exact sense of rijeval is doubtful But as fritad is plaral and properly means 'the cervical camlages' or windpope, the front part of the neck, then racist probably Lijaak is also plaral aod denotes the back part of the Dech, the cervical vertebras, which are usually denoted by skandar (Iloemle, J X AS, 1905, P 918, 1907, PP 1, 2) This gives a perfectly good sense and seems imperatirely demanded by the allusion below to a subiacched man, in the proverb is used in a way which spoils the argument formally), either (a) a nech generally or (b) as cercal vertebrac, sense Touod in the Satapatha Brabman, \II. , 4, to (llocmle, 1918). The goal th of the Aranyaka mast, however, be dillereat from the fijaral Lecling (SB E, XLIII 112, *) ulcs Lijaras as 'the roots (siness) of the wings' (cf. Loltlingt and Monier-alliams, D: 1,6T) and friedlander (Introd, p. 1D) translates 'Flugclansatz For Nuriyo bharum, if it is, as is not hely, attached, ccramples in Telbrich, Aldundische Symtos, 367-566, Chandogya Upassad, VI, 26, a 4d Simyan adam tanam Pal sigart sa tw 1, infra 11,6 1, and for Sanskrs, Speljet, Sanskrit Syntar, 637 Ixamples, bowever, on non-attraction are found when dieeded to make plain the sense, cg the Chindoga passage ciel has fat fram ast and so passim sa tbe Upanisads (sec Jacobs Concordewer, p. 237) The use is very old, being found In Creck and Laun also CL Lelow, 1, 2, 3 era ru rres, &c.; 158 141 Madam & A case or two seems to occur of the reverse attraction, ce Matryans Upanisad, 1, 21 stad' titan gerustad dui Sakran stat prafnam, u bere sec, however, Max Muller note {S DE, X1, 288, n 1) • This is the translation adopted by Max Vuller from Sipine. This may be correct, but the passage woull certainly re better if it were taken all as one Knience "So one man says to another, "Thou shinest above us, thou bearest Indeed a stil neck," that li to onc who la proud' Val the pastoa of slabhimanap Di tender thin doubtful On the other banul Sayını feels that it is difficult to explala the South Arrayas lahem alone, and this Eceme to me to tern the balance in favour of the translation bere buggested Tor this Encaning olt ke Satapatha Lrahmana, XII, 2, 4, 10, kod lloerole, J AAS, 1906, 916-917 SALASzana Arangaha, 15, a frin osim grizuma perguna bandau doufi must be from Vis giin (Dhámpátha, VII, 40) - Säpana sayl Monter. William Def omste this forto gitngit 150w, 3, 4, 343, as the day gooddielor'(KCC Scbroeder, lumut Oriental dexnal, afII, 119 121) Schroeder (ill, 197, 199) foods the satuc root wah wx+3 in the Kense anlegen in hithaba Samhita, 15,2 kitsa updatyal, and ·-I, 4,2 TRANSLATION AND NOTCS 189 are taken to be the best food For liraj is food, and fand strength Next comes the sudadokas verse Sudadohar is breath, and breath he joins together all joints 2 Now comes the night wing It is this world,' it is this Agni, il 18 speech, it is the Rathantara, it is Vasestha, it is a hundred' These are the six poters of it. The sampala hymn series to a desires and for firmness The pankli Serse Series for proper food Next comes the südadokas verse Sudadohas 13 breath, and by breath he joins together all joints Then follows the left wing It is that world, it is that sun, it is mind, it is the Brhat, it is Bharadvaja, 10 is a hundred! These are the six powers of it The Jampala hymn series to hapethala Samhita IV, : Lałsa upaluljal and compares Grech Sva troba, lad war and Latin muo, 77880 Wintermite (Gesch der indisch Lull, I 9) still treats davisant as if it meant I will play', as taken by Geldner (Steden is Leder, pn 15851) It cannot be from du 'bum', as suggested doubtfully i9 Whitney, Xoots UFP 75 sambthatamas is clearly the reading, from bama (e bila for ba.[/a) It occurs in the Tartusiya Aranyaka Cf Whitney, Sanskrit Crawwar, 1954, Macdonell, Medic Grammar, p 58, Wachemagel Allindische Grammatt, 1, 44 *t annalamars frafyacante is thus constrped by Mar M ller who says the adverbial form us vouched for by l'anial, V +, it The free use of comparatires and superlatives of this class is a sign of enrly style but in the earliest literature (A1 and AV ) the accusative neuter is preferred, see bitncy Sanskru Grammar ff nie, and 1119 Cf also Satapıtha Drahmanı, Y 1, 2,5 alamam kayujate bid, 1, 5, 1, 10 anutanam spa and Dalt ruck, Allan tische Syntax, p 19 f. frataram sta kriyante, Aftareya Brahmana 11 48,4 te natarim Amanam apkara, Allareya Brahmana, 15, 25, 3 But none of these or similar anses scem to justify annatumam, and the sense giren by Sayans as frayante mould equally be obtained by rendering "they approximate towards (prati + d'ac) that which is most truly food' (fem. because tira) is fem) For such a use of annetama of R1,11 41,16 (ambilasa wadilama, dallama), and many examples in Delbruck, 1 c, p 193 and for the acc cf abhisar padyanlı hacc 1, 7, 8 10 The acc. is gorerdicd by the prepusifan Jad may be takea wh dress as cquevalent to a finite verb which is not very probable, or wtb fraljosyants, as burung the explanation of the tujimas are wrij' * Agent is the guardian of this world and te te also lac, 17 4 7 and \ac is Rathantara, 111, 1, 6 (Sayana) while Iasi fáa brought the Rathantar Seo V 1, 2 for the verses. They are RT II 31 11 and 23 VIII 3 7 2018 (three cach according to the rechering of the Aranyaka) 1 32 (15 TT), VII 18 1-15, VII, 19 (11 m), 10 (tor), 3(6), 15-19 (2697), 14, 30 (It w), making 190 10 all, and then the parti, 1, 80, 1, 11, , Is styled the samhla hymo i The moon is the deity of rund, but bere the identity of san and tooon is meant, les Sayans, and manas is Pchat, and Dharadrāja made the Dahal .Scc 1, , 2 for the senses. They are R1, 116, 1 and VIII, 61, 7 and 8 (three cach according to this recloning), VI, 18 (15 TY), 3(to TT). 24 (90 FT), 25(99) 31-38 (1017), 1\, 13 (tt yr), making 191 n all, and then the tenth 1 8,1 The samast is 18, 13.cf Aitanya lirihmara 11,3,. The laten is not precisely aseerate, but the laccuracy ir delilerate There are 100 in the right and 100 in the left, and the fando terse ad's to each of them for the 1975ing tizes of the ga Ke Tait tiga Namara, 1, 2,6 3 ·190 AITAREYA ARANYAKA 1 + 2- win desires and for firmness The pankia verse serves for proper food These tro are deficient and excessive The Brhad is male, the Rathantar is female The excess is of the male the deficiency of the female Therefore are they deficient and excessive Non by one leather as the left sing of the bird the better and therefore the left wing is the better by one serse Next comes the sudadoras Verse Sudadohas is breath and by breath he joins together all joints. Then follows the tail This consists of twenty one dzipada terses. For twenty one are the backward feathers of the bard Again of all slomar is the clarımía the support, and the tail the support of all birds He recites a trents second serce This is ghen the form of two supports® So all birds support themseltes on their tails and having supported themselves on their tails they fly up for the tail is a support. He (the bird) is supported by two decades of struj verses He again, the man is supported by these two dripadas the twenty Erst and taentysecond That which forms the bird serves to obtain the des res of the man That which forms the man series for his prospertsglors, proper food, and. honour Next comes the sudadohas verse next an additional terse, next the sudadohas 1 erse The sudadohas is male the additonal serse female Therefore he Teciles the sudadchas Verse on eacher side of the additional verse Therefore the seed of the two when effused obtains oneness with regard to the woman alone So birth takes place in and from the woman Therefore he recites the additional verse in that way 3 He recites the eighty svalna tristichsThe e ghty gajain tristics are this world and whatever glory, might? wedlock proper food, and honour there is in ths world may 1 obtain it may I win it may I possess it may it be mine * These verses RV & 157 (sv) 172 (477) bes des twelre from other Sakhas are giren in V 37 CF Tattor 32 Brahmana 1 6,4 clacso film gt ham i dy sa starana prin the as The feet Sayana says The idea seems to be when there are twenty tro verses, thus twenty represent the feet of the bed and to those of the mu When twenty one it is the tail that is in quest on See also V 23 'ara is rendered osmin t ja vabhuge in Sapana It seems rather to refer to the poston of the add tonal serse between the su tadoras For abd in the area Trahana of Lichch Der Batr XI 2$1 Spejer I edusche und Sansine-Syntar $88 Jo alas (bitney Sanskri Grammar $1998) is possible and must be se takes [ ay na is a noun as given in Lohilingh and Morier Bulaarns Dut Dat it is simpler to take it and grao as adject rese CIT 1 2 Artan loh There ifah is probably beant Cf ajamajah in Ta ti ya Uprasad II, B (S B E. X 612) Afanadtah Jacob Concorde 362 For the latest see lleber ind Stud! Y 17 13 XII 113 Bolhas J AOS XXI11 31 sq 1 The three sets of tr sticks are the food of the DN They are set fond in detail ta 1, a 3 4, 5 respectively Nght 14 interpreted by Saçana es uzlafstrafrost kl flji and 3 opposed to asenntas dhanadhanrad samrd Thar N pur but le pas tras as an alterna ite rendering ·-1, 5.1 TRANSLATION AND NOTES 191 Next comes the südadoras verse Sidadohas is breath, and by breath he links together all this world He recites the eighty brhafi tristechs The eighty brhan tristichs are the she world, and whateser glory, might, wertlock, proper fond, and honour there is in the sky-world, may I obtain it, may I win it, may I possess at, may it be mine, Next comes the südadohas verse Sadadohar is breath, and by breath he links together all the world He recites the eighty usnih tristichs The egbly mesh tristichs are that world, heaven,' and whatever glory, might, wedlock, proper food, and honour there is in that storld, and the divinity of the gods, may I obtun it, may I sin it, may I possess at, may it be mine Next comes the sudadoras verse Sidadohas is breath, and by breath he links together all that world ADHYĀYA 5 He reciles the raśa' hymn desiring all to be in his power There are twentyone verses, for twenty-one arc thc parts in the stomach. Then the ekarımla is the support of all stomas and the stomach the support of proper foods They arc in different metres For the intestines are larger one than the other, some small, The insertion of dyans is curious and Sayana notes it as being vispastartham • This is taken by Sayani as being equal to erakmas the honoured of the gods, Indra, &c, and be quotes for it a passage intended to be Svetafratara Upanisad, VI, 7 tam Pivaranan paramam malevaram lam detunam paramart darram (30 ly, read with S detalunan (or darulinaw with ed) paramam za daratam) Dat, though Paz Muller accepts this view, at 19 simpler to equate it merely to the divinity of the gods, ie the divine ratore . Probably apnammi is suggested by the al of afatı enanted to Val, as stated by Corelung (S 2 L, XLIII, 112, 01) The view that all contains the Val, cat, probably led to the Identification of the abilis with anne as throog bout the Aranyaka and also in Satapatha Imbmana, VIII, 5, 2, 17, bot when Siyana in bis commentary on this passage calls the afis annarupıl be merely refers, 1 theoh, to that identification and does not base il an etymology, as uggested by Eggelag For the enlyunctive os optative in sense of Speijer Vedische und sonstel Syntax 6186 and for the question of suby and opt, Goodwin, Grick Moods and Tenses, App I For koljanctores in Antareya Brahmant sec Aufrecht, pp 429 430, and a full list in Lohtlingke, Chrestomathie', nr 349 350 See also Delbrück, Allinderche Syntax, pp 30637, Vergel Syed 23, In Sankbayana Aranyaha, II, 11, the sududokas rerse 15 repeated twenty four time It agrees at coonting the rola lm as referring to the siders The bymaus RT, 1/1, 46 sec 8,75 tis elk's muid'in 1, 5, 7 below The name is given because the actor is ins'n (Afrya) says Sayana asal this is probably the case, showing is in die of the traditional anthonkipé cr Satapatha LrShmans, VII1,4,7 3,200 Lei 35 E, XLII, III, D 2. ce also Oldenberg, 7 DNG,111, 215 47 * Only twory of RY, VII, 44, Let the sadadebas rere u comte , see, bowever, on 1, 2, 5 an * Trudna it reddere coefsted by Sar feia The red n the text is that of sana and is apported by the use of sadnarak pentsk sa Aitareya Brahmann, V, 1,5 II, 365 ·192 AITAREYA ARANYAKA 1, 5, 1- some big fle recites them with the word om according to the metre and according to the manner of the occurrence For the intestines are as it nere according to the manner of their occurrence, some shorter, some longer Next comes the sudadohar verse Sudadehas is breath, and by breath he joins together all joints. Having recited this verse twelve times he leaves off Twelefold are these breths, seven in the head, two in the breast, three below There are they contained, there are they perfected Therefore there he leares off The hymn, O Indra and Agn!, ye iwo' (RV, VIII, 40), forms the tro thighs which belong to India and Agni, the to supports with broad bones The where see Sayana's explanation For the compar, see Delbrücb, Altmdisthe Syntax, PP 196 sq The Ardiya is stuld according to Sayana The melies of RV, VIII, 46, are very vanous an the eyes of the Anukramani For the form antastya, cr Whitney, Sanskrit Granimar, $ 12430 The twenty transverse processes (traitapa) in the abdominal portion of the spine (nidara), Satapatha Brabrana XII, 2, 4, 11, 14 (Eegeling, S BE, ALIV, 164, 1, Iloernle, S., 1997, pp 8, ra} soggest a diferent tendering, but the tradition is quite plausible The ep thet ased too does not suit bones It is, however, to be noted that in Sankhayana Aranyaka, 11, 6, the anika which can mean the lumbar portion of the spine (RV, VI, 163, 2, cted by lloemle, JR AS,1905, p 917) as well as the thoracic portion (Satapaths Prahmana, VI 3,4, 14 ated ibid , 1907. P 9) is tud to have twents-one parvam, and certainly this is so stnkingly parallel to the udara with its twenty kuntapas (Salapatha Brahmana, X11, , 4, 12), since the twenty first may be the anuka itself, that it is possible that this passage should be $0 Interpreted. But to do so would only be justified by the belief that these early medical statements rest, as IIoerole (Osteology, PP 101-109) bolds, on acquaitance with current medical views, an oplnıcn I do not share for reasons given a Z DAG, LXIL 134 xq jalkopapulam is a difficult phrase Max Muller, following Siyana, readers 'according to rule' Sayant explains this with reference to the technical rule, given by Abralayana Srauta Sutra VI, 5, 11, 12, that dorpats verses are to be recited with a pause in the middle and om at the end, while ekzpadu verses are to hasc eu prefixed and afised This is artifical and perhaps it only means (of Moner dams' Did,s) sast 15 it may happen', which version sults the entasiyam better, and Sayana ends up with practically this yers on Chandasiram (for the Sandhi, cf lacheroagel, Alundische Grammatik, 1, 340, Aufrecht Altareya Blahniana P 470, Macdonell, Vedic Graminuar, p 71) relers of course to the di Terent metres of the hymn CS V, 3, 5, and note For the gerund, of Whitney, Sanskrit Grammar, $ 995, Delbruch, Alhadische Syntar, pp 401 87 , Speyer, Vedische und Santint-Syntar, $ 124 "That is once cach la the series representing the body, aecl, hend, vertebrae, right side, left side, tail, food in three sets of eighty tristiebs, and the vafa hymn In the case of the tail there is a sudaderas before and one after the add tional verse, and so the number twelve 11 made up . The number twelve is clearly to suit the twelve repet trons of the su ladobar rerse It Is probably got by taking the seven openmus in the bead, 1, 7, 8, and adding the two ia the breasts, and the naoki, 7 tys and guide For viber fanciful enumerations of Detssen, ratlosathie der Upanishads, PP 195 sq , ET, PP 333 sq, and Jam niya Upaniad Dráhmana ated in note 6 on 1, 3 7 ne does not use that verse in the high verses "Indra and Agai are the strongest of gods and the thighs enable the bird to fly aloſt (Siyına). In Siebhayana these yersea furn part of wbut represents the tal in the Altareya, Last ·TRANSLATION AND NOTES 193 verses hare six feet for firmness Man" has a double support, cattle hate four feet So he places the sacrilicer with his double support among the four-footed cattle. The second serse bas seven feet,' and he makes it into a gdyair and an anustubh Now the gyatrz"? 18 brahman, the anustubh is Vac, and so he unites Vac and brahman He recites" a Instubh at the end 'The frustath is strength and so with strength he surrounds animals. Therefore animalsdepend on strength for their rising and their going forth 2 In the Niskevalya hymn addressed to Indra," "To thee, the mighty, the intoxicated one' (RV, X, 50), he inserts a nd' For clearly thus does he place strength in himsell They are bristaðhs and jagatis! They say, 'Why. then does he insert yum?pid among fristubhs and jagalīs?" "One metre only m Satapatha Brahmana, VIII, 6, 2, 3, they are referred to the wings, see Fggeling, S B E, • XLIII, 111, 112 See also V, 3.1, 91, above, P 37 They, except two and twelve, are ma the so-called nahapandı metre For the correct expression arwasthide, of the use of urupkalaka for the thighs, Hoerale, Osieclogy', PP 306, 915, perhaps wrongly read for aru Ifarti as read here, it means the thighs and knees are sopports', el VajasaneySambuta, XVIII, 23. Apastamba Sulba Sutra, XI, a and 3 (2 DNG, LVI, 3G1) 10 CF I, 1, 2, 3 n It consists of seven pilos of eight syllables and can be made into an annuvok preceded by a gayatr According to Sayana, following Afvalayana, in the latter case there is 1 pause after the second pada, and on after the thud Ja the former the om follows the fourth, and there is a pause after the second pada 11 CE IMI, In 8 1Sapana holds this to refer to a special mode of recitation, by which after the first pida there is a pause, and on follows the second, and so for the third and fourth, and which he calls tristupamaya This is from Asyalayana Srauta Sutra, VI, 15 6, KV, 1111 40 12 is in tristuda They must mean, as Sayana says, and as Mu Muller takes it that animals obey a master 1/ The last two accusatores are loosely connected as accusatives of point ite which, such acc are more frequent in Greek and laten leg Tacitus Ann, I 27 deserunt imbunal ententanter, causam discordias ef 172 armaram) In the Maitreya Upanisad (Alar Muller, SOL. Xv, xlv) sa latra paraman tapa aditjan sediksamana urdhwas fasthar Max Muller observes that asthnja would be expected but it is not necessary to sospect the text For the compound, cf Jaiminya Ufanisad Brahmana I, 47 and 48 In satu parigachan the acc as dependent on Arrt so Axtareya Drábmana, VIII, 38, 1, 3, tam tak fahca devirler's Aarnirjanle (correct Spetjer, Telsche trond Samenl Synlar, $ 88) Forming part of the thigh verses Sayara says the naved (or Bahadaranyala Upanini III, 9, 1, for a labradora nind) is to come after the foorth sense and is to be Indro dezak tomomi pabata (poneamana) s), &c (Sankbayana Srauta Satra, VIII, 17, 1) 'In himself" he renders as 'in the bord to the shape of the Sitstra' It may mean 'a bimsell' only for the minds ses Scheftclowitz, Dre Apokry then des Agreda, np 136sq The mi-aisan piake grantke in Ru uhappily, a myth, the rcadang (19 R", S, &c ) t3 songke . The metre is legular According to the Anthramani, one and seren att jagati, the rest trodd Sayans offers the literature of the last two tengasala * The pratru has trestubks at the midday pressing and so the destation herds explanation dok that the answer w repeated, and is not that of the Aranjala itself, touogh 11 us adopted. 0 wang KETU ·19+ AITAREYA ARANYAKA cannot support or fill the nivid of this day," so he inseris the mivid among Irislubhs and jagalis. Let him know that this day has three acids The zala hymn is a mod, the Valakhulyas are a nited, and the nigd is a mud. So let him know that there are three nnds in this day Then come the hymns, "Who in the forest as it were has been put down' (RV, X, 29), and "Who first is born, the wise one' (RV, II, 12) In these is the serse, When the hopes of all are on food' (RV., X, 29, 4), and it serves to win proper food Then comes an insertion. As many decades of verses in Iristubh and agafi addressed to Indra as they insert between these two hymns, after transforming them into Brhalis, so many years do they live beyond the normal life? By this insertion hfe is gained Next he recites the sajany ar hymn that cattle may come to his offspring Then he recites the Tarksy 2' hymn Tärksa 15 welfare, and the hymn leads to welfare Thus he procures welfare. He recites Sayans says the mind here referred to above is the mukhya woud, and the others are aupararide, and he assigns the use of several metres in the vala and of trestudis end jagnus in the Valakbılyas as the reason for their being styled mivids The Valakbilyas occur in the brdata ir stichs see V 2,4 The Valakhilgas and Nevads are printed from the Kalmar AES by Scheſtelowitz, Die Apokryphen des Igreda, 1906 See also Oldenberg Gotl gel Art, 1907 Scheſtelowitz (Pp to 59 ) argues that the Valakhılyas are agpong the old khilas which were accepted by some schools (probably the Ruskald and Nandukeyd) and not by others (Šakalya), wo only included Nationalhymned the tradition Oldenberg (pp 311-235) effectually-in my opiniondemolishes this argument and leaves the thilas what they have hitherto been considered, later Additions to the Rgredie tradition, though doubtless in themselves old The Valabhilyas are mentioned by that came to kausitaki Brahmoans, XXX, 8, Tastttrys Aranyrka, I, 23 Maxtravanı Upan pad, 11, 3, &c Cf also Masdonell on Brhaddevat. VI 48, III 116 Max Vuller, Marit Flymas, Fr. IIIJU 54, who is, bowever, wrong in saying that they do not occur in ang hila collection, St Petersburg Ducl , TI 954 Sayana readers dafal nam as taken from the ten thousand numbered Sumta', and Max Muller takes it as 'laken from the ten Mandalas' Neither meaning appears certain dafar elsewhere meana a decade, delatayı refers to the Simhatá and I think datati im musk mean decades. They are decades of tristabās and sugals torned into bohates, and it may be noted that sıx instubbs and two jazata gire ten orkarus This may be the reference, or the Jeference may be to the fact that three tristebis end sesen jagatis gave thirteen brhat Siyana contents himself with explaioisg that of three instudhs and four years nine Byhahs can be inade which does not seem to be of much help V, 31, appears to support the view here tolen * That is, to doubt, one hundred years, V, 3, 1, and 1, 3, 2, 1 14 For e diram with abl, cí Speijer, Vedische mud SansknASjalar $ 39, 90, Delbruch, Altindische Syntax, p 113, Liebich, Desa batr, XI'79 . That is, RV, II, 17, called saan) am in Aitatea litālmans, V, , I of Speijer, 1c, 183, Whitney, Sanskrit Cremmar, 6587 Delbrick, pr. 343M The form is glien by 1 hulney, Lools, &c, p 14, 2s only found in the Sutras and Epic *RV X, 178, addressed, says Sayana, to Tarl sya Garuda, but cf Macdonell, redits Mytho'', 144 R reads Turko but the San inohramanı and phaddevatá agtee with the NÝ C kanstahi Brahmana, YYY, 5, and III, 1,6,05 For the form, ef li ackernagel, Alt midis de Graumanh, 1, 233 Macclonell, I'r úr Grammar, P 43- For erran ·-1, 5,2 TRANSLATION AND NOTES 195 the clapadat' verse that he may at once be all and win all the metres 11 In the hymn, "An songs have caused Indra to grow' (RV, I, 11), there are addations to the verses Seven verses does he male additions to For seven are the breathis is in the head, and so does le place breaths in the head He makes no addition to the eighth The eighth is speech, and (he thinks), 'Let not speech be mingled with my breaths' Therefore speech, though it has the same abode as the breaths, is not mingled with them He recites the vrrà scrses * Virà verses are food, and serve to win food lle ends with the hymn of Vaşistha, " that he may become Vasistha (He should end) with the perfect verse, 's with the word 'great' in it, 'This praise to the great, the ternble, the bearer' (RV, VII, 24, 5) In the verse, 'Lile a steed labouring at the yoke, he has taken his place' (RV, VII, 24, 5) the yoke is the end (of the car) This day is the end 1? Thus is (the verse) fit for the day (lle should end) with the perfect verse, with the word 'praise' in it, O Indra, thus praise celebrates thee' (RY, VII, 24, 5) With regard to the verse, 'As heaven over 19 Sayana gives it as Indro 'svami virajalt, see V, 3, 1 1. It is the last of the metres used] 19 The phrase occurs also to Sankbayana Aranyaha, II, 19, and is further explained in V, 3, 1, where Siyana 18 much more explicit than in bi commentary here The idea t 1, 10, 20, 3*, 14,2", 2°, 3°, 363, and so on The result is a canons intertwining vyalısanga, of verses A similar proceeding is found a Aitareya Brahmana, IV, 3 VI, 24 For other examples of this process, called wharana nlso, cl Sankbayana Srauta Sutra, VII, 15, + (at the Apyayana of the Madhyandına Savana), IX, 54 (at the Sodasın), XII, 11 5, and Ašvaldyana Srauta Sutra, VIII. 7, 7 (Valalbilyas, when a dyatınarsam vharana takes place), Rouh, 2 DNG,X\XVII, 109, who traces the practice even in the Agveda, and Fullcbrandt, Rural Letteratur, p 103 1* The openings are referred to above, I, 3.7.8 41,5,1 The eighth as Vāc refers 10 doubt to the tongue The first reference to sesea openiaga is not (as Deussen seems to bold) that cu Atharvareda X, 8, 9, wbich is there practically unintelligible aod sich us giren op by Whitney (Translation p 597) bat which appears in a more plausible form in Dghadaranyaka Upanisad, 11, 2, 3, where the perse has as its last padang asrama brakmana samaradina, but that in AV, X, 2, 6, where the seven dkanı are given as eyes, bostrils, ears and mouth (rce Whitney, Translation, P 568, Hoernle, R A S, 1907 P 12) In ver 7 the tongua Is specially mentioned The keren, bowever, seem already to have included ac, to judge from the explanation m Ibat Upaausad, II, 2, 4, where, according to Deassen's translation, * is intended to stand for the tongde, as indeed seems clear from its being connected with Atri nnd allt, though Bobuling, in his translation, p 16, takes it otherwise Sayang here Telen to the other pranes as pidzalvugudrohre Vac apparently them as little more than a duplicate Cr 1, 3, 7,2 6 For the seven pranas, of also Satapatka Brahmana, IX, 6, 7, 8 WRI, VI, 12, 1-6, see 1,33 "RV, VII, 24 For the word a fra la ver 5, see Oldenberg S D E,XLVI, 135 The sixth verse 13 placed after the fourth and the fifth comes at the end, V.3, 1 The last day is the tidatan. yetiratra For dlu, cf R1, 1, 2, I dhmesidade charioteer', Ilepkins, AOS, VII 137 84 02 ·196 AITAREYA ARANYAKA 1. 5, 2- heaven," give us glory' (RV, VII, 24, 54), wherever the speech of the Brahmın" is uttered, this is his glory, when he who knows ends with this verse. So let him who Inons this end with this verse "Siyana tenders, 'as un beisen so in the worlds (the maharloka, &c ) above the heaven!' The same malaricha is dragged in to explain II, 4, 1 * Siyana vaguely says zedasambandhe vakyan But I think there is a clear reference to the speech of the Brahmins The opposition is probably as jet mainly to don Aryan tongues, of Tāndya Mahabrahmana, XVII, 1, 2,9 Whatever be the history of Vedic and Sansknt, it is difficult to believe at this date (800-700 BC) is very much development of Prakritic forms so as to render contrast with them natural though no doubt such forms existed (Cf the discussions in JR AS, 1903: PP 435 59) See also I, 3.1, S, III, , 5, Šatapatba Brahmana, III, 2, 1, 13 with Eggeling's note on the hinra reading, Macdonell, Sanskrit Literature, PP 10-24. Lanman's notes on butney, Alkarvaveda, III, 13, 4, X, 9, 13; XI1,4 4, XIX, 8, 4. Vackemagel, Altındische Grammatik, 1 x The Atharvan passages point to the possibility that some of the Prakntic forms are due to the later tradition and are to evdence for the time of the Atharva. Similar consderations are familiar in the lomenc question sce espeaally Monro, Odyssey, XIII-XXIV, Appendix, PP 445-484 The early date of the Epic of adopted (cf my notes, JRAS, 1906, pp 16, 1907, PP 651-683) would bear out the new that Prakrit was not so early as has been claimed (cf Franke, falt und Sanskrit (1902), PP 49 sg) the ruling speech of the people No doubt the Maatra literature represents a poetic diction (cf Wintertz, Gesek der indisch Luf, 1, 38 sq) but it has not yet been made even plausible that contemporaneous with it were really Prakrite dialects, though no doubt in certain cases the tendencies wbich produced Prahnt were already in full force The subsequent history is doubtless that of the more and more marked separation of the literary and the valgar speech (cf Delbruck's neat saundary of the bestory, anndischer Verbum, PP 351) and the place of the Epic must (it seems to me) be found either before the decay of sperch had rendered the Sanskrit un.ntellible to the warrior classes of the populace-and the Cruc appears in prigin to have been precisely like the llomeric Epic (see LAOS, Homer and Ilus Age, 1906) poetry composed by poets at the courts of princes wbo sang to the retainers and friends of their patron-not of course an epic of the lower classes or the mere cultivator, though he would understand it in part or after the general revisal of Sansknt in the second and third centuries AD The latter Fiew Secms to raise more serious difficulties in our conception of the bistory of language and literature than it can pretend 10 solre I still think the earliest epic (as distingtiskied from mere ehkyesar or ittbasas) most date from the cighth to sath ceniones C and be contemporaneous with the Brahmanas and Aranyakas, though of course in the case of both Aſahabharata and Ramajans extensive additions have been made by priestly hands in the two or three centuries before the Christian era Only this car a real place be found for l'anani s okāss, or for the custon of the Drama w ich past represent a real state of affairs when Sanskrit could be used by kings and nobles as intelligible to tbelr inferiors For what Ksatriyas spoke in the eighth to sixth centuries B C we have no evadence sare the Brahmanas, where they speak Sansh nt, and the Epic, so far as we can regard it as contempor Io view of the fact that Patanjala lpew the drama (Ind Stud, XII, 486 sq), it seems only reasonable to assign to bus pened the separate use of Sanskrt and Prakrit for the different characters and either then or earl er the state of affairs must have been real lor is at possible to accept the theory of Lor, Barth, and Gherson (Ind An, XIII, 110) that an ongnally Prakrit drama was turned into Sanskrit Tha theory leaves no plausible explanation open of lbe ese of Irakrit for sone characters, sunce ex Xypoker both men and women equally used Prikrit 19 conversation, and, while it is quite Intelligible that after the drama was in ADCOUS ·-I, 6,3 TRANSLATION AND NOTES 197 3 We choose that of Sautr' (RV, V, 82, 1-3) and 'O god, Savitr, this day' (RV, V, 8., 4-6), are the strophe and antistrophe (of thc Vaišvadeva hymn ') and are perfect in form as belonging to the one day ceremonial' Much indeed is done on tins day that is forbidden and (the Vaišvadeva) is the atonement Now atonement is rest, and so at the end (of the sacrifice) the sacrificers rest on the atonement of the one day (the Vaisvadeva) as their rest He rests sho knows this, and they also test for whom the Hotr pricst who knotys this recites this Vaissadeva Then comes the Savitr hymn, 'Of Sautr, the god, this great and desirable thing' (RV, IV, 53) Great is the end This day is the end So the verse fits this day. Then comes the Dyavi-Prthivi hymn, 'Which is the elder, which the younger' (RV, I, 185), in which the Scrses) end alike This day 1: onc on which the sacrificers) end alike So the hymn fits the day Then comes the Rbhu hymn, "Born not for steeds nor reins, worthy of praise' (RV, IV, 36) Wuh regard to the words, 'The chanot of three wheels,' the hymn is possessed of three (Irat), and what is possessed of three is the end This day is the end So the hymn fits the day The hymn, 'Of this benignant, greyhaired, priest' (RV, I, 164), addressed to established fact at could remain popular long after it bad ceased to le intelligible thic populanty of a laterary form ex uno tread is tety strange People in England would not go to Italian opera (which by the by as certainly understood by filty per cent of the spectators), bot for the fact that there was once and still as a popular drama in England Of course it annot be contended-nor is it so claimed-thit Sansknt was cvcr thc vernacular of the lower classes What we have to conceive us rather & parallel series of languager diverging from vemacolats maculats older than the Vedic of the earliest hymns, cach current among cerlain portions of the people, but in their carlier stages intelligibic to all The Grech and English dialects give a fair parallel, is both cases ending in a common Form of educated and literary speech, CE Jacobl Z DNG, XLVIII 40759 CE Sankhayana Aranyaka, II, 18, which differs in detail as csual Thus section reſets to the creang Soma pressing, when the Valbvaders and ågmımarota Sastras arc recited, sce Heber, Ind Siud, 1, 353, 354 p 3. Eggeling S B E AXTI, 323, 361 (Veloradeva), 369 (goimazuta) Caland and Henty, L'Agnistoma, PP 354 59 • Tlc prekrar is bers the Visuart, and the multprakph the Agaistoma, as usual * CF 1,2, 1 Sayana selects the two Instichs as the immediate point of reference Tecause greatness is the me pas ultra of all things (Sayana) . udaria is equal to anta in the due case and to ullaradalı eve dhur phalage in the other, according to Sayana. The sacrificers obtaia brak mon, be adds, but this is baruly meant. Most of the verses end alle in tors and the following cases Brabmana, V, 1.3, 13 • This is not obvious. Sayana refers it to the case where two wheelere inadequate and a third found necessary This wheel, as belore the dhuh, is the end, 1, $, 2.me (Alrondssches Leben, pp ru, bx) points out that tracebra in the Samhitis is merely an epithet of the cars of the Alvins where its knise is mythological and he thereforç denges the enistence of three weeled call in the ledie penod, Let er lieber, I al Sut, 1898, p. 5641 o for the word, Aitacja ·198 AITAREYA ARANYAKA I, 5, 3- the All gods, is multfona? This day is multiform So the hymn fits the day (of what he recites) the end' is, 'Forming the staters, the buffalo hath lowed' (RV, I, 164, 41) The hymn, 'Nay poners auspicious come to as on every side' (RV, 1, 89) addressed to the All gods, is one containing an insertion, and is perfect in form as belonging to the one day ceremonial Much indeed is done on this day that is forbidden and (the hymn wath the insertion") is the atonement Now alonement is rest, and so at the end of the sacrifice) the sacrificers rest on the atonement of the one day (insertion) as their rest He tests who knows this, and they also rest for whom the Hotr prest who knows this recites the hymn with the insertion The verses 'To Vaisvanara, who strengthens law, our praise' (RV, III, 2, 1 59) are the strophe of the Agnimăruta Sastra Praise is the end This day is the end So the hymn fits the day The bymn, 'The Marits, rushing onward, with gleaming lances' (RV, V, 55) addressed to the Maruts, is one in which the serses) end alike This day is one in which the sacrificers) end alike So the hymn fits this day He recites, before the next hymn, the verse, 'To jātasedas let us pour the Soma' (RV, I, 99 ) addressed to Jatavedas The Jätasedas terse is wellare and wins welfare So he makes this into welfare The hymn, "To Jätaredas, who deserves our praise' (RV, 1, 94) * addressed to Jātasedas, is one in which the verses) end alike This day is one in which the sacrificers) end alike So the hymn fits this day" " It is of malt.[arzons content as deed is the case and is recognized in the Agulramanı The day is malafarious because of its collection of Vedic mantras and popular elements like dancing . That is only forty one verses are to be taken Cf , 3 1 • The insertion is after the ninth verse, vilde devah somasya malsan (Scheftelowitz, Due Apokryphen des Agueda p 137) &c. 1 On RV, I 94 see Oldenberg, S B E LYT 108 sq 11 At the end Sayan ulserves that thus ends the darniatur da of the Arauyaha The next two bools are the pharalanda or the Upanisad This regular oppos taon really of course means very little Both parts deal with piana and not with the performance of the rite, but the first Aranyaka does of course treat the site in some detail, explaing its mystic sigruficance, while the second Aranyaka diverges to speculations less closely associated with the actual Mantrts of the ceremonial A more real oppos tion of karma and #1 would be to oppose Books V and I-III For the relation of karma and plana in Satikara s view, see hs commentary on Tattoriya Uraisad, I 12 In some MISS (see Cnt Note) a summary of the chaplers of each Aradyala is giren at the end For stilu summaries, of those of the Tottarıya Upan sad, Max Muller SBE, Yi, sand, XII ibat in VIII, 3 of the backhiyana Aranyala and Laus tali Upanasad, 11,1 ·-II, 1, 1 TRANSLATION AND NOTES 199 ARANYAKA II vide t no curitas ADIYĀYA 1 Tuis is the path, this is the sacrifice, this is brahman; this is truth Therefore let no man duerge? from it, let no man transgress it For they did not transgress it; of old, those that did transgress it were overcome ARSIP 1 Sayana, following, as throughout this part of bus commentary, Sankara (cr Sankara on Taittuiya Upanisad, I, 19, translated by S. Sutaráma, Upanishads, V, 112-172), discusses the relation of the karmakanda and the Upuisad Fis conclusion is that it is that of salama and sadhya the sacrifices derying to purify the mind through the destruction of evil and the production of a desire for Inowledge Me quotes and rejects the views (1) that knowledge is unnecessary, it being sufficient to give up all works good or evil, and to perform the various regular and occasional sacnbces, and to exhaust what one has begon by enjoying it, so that at death freedom is attained He points out that it is not possible to abandon good and tvil, such acts being endless, and that the Sachlices performed must bear fruts and the achous of previous births must produce many other burths (6) Others beld that a union of knowledge and sacrifice is the cause of freedom Bat knowledge is directly contradictory to sacrifice, since the latter in volves the conception of the self as active, whereas the former recognizes that the well as mirarkara (3) Others hold that sacrifice as the ladder which beginning with the simplest and ending with the most complicated sacrlhetal sites leads to knowledge as the cause of freedom Sayana points ont life is too short for this (4) Others think the karmalanda is used in & Babsidiary manner, just as in catching cranes one throws curd on their heads and it melting bliads them, so one should sacrifice The Teply is that this is surplusage one should catch one's crane straight of The story is reminiscent of pating salt on the tail of a bud (5) The use of sacrifice is to exhaust desire through the enjoyment of the destres produced by such acts but clearly it is replied, desire is not so quenched Sagana also explains at length the disaya, prajgana edhekinis, pramanya and frames of the system which he attnbutes to the Upanışad Cf Deussen, Philosophie der Upanishads, pp. 575. E.T, pp 61 sy 'Thus' meins both what is just past and what is to come, and so Siyana refers the dial karna to Aranyaka I, and eat brahma to Aranyala II and III The latter alone 15 true Sayana thas discaminates the direrence is due to mere laziness the tranugression to interest in other matters, ploughing or industry, or such forms of devotion av relic worship &c For pret mad, cf Tatlırıya Upraisad, II, s. !,11 3, Lathaka Upanised, 116, which support sy emeadatron framarlans la Saah bayanıt Aranyaka, XII, 29 The Tersc is of conse absurdly constrped It is impossible on ang theory to make much sense of it as taken in the translation, the idea is that three peoples were tulded the others kettled rood Agni, in the sense that with Agai as beir beliet ont prople bas leta prosperous, the others not compare the tiew of the Salapatha Prahmana, 1, 4, 4, 10-18, that no country is civilized until Apoi buras over it, Feeling, SBE, VII, il 89. Macdonell, Sanskrit Literature, pp 114,213 The last two terses of the stade of course its bopeless, save as lodicalang vaguely the coonexioa between Agou the Sun, and 1 aya The Atharvareda, X, 8,3, has a different sersion, ke hitner, Translation, $95 4 ·200 AITAREYA ARANYAKA II, 1, 1- 1 says (RV, VIII, 105, 14). "Thice peoples transgressed Others seitled round the sun The great one stands in the middle of the worlds The blowing one enters the dawns' In the verse, 'Three peoples transgressed, the three peoples which (ransgressed are the Vayases, the l'angåtagadhas, and the Cerapādas. In the Sayana and Anandatırtha agrec in taking this as refentlog to the fates which in another life befell the three people who transgressed The peoples are Brabpinas, hşaltıyas, laiſyas, and Sudras, and only one sct was sared The others suffer 4 nirekayanma (el for this wez Hophins, / rd S, 1906, PP. SS1 59), es birds, &c. Only they differ as to the peaplag of the words tayansi wanrotarudhal crap dih Sayana tenders them as burds, trees (ranagald pksak), plants (o un manusyadia and gr/h; ante "Arkānkszante), and snakes (trafidis sarpa) Anandatınha prefers Pacas, Rakşases (tangt is from pam pilinam and gamayana, and magalha írom godku obkrkantsayam), and Asuras lle ase justified therefore en holding that there was no trustworthy trad:1109, and it is therefore possible to consider whether Mar Muller's sopgestion that the words are perhaps old etbruc names is correct In its favour It may be noted that Suyana and Anandatarika compel os to assume that the Aranyahe accepts the fullest form of the doctrine of trausmigration as a punishment (es havitaki Upanxad, 1), which is a comparatively late view and which I do not think is found in this Upanssa. Il they are ethnic names, then l'ayams pires us a people like the Matsyas, Ajas, &s, in whose names we may, if we lhe, see totemisia. The l'angetagadhak are & composite tribe or Toup of tubes Iike the huru Pancalas, whose name reminds us of the later Vanga (hnown to Mahabhasya (Weber Ind. Stud. XIII, 386) and to Mahabhart., Dharmasutras, &c. 19 conjunction with Anga), as part of what is now Bengal The Crnipuuduh are a third tube, whose name points to the later Ceras of Southern India. It is of course possible (cf Rhys Davids, Emil Indus, P 31) to argue that these yerses show a later date and a wader geographical som ledge than is compatible with the carly pre Baddhistic date here attnbuted to the Aranyaha. But in thus respect it may be observed that Rhys Davids (cł Budler, S & E, 11, XXXV 59. Und An, 1\III, 276-248, Kleber, ibid., X11, 273: Z DNG, ALIX, 479) presses undaly the argument from the Buddhist texts. There is an addition to the grave doubts as to the age of the Buddhist teats the possibility that these tests show only the regions where Buddhism had penetrated and that there were Brahminical countnes besond these limits (cl. Buller, Ind Ant, XVIIT 34589, Hintermuta, Gesch der andeck Zoll, 1,25459, Jontrapra, I, p. ). It may be questioned whether Baddhism early gained a direct hold oa much of Southern India. at least there w no evidence that it ever did. Besides the question anses shelber the Cerapudas must bave been settled in the South At tbis date. It should be noted that the tent says abry were destroyed, and this may refer to a disaster to ibe old tnbe, a remnant of which andered south and later appear as the Ceras, *bo are nown in the south to Afola and to häty upana, 11cber, 1 CP3 Bhandarkas, Ilustory of Dercar, 143 The version of Săvant takes cerezitas as cos sapalut This secnus rery unlikely because a single ra with the second of three connected words is not elsewhere found la this Aranyaka, and is bowhere coram (For examples of RV, 1 77, (Oldenberg SBE, ALII, 101) and Delbruck, Alundiske Syntax, P 473) It is, I think, much more likely that three names of defeated thbes should not appear in the precise fortes here found sisew here than that numes of plants and beasts should 80 disappear. At any nate they must all three be plaats and • Nest_201mal nardes.vr.little as to isterisna, which is not demonstrated for any Aryan Stoch, of Famell, Cults of the Greek Status IV, 116, 356, Macdonell, ed VLAAR 133. sophia, PA OS, 1894 r. cliv, kerth Rd 5,1907; PP 91989 , Buhler, Ind St#, III, 45 ·--ll, 1, 2 TRANSLATION AND NOTES 201 Yerse, 'Others setded round the sun," these people are settled round Agri kere, as the sun In the verse, 'The great one stands in the middle of the worlds, that great one in the middle of the worlds means this sun In the verse, "The blowing one enters the dawns,' the meaning is the punſying air enters the quarters 2 People' say, 'Hymn, hymn' The hymn is indeed the earth! For from it all that exists springs It praises Agni Food are its eighty serses, for by food one obtains all The hymn is the sky For (birds) fly along the sky, and along the shy men drive It praises Vāgu Food are its eighty verses, for by food one obtains all The hymn is also sonder heaven For by animals or names of tnbe Bronzer Williams' Dul tales mange as plants, avagadha and cramda as names of peoples, which is quite impossible Dr Scheftelowitz in hes forthcoming Zur Stammbildung in den indogermanischen Sprachen (which he has been so good as to sbow me 10 MS) considers that tanga is formed from san by the suflix go (when =) He compares madga (not formazg but from mad + gu), khadga, phalus sargd, zargut phahgd, lungs, finga drohaga, tiflg vanig, sp157 daga (nt-IG SWO) &c But cych dl this is the case the origin of the word throws no light on its being used as a tribal Dame, nor do I feel suc of the equation vauga tree Possibly larga Mogadkok may be read, cf my Samkhayana Aranyala, X 46 D 4, Laudhayana Dharma Sutra, 1, 3, 13 and 14 The citation of the Rgvedic verse un full us of course natural wbeo an explanation is being Sven So verses are cited and explained in full at II, 1, 6 (RV, 1, 364 31) II, 1, 8 (R), I, 164 38), II, 5, 1 (RV, IY 17, 1) III, 5, 6 (R!, 114, +) III 2, 3 (RV, 1, 119 1) In the last case the verse 15 cited entire to indicate the sense desired to be under stood So also verses are cited in full in the Sathhayaba Aranyaha, VII, 15, 18, 20, VIII 46, IX, 1; VIT, 8 35 • Anandatirtha, here and througbont interprets in a Valsnava scosc arkans is Tama Adıya 13 Visnu, and fasthans is mpusum cukre To Sayanr, arkam is Agni aharunoja • Sayana justifies this by fracyadıdılar taliatkarmesh whilah salye nurthanazuikolyam kanan Sayana explans, following the Mimamsa, III, 4, IV I II 3, that the purpose of Aranyaka, II : 3 u to enable men to attaia concentration of thought by med tating on th nga connected with the sacrifice There are five presciples in each meditation (1) The meditation falls to the lot not of the Jajar land bat of the rity (1) The meditation mot be on the pralkas of the kyans as deities I le carth &c, and not rice ter51 (3) If the vagunid is prescribed for a certaia thung only in one Sikh2, it caz nerertbelen be taken over by another Sakhi cg by the hausitakids. (1) it is nol obligatory in every case to go throogh all the forms of meditation which are prescribed in conexion with any part of the nte It is soff cent to make the choice desired (s) nor is it necessary to adopt tbe meditation along with the saenfct As on essential part. It is a matter of choice The last rule shons the manner ja which the Brahmins trouded the open rejection of | sachlice and get just fied their own speculations as a practical substitute for watchfice * That , not iroking its secret reference Sajan1 follows the Aranyaka to derining ham ſom mt 1 Alt. Abundatirtha, of course, caplains the wbole by the doctrine that Visa in omnipreynt and so all togs can be entified with him uod skrough Lim with one another critchad Iranyala Upanışad, V, 13. 1 (where withAsy4,3 l 1'e derivation of W). hausttaki Upadisad, 1113 The three xls of sibly testich, in jain bråst, sad mm 1,2,3, 4.: V ·202 AITAREYA ARANYAKA II, 1, 2- its gift all that exists springs It praises the sun Food are its eighty serses, for by food one obtains all So much as regards the gods Now as regards the self The hymn is man. He is great and as Prajipati Let him know that he is the hymn. The hymn is ins mouth, as in the case of the earth It praises speech Food are its eighty serses, for by food one obtains all The hyman is the nostals, as in the case of the sky It praises breath Food are its eighty verses, for by food one obtains all The bend of the nose as it Were is the place of the brilliant one The hymn is the forehead, as in the case of the heaven It praises the eje Food are its eighty verses, for by food one obtains all The eighty verses are food both with reference to the gods and with reference to the sell, for by food all these beings breathe', by food' he conquers this world and by food that sorld Therefore the eighty verses are food both with relerence to the gods and to the self The food and the feeder are the earth, for all that exists springs from it. Whatever goes forih, (heaven) consumes it all! Whatever goes ikence, the earth) consumes it all So earth as both food and feeder He" becomes feeder and food He is lord of nothing that he eats not, or that eats him not Sayana points ont that this contradicts the Diamåpsa, see Brahma Sutra, IV, 1, 3. 4. but solves the contradiction by saying the first view rests on nyayabalal, that here or ve and balot, kam ira ha pareram na kungan satta naranasyatıbhard it de fästrakaranam drodemak Vody # here means alyayet snce both knowledge and meditation are concerned with mind (Nanadhyanayor manaratasimjena) The reference is to the bend jest below the brows where the nose springs out Sayana cites the Jabala Upanısad Il datamam vasga sthanam Merahlt I Bruzok pranasya ca put sandhel (san bandhah R) sa esa dyaurlalagua parasya tandkr bharahati Thas refers to brahman, .. Aditya, wbo is dradent, is here ad upadke of brahman Amandatartha tahes rosa As meaning kimcil wh le Sagana says it is equal to era or bas na miering cf 1,1,2,I1 6 * lusvelvaratırtha says lalajafaklena calar griyale The word, found in the Athanavedu, \ 2,8 properly denotes brow'or'supercillary ridge se llocrale Osteodyy rp. 227 sq1774 The fun with the nasal 18 uklarthaprasidhyartha says Sapana The Deut pred saw nam is noteworthy, see Delbruch, i erg! Syntax, III, 147, 245 . By giving food to retainers and by sacnfice respectively Sayana and Apandaturtha take this as referring to the decline of transanigration But this is hardly Decessary The carth congames what the bearen sends, rain, not persons who are bom agan, or as Sayana says, saenficers bo bating enjoyed beason after death retom again to earth It us not proved that such a idea is known to this Arenpaka CI II 1,1,0 + 3,3 3 2n 3.73, 8, 15, 4, 1, 1, 5, 60For the asc of frente (for the form, df Oldenberg S BE YLVI 2, Bastholomae, Iran. Grundr, 1 34.70) us frain Sayana bas reference to the analogy of fraVi The form of the Num is that lad down in Paniai VIII, 2, toy, L. Vackeragel Allen'sche Grammand, 1, 798 54 1This is very obscure There seems Ittle doubt, however, that it is intended as the expression of a parte pantheism C Fmersons "I am the doabter and the doubt And 1 the hymna the Brahmia sings. The priest identifies hipsself with the bymn and also ruth Trajàpatı (Kc above), and so becomes as Nax Muller fant 20ject and ob et one ·-II, 1, 3 TRANSLATION AND NOTES 203 3. Then comes the origin of seed. The seed of Prajapati are the gods.* The seed of the gods is rain. The seed of rain is herbs The seed of herbs is food. The seed of food is seed. The seed of seed is creatures. The seed of creatures is the heart. The seed of the heart is the mind. The seed of the mind is speech. The seed of speech is action. The act done is this Anandatinha Interprets it that you consumes all worlds, and all Leings enjoy him, which is the same Ides attached to the name of Visma Sayana contrasts the wAisaka and the anapisała and explains the matter slightly differently in the last sentence as meaning that ober men do not enjoy him ad tä-jasmac co karana). He reconciles this with the fact that he is ridja because that refers to szalneatkūtasan adlogazalarüpata ant. This explanation is not probable, bat radoubtedly the construction of the last words contains & serlons difficulty as yad cannot correspond to adjuk The fact perhaps is that pad is osed for formal cortespondence with the previous jad though it is not quite parallel in construction It must be taken literally as an accusative of point in which.-'or in so much us they do not consume bim! For the metaphorof Jalminiya Upanisad Brahmana, III, 1 ; Anadyamāno yad edintamall; Taittuiya Upantsad, II, 3. adyale'l ca bhálam; III, 7, 9, &c.; Satapatha Brāhmanı, X, 6,3; XII. 9. 1; Natrāyana Sambută, 1, 10, 13; Kausitahi Brāhmana, X1, 3; A.J.P. XX, 446, and ibe Purpsa Sakta, Another possible cxplanation, however, is saggested by Jaiminlya Upanısad Drāhmana, 1, 5, 3. sa (satyam as divald) ha tara me gad imam aflaseddel, 'She us not able to drive him away,' where yad is a conjunction, So here the exact sense may be, Ile cannot belp eating them and their eating him;' tasya being used to introduce the dependent clause C 11, 7, 9, . 5. Na doubt originally sad was a relative, but the pronominal quality is clearly minimal in soch cases. The opt in such a case is one of consequence or chameterstle, cf brahmanant kurtila so ralyel, III, 2, 3,0 3 So I would explais Rāmāyana, III, 19.7: wa hi palyānry alam loke yal kurytin mama upriyam, which Sperjer (Pedesche sind Sanser Syntax, $ 871) esplains (see 5 191, +) as merely indefinite. Dat the sense is slightly different from a mere indefinite So Byhadīcanyala Upanisad, IV, 2, 23 meil tui tild drullyam and dio "wydd fbhallant ydi Allyel, ibad, 24-30, &c. Sāyen a suys this section is intended to explain the greatness of furnisa, mentioned tn 11, 1,7 Ādandatirtha, on II, 1, 2, much more correctly says erdyantaratan na portokhandendra sanicatti tilfcrafrapy zad anusamdkejam I CI. l'ascherFrfische Sindien, 1,8857 Sayanı says that the element of salta is represented in the gods, of rajar in men, and of tamar in animals, &c., and the explains the bigh postion here given to the gods This doctrine u of course Izler, appearlog first most clearly in the Sretira tara Upanisad, se Denssen, Chilosophie der Ufarishads, Pn 226 54 : LT, p. 750 84. Garbe (Smål yucality. dammadi, P. 991) as conclusively, I think, dispersed the assomption countenanced Ly Weber (ind SW1, IX, 11), Mair (Tents, V, 309), and I hitney (Tranilsten of Adartazed., p. 601) that Atharriredt, 1,8,43 refers to the fundi, ste Lasman, ibid, p. 1045 * Because the final man is bets, says Sayana. Cl. Deussen, or at, 299; F.T. 137. Aaandatirtha distla guishes ardity and menst u bring samtalimatam anlatharanam nad tiba/Altmalam respectirely. Siyana's explanation ka much more probable that manas denotes the looking part of the beast, a frequent early use of the word, c. Decsken, op. ct, FR 343 5T;E 7., PR 370, Siyana teaders speech as the l'eds, and adion 13 benfice Amandatinha evidently fales it 11 equul to adestam knyt n. llc also (entike Siyana) consimon farmairtam u one won!, darmanimiam, Rajendrailla patats fa the text urmariam against the commentary. Syant of cours ssplans rise us done in a former Lirib, bet this agala 11 in andere wary intro- ·204 AITAREYA ARANYAKA II, 1,30 1 man, the abode of brahman lie consists of food and because he consists of food, he consists of gold He becomes golden' in jonder world, he is seen as golden for all mortals, who Lnong this 4 Brahman' entered into that man by the tips of his feet Because brahman entered that man by the tips of his feet, so men call them the tips of the feet (prapadjala prapade), but in the case of other animals hoofs and clairs Ther: he crept higher up, and they became the thighs Then he said, 'Swallow' widely,' and that became the stomach Then he said, Make it wide for me,' and that became the chest The Sarkaraksjas: meditate on the stomach as brahman, the Āruns on the heart These two are indeed brahman But he crept upuards sull, and arrived at the head Because he arrived at the head (arrayals) then at became the head (sıras) So the head is the head These delights settled m the head, sight, heating, mod, speech, breath Delights settle on him who daction of the transmigration theory, see II 1, 1, 14, 1,9 and Anandatırthd does not accept at The passage only means that action is the man, the man is what be docs, a perfectly plausible view for the relation of speech and action sce Jaiminya Upanisad Brahmana, 1.33 4. I!, :, 8 III, 32 9, Blahanarayana Upanssad, 11, 7. Oertel JAOS, XVI, 231 Anandatırtha renders s2 as bragatan and Iramayal as ichamurupasukhapurnal and laranmayah as zhy isandazi laksanasudhapurnak Sayana quotes Tattaya Upantsad, II, 1, sa va esa purusa annarasantarah He explains that as man is composed of food so he is gold in the shape of the ess of Brahmar l'eally the thing is a mere play on words For the form kıran mayal, cl Bloomfield, PA OS, April, 1893 P XXXY, AP, II, 418, Hachernagel Alundische Grammatik, 1,279 280, Macdonell, I edic Granuar, p 58 * Annodattha explains Narayanan janga karmajan rupam utrupya mapanandurbarvalo baralu Sayana says he appears as golden as the sun for the benefit of all creatures Really at means, he appears (dadrle passle of Delbruck Adindiscke Syutaz, pp 26449) to all creatures no doubt orginally as the sun The passages like pll this part of the Arangaha 11, 1-3, pantbristic. In Satapatha Brahmana X, 1, 49, the Agpicit is promised burib in the other world as doreamery ah, rendered by Sayana diranyasamanararuah see Eggeling S B E, YLIN 295, D 2 1 Sayana explains that this chapter shows prana, the wpudha of Brahman, entering the subtle boily His entry into the gross body is seer on II, 1,2 He coruparea Tattoriya Upanisad, 11 6,1 Martrayanya Upan sad II For praped Lanman in Whitney Translation of Aldarzateda, 11,33 5 suggests toe as the meaning, but the dual seaders that imposs ble here, and I believe all the passages cited at p. Serut the sease' front part of the foot' as opposed to heclas correct. * Make a large hole, says Sayana Max Muller's 'grups a slip The form is overlocked in the Deel and in Whitneys kosts, & • Sorkaraksyok is rendered swismaisstapok by Xaanduintb, who, boxever, calls the Arunayah Rss. He explains vdarom as locatie in sense as does Sayans, tacitly The Sarkarak«yas pre & subdivision of the Fandrayas according to the Caridaryiba and are ment oned in abe Mababbassa, IV, 1, 74 75 Max Muller points out that Deuther la Chandogya Upanusad, V, 1 15, 17 nor is Satapatha Brahmans Y61, do these views appear at least In terms Arunayal appears also in Jalmiciza Upaalsad Brahmana II 5 I wrongly amended by Oertel to Arvnej at, against the MISS brak na may be meant but the beut 19 more likely Cf Weber, in Stud VIII 140, Schroeder ind Lt, 95,01 That the heart (Ardaya) 15 Brahmat was the view of idagdha Salalya see Vajlarallya i cipostizan la Bibaditanyaka Upadisad, IV, 1,7 See also Chindasya Upana ad, III, 12, 4, VIII 3.2 Ind Siud, 11 177 ·-II, 1, 4 TRANSLATION AND NOTES 205 knows thus why the head is the head "They strove together, saying, 'I am the hymn, I am the hymn' They said, 'Come, let us leave this body, then that one of tis at whose departure the body falls, will be the hymn' Speech went forth, yet (the body) remained, specchless, cating and dnnking Siglit went fortli, yet the body) remained, suglitless, eating and drinking Hearing went forth, yet (the body) remained, without heanng, eating and drinking Mind went forth, yet (the body) remained, blinking as it were, eating and drinking, Breath went forth, when breath went out, (the body),fe! It was decayed. (Because men) said it had decayed, it became the body Therefore is the body the body Who knows this, bus enemy, the evil one, who hates him decays, the enemy, the evil one, who hates him is defeated They strove together, saying, 'I am the hymon, I am the hymn' They said, 'Come, let us again enter this body, then that one of us, on whose entrance the body rises, will, be the hymn Speech entered, (the body) lay stil! Sight entered, (the body) lay still Hearing entered, (the body) lay still Nud entered, (the body) lay still Breath entered, (the body) arose, and (breath) became the hymn There- Sore breath only is the hymn Let men know that breath is the hymn 'The gods said to breath, Thou art the hymn, thou art all this, we are thinc, thou art ours' A Rsı says (RV, VIII, 92, 3.), Thou art ours, we are chine' V There are similar passages in Brhadaranyaka Upanisad, VI, 3, Chandogya Upanı sad, V, 1, Kausitakt Upanisad II 19–14, III, 2, Pratca Upanisad, II, The cora parative antaquity of the versions must be open to doubt. But this version certainly seems simpler anrl more onginal than those of the Brhadaranyika, Chandogya, or Kauşitaki Upanisads, which seem to embellish the theme with further details The account in the I'rašna Upanisad es simple, but as that Upanısad I on other grounds late, that may be explained as merely a reference to a well knona ere, and indicates the danger of arguments from comparative simplicity For hanta with sub, cl Delbruck, Alazadaske Syntax, pp 23 43, Aufrecht Aitareya Brahman, P 430 The masculinc, multa, is cxplained by Sayara as referring to deal understood It is probable that the idea in the tund of the writer throughont was purusa as the subject, bence the masculines as long as praus remains in the farra votul is Brahmana style first cr Dubadaranyaka Upanisad, 1, 4, 11 and 13 (3, 33 and 3 in the Madby indiaa text) where orakna is followed by ke On the other hand in Bhadaranyala, IV, 3 22, the hanya text, after a series of masculines, produces anantagatama punyena, and Sankara explains rupaparolpan napumusakaingan The Bladbyandına version (as in Weber and Pohtlingk) has the masc, bat as Max Šfuller (S B E, XV, 169) points out, Teivedaganga had anantsigalan as he says anamagatam ili rupenisayo napunsalantidifak There are also difficulties in the genders in Sveribratara Upanised, 131, see Mar Muller, S82, 18, 245, 24 In Sankbayana Aranyaka, VII, 22, kamarups end kamararı, according to one MS, agree with Brahma Sach uses are not raze in Latin and Greek, Sue TEKVON, Versi Syntar, III 144 For 10 3 , of Altareya Brabrana, VII, 23, , egalast Bohtlingk, Sacks Eer, 1890, p 170 • The gods are those presading over the parts of the body, nes II, 1, 5in 3 For Prina ar Brahma, of kausitaki Upanisad, II, 1, 2, Chandogya Upanisad, IV, 10, 5, Taitunya Upanisad, 111, 3, 1, Jaſmannya Upaarsada Brahmana, 1933,2 It was held by Udalka Saultāyana (Dzbadaranyaha Upantsad, IV,1,1) and is refuted, Ibid, V, 13. 1, Oertel, 1 1 0 S, AVI, 130 ·206 AITAREYA ARANYAKA II, 1,5- 5 The gods carried him forwardBeing carried forward he was stretched out (Because men saj) he has been carried forward, the morning came into being. (Because men say) he has gone to rest, the etenug came into being. Day is breathing forth, night is breathing down. Speech is fire, sight zonder sun, mind the moon, heanng the quarters, this is the union of those sent forth These delies are such in the body, but they openly appear among the deities, this is the meaning This indeed sad Hiranyadant Vaida who knew this, 'Whatever they give me not, I own not myself I know the union of those sent forth in the body which they enter This it is" To him who Sayana explains that ths section treats of pana under various formos. Anandaturtha as usual equates prana and Vasu The section is composed of bad et mologies The first allades to pravi (fra anayanta) • For the meanings of prama and apina see Deussen, Philosophie der Upanishads, pp. 249- 231, IT, PP 276-279 The oldest view is that they mean expiration and inspiration respectrely, whence apana comes to refer to the wind of digestionat CF 1, 3, 7, 4,1, 1 3 3 * This idea originates with the Purasa Sukta, RV, X, 90, 13 sce Deussen, Allgemeine Euleturg, p 157, and later it desclops into a regular system of gods who correspond to and guard the several psychic faculties CF Deossca, Philosophie der Upanıskads p 241, ET, p 267 It is developed most in II,4 1, 2, where Agrit, &c, becordc speech, &c, and cater man, while bere they are merely considered as the several parts of the body CE, also I, 3. 3. Sankbayana Aranyaka, X and XI, Laaman, Ilundu Paulkaisut, P_18. The idea seems clearly to be that these.four ate gathered together in the body, and exist openly as deities as Savanı says But prahrtämt is very diff salt and the whole seers an explanation of what was even then obscure Ctible parylag versions of gkruzi aprataret, amrlane satyena clamp &c, ciled in Deussen op cit P 90 E.T, p. 20, n 3 This authority occurs also in Aitareya Buahmana III, 6 Is bas nane å reference to gold stopplugs in his teeth? They were known to the XII Tables (1 C 4507) and to very early Egpt Jam is red by Rajendralala and in the Anandasrama ed tion and also by Sayang But it seems obvious that it stands for yan wnita befyre m carelessly as ownsoura, of Max Müller, Alarat Ilymns, p, Is II, 3 3 , 2, III, 1, 4,1 3, Macdonell, Vedic Grantmar, p. 62, Wackemagel, Altındische Grammatik, 1, 313 10 Sáşana fuam presents na dilliculty as he nerely supplies padsethan askı tar The word dadywk is difficult because the plural is unexpected after eft if that is a thud person, when the sense would be 'nobody ouns what the denies give not to me! This is rather andward bu! not impossible The rendering of II 1 soggested in to there would give in this passage (though jan would still remain properly a proaqua), 'Ile ou as nothing that they will not gite te also, which by an easy process of development worid slide oper into the sense, 'Ile cannot belp them giving me (xt), showing the origin of such a cleveloped construction as that in II, 1,2 This comes to an assertion of the fact that all that the cosaan gurura has (he must be the subject of it). that bss than It is simpler to neglect the commentators and tale pe as first person, thus Asserting the intimate union of map and the deities In this use pal is used with consecutire force, chite Blantra use of fad as final mità saby, or opt (Delbruck, Alundische Syntar, PP 311, 341), and the class cal os(Speijer, Sansknl Syntar, 6466) The absence of such A ose fit the Bradmanas (d Sperer, indiske **d Seminar $979) is comprobadie it as a third person belongs to a type which occurs in all Brabmanas, and is not a mere Initalica of Santn forms (as helt by Aafrecht, ditariya Enakmona, P 419, where see other examples), sec Whitacy, Sanskrit Grammar1 613 The form framlam presents great ·-II, 1,6 TRANSLATION AND NOTES 207 knows this all creatorcs tinconstrained pay homage That is saltya (truth) jFor is breallı, 4415_foodgam is junder sur _That is threefold Threefold as it here is the eye, white, dark, and the pupil' Even though he speals falsely, yet speaks he truth who thus knows why truth is sathy a 6 Speech is kas rope, names the knots! So by his speech as rope, and by names as knots, all this is bound for all this is names, and by his speech he names everything Men' bound with ropes carry him who knows this His haus are the wah, his skin she ga; alr, bis flesh the trislubh, his sinews the anustubh • hus bones the jagaſi, his marrow the pankh, his breath the brhan He is covered with the metres Since he is covered with the metres, therefore they call them metres (coverings) Thus the metres cover him from alhap in difficulty To take it as Vedic for prahuanam as Sayana does is to mtroduce a very rare * form (cf Whitney, lc, P 114) into the text on the other hand the word prahul has no parallel (save conceivably in form (Ind Stud., III, 325) 10 prahtoh sanıyojant in the Arseja Brahmana, at we may take that as ddal form gen and not as in Monter Williams' Duct as a gen of prahlu) at any rate in sense Wutacy (Rools , p 20g)gyes kul as a form from th: I think that praku should Psabably be taken as the 'impeller, se the deities cause the organs to work, cf. II, 4 1, and a Theo of te 29 to enable it to be pronounced (Sayang.. Chandogya Upanasad, VIII, 8, $ gives a different version, from pat + fe tram, as the bindtog of the immortal and the mortal (i berng the dull of #1) Deassen cited in a 4 above Tattırıya Upanısad, II, 6, derives at tyam from fat 'manifest', and lyat 'not manifest Bphadaranjaks Upantsad V, 5 I, gives TTT (so Sankara (as here) but harga text, 17) + am when sa and am are = true, and 1 (0) = untrue (for i occurs in anrla and mariyu) hausitaki Upanısad, I, G, KITES, sat (what is other than the gods and the senses) + tyam (the gods and the senses) cf Jalmıniya Brahmana, I 254 (kanaatka), Satapatha Brahmana, XII, 8, 2, 26, AP, XVII 400, eixewhere purusa is the third member, Jaimi iga Upagusad Drahorina 1,10 1, 34 I and Oertel s note This doctrine undoabtedly sbows the moral disadvantages of the doctrine of alvation by Inowledge, and it is the precursor of the later imounity from moral censure of the usanzuka C Kausitaki Upazusad IIII Sadananda Vedanta sara, 33, Subhafubhayor and manyanı and Jacobs nole in his Translation, Lévi La Doctrine dut Seme pp. 164 167 Ia asya the genitive is presumably possessive of Delhtück Allindische Syntax p 153, Franke Be Prur, XVI, 111, Speier, Vedische und Sanskni-Syntax $169 9, n, Whitney, Sanskrit Grammar, $ 296 b Compare La me sulamt with sh mas inuti (Totrod , P $7). / AOS, 116 117 For the position of Z DNG, LXII, 199 Sajana explains the metaphor from a tope for tying up cattle Anandafutha explazas as usual by identifying all with Viene "His refers to grona of course Lile oren who carry men. pranan dere reiers :v dk 91r de San Ay; and the mult 413, (Sayana), perhaps afdrand, us 10 11, 1, 7, and often, of my Sankhayana Aranyaba, p 1: This must be the sense Sayena however appears to render it thaterer evil be desires to do, the metres Leep him from contact with it' The conexion of chad' and dandia is TOIT doubtful, st! 1,3 16, Luuann, Ex Ifart , p 103 Scc also RI,1, 3 and 1 Por, 11. 47, 16 santy12, Oldenberg, SDF, 1211,319, Peschel, 1 dusche Studien, 1, 44 Larrbolomae, Studim 1,43 ·208 AITAREYA ARANYAKA II, 1, 6- whatever quarter he desires who knows thus why metres are called metres. A Rsi says (RV, 1, 164, 13), 'I saw the guardian,' for he is a guardian, for he guards all this "Nerer tiring,' for be never rests Coming and going on his ways," for he comes and goes on his ways "Illuminating the principal and intermediate,' for he illuminates these quarters only, the principal and intermediate "He moves up and down in the worlds,' for he moves up and down in the worlds Then there is the verse' (RV, 1, 55, 8), “Covered like cives by the makers' For all this is covered by breath This ether is supported by breath as brhali, and one should know that, even as this ether is covered by breath as brhan, so all things including ants are covered by breath as Brhafi 7. Now come the powers of this person By hus speech are created earth and fire On the carth plants grow, firc tipcns them "Take this, take this,' thus saying do these tro, earth and fire, serve their parent, speech As far as the earth extends, as far as fire extends, so far extends his world, and as long as the world of earth and fire decays not, so long does his world decay not who knows thus the power of speech. By breath the shy and the air are created People follow the sky, and hear along the shy, and the ar bears The veins, says Sayana He explains that frana is the guardian by referring to Kansicakt Upanised Ilt, 2 yarad(ky)amit share grilno varalt lavad ayur This passage of the Rgveda later served as the authority for the activity of prona even in shrughs, Prabna Upanisad, IV, 3, Denssen Philosophie der Upanishads, p 268, LT p 397 Jauminiya Upanisad Brahmana, III, 37, tales the pranah and the suns rays as meant • The four quarters and the four intermediale quarters SE, SW, NC, and NW. For the number of the quarters, at first four, later ten, cf Hoph las, J A OS, XVI, 2B3 Tand, Sayarn explains, is internally what Aditya is externally, sce 'raßna Uponusad, I s. III, 8 allo ha tar bakyat frana udaj als Jn the original and in Jamaiya Upançad 1.C., taste TOE Swears. * Not RV, 1,55 8t (Max Muller following Rajendraldla), nor I, 56, 8 (Anandi rama senes), • Anandaturtha and Sayana both cite and explain quite differently, the whole verse, but they agree in taking the cares as holes for conceabng wealth C1 1, 3, 1, n 4 Anandatırtha renders, beginning with anta! 1 In the nose, ie the power of sniell (Suyana) The use of the mase 578f8u with a masc and a neat and of sy slah below do not entirely agree with the rules of concord later acceptedy Delbruck (Alandische Syntar, p 88) gles only one doultful example (RV, 1. 8.10) and Spejer (Vedische und Sanskn! Syntax, $101) thinks that in classical Sansk mat with names of things the Deater is a more common predicale If the genders diflcr and one is neuter This . lala down in lart L. (not in the había tel, it appears) on F'Inin, I, 2, 72, which runs Gadudurlah fese fumuapumsakato huguracan und sd ca Drradifta ra law I lac ro Dradatia ca JajAadulli te tym tar ca De Idattat ca it! So the acdter appears in Vahabhirata III, 58, 10, VI G 16, Rinžgant \I 61, 37 only persons are concemed the masc. Is regulat, & Mahabharata, VII, 1, 19 rimjer if sa maulmano Draupadi <a galastıi | Arion as Aanmerga prngarul gode mult is talahi Raghupama III, 23 tathi oral si sa sting Migreeks nanondatus ledsatriena tatsanau, & That ihis is old is indicated by the role la Ilomenic Greek, thus formulated by Monro (Ilometer Grammar', p. 157), 'Where an adjective ·-II, 1, 7 TRANSLATION AND NOTES 209 pure scentThus do shy and air serve theu parent, breath As far as the sky extends, as far as ar extends, so far extends his world, and as long as the world of sky and air decays not, so long does his world decay not who knows thus the power of breath. By his eye are created the heaven and the sun Ilcaven gives him rain and proper food, the sun causes his light to shine. Thus do heaven and sun serve their parent, the eye As far as the heaven extends, as far as the sun extends, so far extends his world, and as long as the world of heaven and sun decays not, so long does his world decay not who knows thus the power of the eye By his ear were created the quarters and the moon From the quarters they come unto lum, from the quarters he hears, the moon produces for him the bright and the dark halves for good deeds: Thus the quarters and the moon serve their parent, the ear. As refers to more than one noon, It follows the most promijent or (if this is at all doubtful) the mase is used of persons the peut of things et, il 1: 136 - s! sou hybrapan akoyu xal via ora ηατ εν μεγαρους πατιλέγμεναι, becanse the wives are chiefly thought of, but Od X111, 434. αμφί δε μων βακος άλλο κακον Βάλεν δε χιτώνα, ραυγαλέα ρυσόντα The neat plur 19 especially uncd of sbecp and cattle 11 21,244 – πρώα Εκατω βουν δωκεν, έπειτα δε χιλι υπεστη, αίγας μου και δες' The first example shows that a fem can prevall over a neat in the case of persons, the second that in regard to things the nett prevails over the mase, the third that in regard to things the neut. may be used of masc and fem animals Here autarcksam is a denty and so naturally the mase. prevails of Mada, VIII, 86, where hvilayam is personified In Latio the rule is (Allen and Greenough, Lalın Grammar, p 173), generally, a predicative adjective will bo masculine, if nouns of different genders mean living bernes netter, of things without life as L.ivy 1), 40 nxor deurde ac hberi amplexa, but Ley , 4 labor toluprasgue societate quadam Intier se naturali suin! zanca Even if masc Doung and fem occur, thc pcut. can be used fong of the subjects is a thing, e g, Livy xli, 24 nalura ca sunt labera acilas e rex, or eten of two fem nouns represent things, C & Ciccro, de Fix uit, 11 stalestra e femeritas et pushtia sunt fugienda The basis of discrimination, therefore, is rather between living creatures especially persons, and things (which include sometimes the animals) The use of the dual and plual of the verb is regular, ef Delbruck, pp B3 sq : Speyer, 1 c, though as in Greel and Latin und Anglo Saxon the nearest subject may determine the verb, as is usnal in the Kphadderata. ibed , VII, 74 for a set of mixed genders with a neut pler , VIII, 47, for a masc plor with a masc sing, ſem sing, and a masc dual, which ollow CT Delbruch, Verg! Sylax, III, 241-247, which this supplements * Sayanı refers to Byhadarangala Upanisad, 1, , and Chandogya Upanisad, 1, 2, for the Tcasons, interference by Asuras, for the exstence of bad smells, sf Fardell, Ez plution of Religion, Pp. 9989 Anandalidtba takes 'bia 'throughout as meaning Vishn. Probably it refers to sacrificial acts Suyana admits the appareat inconsistency of this and 11, 4, I were the moon is desired from tbe mad, but explains it away that the creation bere is merely an imagery one for Р KETTI ·2 to AITAREYA ARANYAKA II, 1, far as the quarters extend, as far as the moon extends, so far extends his world, and as long as the world of the quarters and the moon decays not, so long does his world decay not who haons thus the power of the car By his mind were created the waters and Varuna. The waters yield to him faith for good deeds and Varuna preserves his offspring by his law Thus the waters and Varuna serve their parent, mind As far as the waters extend, as far as Varuna extends, so far extends his world, and as long as the world of the waters and Varuna decays not, so long does his world decay not who knons thus the power of mind 8 Was it water1? Was it water? This world was nater This was the toot, that the shoot This the father, those the sons. Whatever there is of the son's that is the father's, whatever of the father's, that is the sons So it 13 said Mahidas. Aitareya' who knew this sard, 'I know myself as reaching to the gods, and the gods as reaching to me" For hence are they gifted, hence are they supported This is the hiding-place* ere, ear, Ind, speech and breath They call it the hiding place of Brahman He who knows this throws down the enemy, the evil one, who hates him The enemy, the evil one, who hates him is defeated He is the bfe, the breath, being,' and not being The gods adored him as being, and so became great So in sleep a man breathes bhur bhuh The demons adored him as not being, and so were overthrown" He becomes great by himself who knows this The enemy, the evil one, who purposes of worship, a yolk i Jacanami as opposed to a gathavastu creation Sucha inconsistencies are not very important, but this small point adds to the evidence against II 1-3 and II, 4-6 being by one hand For Varuna, cf Levi, La Doctrine du Sacrzfice pp 75259 Vi abanda 7 treats of purusa as the effcient cause, this kbanda of him as the material cause Ap is to be considered as an espression of the fire elements according to Såpana ar unnecessary Idea The piun indicates a quest on The cause and eflect are natu ally ident:fed Ananda tirtha identifies them in lana The Garbha Upantsad I, traces the five elements in the human body, but the wder is not accessarily contained here This mention is enoogh to prove that Mahdasz d d not wiite the Aranyak. But it is quite probable that he was the redactor of the Brahmana on its form of forty chapters. The saying here may ao doabt be regarded as one of bus Upanisads in the sense of secret teaching, C Introd, p 16 For the form, cf Leumann Gurupnjakaumudi, p. 43 Ri endralala s commentary is wrongly printed Fede is error for red and omal is resolved wrongly The end of the sentence explains the dependence of de tres on men for devotion It is called giri, because frana is swallowed up and bodden by the other senses. Cf the doctrine that the senses enter in sleep lato the prona The fråna forms thus the basis of the serres. Probably tbe idea of the Aranyaka is something like this and the translation mountain' misleading For ule of Lévt, La Doctrine du Sacro p 38, a I Because the presence of prona secures the firulmas (Siyana) Sayans Kolves the dur culty of the evil effects of added by discriminating betereen the desire of abirit for oneself as shown in the rain of the demons had for ones for ·-II, 2,1 TRANSLATION AND NOTES 211 hates him, is overcome. He is death and immortality. A Ķşı says (RV., 1,164, 38), Down and up be goes, grasped' by food, for this up-breathing restrained by down-breathing does not go forth. "The immortal du cils with the mortal, for through ham all this dwells together. For these bodies are mortal, the dexy immortal. These two even go in different directions, they increase the one, but not the other," for they increase the bodies, but the deity is immorta! Hc who knows this becomes immortal 20 yonder world and is seen as immortal by all beings' ADHyĀYA 2. He who shines approached this world' m_ the slape of man for he is the breath. So be approached it. For he who shipes is the breath For a hundred years he approached it. Thereforç a hundred are the years of the life of man. Anandalintba renders sadharo by Visna. "Sayana takes it more properly as referring to digestion The end of the terse means, according to Sāyana, that men nouzish the body by food and drunk, but not the prana Apandator ha renders, 'at death they see the bodies deserted by Vāyo." The epithet falz aula can only be justified by the fact that one of the two it immortal, and on the principle chainino gachant For more or less analogous cases, cl mosásu, dhani (Delbruck, Allendusche Syntaz, p103), and espdh, RV, I, 79, 7, as interpreted by Oldenberg, S B. E, XLVI, 70 On the same ckatrunnpoya Corunda on Satkāgana Srauta Satra, XVII, 8, 10, explain why the Prauga Sastra ia the Blakāvrata according to that school is called Vámadera's though less than & balf of it is by hum (Friedlander, p. 33, n. ), Weber (Ind. Slud, XIII, 113) yuetes dvidaldu måsau from Tattriya Sarphită, VII, S. 2, T: Kapak: Sapbıtā, XXXIII, 1; Pacayıqša Brāhmana, IV, 1, 2; max dvadatar, Kaçbaka, XXXIII, 3, and similar cases from Salapatha Brāhmana, IV, 5, 7, 2, XI, 6, 3. 5; XIV, 6, 9, 3. XI, 3, 4, 5, Paicavamsa Prābmana, VI, 2, 3 (of Ind Stude, IX, 2B). Vurucīnā is explained as having diverse fonctions, the breath moving the bolily senses, the body rapporting the promendryas Miranta as referred to the fact that on death the body remains on the ground, while Pruna seeks agother world. Cf Oldenberg, Religten des Veda, pp. 57489, Puschel, Pedusche Studien, IT, azt; Bobitlingk, Sachs Ber, 1893, P.97; Ildebrandt, ved Myth, 1,336, 01, 11, 8. Sayans taplaus 'immons!' as united with Hiransagabba; Anandatutha says "emane. pated' Bat that this Aranyaka knows teac:pa1100, instead of immortality, as the highest end 19 not even probable Dadrle (II, 1, b) and ment (III, 1, 1) are both clearly present passives in Kusc. The original sense of the perfect was not distinguished from the present in polnt of time bat deactes 4 slats, cf Giles, Comp. 1, 1549, Mopro, Ilomerx Grammar, PP 31, 31; Delbruch, Synt Foruch, II, 192 sq 1 Pergl. Syntax, II, 111; Allendische Synlar, p 197: Whitney, Sansint Gramar, 1899 The oldest sente is quite frequest in the Bereda. In cases like bidhiya (I, 3, 4) and diddara (1. 5. 2) the balorally intensire form of the perfect la farther surengthene's This hanya shows that the names of the Kans of the Rigteds can be deduced from V frina's actions. Abandatarba explans the section us proving that l'isno la coperior to all the ports. lle fates clkyareat as 'be entered into', bralne and the other gods. He justifies bus theory by quoting the lac Silta, RV, X, 135, as proving that 13, ic Romi, is nupenor to the gods, and she of coure us inferior to Vigno. The run uod prina are as usual ideatsfied, tbe one being the addiderular, the other the edhytan representation. The former attracts the salon, the Lalter Impels the body. P.

·212 AITAREYA ARAA YAKA Because he approached him for one hundred years, therefore they are the Satarcıns* Therefore they call him who is (prana) the Satarcias He placed himself in the mddle of all that is Because he placed himself in the middle of all that is therefore they are the Madhyamas Therefore they call him who is (prana) the Madhyamas As up-breathing he is the swallower, as down breathing delight Because as up breathing he is the smalloner, as down breathing delight, therefore he is Gytsamada Therefore they call him who is (prana) Grtsamada All whatsoever was his friend Because all whatsoever was his friend, therefore Je_us Visvamitra Therefore they call him who is (prana) Vistamatra The gods spale to him, 'Let him be dear to all of us' Because the gods spake to hun Let him be dear to all of us,' therefore he is Vámadera Therefore they call him who is (prana) Vamadeva He protected all this from eul Because he protected all this from evil, therefore they are the Atris Therefore they call him who is (trana) the Atris 2 He also is bearer of offspring Offspring is rēja,' and he supports affspring Because he supports offspring, therefore he 15 Bharadtāja. Therefore they call him who is (prana) Bharadıāja The gods spake to him, 'Let him be the nchest' of us all' Because the gods spake to him, 'Let him be the richest of us all, therefore he is asistha Therefore they call him who is (pruna) Vasıştha He sent forth' 10 all thus whatsoever Because he went forth to all this whatsoever, therefore they are the Pragithas Therefore they call him who is (prana) the Pragathas He punified all this whatsoever Because he punfied all this whatsoever, then they are the Pavamänis Therefore they call him who is (prina) the Pavamānis He said, 'Let me be merything small and great They became the Kşudrasūktas and Mahāsīktas Tlierefore * Really, Max Muller points out the name refers to the composing about 100 Scrses cash They are the beers of R, The Madhyamas ere ibe seers of Books I-IV, Grtsamada of II, tramitra of III, Varadera of IV, the Atris of For the rest set Mhanda : The Aladdamas appear in haus taki Brăbmana, XII, 3 Ābralayana Cybya Sitra, III 41, Sankhiyana Gębya Sutra I\, 10, 3, Byhadderat3, III, 116 (Madbyaman), Sarvanul ramant, Latrod , II 10 &c For the pkr , Atrayas, cf Oldenberg, 2 DMC XLII, 130, 1 "ok us taken as elther the body from Ibe Vray lo the sense of going, or us food by Siyana. Siyana translates 'causng to dwell by ha entry into us, and Anandal rtba has best of dwellers. The omary scose scenos preferable crI 1,405 Thu seems to be the sense and it is so taken by Sayana Anandatisha takes it either us be obtained' or he sang Sayara says the recset are allel /Yogitaff and also the poets, Probably the poets, nf Bool 1114 are metal Bhendrija and Itsista correspond to Basis VI und Vii sespectively the same lists appear in Abruliyana Gidya Sutra jil, 4 , and Sanktāyana Gibya Sara I\, 103 • Tresomably the pole of Dool I are so dechbed CL Area Drahoina (ed Borgell), 143. I arsch Studuk 111.99 In Abraliçkos formand and th Sukhāyana parandals occur * The proets of Rook \ are referred to Terbars also the hymat tere called Asudrar ht! A1 Mar Bullet sogress, bat this is not certain. The last krudrasuded no doubt Implich 11 ·-II, 2,2 TRANSLATION AND NOTES 213 they are the Ksudrasūktas. . Therefore they call him who is (prana) the Kșudrasültas. (He said), Ye bave said what is well said. These becaine a hymn 'Therefore there is a hymn. Therefore men call him who is (prana) hymn. He is a verse, for he went to 7 all beings Because he went to all these beings, therefore he is a verse Thercfore they call him who is (prūma) a verse. He is also a hall-verse, for he went to all these places. Because he went to all these places, therefore he is a half-verse. Therefore they call him who is (präna) a half-verse. He is a quarter-verse, for he has entered all these beings. Because he has entered all these beings, he is a quarter-verse. Therefore they call him who is (präna) a quarter-verse He is a sy lable, for he pours forth gifts to all these beings and becausc none can pour forth gifts beyond him. Because lue pours forth gifts for all these beings, and because none can pour fonh gifts beyond him, therefore he is a syllable. Therefore they call him who is (prana) a syllable. Therefore one should know that all these verses, all these Vedas, all sounds" arc one word, prāna, and that prūna is all the verses." makāsüksus. Scc besides Asvalayant and Sänkbayana, Byhaddevatā, III, 116, Sarvänukramani, Introd., II, to, with Macdonell's note • The poet is also called Sukta, says Sāyana, but there is no aathonty for this. * The construction is obscure, but the rendering 'he went' seems best. The dat is natural, cf. Speler, Vedische und Sansen/ Syntax, 444, Wastacy, 80 s, April, 1894, p clxiv, Sunsariid Crammar, $ 286 b Anandatirtha readers 'he went' Sayana's version is sapravelena pupulam akarot, taking Datebyah as sarabalartham deham, and Max Muller renders," he did honourto IIe also adds that the poet is called Rc as well as the Mantra Cf Geldner, Vedasche Studien, III,95 Ardha is taken as place' (cf ordo) dy both Anandatirtha and Sayans, and is probably so anteaded, as Blax Muller takes it. Sayana renders 'word', bat this is less likely. Ile adds that it means also quarter. verse'. For the trans pidi-which (as apido) es recognized by Pania-cf Delbruck, Alom. desche Syntax, p.366, Whitaey, 1 c, 9845, Speijer, i c, $170 In Jasminiya Upanised Brährana, III, 9, 9, avant seems transitive, but we Oertel's Boe The use of the aor here is hard to distinguish from that of the imperfect, as with abaspragüt above But in these cases it is possible that the nor bas a senise Almost present, a naloral derivation from the tree aorist sense of the immediate past (el Monro, Homerie Grammars, pp. 66, 67; Ciles, Comp Phil, $ 651 (ui); Whitney, Sarsin Grannar, 1930, wbo points out that it is especially frequent in the Mairiyani Saqhitā) It is also possible that the imperfect sense may be old (despite Whutney, $929), for it is found in the Mantra literatare in the case of abioprägåd there is the further possibility that after all it means 'be sang of all th' or 'he song towards alt this' (askopragyala occurs in the RY.), and is an imperfect from Wri, for gift occurs in the Kausitak: Brāhmaba and the Mahabharata (cf. Whitney, 1855, and St Petersburg Dta, ..Y), or even from Vigo I do not therefore took these forms are signs ollais daie *** 3ltboot him's Max Muller's rendering That of the text is 19pported by Anandatitha, the other version by Sigans. C1. Delbrück, Allindesche Syntax, p 441. 1 Siyana tales stosch as the aspirued sopants, JA, 34, 84, 44, dd, as in Rereda Pritlikhya, 74SdJbāntakeomodi (ed Tärinātba), P 14; Max Moller, Agrds Troulakkyo, p. cclii It can bardly bere, however, hate this limited sense ct Chandogya Upealsed, 11, 12, ; all vowels are groet, 11 Oldenberg (Z. D. JY G, XLII, 19-147) has shows conclusively that low if any of the ·214 AITARCYA ARANYAKA II, 2, 3- 3 Indra' sat down beside Viśvāmitra who was about to recite the hymns of this day. He saying, "This is food,' recited the thousand brhafis Thus he sent to Indra's dear home Indra said to him, Seer, thou hast come to my dear home Do thou, seer, repeat a second' hymn.' He saying. This is food,' recited the thousand brhafi verses Thus he went to Indra's dear home. Indra said to him, "Seer, thou bast come to my dear home Do thou, seer, repeat a third hymn.' He saying, “This is food recited the thousand Brhali verses Thus he went to Indra's dear home Indra said to him, 'Seer, thot hast come to my dear home I give shee a boon' He said, 'Let me know thee' Indra sad, 'I am breath, thou, seer, art breath, all creatures are breath, he that shines is breath In this form I pervade all the quarters This my food is my fnend, my support: This is the food of Viśámitra. I am he that shines' Thus said he 4 This is produced as a thousand brhafis' The consonants are the body, hymns of the Rgveda go back to their pomical comp when these composers are the heads of the great familes, but that they were written by anembers of the family The only possible exceptions are Vasistha and besvam;fra under Sndās (p 130) It is possible that here (P 276 n. 1) a recollection of the facts 19 seen in that book is asenbed to the Atns, while the others to individuals Getsemada, Višvamitra, &c, but more probably the ploral is used because it gives the proper play of words with atrayal This is not, however, 1 sm of late date, for it seems likely that in RV, 2, 181, the author held the same view as he attributes to Va51cfha the ratkantars (VII, 32, 27, 33) and to Bharadvaja the drkat (VI, 46, 1, ), later attributed to Samyu Barbaspatya (Oldenberg, pp. 335, 327, ;) Sayana cxplains that this hbanda shows the galore of the ali(15 as being Indra's food The form upantsasarada is wrong and can casily be corrected, but it is old . Sankara The Jaiminiya Upanisad Brāhmana, III, 3 %, bas upanssarāda The collection of verses is regarded as three chitas of tristichs, 11 gyalrt, Brkati and #ind respectively For them, see 1, 2, 3 5 and notes • Anandatinha explains daksinan as daksabhage shua iwak polla jaspol s.I datum milranilerangiw.ddztninom ili na fumsalaprajogah Sayana refers the use to abhızdelkleurvil, citing Dhātapătha, X11,7 This sense must be somea hat as in the text. Anandatintha explains l'afvanaram as Ramajāökumaryamānadphalisahasrakkjame annam Inframurens samupaditar ad I and multam ty Meyall Sagana 1 : frumurna famsanat al sampaditat ad edam outramitram * In Sankbayana Aranyaka, I, 6, there occurs a dialogue between Indra and abrāmatra It seems to show clear signs of later ongn, though it vertally reproduces some of this dialogee It is och more phulosophical. The Jumimya version, 1 c, is very much altered, but all have clearly common source, and use the natralire perfect (cf latrod , p 67) Tac tbreefold boon may be compared with the story of Nickelas (haphala Upanisad) This khanda gires the correspondence of the ranous atsaras of the tooo Arhati dyman, which is got by the addit on of the terms of the whole Niskevalya Sastra, to parts of the body of prana (Sivana) ÅBandatistha esplains it as aldeinfication of the various deilies who ad rei 'het scade la Livarir, hur sed, 'S LE. XLIII, III) counted about 37,200, and though the pomber could be reduced lo ninout ways, it is not worth white Wat are calls by l'inici Aal (SJJana). The hausan Khool adopt the term Tynjara ·-II, 3 1 TRANSLATION AND NOTES 215 the sowels: the soul, the sibilants + thc brcath Knowing this he became Vasistha Thence took he the name Indra proclaimed this to Viſvāmitra, Indra proclaimed this to Bharadvaja, so Indra is in sacnfices invoked by him as a friend' This is produced as a thousand brhafis of this produced as 2 thousand Erhalis there are thirty six thousand syllables So many thousands are the days of a hundred years They make up the nights by the consonants, the days by the vowcla: This is produced as a thousand Brhafis After this being produced as a thousand brhalis be who knows this becomes full of knowledge of the gods, of brahman, of the immortal, and goes to the gads What I am he is, what he is, I am A Rşı says BV I, 215, 1), 'The sun is the self of all that goes or stands Let one consider this ADHYAYA 3 He who knows himself as the fivefold hymn from whence all this springs, he 18 wise Earth, air, ether, water, hght, these form the self, the fivefold hymn From hun all arises, into hun all resolves He who knows this is a refuge for kadını as do the Sarasvata. The term corresponds wsth the use of the Rgveda Pratilakhya, see Max Mullers edit., pp suisg, and with the Srauta Sutras St Petersburg Dict, 5 v Sayana takes this as in IT, a 2,5 11, as aspirated sonants This can hardly be accepted Årma is taken by him 15 madhyalanıram The vowels must somewhere be alluded to, and ghora can be svara • Ananda turtha and Sayana butla render Sasasah Tbe haomara school abo take this term la the Rgveda Pratiakbyns inclades anustara vinorga, yalvamiliya, and spada mian ya, in the other l'ratišakhyas it refers to fasarahan . Sayanı here ascnbes the game to his causing to dwell, and his covering, cf II, 3,3 D 2 Anandatixha prefers'best of dwellers Sayana refers this to the Subrahmanya nite of the Soma sacrifice, where Indra 15 ellen, Indra a guia, harima a gacha (Sadyméa Brahmana, I, 1, 13, Tattunya Aranyaka, 1, 11, The hermana school thus defines ramah, Katantra I, 1, addho varnasamamınayah fatra caftordadadan syarak (Sayana) See Max Muller, op dt, pa Sayana appears to take the brst part of the sentence as zadependent, and as describing granadhat For das apen d Behadatanyaka Upanised, IV, 1, , Aitareya Psihmana, IV, 24.5 No doubt the acc is mainly governed by the the prep force of age is too much ignoral la Speier, Vedische und Sanskri-Synlar, 16 87 88 * Thas no doubt refers to the identity of the son and the sell one of the oldest forms of Brahmincal_monisch Sayang illustrates the doctrine by a quotation from the commentary on the Brabma Silms, III, 3 Sue Worship is a very culy and widespread form of religion, of Famell, Culty of Creek Staler 16,443, Crane, Journal of Helense Studus 1901, PP 1986, Mantca, Storia do Alegor (treos. by Irvine) III, 3 for its real importance in Indra Ånanlatirtha crplains that there are three elsis and a fanath tra and 19 ulfarabhaya These correspond to the five forms of Visho, Midyana, lisadera, Samkarana Pradema Aniruddha, who represent carb, etber, ut, light, and malet respectively ·216 AITAREYA ARANYAK! II, 3, 1- for he friends To him who knows food and feeder a feeder' is bom, and food is his Food 18 water and earth, for of them are foods compounded Light and air are the feeder, for by them. he eats food Ether is the bowl for in the ether is all poured He who knons this becomes the refuge (boxl) of his friends To him who knows food and feeder a feeder is born, and food 13 bis Plants and trees are food, animais the feeder, for animals eat plants and trees of animals, those who have teeth above and below and are formed lhe men,' are feeders, the rest food They overcome therefore the other animals, for the feeder is over his food He becomes over his friends who knows this 2 He who knows more and more clearly the sell obtains fuller being There are plants and trees and animals, and he knors the self more and more clearly (in them) Fos in plants and trees sap only is seen, animals consciousness In anunals the self becomes more and more clear, because in them sap also is seen, while thought is not seen in others! The self is more and more clear Tomin may refer to the #btha as Sayaņa zad Mlax Muller take it or it may be merely a precursor of asmaa, in accordance with the usaal preference of Sansknt for the order sa jak 1 € a son able to eat The second asya mast, I think, refer to the father, not the son The change of reference is too abrupt to be probable and either version as good sense Sayana takes it as referring to the son For the form a jayarı, of Jaiminga Upanisad Brahmana, 1, 276 . They ad digestion * Zimmer (Allindisches Leben pp 74 76) shons the identy of the contrast between vokajadant and other animals, which is found ia the Samhitis with the old Latia contrast of umbrdens (un Festng not - didns) and dugádort in Aristotle That however, ublayudant ongiually included the first class of sacrificial ap?mals with man, as he holds (p 7) appears doubllal la this passage the resemblance to man is made expllut, and this is scarcely so likely if man were naturally one of the webkayadant class Esther onu vriham or the indeclinable andkar (as in III 2, 3) is gianamatically possible, but the corruption to anuddham would be much easier than to ana trdam Anu ridhah is also poss ble i dkå occurs several times infra II, 3 4.5 Cf ridham anat adhsyate, Bla trayant Samhita, III, 2, 4 10 * In adhiria carons the acc. is governed by adh, a use found in Mantra and Brahmana alike (Speljer, I dische und Sanskrit Synias, $$ 87, 88, Albarrareda XI, 49, a adhi vitvany aruhad gather RV, VIII, 68,15 adka histhan wtym ratham, vajasaneyi Sambita, VI, a adha eva sharyah &c) I do not, however, think it can well be construed with the gen, so I think the gen såklanonam us a partitive one of his Ineods be, &c.' l'or similar cases of the partitive gen, 1,2,3 16 and Harvami, II, 79, 12, where tlopkins LAOS, XXII, 152, 1 1, takes the gen as local Delbruck (Akındastic Synias, P 441) is, I think, wrong in holding that adlı rarely has the accusative The root st. 1, 8, would not naterally take an acc. without the aid ola preposition CI 11, 2, 4D8 This is the most pl fosophical part of the wbole Aranyaka and is a determined effort to explain the dffce I stages of conscious life It will be obserged that the distractive marks of man are all elements which make his consciousness into an ordered system and they imply self consciousness, as opposed to the mere consciousness of animals the form of their receptivity of external stimuli The theory of the soal in Aristotle De Anime, II 489, la worth companng For the forn at istarim of 1,4 1,5 11, Bohtling, Sachs Ber, 1893 P IT Mai Muller senders, but in others thought is not seen,' the aparent meaning being that ·-II, 3, 3 TRANSLATION AND NOTES 217 in man For he is most endowed with intelligence, fie says what he has known, he sees what he has known, he knows to morrow, be knows the tworld and what is not the world by the mortal he desires the immortal, being thus endowed As for the others, animals, hunger and thirst corapnse their power of l.nowledge They say not what they have known, they see not what they have known They know not to morrow, they know not the world and what is not the world They go so far, for their expenences are according to the measure of their intelligence 3 3 This man is the sea, he is above all the world Whatever he reaches, "he desires to be beyond it? If he gains the sky world, be desires to be beyond it If he were to gain sonder world, he would desire to be beyond it. Fivefold is thus man? What is hot in hum is fire; the apertures are the ether, blood, mucus, and seed are water, the body is earth, the breath is air. Fivefold 15 the air," up-breathing, down breathing, back-breathing, out-breathing, on-breathing some animated Lesags have not thought Wlat must be meant is that others, Ie plants and trees, bare no intelligence, and so Sayana and Anandaturtha construe ut Ilara frequently means, like anos and ahus, others, not as opposed to a part of a species, but as another species, A/ P. VII, TOI Stones bave only sattā, says Sayana, ?e are only objective, not also subjectave Sayana takes the last sentence as meaning they are born according to their knowledge an a former birth This, however, assumes the transmigration theory, which 9 not certainly known in tbls Aranyaka The better meanjug seems to be that taken above, which is more suited un point of fact to the context for the idea of former birth 13 nowise necessary or in point Sayana cites Arhadaranyaka Upanisad, IV, 42 and 7, Lut this Upanisad is earlier The word yathaprajnam does not occur in Jacobs Concordance Kansıtaki Upanisad, I, 2, has Jatharidyam of traysmigration See also Lévi La Doctrine du Sacrifice, PP 96 sq 1 The sea is typacal of all unsatisfied desires Sayana ates Taittiriya Brahmana, II, 2, 6 kamam sanıudrani avevelety äha Tsamudra zza : kamah I mana kr tamasyanto 'ste na samu drasya | The same idea appears over and again in the Greek Anthology, c! Batcher, Greek Gences, pp 266 sq. For the separation of the prefix and verb, ct Introd, p 57, and examples from the Altareya Brahmaņa un Liebach, Panime p 34, and from Brhadaranyaka, p 28 Enam in R and in Sayana must stand for m in place of an assimilated #t, as in II, 1,5 26 For at man, cf Jalminya Brahtraua, 1, 43 ( AOS, XY, 234) CE 11, 3, 1, 1 Anandatırtha bere repeats the identifications with the different forms of Vasna . The five pranay frequently occur No intelligible explanation of them all is possible Pranc and apana, once originally the same, were first divided as expiration and inspiration, then as breath, and the wind of digestion, d II, 4, I and Vyana through breathaug ok circulating air. (Eggeling S B E, XLIII, 163, 1) is the bond between the präna and Spark Erme, wher's "Usrkure, the band puna. Harorat 'umlu Ergelang, p 264 * ), leads to union of the two first. Udona condects the soul from the body ut death. See Deussen, Philosophie der Upanishads, pp 349-152, E T, PP 176-180, end 1,3 7, Sayang says that frana is to the mouth and Bose, tising from the beart, apana is in the lower parte zyons in all the veins, wlina in the throat to lead forth the soul, samdna leads food and drink evenly through the whole body Jaimaniya Upanised Brahmana, II, 5, 6 add coeng to the number for further vanations see on 1, 3, 7, 411 The same fere as der occer in Satapatha Brāhmana 1, 1, 4 2.6, and Ifaitrāyani Upaniad, 11, 6, where * Corets ·II, 3.3- 218 AITAREYA ARANYAKA The deities, siglit, hearing, mind, and speech, are comprised in up-breathing and donn breathing For they depart tvah the departure of breath He is the succession of speech and thought which is the sacnfice The sacnfice 13 fisefold, Agnihotra, new and full moon sacrifices, the four monthly sacrifices, the animal sacnfice, and the Soma sacnice The Soma-sacrifice is the most perfect of the sacrifices, for these fise kinds are seen in it, that which precedes the libations," as one, then there are three libations, and the rest of the sacridice) 15 the ofth 4 He who knons one sacrifice above the other, one day above the other, one god above.che.godsvis.clever. This great litany is the sacnfice above the other, the day above the other, the god above the others Thus litany 13 fiveſold As a chorus* it is irri, pancadata, sapladata, ekazımša, and notes, and Blax Muller, S B E, XV, 193 Sath the folloning, c£ Brhadaranyaha Upanisad (Kanya), I 4 *7, where man, animal, sacrifice, and som om dan are all fivefold, and Tastinya Upanışad, 1, 7, 1, where mund, speech, breath, sight, and bearing are man . For mllaroltar", of Wackemagel, Alrindische Grammatik II, 1,60 For apr + V1, of Caland Allend 2er bern! , p. 18 | That is the disa The last is the cabhrtda udarasaniye, Se See Hillebrandt, Xornal Litteratur, FP 97 sq It is worth aoting that the Altareya Brahmana does oot deal with the new and full mode of the four monthly sacnóces, though ibe Kuositaki does, of Introd.r 32 This action is opusually foolish Anandatinka exercises much ingernity in equating the fire trots of Visnu to the sertral members of each of the sets of fire 'The parts of the sumars are also dealt with in Jatmıniya Upanisad Brahmana, IV, 9 10 Sce Hillebrandt, Awal Litteratur, p ICO . Sayana explams these as follows trrori sloma is formed by the three hymns at the begionmg of the Samaveda Uttatarcika, 19, RV, LX, 15, 1-3, 64 28 30, 66, 10-13 The first three verses are taken from the first serse of each Jadia the second from the second verses, and the third from the third It is called silyalt The gascadafa is formed out of ope bym, by repeating the first rerse three times, the second and tbird onde each, then repeating the second three times, and so on The saptadala is the pancadala save that in the thurd round the second and third verses each are repeated thrice, ie (1) aaabc, (2) abbbc, (3) abbbccc The ekazımla is made by singing 21 verses three times, except the last first and second respectnely in the three rounds, 1e (1) aaabbbc, (a) bbbccc (or soabccc-the MSS vary), (3) naabccc (or abbbocc) The parazimsa is formed singing in the first round the first verse thnice, the second four times the third once, in the second round, the first once, the second thuice, the third four times, in the third round, the first five times, the second once, the third three times, according to Dhanamjays, or the first four times the second twice, the third thnce, according to Gautama. (This seems to be the sense, RS version is corrupt and Sis imperfect) These stomas are called parcapaias (not as Max Muller, tutula, which is the generic title of which these are species), dalasapta, and sogaraptimi, no dame for the Jast being given Max Muller quotes Mahidbara on ) ajurveda Samhita X, 9 for the inert More in point » Sayana on Aitareys Brahmana, JII f? which closely resembles this passage The St Petersburg Duct (sv inort) glies the inter is consistlag oʻone facia, RV, IX; 11 only, se Eggeling S B E, XXVI, 308, 309, Paicarimba Brahman, I, 99 s. II, 1, 1, 7,1, 141, Huicbrandt 15, 101, and schemes in Caland 2nd Henry : L'Agaistoma ·-II, 3, 5 TRANSLATION AND NOTES 219 paîcazınsa As a saman' it is gejalra, ralkanlara, Orhal, Dhadra, and rajana As to melre it is goalri, umh, Orhali, frisiubh, and dripadi The explanation is that it is the head, the night wing, the leſt sing, the tail, and the body (of the bırd) He performs the prastava five times, the udgutha five times, the prathāra five times, the wpadrada five times, the midhana five times This forms a thousand syllables. The verscs here arc rocited as five orders' What precedes the eighty tristichs is one order; then come the three sets of eighty instichs, and the fifth consists of the rest This makes a thousand (verses)* That is the whole, these ten by tens are the whole For number is such Ten tens are a hundred, ten hundreds a thousand, and that is the whole These are the three metres, thus food indeed is threefold, ealing, drinking, and chewing. He obtains this food by these. 5 This is produced as a thousand brhalis Some recognize a thousand of vanous metres, saying, 'Is there another?' let us say there is' Same say a thousand Iristubhs, some a thousand jagalis, some a thousand anuprubhs. A Rs says (RV,X,124,9), 'Sages in their wisdom discovered Indra dancing an anustubh" That denotes, they discovered in speech then the breath of Indra become famous and of splendid renown Rather he is liable to die untimely,' He can The gayatra sanax is formed from RV, III, 62, 10, ralhanlara from RV, VII, 39, 12, the drial from RV, VI 46.1, the Dhadra from RV, X, 157, 1, the rajana from RV, VII, 17 s, according to Sayana's note, of V, 1, 2, n • See Aranyaka, 1,4 1 The saman of the Neskevalya is the rajana, and each of its osoal fine parts is repeated five times The wpadlrave falls to the Udgarſ and all join in the nidhana (Sayana) • The srebkas are racsningless syllables, added to verses sung to make up the metre Sec Chandogya Upanisad, 1, 13 These syllables are marked in Samareda MSS, but they have not as yet been satisfactonly explamed Cf Burnell, Samhiteparusad Brahmans, p Xvid, ILillebrande, Typ 104, a 15, Caland end lienry, op cit, App IL. The verses corresponding to the body, head, wings, &c, are the first order, the three ahtis follow, then come the belly and chest verses. There are 1000 sohas and also in the whole Sastra e 1000 bphates The rest telers to the nature of number is being measured by tens There are nothing but sets of ten The three metres' mean, according to Sayari, the numbers 10, 100, 1000 which govern all pombers This bowser is inadequate, as the reference is clearly to the three sets of Sils Thuc reference 10 food is because these alts are the food of the berd There is no sign that the sombers 100 or 1000 ure to be treated as specially important Suyana's explanation is otherwise good He quotes for dalała, Pauun, V, 1,60 Anandaturtha is Fery weak on this point. 1 Såfana takes kim anyat as the question, so the answer the othen do not inclode the Satkhayanas, who also recognize a thousand breate This is rather in favour of an early date, the dispole had disappeared Lefore the Sabbayana Aranyaka. Aurimay be adverbial, 'vanously Sayana explains that the clouds romblog prodoce a sound with an amusabi in atch Geldaer, 1 edische Studies, II, 304, 7 Schroeder, Mysterium und Nomus, PP 44, 41 Anandatitba takes the whole is one argument and as meaning 'be an die when he likes Thts ! impossible or the construction, I, 1, 1:04 ·220 AITAREYA ARANYAKA II, 3: 5- he declares For the self that is speech is imperfect, since a man understands if dosen to thought by breath, not of driven by speech Let him produce the brhad, for the brhal is the whole sell The self is on all sides surrounded by members, and, as the sell is on all sides surrounded by members,' so is the brhali on all sides surrounded by metres The self is the middle of the members, and the brhah of metres. He can become famous and of splendid renown, while the other' will die untimely, so said he. For the ophah is the whole self. Therefore let him produce the brkali 6 This is produced as a thousand brkatis Of this produced as a thousand byhalis, there are eleven hundred and twenty-five anustubhs! For by the larger the smaller is comprehended A Rsı says (RV, VIII, 76, 12), 'I a speech of eight feet,' for there are eight feet of four syllables. 'Of nine corners,' for the Brhan' • Aanndatinha points out that'he's aitareya Vabadasa or Mabatareya Sayana vaguely says a wise man'. Cl.1, 1, 1, 3 This is very obscure The rersion here adopted means that the activity of manas of evoked by speech (= arusluok) only is imperfect, but it is more perfect of croled by breath (- Orkala) Nanas wall then stand 10 its wider sense, not as an indnya, as later, ef Denssen, Philosophie der Upanishads, p. 745, E. T., p at This is very stranged, but at least it is less absurd than (1) Sayana s version, The proceeds with the Sastra with reference to the audit which is proclaimed as Vac, sod Dot with reference to the Irkal which is proclaimed as prane, then being driven by his mind he does not manage the Sastra by speech alone" pre adds that without breatha speech merely conceived is inadequate, breath being essential for any scasc Activity The idee is not ealhe the one adopted above (1) Anandatarthe readers, 'Deing urged 10 objects of sense by prana, le Vāra, and by manas, ie Sun, he enjoys them, and not by voice alone' lle tead wanase because he tries to account for the Sayana must have read prane na and taken bys as an accusative or locative, as Max Muller points out. For the dat, which is rarely found to the local sense in the Bāhniapa style (Delbruck, Altındssche Syntax, P 144), see Speyer, 1 thske und Sanskrit Syntax, 643 and cr 11, 2, 3, 7 iemake out that the bphala is the bette Because it is surrounded in the Sastre (Såyana) • Because metrca are both bigger and smaller than the brkart Siyana ígvores the difficulty of this passage Arandatırtba of course renders t,' he is able to die at will. The text follows Max Bullet s version The syotax yol brhalt is sery common in the Aitareya Brahmana, 111, 43, &c, Sahlbayana Aransala, 14 &c; Alandische Syniar, -564 1000 x 36 silables (br Actis) - 1115*33 syllables (onustults). 11¢ it is nine feet of foor syllabies and is formed by ad fing one to the eighe feet of the ans 253 the MS. mazasrala is chindara! Ci Deſey, Samazeds, Closary 87 The correction parastadir, though casy, is more COATINCINE, because of following Ch Wachersagel, Atundiscke Grammatik, 1, 31, Macdowell, led e Grammar, 68, 15 MSS frequently differ in such point, of Waitney s note on A1, 11, 33, + (ryatkı(0)), 1,1,1, n is, a,1, 6 Note should be taken bere of the radiogs of the Minara Gibya Sotra, 1, 2,6 falarimlar in the acc, and 1.3, 15 and 23 Maty antutan combined with MIDAY Stadta Sotra, 11,2, si sarımlatyayar ke (sce L04007, Aali) I coafers that the possible explanation suggested by Dr knatet of these casei is either contraction mit omission of anastur or tisargs or us beuten x not attractit. In the last case, as perkara bere, the original may bare born as Dr hnauet != nuggets charmant) taram le, &, with the loss ·-11, 3.6 TRANSLATION AND NOTES 220 I$ truth becomes fine-cornered "Touching the truth,' for speech united with verse "I made the body out of Indra,' for from this thousand behans made into anuslubhs, which is prana connected with Indra, and from the Orhali he makes specch, the daustubh, as a body. The great ltany is the highest development of speech, and it is lefold, measured, unmeasured, music, true, and untrue. A reverse, a gāíha, a kumbja, are measured, a gajus verse, an in action, comiersalon,' are not measured, a saman or part of it is music; on is true, no is untrue. The flower and fruit of speech is what is true He can become famous and of splendid renonn, for he speaks the truth, the flower and Guit of speech The untrue is the root of speech, and, as a tree with roots exposed dnes up, and perishes, so a man who speaks untruth exposes his roots, dries up, and perishes Therefore let a man speak not untruth, but guard himself against it. The syllable om is empty and goes forward. So if of ) (as alles in MSS in pausa) and subsequent erroneous contraction. So mašrausmans() may have been written by error in the MS and then the n dropped and contraction applied But In verse, of course, we find clear cases of contraction or of the use of sbortened furnys, especially wa forrad, eg Sadlha) aba Aranyaka, XII, 39 puspam rua mast meln cassa be puspens or persoana ca, probably the former, Oldenberg, Z DNG. LXT, B30, Rath, ibla , XLVIII, 6B Speech is anustabk, verse brkati, and united they touch prana Anandataiba explaids by equating drkah with a form of Vistu and speech with Umat lle mankesin Max Mullers translation, ignoreg aham Såyanı does not do this, but he explains the sentence by the action of the lot, as the Aranyaka ases the third person It only means that the anustebt is made out of the brial which is identified with prina, and prana is (see II, 2, 3) Indra. Sayana defines a gatha as sandlokaprasiddharthapral padałd, eg pralah pratar anrlan #radan (a yogagatha fom Altareya Bralmada, V, 31, 6, the example is put very happy). Anandaturtha as parasparam asamtant essamasamkhyaksaran suaraniya mara utama khanda. a alyana Cr Hopkins, Great [.pue of India ir 365 57 St Petersburg Duct, 17,731, Anfrecht, Antareya Brahmana, to 429, Bloomfield, Religion of Veda, p 196. "Sayana defincs az acarafiksarupa, c6 Brahmacary asy apo "ana karma karui divi ma svaprak or mi fasuphal (the MISS vary), 1 e Akralayana Grhya Sutra, 1, 32, , Anandalartha rajaangavakyou. In the parallel passage, Satapatba Brahmana, XI, 6, 7, 10 (wbere sro Exseling trans, SBE, XLIV, 101) dunayd is trail, which Weber (Ind Stud, III, n 1) soggests as equal to refrain', cf kumba kunin Sayans explains Orahmanaguta je 'Mhavada 34 ca rajasadh adau parahasa drapenaryat så sana vrtha wk, Anandatituba simply has wyartharakce Vedische Stadion 1,118,318 For rigada see St Peterburg Dut,sr, Bhaddevata, VIII, 104, Wantemitz, Gesch der indisch Lalt, 1,143,0, who desentes then As a kind of Yajos to summon the other priests to perform Der tasks Bayans gives as an examit via razuin ágiz mahin ni brūmana berala (-Tartinya Sambuta, II 5, 91, Bloomfield, Pedre Concordance, 264) Iur saman, cf. Wintersitz, p 146, n 3, who renders it as originally Besanftigungslied', 'ein Alittel zur Be schwicht gang von Gottera und Damoned,' Bloomfield, Religion of Vedt, p 39 • A curious piece of common sense (cf. Me Falconer i advice to reprys, Dlary, Aug 8, 1661) interpolated to avoid the danger of the precedang doctrine that on is trutb for an as tatka, see Aitareya Babmana, YIT, 18, and Chandogya Upanisad, 1, 1,8 The comparsa with amen is of course accidental, Wintermla, Gesch der tadurch Zill, 1,161,D! + ·222 AITAREYA ARANYAKA II, 3, 6- a man says on, then that is taken from kim, if he should say om to everything, he would empty himself and be unable to have delights The sylable 'no's falli' for one's self I a man should say 'no' to every thing, bis fame would be evil and he would destroy himself Therefore should one gre at the proper time, and at the proper time he should refrain" from giving So does he unite the true and the untrue From their union he grons and becomes greater He who knows this speech of wbuch (the great litany) is a modification, he is clever. 'A' in the whole of speech and being manifested" through the mutes and sibilants it becomes manifold and vinous If uttered in a whisper 14 15 breath, af aloud it is body Therefore it is as it were hidden, for what is incorporeal is as it were hidden, and breath is incorporeal But spolen aloud at is body and visible, for body is visible 7 This is produced as a thousand Orhalis It is glory,' it is Jadran 11 is the lord of creatures *He who knows it as Indra, as the lord of creatures, leaves the world shaking of all tes,' so said NahıdasaAitareya. Having departed, having become Indra," he shines in those worlds They say, 'Iſ by this form he gains yonder world, then hy shat form does he esperience this world?" Sayans construes as 'be is emptied for that, viz. the enjoyment of house, fields, &c' This is to force the meaning of antsi overmuch, it is a dat ons incommodo Is selfish. Sayana cites Bhagavadgita, II, 34 sambhavtasya cakirtir maronadaliyete 1 11 Rajendralala prunts > text and commentary talena It should be kile na as the commentary and also Anandatırıha, show's 13 A' with the different letters is the source of the alphabet It may be interesting to speculate y thu denotes that writing where the 's was not expressed was already known It may be so, bat it is not clear In acy case is the date of willing is very doubtful, po great light would be thrown on the date of the Aranyaka, cf V 3,3 od 68, where the reference is clear but cogent only for Saunaka s per od For later reference to the aland see Jacob, Concordanci, p , and of Tandga Mahabrahman, L 147 Sāyana compares Taittriya Aranyaka 1 1 Na tasy ile kalcana tzspa nama mahed palaki For Indre çf II, 4, 3 Taittinya Upanisad, 1,4, ha sitaki Upadisad, 116, III, Brhad aranyaka Upanisad, III = 3 This is the sepse tatber than, 'Iadra is the lord as taken by Ilax Muller Elan below is the usual Sanskrit attraction of a pronoun to the gender of the predicate, Impl Synlex, 111, 240 sq • This must be the sense, and so both Sayans and Apan latartha take it Onginally the word meant the decay of old age • The quotation ends here, it seems The Dew sentence looks like a prose version of a Sloha of V, 37 • Sayana quotes Brbacaranyaka paniisad, IV 13 deze Bhutof daten afro 1e telers also 10 Brahma Sstra, IV, 3 15, and d scuses whether this de fication is a bindrance to cal multi and decides it is really a step towards it But of course the doctnee of mind is bo! clearly found in this Aranyaka, see II, 1 2 1 9, Hork as Religion of India Pp 737, 138 sq For the basal In plus, cf laciernagel, Altmodische Grammatik, I, 299, 300, lihtney, Sansint Grammar, $ 78 ·II, 3,8 TRANSLATION AND NOTES 223 The blood in the woman is the form of Agol, therefore one should despise at not The seed in the man is the form of Aditya, therefore one should despise it not This self gives itself to that self, Liat self gives itself to this selrThey thus gain each other in this form he gains yonder world, in that form he experiences this world 8 Here there are these verscs Anandaurtha has a wonderful explanation This world and that world are both svastrapant of Bhagavant Sayana explains that there are six elements in the body, three, fat, bone, and marrow, are white and represent the man, three, shin blood, and fesli, are red and represent the woman ayat us used of the woman because she is connected with casth, asáu of the man because he is connected with the sun god the upper world "The fact 1bat Sayana does not comment on emasma shows how little he can be relied on to note pounts in the text The reading is quite certain, and cf 11 bitney, 1 c, $ 503 b . This is taken by Sayana and Ly Max Muller as referring to words at once preceding But it is perhaps rather a reference to the question above Then arena will refer to the knowledge of Indra, and remena to the human form produced by the man of the parents Sayana seems to have been misled by the use of Agar and Aditya into misinterpreting lokam The tone of the section is Daleworthy wlea contrasted with the pessimisn which the body and its imperfections induces a Buddhism and the later Upanisads (Maitrayam Upabisad, I, 2-4. Winteraitz, Gesch der indisch Lot! , 1, 114) Max Mullers view (S B. L, XV,1-11) that, despite its reſercaces to Nirvana (P xlv) and other hints at Buddhism ( VII, 8), this Upanised is antı Panincan čamot be supported The irregular Sandhi is merely a conscious and deliberate nehmorso perhaps also in the Manava Grhya Sutra, a piece of patchwork), and generally the language is quite recent in form compared to the really old Upanisade Deussen recognizes the later character and style of the Upanisad and Wintermitz (p. 225) definitely refers it to a post Buddhistic date Indeed Weber (Zndian Literalura PP 96 sq) and Macdonell (Sanskri Literature, pp. 230, 231) tend to refer it to classical times though its doctrine is no doubt earlier The optimism of the Upanisade is natural what Is other than the alman is miserable, but not the Siman, cf Bhadaranyaka Upanisad, III, 5, Taittiriya Upanisad, II, 9, III, 6, Ida Upanisad, 7, Ilopkins, Religions of India p 340 The verses are probably older than the prose They are earlier than the insiubhs cted by Patanjali ter Weber, "Tud Stud, XIII, 483 ) and show every sign of aptignity on therr anctrical form (of RA S, 1906 PP 1-10, Oldenberg, SB,XXX XXXX, IIopkins, Great Epuc of India, PP 194 sg) which is decidedly irregular The third verses of 1, 2, 4 are yagatis, the first verse of r has only ben syllables, the last verse of 4 only 9 and even if by resolutions they are altered into 11 syllable verses, then the characteristic iristab ending 15 misstag In no cuac arc the four yerses assimilated, and ideed in ao case are even two verses assuraulated The last stanza, Fada t, 18 in zambic ended antstubk, a very early verse indeed It 13 of course true, as Bloomfield (Atharzaveda, pp 41, 43) points out that the actual development of anusudl (padas 1 and 3) cannot possibly have been from Vuyyyyy tov-u-u-uy, and thence to the Epic Sloka with its differentiated pades, but that the ambic anusfull us : prestly as opposed to a popular verse with free pada ! and 3 But it is equally clear that the development of the ambic enestube to the priestly arcles was comparatively early and that the later verse wntera tended morc and more to fall back (with sporadie cases of imitation such as in the Vimada hymos, see my criticisms of Amolds Pedic Alzire, in ) RAS, 1906, I tray note here a stall point confirmatory of my cnticism of Prof Arnold's views The term dalsina (reds) accurs in RV, X, 61, 3 which is therefore naturally called one of the ·224 AITARCYA ARANYKA II, ) - That fisefold body the undying enters,' That which the harnessed steeds draw 10 and rro, In which is joked the trueness of the true. In that are all the gods in one combined !!! Whicle from the undying' the undying joins, That which the larnessed steeds dras to and fro, In which is joked the trueness of the true, In that are all the gods in one combined 11211 pr 84 27,730) on the popular anwtinol and its later development Xxxxu--That development is shown in the late Mantras found in the Grhyt Sotras cia thirty out of tblnty nine cases in the Sinkhiyaas (Oldenberg, 2 DAG, VAX111,619. SB E,XXX, *XXq), In the preda PrátiLikhya of Saudaka (SD 2,10), in the badderata vas, 1 c), lo the 1 puc (Ilopkins, Lc, Jacobi, Ind Stud, 1 11,443 1. Das Ramayana (1893) and In Gurauakaumudy (1896) It is galte possible and even probable that Oldenberg is right in thinking that the iambic hymns are in the Rgreda carlier than the bulk of those hynna where the endings of the first gids of each heraustich is unrestricted in polat of form, the period of the hun princas Tanks and Jagamejaya* (Z DMG, XXX111, 65) It is obrious that these verses are of the same type as the ya Magolhas of the Aftareya Brahmana and Afralāyana Grhya Sutra (1, 3, 10), Le they were composed to illustrate and som up the doctrines which the Aranyaka supports, and here as used are older than the work in which they occur (cf Oldenberg SDE, XXX, XXXV-XXXVII, Ind Stud, W, 1) These verses form an interesting parallel to the rise of the Akhyana, in abich the verses pertaps denoted the chief morements 10 the Darrative and were fixed before the prose (or WETSC later) connecting parts (Oldenberg, Z DNG, VYXVII, 54 54. XXXIX, 57 s. Wanternatz Gerek der indisch Lut, 1,8959) For similar verses, see Brhadāsanyaka Upanisad, 1, 6, 13, Taittirfya Upabisad II 8 &c In Bhadaranyaka Upanisad II 10, Slokas are metationer after Vidya, Upanisads and before Sutras in such a way as to suggest that such Sohas as here occur are denoted Asyat us also a pre Brahmana aad Rigvedic forw, though occasionally found later, eg til 2,3 This is not very clear Anandaturtha explains that the firefald body is that composed of Narayana, &c, and is male and female emited, 1a wauch all the gods Nariyans, &c, are united Sayana explains that the breath enters the body and the worshipper meditates on bimself as identical with the breath and thes with all the gods. The five are presumably the five senses. y · The metaphor is compon, of Kathaka Ufanisad III, 4 Indriyanı kayar okul The senses are meant CC Mar Muller, SPEXI, 12, Rodo 14 v'ie brahman probably At least 10 it was later interpreted and the idea pay well be early, though it might be enough to take it merely as the essence of truth' CL Bobadaranyaka, II, 36 afla namadheyam satyasz a salyam ih prane sai salyam te an esa salyam | For the position of brakman in the body with grana Sagana cites Prašna Upanisad, V1, 3 saiktam vakre Lasmin wv ahan utkranta utdranto bkatutyanet kamion ou prani tete fratisthagamit sa pronau asyjafx For the next lioe of Bibadatanyaka Upanised, I 4 7 afmety wpistatra hy dle sarta ekam bhavantı, other examples are given in jacob, Concordance PP 250 59 The undging here 2 orelman the other ondyng breath as in 1er 1 (Sayana) V latest bynnng by Rhys Dands Buddhut India P 30 But Prof Amold (I dd Nelre, p 286) Assigns this hywn to the archaic (by wbich he means the oldest) period cr however Iltney in Colebrooke, Essays', 1, 118 on legendary contemporaneities ·11-, 3,8 TRANSLATION AND NOTES 225 Of speech that which is 'yes' and which 13 'no', That which is barah and that which is immense, Laying aside? hale poets found their quest, They, bound by names, rejoiced in the revealed 13# in which revealed the poets did fejoice, In it in umty the gods exist, Casting aside all evil by this lore, The wise one riscs to the world of heaven 114 01 Neither by name of woman is he callcd, Nor yet by name of neither inan nor woman, Nor yet by name of man may he be named By him who fain would tell the name of breath 115 || Brahman is called 'a' and the 'I' is there contained " This is produced as a thousand Orhafts of this produced as a thousand Orhalis there are thirty-six thousand sylables. So many are the thousands of the days of man's life By the syllable of life alone does he obtain the day of life, and by the day of life the syllable of life There is a chanot of the gods which destroys desires 1 Its seat Sayana cites Tarttıraya Aranyaka, IV, 27 (Arandaframa ed, P 333) khal shad yahı chandha dhandhs handhı kartta vacah kruraw Wlbamusnu he renders akrofadikam Cf also Āpastamba Srauta Sutra, XIV, 14, 1, 11:Jebrandt, Ritual Lillealur, p 166, Jed Myth, III, 366 ryuya Iike nama in ver 4 appears 'metrical This merely means tl sy rose above mere names to the unity of bralman or prana Sayang renders dependent on the letter a which is the name of prana' Anandaturtha refers to the names of Dhagayant muma is rcodered by Sayanı as equivalent to naman tak above. This canbot be the case, nor can it well be for naman as Åsandatırtha construes it It must be for mama the last a being lengthened metr causa For soch cases of Macdonell educ Grammar p. 61. Aufrecht, Aitarea brahmana p 417, Sankhayana Srauta Sutra VVII 9 7. XVIII, 37 10. eyen in prose (cf Introd, P 70) JAOS, LAV, gs, below, III, 1, 2, 7 * By the help of brakman is Sayana e version and also Anandaturthi takes it More probably it is by ad of this doctrine For apahalya, Jaimibaya Upanisad rabmana, II, 10, 11 Sayana quotes Sretabratara Upanisari, V, 10 (the late pietre is poteworthy) - Harta sin na paman ito many cayam masalah yady a chariram dalle tend lang sa calyale !! For the nominative, of passages like Bybaddevati, \, 39 where I would read ]laspan with MSS hd. Rgveda Prátisakhya, VII, 36, Tarttiriya Sarbită 744, &c. ** This must be taken as L clear assertion that braketan includes the individual cell Sagana. says it refers to Iliranyagarbhs quoting the very late 'psimbotlaratipaniya Upantsad, Jarmuhamm. Ilumnyagardant * Anandalıtha explains the aisant as the female form of 11900, the shas (sic) as the male As a matter of fact the sentence merely asserts be obtains brol man or frana his means of bralment or fund u both are revealed in the syllable and the titeal of the Maharau das, 15 m 1, 2, 3 "Siyana explains this as a chariot of lsranyagarbba Anandatirtba renders anatime Q MTITN ·926 AITAREN ARANYAKA II, 3, 8- 15 speech, Ita (wo sides the cars, the horses the eyes, the driver the mind Dreuth mounts upon it. A Rşi Rays (RV, X, 39, 12). Come hiber on what is quicker than mind,' and (RV, VIII, 73, 2), 'On nhat is quicker than the sinking of an eye"! ADULTATA 4. In the beginning the one self was this, there was nothing else blinking lle' thouglit, Shall I create worlds?' Ilc created these worlds, water, lights moral , Prima has no depres and delights in Maddie Ram. Really all that is meant is that there is a chariot, viz. the body, where prina momt u contained abore in the verxes Anandalir ha explains the dus Pami fn saake form frodre us Candet end ku nule, jalad a Ceodra and his wife, rat i no Sorya and bis wiſe, manad as Redm. The metaphor is not fare, R D 2. quotation in Afratsyana Srafı Satra 11, 5, 3, $24kbitana Atanyaka, 1. 8. RY, III, 14. 7. u Interpreted by terpalgae (Oldenberg, SRE, LII, 170) where the praver is a chanot, Atharrated VIII, B, 13, where with and patsas also occur, and are rendered as store by \\hstocy, Matriyanl Sambut2, 111, 414, hathaka Samhita, V111,8 "Siyana adds a long dlugtisition of Max Muller, SBF, 1, 235, 236) on the difference of thus franaruded from that of the Bhadiranyaka Upantsad and the Chindogya Upanipad, in which trdna is not related to the Maharrata ceremonr' Following an essai Sadhara he also discusses what is the result of this franarıd), and concludes that it leads after death and absorption in the paromatman to rebirth in the brahmaloka x bere after enjoyment of all the power of deniy, he proceeds to obtain fell lnowledge and man Dat Sankart ignores the fact that must is bot as yet known to this Arayaks, which in its philosophic doctrine reaches only the unity of exlstence and the identity of the ser and Iratman and which promises en portality, not liberatios, to the denout. It is impossible even to say that this tanyak, 11, 1-3 realizer clearly the doctrine that if"3"consciousness, though it approaches this.tabdpoint. It does not assert that the self is unknowable as pute subject or the anreality of ex stence, as is done by the later Upanışads and the Vedanta To the writer of this Upanisid inmortality meant & contenance of cons.1003 existence, because the idealny of the sell and the world did not envolte in any way the destructor of self Au that ft jarohel was the destruction of what is really self from its accidents It is of course true that this position is not strictly consistent, but it is no more ansatisfaclory than that of edantism. Sankara, Anandatirtha, and Sayana all expeod great efforts in esplaning this short Upanisad, II, 4-6, but they mainly deal with difficulties which do not arise i no effort is made to reconcile this text with pare Vedantism or to explan logically its inconsistencies. The Teal advance on II, 1-3, consists to (1) the fact that siman is the subject, not ag before pruna, purita, (3) that aiman and trainian are more expiacıtly recognized as intelligence, but both these polats are foresbadowed in II, 1-3 Mu Djuller (S BE, 1, 230) leads to the view that the Upanis from the conception of life to that of the self, but this as rather too great a distinction This Upanuşad is a little more advanced than II, 1-3 but not much so Dedssen (Secang Upanishadi), of course, laterprets it us a later Upenisad and reads into it doctrines not contained in . Colebrooke (Essays, I, 47-53), Roer (Trons, pp. 26-31), and S Sitarima (Upanishads 1,1-64) follow Sankara On Idam, d Max Muller, SBE,X, Il Bohtlingk bas rendered the Upanusad, Säks Bu, 1890 161, cf 1891, 85, 1897 P 9 For Rámindja s interpretation, cf. S BE, \LVIII, 71 81, 101, 106, 391 417 461, &c This u an imitation of the Purasa Sikta RI, 1, 90, « Tauhriya Aranyaha III 12, boy as Deossen points ont with the essental difference that tbe metapbysical pour of the purusd us the arnan The view of the relation of the nan to the world is cosmogonic, ·II, 4:1 TRANSLATION AND NOTES 227 mortal, and waters This water is above the heaven, and heaven supports it The hghts are the sky "The mortal is the earth, those under the earth are the waters He thought, There are these worlds Shall I create guardians of the world?' He formed the person, taking him out from the waters. He brooded on him, and when he was brooded over, a mouth burst forth as an egg does From the mouth came speech, from speech fire Nostrils burst forth From the nostrils came forth scent from scent wind Eyes burst forth From the eyes came forth sight, from sight the sun Fars burst forth From the ears came forth hearing, from hearing the quarters Skin burst forth From the skin came forth hairs, from hairs plants and trees The heart burst forth From the heart came forth mind, from mind the moon The gatel buret forth Trom the navel came forth down breathing from down-breathing death The generalivc organ burst forth. From the organ came forth seed, from seed water. not pantheistic. Of course the orthodox view of the comentators that the alma is the Hvara, mot viriſ, and the creation is adhyaropa from II, 4, 1, to II, 4. 3 This is not, it as admitted by Sayana clear from the text, bat he appeals to Śsetaśvalara Upanisad, IV, 10, majam iu praktım vidyad, and Brabma Sutra, I, 4, 23, prakrat ca pratyðad drstamtare rodhul besides other passages equally relevant. In Jarmanfya Upanisad Brahmana, I, 1, 2, arksala the regular form occurs The Antareya Brahmana oftea bas unangmented pasts, sec P 56, Roblogk, Sachs Ber 1900, p 413 The next clause, here and II, 2, may be interrogative or merely an expression of determination (so commentators and translator) For apas, of Atharvaseda VI, 33 a, ind Siud, X, 410,7 1,4 OS, XXV, iko • The translation of Mar Muller, and it is heaven, can hardly be night, and it is not supported by the commentators It is true that heaven most corne 10 somewhere, for it is sufficient if it comes in as a support, and so Bokthagk and Deassen, with Colebroche, Srtarama, Rajärāma, and Roer take it Anandatistha explains andhas as mahes and the other worlds beyond the heaven where the waters were originally placed, the blue firmament,' Rajārāma This is the later zvray of the Vedanta Anandatıclia calls it Drabman, la accordance with the Visu legend CI Hopkins, Rel of India, PP 933 69 • The five elements (Sayana), Brahman, &c. (Anandatirtha) • The sense of viap, to create by will, is pooled out by Ślukara, who (of internita Casch der induck Lu! I8789, 9789. Oldenberg Religion des Veda PP 402 59 ) cites Mundaka Upantsad, 1, 1, 9 yasya gilanamayam fapes 1 The translation bere le borrowed from Max Multer (cf also S B E., XV, 28, 2) For yatanları below, of juisinya Upanised Brahmana III, 14, 8, Jaiminlya Brāhmana, II 13 There are sets of three, the orgun, the achinty and the natural phenomenon corresponding which is later elled the presidiog deity See eg the Abagita, Mbh, XIV, 1119 9 For this systeroma, cf Chiadogya Upanişad VI, Tasttiriya Aranyaka, II, 1 Triana here means clearly the power of smell Ongtaally (1) it meant the breath in are Wres "ATTA 'rume wa mtu ana Wir . thru prepin th tonscious lute, us frequently in II, 1-3 Op be other hand, (3) it was narrowed down to denote one of fue fuinas, II, 3.3 and these frenzt were contrasted with hands and the Indryal, Ikong in dealba or sleep the fandameatal character of the pronas came out (1) The sense ell is an independent and not rery common deselopment (5) Another developpent applies it to all the organs of life, eyes, nose, tongue se 1, 3, 7, 6 ci fankfuyane Arenyala, p 11,0 1 "Anadatinha apluar them u Jodra, Yamı, arms, and hobera. Afuma bere bas the other meaning of down breathiog, not inspiration, der breathing Q?

·228 ITARIYA ARANYAKA II, 4, 1- 2 Tliese deities being created fell into this great occan Ilc troubled him sith hunger and thirst Ilie delics spale to him, 'Grant us a place, where we can rest and eat food' He led a cow' for them They said, 'This is not enough for us.' Ile led a horse for them They said, 'This is not enough! llc led man to them. They said, "Tell donci'Man is indeed well done Jic sand to them, 'I nter according to your places." Then fire," having become speech, entered the mouth is, having become soont, entered the nostrils I he sun, haung Become sight, entered the eyes Thic quarters, having become heaning, cntered the cart The plants and trees, having become hars, entered the skin The moon, having become mind, entered the hean Death, having becomc dowo-breatl ing, entered the navel The waters, having become seed, entered the generatie organ. Janger and thurst said to him, 'Grant us tno a place' lle sad to them, 'To these desties I assign you, I make you sbarers or wind in the lower part of the body Cf or II, 3, 3 and II, 4,3 Rajarama takes it as ar Inbaled by month, not trongh nostrils Colebrooke has the air drawn in by deglution, explain ng that swallowing was considered a parıllel to takalung CL ZDAG, L1, 261, LUI, 456, AOS XVII, 349 This section really reverses the former section There siman produced the worlds then Peruta and the deities. The de les now enter into furnia Compare the common process in the Brahmanas where the brakman crester the world and then entert it, but here the de ties have no creative power and the section only scems to show the reciprocal dependence (cf laterpita, Gesch der indisch Lull, I, 318, 319) of the deities and the senses of the great cosmic forces and the microcosm I take the subject of action to be the atman throughout, so do Sathara and Savanz, roer apparently lakes furuss as sabject of all are the first two sentences. Colebrooke apparently read abhyarhan and so makes the clman alone subject and object in the sentences. This must mean the ocean of being, from which thrusd us evolved. Sayana says into the 1778), but this seems less probable The I, below alomayap plase is the form in the Brhadaranyala Upanasad while in Tat nga Arnyala 11, 23, alongya va gipasa ca as found Cf Altareya trabmana, VII 15 afanayagarsiah, Aafrecht, P 431, Boburng Sachs ber 1900 P 418 • Because it has no upper teeth says Sayana. He is, however, nght 10 qooting 11, 3 a, as sbowing the real reason for the preference of rain, as the most intelligent • The commentators Anandat rtha and Sayana who often follows him Colebrooke, followed by Roer Mar Muller and Denseen explain this purusa as different from though allied to the Mara of II, 41 This bardly seems likely and the confusion of thought is just as great on the former theory ts on the latter The exxt parallelista wa II, 41, of what follows us agzinst thes For the particle sx of PHOS, Apr 1893 FP ab xl 11 Satılara soggests it may mean 'sell cade' (cf Var llullers trans (S B E X1, 59) of Ta ttinya Upanisad 11 7) because man is created by his own llosion, or that he is the abode of all good actions', which S Starima in his trans accepts Max Muller (S.B EX1,20. 4) equates spa and sudrta as #deeds performed by oneself and believed to be good 'C1 Jarmin ya Upazisad rántsana 1 1, 3, Wb én may be borrowed * Thts means ayana says that in the absence of the date the faculties cannot fork He quotes Brahma Sutra, II 4 14 peterely adhu linum fadamanal Jalmıniya Upanised Brahmana 11 i 11 sec mas tem niscent of this passage Fiew ·II, 4,3 TRANSLATION AND NOTES 229 in them' Therefore to whatever deity an oblation is oflered, kunger and thirst are partners in it 3 He thought, "There are these worlds and the guardians of these worlds Shall I create food for them?' He brooded over the waters! From the waters brooded over forin was born The form that was born was indeed food The food when created sought to go away! He was fain to seize it He sought to grasp it with specch He could not grasp it with speech Had he been able to grasp ut with specch, man would liave enjoyed food by uttering its name alone He sought to grasp it by sceniHe could not grasp it by scent Had he been able to grasp it by scent, man would have enjoyed food by sceniting it alone He sought to grasp it by the eye He could not grasp it by the eye Had he been able to grasp it by the eye, man would have enjoyed food by seeing #alone He sought to grasp it by the car He could not grasp it by the ear Had he been able to grasp ut by the ear, inan would have enjoyed food by learing ut alone He sought to grasp ut by the skin He could not grasp it by the skin Had he been ahle to grasp it by the skin, man would have enjojed food hry touching it only He sought to grasp it by the mind He could not grasp it by the mind. Had he been able to grasp it by the mind, man would have enjoyed food by thinking of it alone He sought to grasp it by the generatae organ He could not grasp it by that organ Had bc been able to grasp it Saynna following Anandatırtha, explains that as hanger is mitigated by the knowledge of its (1 e food's) proximity, or by beanog of it, so the senses all appease hunger and thirst Saukaras view is that the sensatious become eatecs by claring en the letters ilire, &c., a the body and in the world, so they share in every offerrag to a deity (e the deity and the worshipper both eat) The five elements (Sankara and Sayana) * Form or organism, as Rajarama translatcs it, is natural, zot something imposed on matter, and it plays no such part in Indian thought as in Greek Cven the Buddhist rupant is not a pregnant conception Roer rcada nadat, 'crying 'so l'ajatama, and sce cnt notes. Sanhara explains that mice &c, try to run away from ents that eat them He takes anghamsal as it sought to run away,' and this is followed by Sayana and Anandaturtha and by Visreb vara titlaa, besides being accepted by Colebrooke Roer, S Sitarama, and Rajarama, flax Muller, and Deussen But that ibis 15 correct seems very unlikely Rather it may mean, 'He sought to stnke, grasp It' idea is later derelore detail This leaves the sact sense of avon difficult If it is nculer of Wbitney Sans nl Crammar, 1117. Jaimliya Upanisad Brakmanı , , 4,6, 1, hatta Upansad, 11, 4, Mastraymıya Upanisad, VI, 19. Oʻrtel, J AOS, XVI, 176 But if I to so purpose of Antareya Brahmana, II, 46, 7, Jalinipa Ujazni sad Babuiana 1, 2, 4) a tolerable scose is made as masculine But I prefer Bobulingh sayajumsal, of Roth, Z DNG, LUI, 106-111 If enat un nom, cf Introl, P 36 Ja Manara Gishya Sutra, 1,17 5. occuts atkarnau daddımadke samantal, wbica Knater ( pxlir) defends by quoting the Axtareya Nahmana pass 18€ (VII, -a) and hastitaLi Brahmans VIII, 1, and by the fact that na in Pali occhs in the nom ( Mulle Puh Grammar, p 88) Lohtluk, Suis ber, 185 p 145, 1900, PP 418,428, Jenies tlic bs • Arsbure in 11,41 For a raiber similar list, cf Jalot uya Upanisul lithuana 1,60 ·230 AITAREYA ARANYAKA II, 4, 3- by that organ, man would have enjoyed food by sending it forth alone Hc sought to grasp it by down breathing He obtained 11. Thus it is lāgu who lays hold of food, and Vagu is he who lives by food' He thought, “How can this be without me?' He thought, "By which way" shall I enter?' He thought, "If speech distioguishes of scent smells, of the eye sees, if the ear hears, if the skin feels, if the mind thinks, if down breathing digests, of the organ sends forth, what then nm I?' Having split open the top of the shall he entered by that door That door is called redrti, the place of happiness. There are three 16 dwelling places of him, three dreams, this duelling place, and this, and this. Born he looked through all beings to see whether any one wished to proclum dyw is derived from uz ayat The use of this causal form is confined to this sease but Is found both ix Souptua and Balmer. The sense is pribers cousuued rather than size' Possibly a rî is tbe source (Nonier lilliams' Dut), but this is less likely, d10$,111, 53. Ind. Stud KTIIL Or he who gives life by food, as Sarana and Anandauitha tale il quoting Prhadaranyala Upanicad Il 11 annam dima, , 36, and hatsitaki Upanisad, III : Savana describes the passage as soubrahmane For the long series of conditionals, of Whatner Suusint Grammar $950 Delbruch, Altmodische Syalar p 366, Spejer, Talis he woul Sanskrit Symiar $199 These cases are all normal they refer to a past unreal condition for the act of creation is not concened as continuous, and correspond to the Latin plaperfect subject or the Grech korist ladic. protasis with dy with sonst in spodods The firm agradar yat is remarkable of Altareya nyinmana I 34 paryagradarsano, idad, 35 paryajagruthassam, and see Whitney Sinsent Grammar, 15 904b 106sa for other cases of the aromaly The Supariidbyaya also contains the form agitaisom Wackernagel, Andis ke Grammank 1, XXX se Madtrapätha JI, 8, 3 anabdarsam cf Bohtlingh, ZDVG. LIV, 515, wilde Dloomfeld, Ibu, VLVIII 477 OS II 135 Sadkan illastraies by the melapor Enless the lord the city leer, the watchers watch Lp Tuin There mast be the soul in the body Siyana compares Byhedarangala Ujansad III, 41 Contrast with Anstole, DE ANI, III, 5 is interesting le by the tip of the foot ar 12 11 1 4 or the skull Siyana connects the former with the darmendnijas the latter with the JAjnendnya: Anandalinda refers to a rarunt in Satkara's commentary &N Ar for atal i Obrony monst have been wrong but it is worth poling that Sankaras text us not very complete of certain. It ) noteworthy that here we have to hunt of barman (cf. Dybedaran ala lpanied III 3, 139, 11,413) So called becadre connected wth Hari, raya Abaddat ntha. The Jaluminiya Upload Rridmana krowi mnt.rna samam and Simureda, II 631, momlans store These there are variously interpreted atkin giTCT two replanations. The first in that of Tight ere lanet mind and elbet in tbe beat Anandatintha captains the mind us in the throat, and Ilentibes the beat with the ether lie thes gets in his own cornmentary the trial richt eye throat, and beart, and wo Colebrooke Siyara as often follow bir rather than Sadius, wd after bir ailes ibe i rabana Upensad III niin segonian tyd tonike nam samt wwwstan Ardinisyat (RL indaratkan) Sokun and the others explain the states of waking dreaming and deep slep for all are sleep a compared with true koowledge of brahman ( hunaiga Upenied, XII) The aber explanation is that referring to another birth til one now ledy edibox of det morder and father, this is so doubt quite of lot Gana reconcile the two theorter hy assign ng two kinds of somsare dinceye inddra und Juwdxlarnir to *Elsh the 1d rorks coiftypond ·-II, 4,3 TRANSLATION AND NOTES 231 another self 11 He saw this person only as the most widely extended brahman I have seen it, so he said. Therefore he was Idamdra by name, he was indeed 11 Sankara does not explain this passage Anandalintha says that either be regarded it as clear or bis copyists (cf a 8) omitted it flis own explacation gives us a choice (1) Hc identified himself with creatures because he did not see the true sell, of being used in the sense of yamah, or simply, be ideatlied himself with creatores he did not see the true self, u1 marksag the close of the adhyaroda section (3) The adhyarop ends with azasalia 1, and with sa pula begins the apava la le examined the creatures separately, whether they had wallah salla or not, and concluded that there is nothing that I can call different from the true sell' Vadisyam is given for Duvadiset Sayana follows this one of Anundatirtha & explanations, using some of the actual words Colebrooke hasat elc (uut bim) can I here afirm (to exist)? S Sitārama readers How should be speak of any other?' and Roer hus, "How could he desire to declare any other thiog different from him ?' Rajarama, 'Can eny (clement) here all (the ruler) different?' Max Muller and Deussen render, 'whether anything wished to proclaim bere another self' This must be right, or perhaps the subject should bc'any person, the difference is, however, slight This version is supported by Anandatirtha in his own commentary, tha bhuleu anyani pratie 'nayam pratartakam Davadesaf kım vadki, says Visnu Vavadisat cannot refer to the subject of sbhrvyakhyal and anyan must refer to almanam Papadisat mny be an intensive cor sub), or the injunctitc of a desid from the intensive, both rare forms (Whitney, Sanskrit Grammer, 56 1019, 1025) Mlakantha thinks this passage is rcferred to in the Moh sadharma Mbh, XII, 10060, no doubt wrongly, see Detssen's trans, p 493 For abhrayaskhyal, abhivyaksat should certainly be read Tbc confusion between khy and he is very frequest in all sosts of MSS., cf Weber, Ind Stud, IV, 973, Hillebrandt's notes on Bankhayana Srauta Sutra, IV, 12, 10, 15, 1, Gobhila Gịhya Sutra, I, 3 18 (Oldenberg, SO E, XXX, a), hoguer, Manave Grays Sutra, P xxx Scheftclowitz, Du spokrypier des Agride pp 174, 175, and at great length in his forthcoming work, Zur Stammbildung, &c, on krichra, 2 DNG, 41 lach.eroagel, Altindische Grammatik, I, 136, Epigr Ind, 10, 112, prukhyullam for praksahtam The Nirukta, III, 20, already recognizes it and tuses it in connecting Vkhya with pksa On the other haod T, a South Indian MS, has the correct "ksat though perhaps only by conjecture. Rajarama gives the form as Vedic for abhryakhyal, and no doubt a confused remembrance of such a form may have helped to keep the absurdity in the text when once it bad forced its way in Vabadusat be gives as Iet of Vrad. For atma he accepts the etymology from Val, the 'motor or vital force Geldner (Vedische Studien, III, 116, 117) adopts the etymology of Weber and Garbe (D14 Samkhya Plslosophuc, P 293) of atman from Vet and so deroting (1) thc wandering wind, (a) the samsann soul, whence come the other meanings, person, self, body, nature It is quite possible that the soul and the wind were deemed to be closely connected--there are plenty of parallels--but of course in this case we cannot take samlar in the technical sense The mora egual derivation is from Van (Roth), while Deussen (Allg Gerck der Phil, 1, 1, 988 sq) prefers to derive alman from two pronominal stems No explanation as yet offered is satisfactory, sluce none explains Vedic emana, &e (Vackcroagel, Altundische Grammatik, 1,61) Doktlingh's con cara dilet,' to see if it referred to any one save himself,' s good, but not essential * The commentators all read drama separately, and though the scnsc would be much tác Same this is better than to take brekmatalamam (with S text) is one word The commentators and translators all agree it is for latatamart, and Deussen compares durnisprapararam 10 Chandog ya Upao sad, V, 19, 6 We may also compare nadamams (-Haralamam according to Max Muller to RV, V, 7. 3, bee Oldenberg, SRE, XLVI, 412) Varunrayuraman for 'walaram 10, 3, 2, though there the Jaimınıza Upanisad Prabmana, 1, 10, 1, reads pari ·23 AITAREYA ARANYAKA II, 4, 3- Idamdra by name. Him who is Idamdra they cal Indra“ mysteriously. For the gods lose mystery" ADHYAYA 5 In man' he is from the first as a gern That seed is strengtb gathered from all the limbs and he thus bears a self in his self When he connects the seed to the woman, then he causes it to be born. That is his first barth. The seed becomes the self of the woman like one of her own limbs Therefore it hurts her not She nourishes the sell he has gilen her there. She, as nourisher, is to be nourished. The woman bears the germ "The man before the birth of the child and thereafter supports him. When he supports the child before its birth and yatanam, and for a large number of somenbat simular (but often doubtful) cases Hachemagel. Allin lische Grammohk, 1, 10, II, 4, 128, Vacdone!!, I <dic Grammar, PP 59,49 Bloomfeld, PAOS, April, 1893, p XIXY, A JP, XIII, 416-418 Otherwise it might be translated just that' in accordance with lanta, V, 3 93 for ahich use Bhāgarala Parana, , 26, 28 18 also cited, so Bohtlingh, and in Chandogya, 1 c, land is now read For Indra as a designation of elman c II, 3 7.2 Tor oderfam, Levi P 107 The phrase bere occurs in Artareya Prālmana, III, 43. I t'y Jaksa paroksam parat salama kadetud.. similar but characteristically slightly different brase occurs repeatedly in Satapatha Brabmana I \, but not in 11, Weber, Ind Stud, VII1, 268, 1, 117 Cr also 1rba larangsha Upanised, II, 2, 2, wbere Indra is mysteriously called Indha as the person in the night rye, for the same reasons bere Wistemitz (Cesch der indisch L1, 1, 107) happily coinpares the ndales found in tbe Kgseda the Atharvareda, and the laurieda The gode require amusement as well as reverence So also the gods must have animals to play with (Macdowell beds Alytkolony, p 148, Oldenberg Erligion des fed's p 74, and heute SAS, 1907, P 936) Othet camiles of obsceniy ATC Satapatba Brahmana, VI, I, 1, , 111, 5, 1, *(11 antermita 197) Ct also Winters, Nantropitha I, XIIX, Cankart sums up the result of this chapter in an interesting and polemical discuss on of the deman ns cternal and unthalable subject (U pp. 60-64 trens by 5 Sitārāma, pr. 39-49). but what he says lears rather on 1 is system than on the L padisad Sce also lén La Daire du Sacrif 38,6 "Sayana following Sathat thos sums up the resort of the Uparasad in the latroduction to this Adhyara There is (1) bretmin undeveloped and truly scal, (o) then add drone in (s) the fourteen trorlds in Prakmans (b) im who regards the worlds as his body, (c) the entriyas arising in his body, (d) the presiding deities (c) the subjects of the shadoties including man, (f) ibe fool of the deities and its afiliation, (c) the three states of the self, (3) the poids beginning with sa hindi and ending with the end of 11 4 3 7bis kett on la op 11 tegando other Lartis than the present the question of the three blates of the soul This kito sems to be referred to in the Mokşadbarma, 1, 1), 10h2, an9494 (I Satpathe Krähmann, VI 2,1,1. Triple; For the egg, of Gompenz, Gred Tinker 1 93 Tblu aftople and early narratne should pot, of course, le expulaci by the point ind 11 yana yose, ki is mucb earlier la concestos Anasdatinha eng lain the whole As question of the < ffetert manifestations of time. The edd enceitu ima and V and Ristrāma fructoate at reas, but the commend the parallelism yad etadlad ard are in favour of to othet functuation. The senge is the same Rohtlinckicom (= Alo Mam) is not cretinka The commentators bered for Subkatt an! Anandatinu ia bus fid't take (1) gammano 'F** ** 'before borib', (1) arany * pitaxiinam, () ed'ls n'efter birth: This seems plenalle, citot ibat 4* poast be madered seaplained by formos. ' Anunla turtha in his eyu eylos (1) abure; () yal, sayuh, Q) e as ·-II, 5 TRANSLATION AND NOTES 233 thercaſter, he supports in truth liraself, for the continuation of these worlds For thus are these worlds continued This is his second birth This self is 1 appointed for holy deeds The other sell having done its duty and attained old age departs, and departing hence is born again. This is lus third birth." A poet says (RV, IV, 27, 1), 'Within the womb, I learned all the races of these gods A hundred brazen forts restrained me, but like a lawk I escaped swildly downward'Vāmadeva lying in the womb thus declared this Knowing this, he a thskanena Sãyana renders (1) agra ta as prasaut prage, () ganmano 'gre as prasa ad urdhani, (3) adh as adhtkartena, apparently borrowing this from Anandatıntha s bhagya. "The services before and after luth which Rajarama Ramaksa Bhagavata afone recognizes, as apparently also Colebrooke, are explained as the sourish wg the mother and perfomug the usual ceremontes before and after birth It is just possible, however, that adhbhavayal 15 the verb, and the reference is only lo what is done before buth Bobtlingke omits agra evit * Contrast the late and elaborate passage in Kausitaki Upanisad, II, 15 The passage, Jaminya Upasad Drahmana, III, 11, is fundamentally different • That is the sou The following passage as quoted by Sadhara on Drkadaranyaha Upanzsad, P 307 Sankara explains that as father and son are one atman (cf V, 3, 3), the three beths are correct Syaru says esther (1) the ular being one, it has three births, two as son, one as father, ax () the two births of the son harc analogics in the case of the father and that of tlic father in the case of the son, so that each has three births The third but is taken by the Commentators as rebirth in heaven, hell, or in the world of men l'robably, as there is no proof that the Upansad knows the doctrine o Dravsugration, it refers to being born in the next world, an idea familiar ia the Brahmanas (ef Macdonell, Velec Mythology, pp 168 169, Sanskrut Literature DP 123. 224) which differs essentally from transmigration, 1 e buth into this world again, see Deussen, Parlosophie der Upanishads, pp 294, 295. E T. PP 325 89 Lon, PP 96 n 1, 97, n 1, Hillebrandt, Ved M/A, II, 8, contra Geldoer, Vedische Studaen, 11, 288, Boltingk, Suchs ber, 1893, pga For saya puts, acc Wackeragel, Allendencke Grammatik, 11, 1, 190 ? This verse 15 very obscure m this connexigo Sankara, Anandaturtha, and Savana all explain it as referring to the innumerable bodies through which Yamadeva had passed notil be obtained wwhts through knowledge This meaning cannot be got from the passage The context sccma 10 show that it only means that Vamadeva Inew the three births of orman, and so escaped and became iromortal The doctrine of mukts is not apparently known to the writer of the Upanisad If it were, it would be made clear For the meaning of the verse in the orginal of Bergaigne, Rd Ved, III, 372 Eggeling SBE, XXVI XX DI, Roth Z DNG XXXVI, 353, Hillebrandt, Ved Alyth, I 282, and especially Bloomfield, JOS, XVI, 1 24, who explains tlic myth as referring to Agol When the cloud is rent in the storm, the lightning (- fyena) break from the cloud and simultaneously thc Sona flows upon the earth Sayant in his Rgvetic commentary follows this passage On RI, IV, 26, 1, Sayanı says that Vamadeva, who had in his mothers womb the koowledge of Brahman, sets forth that knowledge of the identity of kurself and Brahdian, in the verses cham Mauur, &c (so Satapatha Brahmana, IV, t. 2, 21 and as) So (Sayana) on Atharvaveda, XVIII, 3 15 m Khalu garbhanatha coi fann atpannatattua lanak 5243& saranamam anusamdadhat Sieg (Die Sagenstofe des Agueda, PP 76 sq) holds, no doubt rightly that ille idea is not found in the RV passage, but no conclusion as to the priority of the Satapatba Brabmana, ic, can of course be drawn from the fact that no mention as there made of the legend, which may qute well bave been known to the Satapatba, though not icferred to LI15 version ·-II, 6 TRANSLATION AND NOTES -35 brahman, Indra, Prajapati, all the gods, the five great elements, earth, air, ether, water, lights, all these and those which are mixed with small as it wcrc," seeds of various kinds, born of e869, bom from the womb, born from heat," born from ygerms, o biorses, cows, men, elepíiznts, and all that breathes, whether it walls or atalofáns, raudkartans, prakrslazflana, emisprstamana, darfand, dharona, mask pranonesa talatun mati, Brahnalīnam Natzan, sarraprirana, sarem defakalestt barupesu ca saman rantate, sarvaklpra, sart ałatriran asana amrlananda swantrana Sayana borrow from both, he selers samjhanan to Jayak, medha ta grawwkaleduridadharanam, julk to jurus or as in Sankara, sankalpot to asomtineft vaslum sampektvena kalpanam, for the rest be follows faithfully Sankara. Lajarama renders 'consciousness, direction, sagaaty, intelligence, retentive power, understanding, cuurage, power of thinking freedom of thought, intrepidny, memory, will, capacity, vitality, ambition, obedience' Lohtlangk mahes these subjects and prant tremam predicale Die_may_fairly_be_construed as an assertion of the pre-emunence_ol, knowledge The parolle passage in the hausitaki Upanisad, 11, is clearly later for it combines elaborately the doctrine of prona (see II,1-3 above) and that of frajda The relations cannot be reversed * Possibly masculine as Sankara Apandalirtba, and Sayana thuk, followed by Colebrooke, Roer, Sitärama, Rajarama, Max Muller, Buddlingk, and Deussea But this is not necessary nor likely in view of the neoter below, and Brahman (m) is not found, as a desty_14_the_Ancareya Brahmana (but only as priest, p_63) The occurrence in Maitrayani Samhita II, 1, 1. Interpolated Schroeder, Inu Lut , P 91,1 Mour Sans Texts V, 323, finds the masc 10 panlous Satapatha passages, apnecesanly Bat it occurs, < Kausstaka Upanisad, 1, 3 The mascus natural and is helped by the following masc * This passage is relied on by Deussen (op CL p 168, LT, PP 185, 186) in support of his view (accepled by Macdonell, Sanskri Literature, PP 317 tq, A d antemaitz Gach der tredesche Lure I, 205) of the lateness of the Attareya Upanisad But there is nothing in the expression itself to demand a late date, and the fact that the version in the Upazusad of the crcation is so detailed instead of being proof of lateness, may rather be considered a sign of early date, when the creation still was considered a real act and the doctrine of the omnipresence of drahman as consciousness was not so fully developed The passages Brhadaranyaha Upanisad 1,4,7, Chandogya Upanised, VI 2,3 both contan a reference to name and foren, 2 conception famliar to Baddhism but not apparently at all early The Tartainya, 21, 6, is evidently « mere resume of a well known doctrine But that Upanisad bcars conspicuous traces of lateness odced it already quotes Slokas very often and becomes quasi tetrienl wbile ut knows the Atharvanguages (11, 3) and has & much developed theory of the kofas of atman For the elements (@kila = empty space) see Bobtl ngk, Sachs ber 1900 PP 149-157 heith RAS, 1909 July fixed wth small (Sankara) It he calls meaningless CF 1, 1, 2, 3 III 2 6 Mixed from smaller portions of the former)'s Roer's version, which 15 no doubt the sense The others of various sorts are opposed to the great elements. Colebrooke has joined with moute objects and other seeds * Sankara explains as yukadins which Anandabirtha accepts. Sayana readers krimedamadını The word does not our a the Chandogya Upanised VI, 3 I, but it is impossible to accepx that 21 a valid proof of later date since sach lists (cf those the pranns, I, 37, + 1) vry enormously in the same book In jarujant, cf jara, Jaim diya Brahmana II, 430, 6 VHOS XIX 100), Bohilugka jaray is not necessary for a Elecular list of Anugita, Mbb, XIV, 1134 19 Rendered by Sankara prisadon, by Anandatirtha bhupan baitira jatani Irnadini, and by Sayana farngulmadim. Rajarama as 'shoot bara' The form as normal and is not a case ·-11, 1 TRANSLATION AND NOTCS 237 You arc the two pins of the Veda May my lore forsake me not. I jou day and night with what I have learned I will proclaim the real, I will proclaim the true May this protect me, may this protect the teacher. May at protect me, may protect the teacher canh is a conjecture of his the text MSS. in 1, 4, 4 hare either santom of vass, while, ibid 8, all save one (vanoit) have va): Only one Paddhatı (of p 10) has vanım, abviously an error for zanore (which of course (cf V, 1,6, 4) is the Sandhi of van oi), 1 it is not a mere misreading of the MS There is thus no real support for zansh flow exactly Dr Knaver would take it, I am not sure), and in the Manava Gjhya Sutra the sample Sandhu matma for me +atma 15 actaally found in 1, 2, a (so also 1, 9, 11 vastarası", 1, 11, 16 valouds, ce, see Knauer, D. XXXIX) Probably mean lead to the more intelligible to the scribe) vanı Por zan, &c, Keaner, who does not notice the Altareya passage quotes Paraskara Grhya Sutra, 1, 3, 25, Tattorya Sambila, V, 59, 2, Tarttunya Aranyaka (Andhra text), X, 71, Atharvaveda, XIX, 60, 1 There is also the parallel yersion in Sankhazana Āranyala, VII, 1, where rediramalsarıash takes the place of vedasya,&c This may perhaps mean "hidden in', bnt probably we bave a mere corruption, see my translation The Mantras are no doubt old enough Colebrooke, who comments on the use of Mantra as applicable to part of an Upanısal, renders, * May my speech be founded on understanding, and my mind bc attentive to my attcranca' . Ananayasamarths, Sayana Colebrooke redders, "For my sake (O speech and mind) approach this Veda.' perhaps reading māns Dr Scheftelowitz takes it as 'nayel' The word in the Ryveda, 1, 35, 6, 8c (cf Macdonell, Vedic Grammar, P 39), seems to refer to the plo of the axle of a eart, and the metaphor u natural cnough, cf Leumann, Et Wor? p 31 prahasıl may be a second person, or a problematic third person based on a false analogy (cf Whitney, Sanskrut Grammar, 5889, Weber, Berl Sutz, 1895, p 830), or an error for prakasal Precisely the same difference of reading occurs sa Wila, IV, 8, 5, Srutamme má pri kasih, where Peterson MS has hasit and of Manave Srauta Sutra III 2, 36 (kasit) watla Taittinya Samhita, III, 1 1, 2 (hash), in the same phrase, dīkse ma sa hasr(), and in Hiranyaketi Gshya Sutra, I, 6,20, 1 yalhasat for yafhasah (Oldenberg, S B L, XXX, 189) Scheftelowitz renders das von mate Gehorte moge mar mcht verspotten vermittels des Erlernten,' tahung hastha from Vhas The long e would be unusual, but in any case a daration from ha seems preferable in point of sense and is supported by Atbarva veda, VI, 45 3. Taittıra Āranyaka, IV, 42 (Anandašrama ed, PP 352, 355) The translation will be literally "O lore, fursake me nos," reading fruta perhaps as the nom 13 unustai, and the peuter voc 15 perfectly well supported (ef Delbruck, Altındische Syntax $66), and the reading frula me 15 ensuly corrupted into fritam me, of Lapmans note on Whitney, Atharva Veda, XVIII, 13. Whitacy, PAOS, Oct, 1887, p xxv, and my note an IRAS, 1907, p 225, although the nominative can stand of Wintermiz, Murtragulha, 1, p xu * For the sense of Atharvaveda, 1, 1, 4, Tarthnya Upanusad I, 4,1 • From here to the end tbis 15 adentical with the Taittnya Upanisad, Silsavalli, I, I, or Taittiriya Aranyala, The sense of ahoratran is no doubt, 'I work all day and night, as Sayaya takes it Colebrooke renders, "Day and night may I bebald this, which I have studied In III, 1, 2, the dept is used Compere, however, saksye which Whitney, no doubt nghtly, reads in Athanaveda, 11. 27, 5 althongh the form elsewhere is always saisje, and II, I, 6, 5 Ahant, given as only grammatical Ly Whitney (Roots, 66, p. 703), s found in the Dalakumaracarita (Bubler, Intel An, XXII, 147) See also my note 10 J X.AS, 1908, pp 1174 59 ·238 AITARCYA ARAN YAKA III, 1, 1- ARANYAKA III ADHYATA 1 Next comes the Upanışad of the Sambută text. The former half' is the earth, the latter half the heaven, their union the air, says Mandikera. The anion is the ether,' so proclamed Maksayya For it is not considered independent, and so I do not agree with his (llanduka's) son,' he sud "They are alike and it is considered independent,' said Agastya, for the air and the ether are both alike. So far as regards the deities Now as regards the self "The former lalf is speech, the latter half the mind, their union 19 the breath,' co said Suraura Mändūkeys Then said his eldest son 'The farmer half is mind, the latter half as speech For by mind one first resolves and then uiters speech Therefore is mind the first half, speech the second hall, and touch their union' It is indeed alike with both father and son This compact of mind, epcech, breath, is like a chariot" with three borses He who knows thus this union, obtains children, cattle, fame, Tegin Agnim ik mis purtaripam i utterarupam, and w: Samhita (Sāyana) For all this Aransaka c£ Sankbayana Aranyaka, VII, VIII, pnated in Appendis, and my trans- Jatro, PP 41 36 . Abafa is rendered Ford' by Dohtlingk in his tramelotions of Chandogya and Erhadaranyaka Upanisads see II 6,07 contra Whitey PA , Oct 1890, p bu This is not at all casy Nene (like duurse, II 1, 3, 8) seems to be passive because it is difficult to make out a Translation either as netizan (Sayana) or anys (Anandatırtha) The subject must be adju), and the scose must be us in Saçana (cf Sankara on Tatunya Upabusad III 194, Max Muller, SBE YI 69 . 1) that tayu is included in ašdla and therefore is tøferior to it Anandatirtha takes fulpena as referring to the fact ibat alata is the father of tuyu The subsequent identification be explains on the ground that twee is the stronger In Tatunya Upan sad I : the earth, sky, ether (anterat a, Sanlara) and tayw are given as the four ſectors. diya » obscure it may be gen dat and refer to Blançokeya or possibly a vague reference (cf Rgveda Pratesihhya I, ) to the subject, helped by such genitives as that an V, 1,1 Saman u bent., probably because male is understood, or perhaps it us fero The solation is that the two views are equally correct, because ia #fasendt it is not things but words that are considered (Sayana) Apeadatirtha nghtly takes the last words 11 giving the opinion of Muhaltareya Others ise they must be Agastya sun which be concurs Mar Muller reads as $ un bat it is not in B or the other MISS and it is merely a musorderstanding of the commentator They give a similar result, and so are alike and equally justifiable, ma Ay wpdrand taistatiram apeksale For money and ror, see Leri Le Dainte de Surfin, Pr 30, 31 Lena k bude the subject by Anundatirtha. The real subject is clearly the meditation on the Sucht For three borses, d RX 1 39 6 109, 1, VI47 44, VII 7.78 The metaphor recun constantly in different forms it Sansknt Literature es Abh, ui, 1999 The malogy with the Pleedins, 246, s obalons For sa malac. RI,III, , , Celdner, I dische Studia I 164 "Anandatinha readers the children as fraj Rana, and the cattle as ledet Siyana mith ·-III, 1, 2 TRANSLATION AND NOTES 239 glory, and the world of heaven He lives all bus days. So teach the Mandokeyas. 2 Then comes (the teaching) of Satalya' The first half is the earth, the second half the sky, their union 13 rain, Parjanja 13 the uniter Thus it is when he rains strongly and continuously for day and night, then people say, 'Eurth and heaven have united' So far as regards the deities. Non as regards the sell. Sankara regards thus Upanisad as intended for persons who are neither fit for mut (II, 4-6) nor even for onlon with lioranyagarbba (II, 1-3) This section gives us the views of ccrtata Mindaleyas The \lan lukefas occur in preda I'ratibakhya, $ 700, and in the Purana tradition (Heber, Ind Stud, IT, 100 $4, III, 353) Scheficlowi1x, Die Apokryhen des Azzedd, p 12, has serived the theory that certa n of the Abilas represent parts of their Samhita, but cf. Oldenberg's review, Golt gul Ans, 1907, PP 118 q, und my review, JR AS, 1907. Pp 23659 The word Upanlsad in this section clearly means' secret doctrine. Thus is certainly the earliest sense of the word (derived, no doubt, from teaching in the forest, which was done for the sale of secrecy, cf Introd, p 15) I cannot accept Deussens view (Philosophie der Upanishads pp 13 89) that the earliest scosc was 'secret word' (* case like tapalam, &c), then secret text', then secret sense of antal action The earliest sense may well have been secret seading' of animal action whence seems to me the other meaninge Are very cusily derived Deussea's theory is bound up with his view of ibe hsatriyas al propounders of a secret lore, as to which of Introd, PP 50 49, III, 2, 6, 11 Ingreo with Dencuen, however, and with interditz (Gesck derindisch Luft, 309, n.) in te actrog Olden berg s vlew (Z DNG,L, 458 sq ) of Upanisad as upasana Sec, however, also Z DNG, LIV, 709, and Max Mullers view in 1860 Agtede Primfadhya,r iv, Hopkins, Ad of Ind' a . 218 A moddled senion of this section occurs in the Rgveda Práti.skhya, 1, 2, 3 Nordukoak samiheldmt tuyum aha fathalalami casya Afskrarya samanatum anile cambare ca mare. pastyo enfariharam tad tu ila ni adhyalmak stau Surat,rah sual va turmanaser erradanty druplarye sandher nrarlanan wirbujam taduati lauddhadaracaranam ra pratranama 11 301 hce Max Muller, Fr 11- The Bash bayana has, 111, 2, an attempt at an improved version, reading in one vs farrazpiah ia baih cakt Bobthing, in the imaller D«l, 1, 130 renders ariparuksta as thentic' but this makes no rose Tlie reference in the Irātisakhya 11 of course raluable as giting sonaka s date as a MINNI ad quem for the lowest date of the Aranyaka. It refers to the case of the ran aci tanint 1,6 77, 1e where vowels lhe become y before a A fourth pity 1s introduced han most of course be the great grammarlan to wbom the Samita is ascribed, and thus gitts us pof a very ancient date for thus Upankad 1at it need not bave been written long after Sakalya Rather 1 sem to be early For lalya , date set Intranet lle most probably go back to 7003 Geldoer (Petische Studien, III, 244 67 ) coasters that Cikalya mest be identical viih dazuha stala merilosed la the Satapatha Bathmans 1 6, 3, X11,6 9 (ve Weber, Ind S. 1X, 1779. Indian Itselwrr, P 33) and Identified mh the maker of the paladha by the liyo Torina, LA $* He was therefore a contemporary of årenl and liavalkya in opposition to Oldenberg TICH (Trorgomena, JP 371 m) which refer him to the end of the Brihoana penal cliente (c)ks at the In the Aranes 1:35 mans, ISI 17 mless to ble school, ll the wJt which is wrong in fact, illustrates the inaccuracy of the reprolectioa Geldert endently ulos a mach more respectful view of the entloulty of these 1961 ibar I won'd I think it quite possibie 10 hold that kalra sed they belong stike 10 the evl of inc Trihrana retinal On the other hand I thi liorrak dattar or portP IOM) :. KZPVC, Igors A 138, 139 PS, 1948 36 ·2.10 AITAREYA ARANYAKA III, 1, 2- Elcy man is egg-like, there are two halıes, they say ;' this is the earth, this is the heaven, and between them is the ether, just as there is the ether between earth and heaven In this ether the breach is fixed, as is the air in that ethere reference is too far fetched to be worth consideratios-indeed spch comparisons hunder rather than aid progress Tbc evidence of the Vayu Purana as worthless identifications are easy and obvious, and we canoat tell that we have a plece of tradition at all The fact that the Axtareya Brāhmary does follow the sale of Sakalya (Sanni VI, 1, 118), that a before r becomes a and that a may teman, cannot prove that Sakalya 15 prior to the reverse may be the case As Geldner admits, the RV.-and the Autarega Erabmana is in the same posluca-do not follow his role (VI, I, 127) as to it before dissimilar vowels, and we are left with grare doubts whether Geldner & view that Sakalya was merely to Parint the author of the pads Matha and author of the Pratisahbya is sound. The fact therefore remans that when Axtareya Drahmana, III, 46, recognizes bhavass utbksh as the propunctation, it cannot have before it Sakalya's text, unless we adroit (which is too bold) that the Sambita is later than Sakalya. I prefer therefore, Oldenbergs date of Salalya, and I would lay stress on the fact that in the Aranyaka he as Stavıra Satalya ia the Brahwana Vidagdha These names are too distinct to permit of identification The Sahalga of the Fratišak bya is likewise Sthavira and stust be the same as the mag bere 6 Andan (later anda, ef Wackernagel, Aliandische Grammank, I, 171, Macdonell, Medic Grammar, p 32, o 14) and asado tant carnauboral chandzsak (Savana) The next is note worthy as comparatively rare in Sanskrit. C Axtareya Bradmana, VII, 13 krpaman ha du hata, also II 3, 5, madh; am atma &c. Parallels ese common a Grech and Latia (oux dya0d- #olvrotparin Monro, Ilomeric Grammar, P 166, malum mihi videtur (erse) mors Cicero, This Is 9) The use is thus substantival rather than adjectival as is clearly felt in the case of madhyam See also the striking case, Brhadaranyaha Upansad, 1, 4 3 Idsmu I idime ardhalrgalta 174 spah (so Bohtlingh, Chrestomather', P 357, M8x Muller, S B E, \7,85, 13) In inn there is a lengthening found also in the Antareya Brahmx4 an prose (Aufrecht, p 477) with x also Cf Wachemagel, Allendesche Grammatt 1,361, II, 3, 8,0 9 * They say' caa bardly refer to the following words, a Max Muller takes it, though this is partly supported by the last words of the section • Tasmus hasmin is certainly cunous The Sankbayana parallel 1 IT, 3, 13 a correction and throws no light The MS es dence is strong and Anandatittha renders at ag tasartu ka arwin T'erhaps me stands for &( Vuller Puls Grammar, p 24) and ha is the particle No root or base ha exists from which hasmia could naturally be formed Sayans notes the point and toay possibly have read tarmenn 65MIN as does Rajendralata, but this is unlikely The cor rectan kasmem leaves the enor unexplained It is to be noted that in the Sunahtera legend, Aitareja Brahmana VII, 13 the MSS read the ha sma akhy ya #bich Aufrecht keeps in the text and gives (P 431) as one of the grammatical error of the Brahman. The parallel Sankha yana text has merely it Bokuingk in his Chrestomaku, 151 and Sachs Ber 1900, 418, amends to homo and claims that Sayan bears this ont Ent Sayana saote while showing that he took smd as equivalent to asmes us not conclusie though it tends to show that he had oma before him, just as he seems to have read tasmi dinte se bere bat arguments from bis silence sre dangerous. lle groses mesmas in IT, 3 7 1 do not think : la possible that this smin and the Aitareja Brahmana s strat are parallel phenomena of an attempted sloplification of • It is true Sthavira does not occor ia III 1 3, bat I do not think it is reasonable to tale 1e Skalya of that passage as different from him of III 2, 1, 6, as docs e g leder, Indtum Literature, P 50 Onam se Var Muler is ela tatro DP ·-111, 1,3 TRANSLATION AND NOTCS 21 o Just as there are those three lights in heaven, so there are these three lights 11 man. As there is in heaven the sun, so there is the eye in the head As there is in the shy the lightning so there is the heart in the body As there is the fire in carth, so there is the seed in the member Having thus represented the whole world as the self, he said, This is the symbol of the earıh, this of the heaven He who knows thus this union, obtains children, cattle, fame, glory, and the world of beaven He Ines all his days 3 Then come the reciters? of the Nurbhuja The Nirbhuja dwells on earth the Pratmna in heaven, the Ubhayamantarena in the sky Then if one should rebuke bim bo recites the Nirbhuja, he should reply, 'Thou hast fallen from the two lower places'. If one should rebule him who recites the Pratrnna, he should reply, 'Thou hast fallen from the two upper places' But there is no rebuking him who repeat the Ubhayamanlarena! Por when he unites the words, that is the Nirbhuja form, when he pronounces the two syllables sure, that is the Pratmna form This is the first By the Ubhayamantarena both are fulfilled the forms of the base a l'ossibly thc prolaction of such forms may be due to the analogy of sdsman (R) and of sase af (Chandogya Upanisad) Whitncy Sar sårit Grammar, $495 fo See however, also Buhtlungks remarks so hs Grammat Absonderlichkeiten in dotaregon brahmana, Le paig 1900, where he regards the regulantes poted by Aafrecht 1 cas de lo an areadings of the text and I fully recognize that radne leverence to such texts us absurd On the other hand old forms dod sappear and of perhaps the use of tma and Imanam Valiriyani pansad VII 6 end the Vedic imona (l'anin 11 4 141 Hackeragel Allindiche Grammatak 161) There is also the clision of a ta nas Mantrapaſta I 139(-iranyakedi Grhya Sotxa 1 :6 3) see Il intermitz sed tion I xxl llackeragel 1,318 These sections 1 and 2 may be compared with Tatt niya Uj anisad 1 3 which treats the samkila wth reference to the spaces (earth bearen ether wind) lights (fre son water, Igbtrang) knowledge (Teacher, pupul knowledge training) geacrat on (mother father child Legetting and the cell (lower jawbone opper jawbone speceb longue) Thus elaborate system must be later than the Arnyala. CI Vax Vuller Agyda frá khya PT111M Os recitations of The Airbhoys is the Sanhita the Frattina the I ada sod Lbhayamın tarena the krama Patha Max Motler (see bis Agrade frasilikya pia ani lakinig, s 11) first pointed on the importance of ths passage CT also Oldenberg SBE, MI 44654 Polrgomena 380 Nacdonell Sunseni Luterature P 31 It is summarized to Tauskhya I see my Śmki dy ins Aronyata per 3 IN in 8 Aryo tutarakayaw is clearly a case of irregular Sandhi of Atharrareda I, 1 frunyanian III 14 NII Wachemage! Allind seks Grammarki 1 316 317 Vacdotell, Ida Grammar tr 64 65 OS 11 -109 1 It is the perfect form, eg Sayans ms, in the Samhidi in emin iz the te standa * pranis in the Pada they are both and 11a (cf. Whilary Sanskrut Grammar 190. Maciloncil Indo Grammar 791) • Slyzna czpla as nirdi 3x diwpsadrlax fursettar a dtw fasmin Mas Muller Eb nks it may refer to the arts of the won's king cut or us it were the two arms stretched out the two words form ng as it were two arms to be bords la the followigacje rdt la clearly the resing though snit in the commertary tary reading age alt and a yolda The anthapana Aranyats, VII 8. Las the correct i 1 ant I ·217 AITAREYA ARANYAKA Hl 1, 3- He who desires proper food should recile the Nirbhuja, he who desires heaven should recite the Praimna, and he who desires both should recite the Ubhaja. mantarena Then of another should rebuke bım sbo seciles the Nirbhuja, he should reply, Thou hast offended the earth, the deity The earth, the deity, will strike thee If another should rebuke him s ho recites the Pralmna, he should reply, 'Thou hast offended heasen, the deity The heaven, the deity, will strike thee! If another should rebuke him who recites the Ubbayamantarena, he should reply, 'Thou hast offended the shy, the deity The sky, the deity, will strike thee' Whatever he says to him or says in reply to him, that sball assuredly be fulfilled But 10 a Brahmin one must not say anything save what is auspicious Only in exceeding prosperity may one say ill to a Brahmin Not even in cxceeding prosperity may one say ili to a Brahmın, let Brahmins be honoured,' so says Suraura Mändukeja 4 Then come the imprecations: Let him know that breath' is the beam If any one rebuke him who has become breath as the beam, then if he thinks himself strong' he says, I have grasped the Leam, breath, thou canst not overcome me who grasp the beam, breath Let hun then say, 'The beam, breath, Oruzan ta brutantam ca This may perhaps be tahen 23 I have taken it as equivalent to whether he speak to him or speak za reply This is quite a smple construction Bat it is not so taken by the commentators Sayana fenders down on as equivalent to bruvantam, and takes the second part as va abruvantam ih s is followed by Max Muller Anaadatirtha Interprets it as bruvan vi arun ar to bruzantam va abrutanlam ta For similar curses, of Sanh hayana Arinyala VII 10 and Chandogya Upanisad II 31 3 Sayana tahes ths as permitting a carse on a lrahmin in tbe case of great wealth (such wealth belog sibul) Ananda (etha denies this and carries on the negative Thns Stratura : dictura confirms this Thig is less probable Max Muller accepts Sayana s tew that the min 13 to say Let them be known to Brahon ns It is simpler to tahe at Rs in the text For na cana cf V.3 3 Delbruck Alandusche Syntax PP 54459 , Chanoing / AOS XIII xviu Jaam niya Prähmaana II 77 UAOS XV 240) na le faritari cara grham prasyandi and Jaimnya Upam sad Brahmara, IV 14 5 The rule that na precedes seems tre for the Brahmana prose The two accuse with voru (for bru of Bloomeld AP, Viso, Vackernagel, Allan izsche Grammare I 183 Macdonell, I edic Grammar P 36) are said by Delbruck (Allodische Syntar p 174 of Speijer Vedische und Sanskn/ Syntar p & Gaediche, Der Accusatio im Irda p 364) pot to be found in the Brahmana largangs, which this passage d sproves Bru is expressly faentioned as governing two accusatives in the Kārika cited by the hasha ytti on Pamat 1,4 51, where a much more marked case than that bere (where the second ace is merely a pronoun) is adduced, vi manaz alan dharman brule Sayana takes this as a noun of agency I ke marbhujapravodak 10 III 1,3 Anandatirtha says amano hanasamarthyanusarnokliprakara #yan's il fesed • Cr Sakalya s11ew, III, 1 1 The metaphor 19 from house building The opt. below is clearly indefinite (I ke ibe sab 10 Latin and opt a Greek), see III = 1,71 and see my note on the Kathaka TAS, 1909 Fowania w Zummet 411 Leb, f. 150 • The construction scoriously changed below to the accusat se unless, as as possible the other person is meant But see St Petersburg :: sman 3 The bordioatire is.

·-III, 1, 5 TRANSLATION AND NOTES 243 will forsake thee' But if he thinks himself weak, he should say to hum, 'Thou hast not been able to overcome he who have been fain' to grasp the beam, breath Breath, the beam, will forsale thee' Whatever he says to him or says in reply to him, that shall assuredly be fulfilled But to a Brahmin one must not say anything except what is auspicious Only in exceeding prosperity may one say ill to a Brahmin Not even in exceeding prosperity may one say all to Brahmin, let Brahmins be honoured,' so says Suravira Mandūlcya 6 Now the reciters of the Nirbhuja say, . The former syllable is the former balf, the latter the latter half The space betueen the former liall and the latter half is the union' He, who knows thus this union, obtains children, cattle, fame, glory, and the world of heaven He lives all his days Now Hrasva Mändūkeya says, 'We that recite the Nirbhuja say that the former syllable is the former half and the latter syllable the latter half, but that the union is the space between the former and latter halves in so far as thereby one produces the union and distinguishes accented and unaccented and separates the mora and what is not' He, who knows thus this union, obtains children, cattle, fame, glory, and the world of heaven He lives all his days Now his son, however, goite regular, See Whitney, Sanskrit Grammar, 6 268, Speryer, Vedische und Sanskrit Syntax 69 208 and 99 Cf also the Idrom krsno (&C ) ripam kr (Tarttiriya Samhita, V, 2, 6,5 VI, 1, 3, 1, 6 5, 2, 4, 1, 4 7,1, VII, 1, 6, 2, 3 4 Brahmann, 1, 1,3 3. Aitareya Brahmana, VT 35 see leber, Ind Stud, XIII, 1) The construction with the mom of Deldruck, Vedische Syntax, pp 10450 Speijer, Vedische und Sanskrit Synlar $ 33) is no doubt rare in later Sanskrit, but I have found it in an independent passage in Apaodatirtha and the analogous use of the gerund is foued in the Ramayana, &c CE the currous phrase, Manu VIII, 91 eko'kam asmıly aimanoma manyase Chakruvam in Rajendralala is merely an Rssimilated altered into anusvara Thc error of B in reading chatraz anlam shows how little dependence can be put on the MS As to ała of III, 2,4 1 10 Enart is here in apposition to pranam but I agree with Speijer, Vedische und Sanskril-Syntax, 6 136, that the strict rule (Bohtlingk ZDM GALI 181) cannot be proved for Vedte or Sanskrit Sanadhatsisam 13 of course the aonst indic of the desideratire of the root dha Max Muller translates samadhamartam as a participle, but this is impossible C Whitney, Sanskrit Grammar, $ 1035a, Roots, &c. 349.JAOS, XIII, 1xX These curses are just intelligible, bat the corses ia Saskbiyana Aranyaka, VII, 8 and 9 offer senons difficulties As the text stands the first case is that of rebukung another, when I strong the rebuher (this must be the subject) says to the other, Thou hast grasped the breath or beam bat canst not overcome me who am fata,' weak, he says, 'Thou bast sought to grasp, bat couldst Dot' La the second case the sense most be reading parah or making paran mean brt xhuests the tranu are, tir ara the holds that. Ynma ?L ***t says in huis het, 'I bave been fun to grasp the beam, breath, tbon canst not overcome one who is fain, If the rebeler is strong If not, be says, 'Thou hast sougbt to grasp, but couldst not. Other repderings are quite possible and tbe text can be eltered ( g read samadlom la VII 8) but it la pot possible to be certain of the sense, kes my traps.. PP 41-46 "le this fiex is differentiated in one or two points from the war ibort Cf Szakhsyana Aransaks, VII, 11-13 R ·214 AITARCYA ARANYAKA III, 1, 5- Mladhyamı, his son by his wife Pratibodh,' says, 'One pronounces these sy lables by ther letters, neither separating entirely not unting absolutely, and the mora which is between the former and latter halves and indicates the union is the slıdıng I consider therclore the sliding to be the union' A Ra says this also (RV, II, 23, 16), 'O Brhaspati, they know nought higher than the slding' He, who knows thus this union, obtains children, catile, fame, glors, and the world of heaven He lives all his days 6 Tarukya' says, 'The union is formed by the Brhat and Raihantara Sumans. The Raihantara 18 speech, the Brhat breath* By these two, speech and breath, the Metronymies like this were inevitable wbere polygamy was possiblc They do not prove matrarchy or anything similar A similar instance is the famous hyena Dersliputra of Chandogya Upanisad 11) 17 (not 7 as un Max Voller) 6, who is the subject of an interesting discussion in Garbe s translation of the Bhagmalt 4, and of JPAS. 190% PP 976 s. 1908 p 173, See also interneta, Gesch der indisch Lull, 169 A child sometimes, 11 illegitimate, was bamed aller its mother, eg Satyaláma Jabala, Chandoga Upadisad, IV, 4 For a long list of meronymics of a crious character see Byhadiranyala Upanisad, VI, 4. 30-32 The reading of B is a mere error in an accurate NS Mar Muller suggests Trat:dodbı as the correct form, and this seems the form in the Sankbayans. For the ., cf however Macdonell, redu Grammar, p 75 Pratibodba is a recognized name in the Cana su lucha For other mactron mics of Fleet RAS 1905 PP 637.633, Hoplios, JOS XIII, 105, 370, n ; for a discussion of matriarchy as affecting the Aryan Hellenes, see Farnell, Anchof Religions (1ssenschaft, 1904. PP 7a 59 and reft • The scading is clearly anekikurran Ekskuetan is an easy but bad blander Sayana explaies that you must not (1) pronounce tas # as / + nor (1) as lancar, but (3) as Pute! This cannot be meant it is really intended that you should pronounce so as to gue n round of ar together Compare the fact that in the so-called elssion of Latin both elements were distinctly preserved in pronunciation (el Lindsay Latin Language p 14+), as to modern Spanish Cf also Deussen Serdang Uponudads s. 315 This passage is of particular interest #9 conſuming the patice in the greda Pratiš5Lhya III, 6 (200) (Max Mullers edit, plat) that Nandakeya laid down the use of the arcumfcz in the trasla ta Sandhu ( 6 a +1, &c) 11 well as in the Abbigabita Sandhi (6 or 6+), and the exceptional Case of 1+1, in which the circumflex is regularly land down and the fact that the als pot mertly clided generally recognized by tbe I căuisilbyas (Wachsmagel, Almedische Grammatik, 1, 324, Blacdonci, Iete Grammer, p104) So länimi VIII, 2, 6, has furto cuandott padidis, and sce llackeragel, L, 292 293, Macdonell, p 104 The requirement of the circumiex is only jotell gible on the anebiturun theory The form anekskurran is interesting Fk+wir is found in the Sitaratha Drahmana, ke Whitney, Sanskrit Grammar, 1093 and contrast II, 2, 3 olyable freyan, cible occurs in the Pphadaranyala Upansad I\, 4, 2 in the grase of dying, and ch Vatreya Upanised (Alat Muller, STE, 41, xlul) oma ekathia Asrasmi, d also Jacob, Concordance, 169 For RI, 11, 13, 16, ct Geldner, Kedast de Soudur, III 68 Tåruksga is more probable than Tarkaya because the alteration to Tärktya is patural, the word occurring abort on 1, 3, Tossibly Tiruksga is merely a case of Svarabbald of Vechemagel Hündis de Cromaht 1.56" At citur D'ar sajena react Taroknya ar tie delps it from Taruksa Tbe Anandabrama corrects it into Tila without warrant. The Cialnayana Aransell, 19 bal Thina, d spitali Brahmaran, 211,9 These Simans are used in the tha otra of the Agricoma ·-III, 1,6 TRANSLATION AND NOTES 245 union is made' Tarulsya guards * (his teacher's) cows for a year for the sale of this Upanisad For it alone does Tarul sya guard the cows for a year A Rsı says (RV A, 181, 1, 2), Vaşistha bore hither the Rathantara, Bharadvaja carried Inither the Brhat of Agn? He, who thius knows this union, obtains children, cattle, fame, glory, and the world of heaven Helles out all las days Kauntharavya says Speech is united with breath, breath with the blowing air, the air with the All gods, the All-gads with the world of heaven, the world of heaven wath brahman This is the gradual union' Hc, who knows this gradual amon, obtains children, cattle, fame, glory, and the world of heasen, just as does this union If he for the sake of another or for his own sake recites (the union) let him know as he is about to recite, that this union has gone up to heaven, * This is a quart piece of human nature There are plenty of parallels of Chandogya Upanisad, IV, 4 The omission of the second sentence in B is clearly a slip, showing how intrustworthy is the MS when uncorroborated For the nimillashtami, cf Bhadaranyaha Upanisad, I, 3Spetzer Vediseke and SanskeraSmax, 577, 4Delbruck, Aludescho Syntax p 92, Geldner (Vedische Studien, IJI, 33 n ) finris such a loc in RV, 1,6 sdm ammin ripale strah Kaksazal is a hist pres The middle here gives clearly the idea of personal interest (of Spetjer, Vediscke und Sanskrit Syntax, $ 166, Delbruck, Arrondische Synlax, pp 136 sq) For the hist pres of Delbruck, Alludesche Syntax, p 501, Speyer, Vedische und Sanskrit Syntax, $177, Sanskrit Syntax, 327, Brugmann Grieck Gramma, $ 256, and especially his paper, berichte der Konigi sucks Cemilihan der Wasserserie, 1883 pp 269 sq. Giles, Comp Phul, $ 547 1 he present tense essentially denotes what is continuous or progressive (cr Monro, Homer Grammar, Tp 62 63) as opposed to the momentar) and that whether the verb has the sense of an action or a state The historic usc with a particle of time is Homeris, bnt not the simple historic present though it 18 Cound in the carliest Latin (eg the epitaph of Lucius Cornelius Supio (B C 298) ceput, digit onne() Zowcanam opralesyue aldercal) and must be lodo Curopean The acc of time is common, see Lotrod , P 56, Delbruck, Allindusche Syntar pp 170, 171. Gaedice, Der Accusało im Vedt, pp 175 sq, Speijer, redische und Sanskn! Syntax, $ 23, Hokins, AJ P, XXIV, 7 * Thea Simans are required to accompany the importadt Pravargya cl my Sankhiyama Ammjada p R, 6 abhız yakusan is an extraordinary form Whitney, 1 80S, XIII, Ixx, takes it as an aortod bat I cannot make sense of this to take it as at first seems most oatural as 1 mistake for a future participle (Chargyar) is faced with the difficulty that whr gires only harisy as the future in accordance with the established rule (Part 1, VII 1 70) that roots in r take intermediate (Max Muller, Sanskni Grammar, 4 339), and that even if hari were assumed kart yould need explanation though s and sy are constantly confused in BISS (€ garasjam and arutram, Muthayan. Samhita, IV, p 138, litacy, PA OS Oct, 1837, 1 x39, ausam and artisan, Chando ya Upaarsad. I, 11,2, I hatrer, PA OS, Oct, 1800, pli, mana and mhana Aitareya Brabmana, VII, 16, Anfrecht, Ailareya Brahmana, P 431, Above I, 1, 5), aprakryal and afraksh, Chandogya Upanisad Vax Muller, SIE, XV, xiv, 1, Knader dansa Craya Suire, p AXIS, and occasiobal longs are formed, es In sakge, Atharta reda, II, 27, 4, for suity, &s, esaksi (Whitney Sanskrit Grammar, 1887) There remans only to take abkoyulursar as an 2017st purticaple (without of course any past Gelise), '*bile recrudg,'desk , II, + 1 chd ad ením But such forms are also very ·246 AIT 1REYA ARANYAKA III, 1, 6- TATE and that so it will be with those who know it (and become) gods Son ill come to pass lle, who thus hnors this unión, obtains children, cattle, fame, glory, and the world of hesten Ile Ines out all his days. Paicilacanda's sayo, 'The union is specch' By speech are the Vedas composed, by speech the melres By speech friends are united, by specch all beings, therefore 19 speech all thta' Now' when one repeats or speaks, breath is in speech, speech then swallows breath When one is silent or in sleep, speech is in breath, breath then swallons speech They swallow cach other Speech indeed is the mother, breath the son A Rş says (RV, X, 219, 4), "There is one bırd," he enters the sky, he sees this shole world, with ripe mind I beheld him nigh at hand; the mother absorbs him, and he the mother' He, who thus knows this union, obtains children, cattle, fame, glory, and the world of heaven He Ines out all his days The form att kargote fr Brhadátanyaka Upaarsad (-abbıkaryali) may be explamed perhaps by the cases of irregular lengthening above, and by the (Epe) use of middle termi nations for actire (J AOS, \XV, 132), rather than as a causative passive is in the Dictt. In Atharvareda XVIII , 58 the editions both read ordfakson and the pseado-Sayana apparently 50 read though he seaders by chan, but the parallel passages, RV, X, 15, 7 eod Tuturiya Aranyaka, 11, 1,4 have both the correct ridhoksydn (bimey, Translation of Atharvaredo, p. 846), and the accent proves clearly that endhaksdn is incorrect Blacdonell (Vedre Grammar, P 37 v 1) suggests that in the case of yokse, suihaksar, salse, meksami, they has dropped phonet/cally, of JAOS, XXV, 142 fafzat latte yat might of course mean, 'may at ever endure' (as taken by llax Muller), but thc ustunl use of the phrase in the Altareya Brabmana supports the rendering above Adopted, eg II, 21, 2 ya enam letra brudd vara rare na yaJumamasya pranon eyagar prona enant had ahsa fastal lalia sat, 22, 3, 28,3 29 7, 1V, 7. 7, VI 23, 13, 56,6, Delbruck, Alamdische Swat, P 343 a 1 (for the construction with iimara there mentioned, cf Sadhbayana Aranyaka 1,8) Eggeling on Satapatba Brabrana, V.4 3,2 (S8 E. XLI, 98, ), now adopts 'wobl' as the regular equivalent of fafval at any rate in the Brāhmanas, and see also Oertel s note on Jaimuya Upanısad Brahmana, 1, 54 3 Suyana tales wdy S7 As a part of the protasis Ia auy case the sense 19 tety much the same sa or sa yadı is of course not a particle but the demonstrate the cases in which Ajax Muller (S BE, XV, 110, 17 on Brhadāranyaka Upasad, 11, 4,7) and Delbruck (Allendesche Syntax, pp 215, 216), following the St Petersburg Deci, find sa as a particle are merely instances of an ordinary anacolutbon, and do not prove that sa was ever felt as a particle Precisely the same idiom is common an early English and no one there thinks of Be' as a particle, see kellner, Eng :: Syntar, pp 68 sq Correct Caland, Urber des Ku Sutra des Bardha yana P 46 Paisalatında must satan Cangla (no darbt Prākrit for Candra, c Atharraveda, II, 14, (Cança)) of the Pacilas, as Sayara takes it The Altareya Brāhmans, VIII, 23, knows a Llog, Darmukha Paicala. This is the proof of the nature of speech as other than and distinct from breith Their actirties are a fetent Anyo ng art is very interesting as already it tends to become a separate word, thongh it still is here two words, see llackertagel, Alindascke Grommehk, II, 1. 331 &q This verse is more misconstrued even than asaa! He enters the sky, It is said, as Find the world he sees as frara, he is seca close the heart (Sayapa) On the ni of the RV 441% of Hopkins, AOS, XXVIII, 135 ·-III, 2, 1 TRANSLATION AND NOTES 247 Then comes the I'rajāpab union. The first half is the wife, the latter half is the husband The union is the son The act of union is the begetting This Union is Adit For Aditi is all whatever there is, father, mother, child and begetting A Rs says this also (RV, 1, 89, 10), 'Aditi is mother, is father, 18 son' He, who knows thus this union, obtains children, cattle, famne, glory, and the world of kcaven" He lives out all his days ADHYAYA 2 Sthavira Sakal; a says that breath is a beam, and that as the other beams rest on the main beam of the house, the eye, the ear, the mind, the speech, the senses, Proclamed by Prajapate (Sayana), bat see Saakhiyana Aranyaka VII 16 CF Tartusriya Upanisad, I, 3 5, and on II 1,2 Prajanana occors in the concrete sense in RV, III 29, I (Oldenberg, SBE XLVI, 305) 10 This verse is cited and explained to fall on Jaimniya Upadisad Erabmans 1, 45, which is in fact farallel For Adute of especially Oldenberg Religion der Veds pp 203 sq. Macdonell Vedic Mythology pp 120 sq 11 Taittırıya Upanisad 1c, 7 continues after draamasarcasena, annadyena sudargena lokena, where S SxCarata renders all kinds of food' Cf for this section Sankhayana Aranyaka, VII, 14-16 18 19 Thus Adhyaya (cf Sankliayana Aranyaka VII 1) deals with meditations on the several classes of letters The construction patka syuk-samahutah is noteworthy For the verb understood cannot be considered as other than an indicative, so that the optative in the first clause must be indefinite The same force seems to be found in V, 1, 4 pratasthafaj atipada—trámyet Sankhayava Aranyaka II, 16 tad yatka vreje palun az asrjyargaiisika Daruwet ean ezarfait parlanusangarh sarvan kaman #bhapatak parigrhyaman dhalle, VII 1, &c Altareya Brahmana V, 34 4 ram pady eresam trayaram ekamuul akanam abhya. Shavet fasjash Vamadavas ya stotre prayascatta Dlapu, VILI 3, 1, 78 (other examples in Delbruck, Albissche Syntar P 340) So with jdtha Delbruck p 300, with ydha, &c, Ibid P 351 So in Arlakroad our in Sayanas introductions to the RY, curiously misunderstood by Peterson (@gredil Handbook, p 136) Tbc use differs distinctly from but 1s easily derrved from the use of the opt with either an opt (potential) (cf tbe use in Avestan, Jackson PAOS, April 1896, p 187, Delbruck, Berg! Synt, II 377) or an opt (imperative) in the apodasis, sauce in either of these cases the futuro cast 18 primarily present, whereas ween an indic farms the apodosis the sense is clearly merely irtefinite The use, especially as here in septence, 13 common in Homer where the suby with primary and the oft with seconulary teases lave both this sense (s Bfonto, llomerte Cromater, PP 2489, 20989), 13 found in the sub 10 early Latın prose as well as verse in which Greek imitation is always possible (e & Cato Maior, de dor, ingen prop als fose! S3 enerous forlystur, RESexerceur rubiginum contrahit), in caly English (helloer, Englesk Syalas, p 339) &c The use of the past part with or without copula (Iatrod, pp 64, 65) is signifiant Delbrach (Altindische Symtas, pp 394 395), followed by Spetjes (l'edische wat Sampdori Synlar, $170 vegards the pse as corresponding both to Imperf and aor, but while of course it is dangerous to dogmat ze on matters which ultimately depend on a delicate analyst of a language to remote as Vedic Sansknt, it seems to me that there is a pery clear dislincilon betweet (1) the nor, the teuse of which has jest happened, (1) the imperl, the tense of Barration, ·brend, 2, kn 248 AITARCYA ARANYAKA he body, the whole self, rests on this breath Of this sell the truth is like the bills, the iones the mutes, the marrow the tonels, and flesh and blood, the fourth part, the semi vowels,' so says Ifrasra Mändikeya We have,' however, learned that the number was three or those three, bones, marrow, and joints, there are three hundred and sixty (parts) on this side and on that side These make up seven hundred and 1wenty. Seven_hundred and twenty_are_the_days. and nights of the year This sell then, which consists of sight, hearing, metre, mind, and speech, is like the days in number Jie, who knows thus this self, which consists of sight, hearing, metre, mind, and speech, as like the days, obtains union, likeness, and nearness to the days becomes rich in sons and cattle, and lives our alt-his-days. 2 Then comes Kauntharavya There are three hundred and sixty syllables, three hundred and sixty sibilants, three hundred and sixty unions What we have called syllables are the days, what we have called sibilants are the nights, what we have called unions are the junctions of the nights and days So far as regards And (3) these forms with participles wbich express a completed action whose results persist into the present Of course many actions can be regarded from enter point of view and be differently descnbed, but that is not to say that the effect is not different when diffcreat Sormos are used to take some of Delbruck s inslauces RV, I 81,5 ud tean Indra hdf cand nd jald nd Janusyate the sense is not either was born' (1.6 perf) or bas just been born (aor), but exists, having been born', in Taittinya Samhita II 6 9,3 # der erluk Ardoyuto vai parastat sömd the monagachats grandkari 141 piry anossur Ili, which Delbruck gives as a case of the part corresponding to an aor the sense is clearly different between the continuing absence of the Soma and the one defo te pist act of the Crndharvas in stealing 1 The real tendency of the Mantra and Bradmana to ass milate the part to a present though, as is the case with all the expressions of past time in the Mantras, Occas pally at may have a narrative sense (e & RV, III 48, 21 Prinya dugthdy sanh Plyal) The present sease-yet with the past action—is very clearly seen in cases like Brhaddevata VIII, 47 prathanayam sa stalak | andharce dyans ce dhe me ra Afrinau cotiare fatah ll It not stayanit, for the actual praising as over (zstanil is regularly used or the se), and yet it does not mean' were praised Max Dfuller takes anyat as the rest', but it ralber means the other, the fourth * This view »s apparently Sakalya s (Sayana), the first thtee being bus, to which Mandukeya adds a fourth The threefold view, with ghoss for suara, tyanjana for sparta, is found in II, 2, 4 where the difference of ternas decotes a difference ia dates Apandaturtha caplains all this of Visu es usual The symbolism of the year is common in all religions, cf, C8, Farnell, Crails of the Greek States IV, 384 135 Cf the Khila MS (B) at end (lol 1914 - Sche telowitz, Du Apokryfhen des Rgreda, p 168) «tásam evd devlunawa sarsfitar sápury apt zaisk stane af rute ya ezamord én szeadhyay im adhn For the compound, cf Wechernagel, Ardische Grammatik II, i 149 150 Syllables are yonels, sibilants consonants and their mions the Saadhi (Sayana) Sayana takes sar't as separate, to explain how it comes 10 be = 360 But thongt the construction is illogical at s regular in the Brahmanas (Whitacy, Sansent Grammar, $ 480 D, of for Isakrit, Pichel, Prakru Grammar, p 409), and sasts should not Le pristed apart as in S.

·-III, , 3 TRANSLATION AND NOTES 219 the gods Now as regards the self The s} lables uhich we have explained with Teference to the gods are sith reference to the self bones, the sibilants which Ne hase explained with reference to the gods are with reference to the self marrow, the marrow is indeed the real breath, for it is seed, and without breath seed is not effused Or if it is effused without breath, it will decay and wd not produce The unions which we have explained aith reference to the gods are with reference to the self joints of these three," bones, marrow, and joints, there are five bundred and forty parts on this side and on that They make one thousand and eighty, and one thousand and eighty are the rays of the sun They make the drhata verses and this day Thus the self" which consists of sight, hearing, metre, mind, and speech is like the syllables in number He, who knows thus this self, which consists of sight hearing, metre, mund, and speech, as like the syllables, obtains union, bleness, and nearness to the syllables, becomes nick in sons and cattle, and lives out all his days 3 Badhva' says, "There are four persons, the person of the body, the person of the metres, the person of the Vede, and the great person That which we have called the person of the body is the corporcal self Its essence is the incorporeal conscious self That which we have called the person of the metres is the collection of letters Its essence is the lettera"That which we have called the person of the Vedr is that by which one knows the Vedas, Rgveda, Yajurveda, and Sämaseda Its essence is the Brahman priest Therefore should onc choose a Brahmanpriest who is full of brahman and can discern dans It is camions as $ points out that no comment is made ou the similar passare in IIT, 3,1 For Aanatha of the Dhatupatba root kuath which Franke (tenna Orient Jourt, viir, 323) compares with Creck sullós llachernagel Altndische Grammatik I, 150 The name seems not ta occaz else bere, except to the parallel passage in Sankhayana Åsanyaha VIII, 1 * The words inserted by B aze quite out of p ace here and show bow little that MS cun be relied upon For najitam of Atban arcda II 13 7 Rotb, 2 DMG, \LVIII, ro2 Tor the construction ef Baudhiyaaa Dlarma Sutra 11, 17, 11, 37 JA AS, 190g contra Kohthink Sadeks Ber 1891 197 This extraordinary doctrine Sayana can only support by the Atbarians passage (Trašna Dyanisad, 1 8-Matei Upanisad, I 8 Bloomfield, i da Concordance p 1003a) sadarra amik faladit tartammar frinat prapunom uday sty est suryal, which he explains tacludes by denotation the eighty There are 1030 syllables in thirty Orhalls . 16u according to Anandalintba, who has considerable diff culty in wohing out the details of his interpretation here Tohsa u ondoubtedly correct, l'adhyak is merely a slip of Tsjendralllas, and did not deserte record in Von er William. Dul 1 411( pet u read in Sankhāyana Aranyaka, VIII, 3 CI II, 36 The precision in the ex of the aorist is to be noted, of Jatrund pho The Brahman priest is required to guard the senfice and site in the South (the place of the dend), Satapatha Brabmana, 11, 6, 8, 7, Winterpitz, Cuch der indiul Zil,1,149,6 He it not here 10 any way connected with the Athararea (the later connection is prolebly dcc to tu employment (1lentemuts, P 139 n =) in the household ntel shach Las luuad Dudly it ·-III, 2, 4 TRANSLATION AND NOTES 251 It hath filled heaven and carth and the shy The sun is the self of all Lloat stands_ and moves' This I regard as the regular Sambita as composed, thus says Badhva For the Bahyrcas consider him in the great by on, the Adhvaryus in the fire, the Chandogas in the Mahávrata rite They see him in this earth, in beaven, in the air, in the ether, in the waters, in plants, in trecs, in the moon, in the constellations, in all beings Him_thcy call brahman The self which consists of sight, hearing, metre, mind, and speech, is like the year in number He,' who recites to another the self, which consists of sight, bearing, metre, mind, and speech, and is like the fear, 4. To him the Vedas yield no milk, he has no part in what his teacher has taught him He knows not the path of lue A Rsı says this also (RV, X, 71, 6) 'He who forsakes the friend who knows bis friends," in speech he has no part What lie liears, be hears van, he knows not the path of virlue' This means that he has no part in what he has studied and that he does not know the path of virtue So a man who knows this should not lay the fire for another, nor sing the Samans of the Mahavrata for another, nor recite the Sastras of that day for another Only may be recite for a father or a teacher, for that is done for oneself We have said that this incorporeal - Conscious self and that sun are one and the same Where these two are separated, the sun is seen like the moon, its rays do not mamfest therriselves, All the above must be Dadhva's view, just as III, 2, a gave Kauntharavya's views. The following alludes to the fact that the Adhvarga s mystic speculations centre in the Agaicayana, of Eggelag, S & E, XLII, XXIT * The section runs on in a way that cannot be carly V, 1, 1 and a 1 precisely similar, and the present section draision Toust remain of doubtful (though early) date The divisions of the Sankhayana are similarly illogical For the loc of Delbruck, Altındische Syntax, p 105 Sayana points out that Taittisiya Aranyaka, 1, 3, 11, 16, reads in this versc sakhavidan, a porat overlooked in Bloomfield I edit Conconiane, p 7001 Sayanes reference does tend to show that he also wrote a Taittinya Aranyaka commentary, which on oiber grounds might be deeuied very doultíul (cIII 1 3 8 5) Tie act as Adhyatya, Udgatt or Hot priest It is impossible to square the total prohibition here with V, 1, 5, which (sees) contemplates a breach of the rule but it agrees with the opizca of some' (che) mV, 3 3 5 2 7 on that passage "A frequent esteption CF V, 3,3 D I 'III, 1,3 The relevance of this passage 15 not obvious Sayana takes it as a reflexion induced by the idea of the attajanicnt of Brahmon in the brief space of life, whence omens as to the duration of life are inserted The connexion of son and sell is elsewhere nised to Give omens of death In BỊbadanayaka Upanlad, V, 57, the spa appears as white only the man about to die Tee parallel passages in the Sankbıyada azt 1111,7, and X1, 3, 4 This is sot very logical, as there is no reason why the separation of the two should be sign of death The rest of the signs are clearly old folklore ideas pressed into sernice For the extensre literature on Sedic superstitions, see Hillebrandt, Awwal Literatur, IP 167 sq., 183-185, Hatfield, Auf anxstbinien, 405, X1, 808, & , floomfield, ·AITAREYA ARANYAKA III, 2, +- the shy is red lile madder, the wind is not retained, his bead smells like a talen's nest, and a man should Lnorr that his self' is gone and that he will not have long to live. Let him do then whaleser he considers must be done, and recite seren serses beginning, "What is near, what is far 'TRV, IX, 67, 21-27), the single verst, of the ancient seed' (RV, VIII, 6, 30), siz verses beginning, •Where punf ing Brahman' (RV, 12, 113, 6-1I) and the single serse, 'lle from the dulness' (RV, 1, 50, 10) Next when the sun is seen pierced, and looks like the nave of a cart-wheel, or he sees hus shadow pierced, let him hoov that this is so Next when he sees himself in a mirror or in the water with a crooked head or without a head, or when his pupils are seen mierted or crooked let lum know tht this is so Next let him cover his eyes and look, then threads to are seen as if falling together If he sees them not, let him Atharauze da, Fr Ra sl. Kaubila Sutra, VII, and Adhhuta Brahmant, Aafrechts idea (2 DNG, VYVIII 573) that the passage is not in place is disproved by the parallel in the Sinbayada, VIII, 6 and 7 YI, 3 and 4 'se its rays are pale and cold katuluyagandırłam is probably an adj. as a quasi pred For examples of Delbruch, Altadische Syntax, PP 78 79 kalaja is a conous word 10 Manava Grbya Sutra II, 14, 23. hnauer takes it (wrongly, I think) as a stall (c P 65 of his edit) Anandatırtha tenders simparels assamnakostanigunah, Sayans as wirth In yol manjila the opt is probably indef. It may also be 'attracted', of Speyer, lorsche und Sanskri Sntax, 28The form ja onIJA mare in the Brahmanas ef Delbruck Minndische Sox, PA 400 401, Whitney, Sanskrit Grammar, 1 965 The use of man with participles of all sorts is canous, of the use with the gerund bitney $994 e, Speijer Vedecke wa Sanskrit Syntar, 6 233, with the pres part, III 14 With the past part. even la Brbadderata, CE VII, 125 The scad ng of the tezt is supported by Sayana usd alsu by Anıdatinha and is certain Tor water divination of Farnell, Cuits of the Croc States, I1, 330 For asarla (also in the Braxdaran saka and Kasda Upantxada) of Max Suller, SBE, XV, *x/ Sayana explains a wh te pupil 10 a black eyeball It probably means only, upside down, although the contrast of white and black in the eye is frequent, II 1,5 Sankbayana Aranyaka, VIII, 7, suggests reading bere giame na te for are not seen at all'and this may benght "Sayant explains the operation thas, caksusi ximiya netrasy !Arugam ava tabhy a netra sami po me pafya, Anandatinha bas angulya at imum avastadiya The drtaratan baratadin of varo/alan in Sarh hayana) are Sayana says, rulant suks and fullturnoma kefanana kasaldabirdheam and be tahes samfatantia ns aniran netr ix nirguck mulize This is bardly possible for tanlatan, ef Śnbarsa Abançanalındak badya p 339 cated by Jacob Landt Langannyal po The construction is difficult, as the ratka is not properly in place It may be that alle goes with bat irabant ad 174 qualifies only sampulants, and the sense is, things are seen tike, &c, but it is also possible that fid yatla s practically the it is that this use of course common in later Sansent, eg Bany, hsdambart (p 337. 13, ed Peterson, p 600, ed Amaja Sagara) aramesu sarees au furanatimayanıbharat uisu samade as ekarakurid fagittal fed path, &c UT ibe 'ålt use of seyatha Bhadaranyaha Upanisd, 1\, 42 34 has a xnes of td yoth, so ibid., 11,4 4. 5, &c Lases of conditional sentences without particles are of course sery fequcnt 10 ledic as ·-III, 2, + TRANSLATION AND NOTES 233 know that this is so Next let him coler his ears and listen, then there is a sound as of a burning fire or of a chariot If he does not her that sound, let him know that this is so Next when the fire appcars blue like the neck of a peacock," or when he sees lightning in 1 cloudless sl), or no lightning m a cloudy sky, or in a great cloud secs bright rays as it were, let him knor that It is SO Next when he sees the ground as though burning, let lum Inom that tlus is SO So far as regards the visible signs Then come the dreams He sees a black man with black teeth, he kills him, a boar Lills hima, a monkey jumps on him; the wind carries him swiftly along, having smallowed gold he spits it out, he eats honey, he chews stalks, he carries a single "* lotus, In other languages. Cf Speijer, Vetuseke und Sauskrit Syntax, $ 284, Sanskrut Syntax, 5487, Aufrecht, Aslarea Brahmana, P 431 my note JR AS 1909 The Maitreya Upanisad (Maz Muller, S BE, XV, xiv) has a postage which may be reminiscent of this text agnir umfranaro fasyarsa groso dhazait yam (wrong reading 7 yad) dat karnev apedhaya fruoti sa padotkramsyan bhavalt namnam głosam srnor For uplink, infra which denoter literally the noise of going and is particularly in place here, cf Altareya Brahmana, IV, 9 3 Jalminsya Brahmana, I, 293, Jarmoya Upanisad Brahmana, 1, 37, 3, with Ocrtels Rote, RV,1 74. 7, with Oldenberg 5 vote (S B E XLVI 94), Schmidt, K 2,XXV,55 Scheftelowitz (Zur Stammbildung una dm inolo-germanischen Sprachen (9) compases RV, IX, 77.4 uruhyd, which he considers as going back to IG pago, cf Greek The con struction above delgate and adhikay ayeta in parallel uses and below drfjale pafyen na priyen pak eta are decidedly curious (cf Introd p 63) The tem; tation to amend to defyeta la very strong and on the whole Incline to think that it would be dangerous to insist on these examples The case of upeasca-driyanie dffcis, for the two verbs are not parallel The fint loan instruction, the second expresses całegoncally the result (and drkyante may have helped to bring about the incorrect drh ale) In III, 1, 4 where spazırdet and an occur, the olak very strange, and one would like to take fakuosaty ahu-husefuly as two sentenceu 101 dependent on Ortiz al There is, however the real diff culty that he would lc n denne combination, and the disjon of the sentences is also curious though no more curl 0.41 the ana I suspect some corruption of the text Siyani senders Jilerently lIc latrs the whole as one Mantra and atpplics bharan a9 & subject for aha, and so in the next netilraca he anterpolates bharan aha in sense In the numerous passages in the Aitareya )SMAJA which are more or less parallel (see tbe reff cited In III, 1, 6 n 5), no buch dka neurs, and kurjahr has no prefix Dul probably a-watt must go together he might, of coure, be taken ng 1 first person and made part of the quotation (cf Speijer 178), bint ils la not likely, and for the indef opt, f III, 2, 1, 1 dlayuregme it is perhaps intended by the reading of mayuragit z antiche (but Sanh bayana has mayuragnita when it can be 'rak), and undoubtedly mi is the foron slone recognized by Panini and usual in the carlier literature J. S, tyol pp 916 910 Trobably the reading was onginally mayuragit amegke by an incorrect Sandhi for mayuri grund For similar irregular Sandhi, cf Duhler, S B E, 11 xl (from Apastamba), Mac lonci, Traikota, I stii, and , 3; 3,0 9, IIT, 1, 3, kor the next portent, o lischel Tedische Studien, 1, 112 * The plural must be right CF Markandesa Suria, ALIII, 187. Jillebrandt, op cit, 184 'Red'in culous (Sagana), for red as enlacky, ZDNC, XL, 117 ·254 AITAREYA ARANYAKA III, 3, 4 la! he drives with a team of Asses and boars; scanng a wreath of red bowers, he dies a blach cow with a black calf towards the south" If he sees any of these, he should fast and cook a pot of mill, and offer it, reciting a serse of the Ratri hymn (RV., X, 127, 26) to each oblation, and having fed the Brahmins with other food," himself eat the oblation Let him know that the person within all beings who is not heard," not reached, not thought, not subdued, not seen, not understood, not classified, but who hears, thinks, sees, classifies, sounds, understands, and knows is his orn self 5 Now comes this Upanisad of the whole speech All these indeed are Upanisads of the whole speech, but this they so call. The mates are the earth, the sibilants the sky, the vowels bearen The mutes are fire, the sibulants air, the vowels the sun The mutes are the Rgveda, the sibiants the Yajurveda, the vowels the Sámaseda. The mules are the eye, the subslants the eas, the Towels the mind The nutes are the up breathing, the sibulants the downbreathing, the vowels the back-breathing Then comes this divine lute! The H.Or(Sagana), which may be more correct. "The ten dreams are so taken by the commentator and by Nex Maller whose note (p. 363) is apparently wrong Eltsam kintoud is noteworthy The dent of the pronoun us practically nominal and to be compared with the neut in predication, 111, 1, 2,4 So in Lalin, & Florace, Sat, 47 Lydorum quicquid The parallel passage in the Sasthiyana has corrected the onginal kemerd of the MS, but the correspondence is conclusive "Cooked 10 the house (Sayana) Sce Sanhhayana Gbya Sutra, V. 59 and my article, JR AS,1907. P 929, forstkalipala, see Byhadaranyaka Upanisad, VT, 4,19 Gehyasamgraha, I 114, Oldenberg, SBE, XXX, 1, 4 For the causative with instr and acc. c. Delbruch, Allindische Syntax, TP 514 54 Whitney, Somskrt! Grammor, $5 277 *, 187 b, Speyer, Vedische kad Sanskru-Synlar $ 21, Sanskrit Syntar, 49 According to Panin, 1.4 57. wod tht examples cited in the Ka ika Sto, ad loc, here we should have two accusatives. 1' Atab is rendered by Sayana, armas dekendryddisangka.al trak ana in fosal, while Anandatirtha suggests adhatat " This is the most advanced point in the definition of the Ataan prived at un the Arangala "The Atman as pot object, but subject caly-23 Sayına says, atma tisayo na dhazott risaya tu Shoocty w This occurs frequently later and with it the doctime that the sel cannot be Sayama ates the chiar amabralmana, Brdadaranyala Upanisad, III, T. 13 the eisundbrahmana, ibid., III, 8, 11, the hapsitaki Upanrad, 1, 8, the Pradaa Upanised, i, o, and the Npambottaratacadiya Ufanisad, II See also Deusses, Philosopine der Upanishads, PP 133 59, ET, Pp. 14754 Jumuiya Upasad Brahmina, IV, 18, is devoted to this topic (=hea Upasad) 12e the buman body This toetaphor explalas Prabra Upadisad, IT , where Roms (V, 1,4) 13 equate to Tarifa, while Muller (S B E, XV, 174, n 3) bads avintelligible Connectal with Visou is Maandaurtha's erplanation of the word daoi Ambisns is a corlops word I think it is from one + Shan (as in Class. Sassl for Vban, Nackernagel, Altinduele Grammank, L. 196) Compare embare for amp+bora and zombila for Jaan + Bila (18/d, 59). The emission, before common) led to doission before d and sporadically before The meaning would be 'Boonding board'CLSchroeder, Ind Lu, P 745 ·256 AITAREYA ĀRANYAKA III, 2, 6- 6 Now Krsnaharıta procłyms this Brahmana' as it were reguding speech to lum* Prajapatı, the year, after creating creatures, burst. Ile put himself together by the metres Recause he put himself together by meins of the metres, therefore is it the Samhita Of that Samhitā the letter is the strength, the letter $ the breath, the self He who knows the verses in the Samhita and the letters 1 and she knows the Samhita with its breath and its strength Let him know that this is Lifegiyung. If he is in doubt? whether to say it with an # or without an n, let him say it with ann If he is in doubt whether to say it with an s or without ans, let him say it with an s Hrasia Năndulesa says, 'If ve repeat the verses according to the Samhita, and if we say the teachings of must be taken that the she ichneumon 23 R synonym for what is very piercing the nearest approximation to this idea is the passage in Atharrateda, VI 139 5 (cuted in Zimmer, Allendusrdes Leben, p. 86), which refers to the Ichneumons (m) skill in chopping up and then restonng his work A son of llanta who was dark in colour (Sayana), of Hangadant lada, II, 1, 5 A Kumara Harita (So, not llanta) appears in Bhadaranyaha Upanisad, II, 6 3. IV,6 3, VI, 4.4 Weber (Imbrar Literature P 50) reads Harita, and the lawyer is always so called (ibid, p 269) even in Apastamba Dharma Sutra I, 10, 19, 13 16 On the other band I artika & on l'anını I 1,73 recognizes II antakata, and f'aranl, IV, 1, 100 Fantayaon as nimes, where llanta appears Weber s Harita here is therefore probably wrong and Saakbayana Aranyaka, III, 11, bas krimcharita Rrahmana here means secret doctrine uke Upanisad dw.com.tg_be_used to indicate the sonicu hat unusual sense, the Sankbayana version bas ea, c I 1,2,3 715, 1908, p 1193 n 1 Sayana in his conumentary repeatedly has phrases like ant ramadrut mona, the secret doctrine of the entary amin, sec III, 2, 4, a 19, and of the name of I thadiranyala Uporisad, 1. (furusan habika72), Mat Vuller, SBEAT, 25 and the common tasyoktam brīk manan To bis pupil or $on (Aneodatintha and Sayana) The reading of 1), samt a/saram (see Introd, p 3) must be correctaon to improve the But it coul) never have been corrupted into sa MTVS rra) I rajapati as the year is * I rahmanic commonplace (for its deeper signal cance, see l Egeling S7 E, \LIII av sq), Aitareya Brabana, II, 172, II, 19. 7. Mattrayant Sarahut I 10 B, hausitahi Irabmana, 11, 13, Sanhbayana Aranyaha, 1, 3, &c The pbrase Parapent payih sre 19 asramisata is frequest to Satapatba Brahmana, VI-, pot la 1-1, Kleber, Ini Sina, ili, 268, and for a smiler case of II, + 3, n 14 One might translate 'be is the scar' ct, howetrt, Catapatba Brahmana, 1, 1, 1, 1 and 2 The confusion of pasramsads and sala is Another example of the confus on of sort and sonant 20 common in Lada YSS CI Lenman In Whitney's Transition of the Alkorta Tic, T 57, 1045. J flertel, Tantrikk rigidi, rul, Roth, Z DNGALU, 106-111 This is the literal tendering Siyara lales, Who reales the terses thinking of them and which accompany the Sarpantai • Tothe Sapphits (Sayana) or pabars to the reciter, if not to both Sayura takes the popul ask his teacher but this is unnecessary The question is, he **s, whether the reflection on the Senh ta is to take the d fferences of sad : into account of pot Sazana relen this to Stravina doctrine, III, 1, 1 torpan, c kapitakt såhtiania, XIV, ar Aijana Aranyala, 1,, where Is Inculan ler tenders' anrci fen I, senipen!'. tense ·-IIT, 2, 6 TRANSLATION AND NOTES 257 Mandukeya, then the letters # ands are obtained for us' Sthavira Sahnly 7' says, "If we repeat the verses according to the Samhiti, and if ue say the teaching of Mändukey a, then the letters # and s are obtained for us' Then the seers, the Kivaceyas, knowing this," say, "To what end shall se repeat the Veda, to what end shall we sacnfice? For we sacrifice bretth m speecll," or in breath speech For what is the beginning, that is the end' These Sambulas let no one tell to one who is not a resident pupil, who has not been with the teacher for one year, and who is not himself to become a teacher Thus say the teachers The sayings are identical, and apparently this is intended to denote that the doctrine received universal acceptance The passage may indicate (cf also Sankhayana Srauta Sutra, IV, 10,3 where Sahalya is younger apparently than Mandukeya) that the Marrākeya Sahba had its Samhuta text before Sukalya produced the Pada Patha, which is quite likely * This is a clear proof that the holders of the Arangaka doctrine fejected sacrifices or recitations as means of knowledge, cr Dyhadaraniyaha Visuosad, I, 6,23 hausitaki Upaotsad, II, 6, Chandopta Upanisad, V, 11-77) Taittirya Upanisad, 11, 5, Deassen, Phd d Upanisha id, P 63 A Tora Kayaseya purolitta of Janamejaya occurs in Khila 1,96 and 10-as rlrcady poted by Colebrocke, Essays, I, 72, see Oldenberg Z D A G, XLII, 239 sq -the Altareya Brahmant, IV, 27, VIL 39, VIII - or the spelling of Scheftclowitz De Apokrypien des Agzeda, Adelonda 190 Wackernagel, Altundische Grammatik I, 239. Midteritz (Cerck der sedisch Luf, 1, 199) uses the story of havasa as the son of a non Brahmin (Aitareya Brahmana II 19) As a pecce of cridence in favour of the theory of the attribution to the hsatriyas of philosophic seculation over the origin of the doctnae of transmgration (cl. Introd PP s. 81, Garbe, Bettrage sur indischen Aalturgeschuhte, pp 199) lle argues that the Irahtoins berely accepted and in de these doctrines their own by adoptog tben along with the doctrinc of the four Asramas This all seems very doubtful That among the priests none should rise superior to the sacrificial cultos is contrary to all religious history That bermits, &c were orignally not of the priestly caste is a sort theory and not a probable coc Winteraitz view leads him (p 203 1) to adopt the improbable theory of Aranyaha as a text to be studied by Vanaprastbas for which he quotes the (late) Aroneya Upanisad (Denssen sech og Upanishads p. 693) and Ramacija (Thibaul SBA, ILVIII 645) Cf Introd., P 16 It must always be remembered that the Brahmanas contain already in germ all the ideas which make np the fordametal doctrine of the Upanisads, even the doctrine of trans migration is presaged in the doctrine of repeated deaths in the other world It Is impusille to cxplain why the Brahmins became to completely the bearers of the olman doctrine if it was not their eximino Professor Macdonell has told me ibat be concert in this view, which thus gains great weight, and see my notes / X 1 S, 1908, PP 838 863, 1142 The hivasyas Alcated by Satlan on Sretašsatara Upanisad (ej Roer, p 757) as opposed to woth, Weber Ind Stud. I1, 418 " CT Jamaiya Upadisad Drahmana I 2 2,6 1 CF 1,3,3, Weber, Indian Lalcralur, P 49, 35 " Mahdasa, &c. (Amandaturtha) CBI, I, I, LS, II, 3 5,04 Trobally the flural is only naielais IESTA S ·258 AITARLYA ARANYAKA IV. ARANYAKA IV ASALĀYAMA Srauta Suim, VII, 12, 1) gives the following account of the purpose of the Nahinämni verses On the fifth chy of the firstha sıx day ceremony, at the midday pressing of the Soma, corresponding to the Nişlevalja Sastra, the Udgåtrs sing sometimes the Sakrara Saman as one of the Prştha Stotras, and then use the Mahanimni verses as the basis of the Skman These number nine, but for the purposes of the Saman they are made into three, each consisting of three serses These terses are reciled adhyardłakaram, that is, first one and a half verses are recited, then comes a pause, then the remaining one and a half, followed by the syllable on Then are rected the nine purisa padini, additional terses These may either be recited simply straight on as they stand in the text, or the first five may be made into tno sets of five syllables each, thus Era hi eoa 1672 h Agra zu I the for being taken without Sandh, the last four punisapadun beung repeated without a pause in the middle See also Sankhiyana Srauta Sutra, X, 6, ro and comm The Alahānamni verses occur in the Aranya Sambula and in the Na geya Sakha at the end of the ramarcila of the Samaveda, and as one of the Khilas of the Rgveda, see Peterson, Second Report, p 97, Scheftelowitz, Die Apotrzpien des Rsredu, PP 134-136 They are reſurred to in the Brhaddevata, VIII, 100, Sankhaj nna Srauta Sūtra, 2, 6, 10, Rgudhiana, IV, 25 and Sänkhiyana Grhya Sülra, II, 11, 12, &c From these sources, and from Baudhiyana, cited in Oldenberg, Prolegomena p 509, n it appears that they followed directly upon the verse fut cham jor, which, according to the Sankhiyan Gthya Sutra, 1V, 5, 9, is the end of the Rgveda Samhita (m the Bashala recension), and, according to Narajana on Asvaliyana Grbya Sutr, III, 5, 9, is the end of the Baskala recension' It is not, lorerer, quite clear what this means, since tre cham sor occurs 15 the last serse of two Khilas, l', 1 and 3, in Scheftelowrz's edition, Viz the samjhanom and gredhraunim khilas, and the three Khilas, V, 1-3, the second being the nairhasham, have 5+3+7=15 verses. The view of For these see espec Ally Togelang, SRE, XLI, IT 39 • The Sakvara is normally based on Sunaredia, IT 1151-1133 (Sayans and Mahdhari cited by Cepeling P x 1) CL also Oldenberg's note on Saškbayara Gębya Sitta, 11, 59 and Ind Stud, 1, 150.

·-IV TRANSLATION AND NOTES 259 Oldenberg, who had not the evidence of the MS of the Khilas before him, wis (Prolegomena, P 502) that the Samhita ended with the first lac cham jor, 1 e with Khila, V, 1, and Scheftelowitz (pp 11, 132) holds that this is correct Oldenberg, however, held (P 509) that the Malanampı verses followed directly after lac chan yor, and (p 501) expressed the view that the following ten verses were some of them modern But of the direct evidence for the immediate sequence of the Mahānāmni serses, cited by Oldenberg, the Rgudhana alone fully bears him out, for the Khila MS has the Malanămm verses after the pradhvaranam Khila, and this is probably the meaning of Brhaddevala, VIII, 94, as interpreted by Prof Macdonell It is an easy conjecture that the Rgvidhana, which has other coincidences with the Brhaddevata, followed that work, but misunderstood the word caturtham, which most probably must mean the fourth of the hymns after X, 190' This fact weakens greatly the force of Oldenbergs argument from the modern character of the last ten verses, and in point of fact it is difficult to deny that the versc lac cham yor 19 modern in appearance, and that i need not be separated in time from the last seven verses for the second tac cham yor being the end of the Samhita in the Başkala recension, we have the clear evidence of the commentator on the Caranavyuha, who actually cites the verses Dr Scheftelovitz considers that the commentator 19 untrustworthy, and later than Sayana, but this appears very doubtful We know, hc argucs, that the commentator cxplains thc erght extra hymns attributed to ilie Daskala Sakha by the Anuvakanukramanı as being seven of the Valakbilyas and the samfanam hymn of fifteen verses but the number should be ten, as the samjñanam hymn is really composed of three hymns But it is difficult 10 maintain that it is impossible that the fifteen verses, despite their difference of contents, were not regarded in early days as one hy man, for several of the Rgvedic hymns are notoriously patchwork, and this applica more strongly still to later Samhitas Much more important is the question of their antiquity Oldenberg makes the Mahanamni verses an exception to his general view, that the Khlas are on the whole of later origin, and holds that they are coeval suth the Rgveda, and were merely omitted because of some reason of rtual teaching from the len Mandalas Dr Scheftelowitz who disputes Oldenberg 8 general posilion, and acccpts Hillebrandt's theory of the purer ritual tradition, assigns the verses (P 3) to the end of the Rgvedic period Further, Oldenberg' has suggested Jlc takes no notice of the new evidence in bus review of Scheftelewitt God gel An, 1907, p 197 for which and for other valoable papers I am indebted to his Lindness, • Macdonell Brkadurvatu, I, 147 Oldenberg, ProlegunEENG, FA 495, 501, 502 + SB Z, YYIY, 156. S2 ·260 AITAREYA ARANYAKA IVthat the verses are allucled to as the Saksan letses in Rgeda, VII, 33, 4, X 71, II, and this suggestion is at least plausible They are apparendy referred to | as Mahanämnis in the Atharvaseda and lajurveda (see below) It is borne out to some extent at least by the character of the language, wlach shows the rare forms ánusamsisah stuse ride ise, rñjase, and samnyare The metre is also of an archuc type in so far as resolutions are frequently necessary to restore it The Khili anakramını gives the following note vrdu dafa puduś ca pañca Vistumira Indra za Prozpalır Aindran pianon anusfubham purisapadiny Agnes az aisnai arudrapausnadair ini zairajun dzilig upañcamyad #suthau calurl), mankusarım saflamı puraskadorhali haramsante panku As a matter of fact as both Weber and Oldenberg recognize, the verses are not preserved in their primitive form but only as modưied to suit their supposed sacred character In verses 2, 5, and 8, which were apparently orginalls anustubhs, the fourth pada has been omitted for the insertion of a sort of refrain Verses I, 3 and 6 are in anusiubh Verse 4 appears to be 8+12+8+8, verse 7, 12+8+8+8, verse 9, 8+8+8+8+8 The rest is in no regular metre Oldenberg (p 33) considers that originally the metre consisted of seven and fire sets of eight syllables respectively but this seems hardly bome out by the facts It should be noted that the khula text manufactures the last four of the nine purisapadum into one verse() and in this respect is certainly not old for the purisapadını cannot reasonably be held to have ever made up a verse They are referred to, however as live in the hau itaha Brahmana VII 2, and connected with Prajšpau Agni, Indra Pusan and Devah, and in the Brhaddevata VIII, 102, they are connected with the same derties save that Visnu is substiluted for the Devih (so the A version, the B vers on omits Prajapati, while Nitra s text includes both Prajapalı and the Devāh see Macdonells note) They are also mendoned in the Pafica virsa Brahmann VIII 4 12, where elaborate d rections are given as to their selection to make up the fuk ara saman Lītyayana Sutra, IV,10 18 Sankhajana Srauta Sutra 1,6 13, &c and in the Axtareya Rrahmana, IV, 4, V, 7, VI, 24, Atharvareda XI 7, 6, Vajasanezi Sarahıl, VIII, 35 hathaka Samhiti, X 10, Taithriya Samhia, V, 2, 11 The verses contain several phrases reminscent of the Rgveda perhaps bor Toned from earlier hyrans, at least they tend to convey an impression of second hand use peluram aparajlam=RV 1, 11, 2, sá nak farsad ah=RV, X 187, 1, Indram dhanas a saldge is the last pada of RV VIII, 3 54 (this I one to Bloom wl Sted Its . For the last four reff I am indebted to Bloomfield dc Concordance p 696" who gives other passages, d also Weber, ind Stul, a 1 II, 358, Eggehng SBE, ALI, *x, XLIV, 330 a ·LIV TRANSLATION AND NOTES 261 field, Vedic Concordance, p 2106); sam anyesu bravavahar=RV, I, 30, 6, sakha şaševo adiajah=RV, 1, 187, 3, favisiha vajrinn ritjase=RV., 1, 80, 1(with gasa) These last two cases seem to me strongly in favour of the later date of these verses, for bravavahat is not unualural in RV, 1, 30, 6 where it seems to refer to Indra and the speaker who are lo agree in other batzles, the previous half versc rcferring to a conflict, but it is distinctly awkward here where the first half verse has no reference to a fight or other occasion of association This only, however, proves that the Mahânämni verses are not among the carltest parts of the Rgveda The last four purisapadām are made out of the preceding verses, et M bakrs, from v. 2, vasi hi falró, from v 5, vašák énk, from v 4 The Asvalayana Srauta Sūtra, VI, 2, 9, shows that other pudas of the verses were used independently in the ritual. pracelana pracefayaydh pila malsva i kratus chanda rlam brhal sumn a dheht no pasau ily anustup: Ibid, 12, has. ud yad bradhnaya vistapam 1h Paridhanyà i eva hy evara hindra 3 i cvå ht sakro val hr falra str yapılta i apah pürzesam harnah sulanam ih gach : and again the purisapadını ın VI, 3, 26 For the question of the authorship of this Aranyaka by Asvalayana, cf. Introd, pp. 18 sq For the view that this forms a sort of Āsvalajana Samhita may be compared the fact that there is an Apastambiya Mantrapatha, a collection of Grhya verses and formulae, to accompany the Apostamba Grhya Sürra So Loa, as Oldenberg (S BE, XXX, 3-11) has conclusively shown, the Mantra Brabmana was prepared to accompany Gobhila's Grhya Sütra, though it is not apparently ascribed to Gobhila, just as IV 13 not attributed to Asvalagana in the Aranyaka itself Wintermitz (Gesch der Indisch Lull, I, 232) merely repcals Max Boller (Ancient Sanskrut Lalerature, PP 31459, 339) O generous one, show us a path, proclaim the regions, guide 118, lord of many mights, wealthy one 1118 With these ads of thine, use one, make us wise, for glory and for strength Indra Tor thine 19 strength 21 For wealth, for might, thunderer, most powerful, bcarcr of the bolt, thou 10 I do not consider Wintermiiz (Afontraporka, 1, wuj sq) to bave refuted O deberg int is rendered retst by Sayına, and S takes it as a ledic form of orci, be impler of the 20 of Vt (1) bisney, Sanskrit Gronisaar, 1 851) Possibly this is correct (d. vide in ter 5), and it is from Vurd in the sense find', for which the examples in Lloomfeld, Vedic Concordiace, tp 866,867' Bet it may perhaps be really tidak the saby of the aor of Vu? (hitney, $ $19) or in injecture from 21+ Adil The accent would then, however, probably have been tidlat, but exceptions are sol anknuwa The same quellion arises to Y. 11, 49, 3 tett sadersrinar Isak For the accent, pirtipán, of Whilsey, Sansån Grammar, * 319 For fari, el Maglonell, I edit Alylkekos, 58, 131, Puhel, Pesche Studies, II, ID, Oldchlerg, Achter de Id!, P 339. a 6.

·262 AITARIYA ARANYAKA IVmovest Thou morest, most generous, bearer of the bolt Come hidher, dnnk, and be glud 11311 Grant us scalth with good heroes Thou art* the lord of might according to thy will. Thou molest, most generous, Learer of the Lolt, who art the most powerful of licroes #40 Most gcncrous of gners, wise one, guide us anight Indra finds all Him 1 praise For he has will and strength 1:51 Ilim ue summon to our aid, the conqueror, unconquered. May he convoy uzs" beyond our foes lle is strength, resolve, and mighty order 116 11 Indra wc summon for the winning of wealth, the conqueror, unconquered May he convoy vs beyond our focs May he convoy us beyond our enemies * 7 * TAUX may be regarded as the second bogular pres. Indice of sath dass root), * Whitney (Sanskns Grammar, 5758 a) talo it here. The exact sense is doubtful I may conceivably 'thou art praised, but the Kense DO VC is possible, the root is akin to the Greek Iplya CL Delbrück, Altindischer I ortum, p. 181, Bartholomae, Indog Forsch., II, 38k, Neisser, Besa Dar, XX, 59, Oldenberg S BE, YLVI, 396, 436 press on, stare forward"), l'uschel (I edische Studien 1, 109), however, compares soray with Ipéya, and Celdner (Ibid., III, 29 g) postulates & Vps-fudt d Nau either transitive or intransitive le does bot, unhaprals, quole or explain this passage In RV, VIII, 9 17 he renders ryms and d'usar rapted as '1 desire to sdora thee, and possibls the form rrast wight be az taka- An imperative (c Delbruck, Allnische Syntax, p 412, Deisser, Bets Beitr, XY, 59; Hopkins, AJ P. XIII, 11 sq. Speijer, 1 edische und Sonsērit Syntax, 1 216 d) The accentuation pima matra seems most probable, or trámir Jorgats isla guggadh in RV, VII, , 9 and other examples given in Delbruck, Altındusche Syntar, pp. 3654. Whether, Sankril Graminar, 6 594 0 Speijer, Vedusche rud Sanskrit Syntax, p 8o, Macdonell, I edic Granimar p 105 mdiszra is irregularly accepted, but there are many parallels, llbitacy, f618, Alaodonell, P 99 (root) . durch is according to Whitney (Sanskrit Grammar, 1836, c, d Delbruck, 1.c., p. 144) either an injanctive of an uaugmented & sonst or subjunctive of the root norist. But in sense it may be an indicative zufail dna may perhaps be 'according to oor will. raydi swiryam us canous but the vanant raył is Toerely an easy correction posam, RV, IV, 49, 4 The Tattinga Samphata, III, 1,94 bas tuler gaupatyam rayas foram #viryant samtalsatinam svastam, where the conjunction of rajas and supirgam u different, but where vider sopports the derivation of vidu from Vad CH 1 1,6, 3 srce must be and sing like ifs, and may bean 'knons', cf lloplins) AOS, YT, *76, Sayana renders it as a and sing for sins se Whitney, Sanskrit Grammar, B94d, Delbruck, 1C, P 181 If she is read, the accent is somewbat irregular But irregular accents in quasi subordinate clanses tre ngecrons, cf Whitney, Sanskrit Grannar, $4 495- 598, Delbruck, Allindische Synfar, p 43 RY, 1, 189 3. III, 1, 1, with Oldenberg's notes (S B E XLVI, 181 223) Z DNG, LX, 735 54 Sayas1 takes af parsed asilet dim destros', and the last pada as meantag. 'the sacrifice, the metre used, the fruits of the offenng, and all great' The words are clearly not in place kere, and fakt lattic sense sotah Sayana explains as Ibose whom we should bate, although they do not hate us The meaning is perhaps "Lezond all failures', cſ da sidas in this sense ta RY, 1, 36, 77 III, 9, +, 107 Cf. noods ·-IV TRANSLATION AND NOTES 263 Place us in thy favour, ancient one, lord of the thunder, bright one Most powerful, thy rewards are extolled For the strong god bears rule t1 8 || Lord of man, slayer of Vrtra, this new bymn' I offer now to thee Among others let us to converse together. The hero who fares for the cows is a kind and guifeless frend 119 11 Thus," thus, Agni Thus, thus, O Indra Thus, thus, O Visnu Thus thus O Pūsan Thus, thus, O Gods For he is strong For he has strength and will, according to his will On all sides. come hither Show, generous one, show This is doubtfal mudryast, the variant of the other texts save SV, as remarkable as being accented, and does not help It looks hke an obhous error of correction for sdmnyase, which becomes sdnnyas SV, Naigeya Sahhi, and then by haplography sányase, SV, Aranya Samhita, and then minyuse through the frequent mistake of s for 92 a Sarada MSS ndngase makes no good sense, bat samngase also is very difficolt (eren of taken as Oldenberg (S B E , XLVI, 404) would take it in RV, V, 17, 2, as a first person) it comes apparently from Vas Dr Scheftelor itz now agrees wuh this view (cf my remark in / RAS 1907, p 774) For fumt ten (te tad) can be tead (supply suklant or, with tast, mantram) but wanyam may be from Vnu, meaning praiseworthy The dual bravarake in the original context refers to the singer and Indra who are in other contests) to be ansted Here it must (cf 7 on I, 1, 1) mean soutUning of the same sort, but mye u bas no longer any direct antecedent SV ary &su u merely a faule correction lke so many SV readings For the loc, 63w, of Delbruck, Alaudische Syntax, p 192, Speijer, Vedische und Sanskrit Symlat, Brb, Whuney, Sanskhe Grammar, 11 301, 304, AJ P, XIII, 284 Sdayase as a dat hardly makes sense Sayana takes eva as from Vi and a The sentence is practically a mere cxclamation and cannot be translated The words á gó, &c, yield no sense as they stand Sayana renders, IIe who comes to think what is to be thought of for our neal, let him come to think what is to be thought of' The variant do us no help, thongh it might mean Come to the man who deserves favour', of Taittinya Samhitã, 11, 13,2 For the Nish, 432, see Wackernagel, Altundische Grammank 1. 298 . CT Sankhyana Srauta Sutra, XVII, 13, where the sentence runs (y exe hondropene vitvatha vida maghatau vida it from which it may be legitimate to assume that the should be supplied in the purusapadau: The last vda may point to vidár being the form wifedha 0 RV means eatles (1) everywhere, I, 141 6. (6) always, V 8,4 The Tasttinya Aranyaka, 1, 30, hes má hy ealaíny Agmei ná al vayolní hundra1ná ki Pusan i za Al dezah I when Sayana renders ca as dyanalludilla and na as elarjat prapaal kamak, and supplies an, 'Thou art desires Inlabdenudulyasza sarzakamakeluha frasidakır uyals. Ibid, 13, has eváhy net edá by Agna ini nå kl vágott m hindrer 1 ca ai risans fil mé si dhe th 1 The accents are those of the Ādandaśrama text (1, 83, 89), and may be wrong In the Maitrayani Seipkota, 11, 3, 18 (a reference which I owe to Bloomfeld si edie Concord mee, P. 3059 all the MSS bare and (or oud) Ay Agne Tbe hausitahi Brahmana, XXIII, 3,ges two accounts of the Mabanāmais or $akvaris, and gives as the fire purisapedent rå ky eva loody Agnel eta hondra led At I ustan ladkidae! It is by no means obrios how these verses came to be considered as an especially fruitful TauD spell As such they us clcarly recognized in the Cobhila Crhys Sutrs, 111, a, and the Abadira Cjhya Sotra, 11, 5, 1154, where the Skuatients us clesiig a nte of sympathetic magic to produce plentul fiin (see Oidenberg, Arizon skridi, T 420-427, with whose remaks I fally cooCut) 8 ·26 MITARCYA ARANYAKA ARANYAKA V ADHTAJA I. In the Milivrila ceremony there are twenty-fic verses to accompany thic Lindling of the firet In the tsents-one terses (used in the Visusani) four A1c inserted before the second list, beginning, 'Wuh ſuel Agni' (RV., VIII, 44,1) A bull is to be offered to Visvalarman accompanied by muttering the verses. The Ajya and Prauga Sastras are taken from the Visvajit The Sastras of Siyana explains that although the Samedheni verses are not part of the Soma sacrifice itsell, yet they are used on the animal sacrifice which forms a part of it and so are in place here IIc quotes Mama Salma, III, 3, 18,9 snarthak; d lad os gesten They are to Le saul after the anointing of the animal by the Adhvaryo, according to Apastamba. Ce also his lajiapanbhasi, 1 and 3 (S, BE, XXX, 310, 345) For the gen., c. Caland, Altmelisches Zanberritual, p. 18, n. 1, Sata patha Brāhmana, X, 1, 5.4. III, 1, 1, 0 3 • There are in the Darsapomamasesti see Willebrandt, Neu und Vollmondsopfer, pp 7484. filleen verses beginning with RV, III, 17, 1 (cf Oldenberg, S BE, XLVI, 299, bergatge, kechercher srer l'histoire de la hlurgie wlique, p. 19), xc Tafttraya Rrahmama, III, 5, 1,1 There are only eleven ser arate verses, but the first and last are each llince repeated in the Vesavant the fifteen are extended into twenty one by the interpolation of six verses beginning with RV, III, 27.5 These are inserted before the second last verse, RV, V, 28, 5 Then four more verses, beginning with RV, VIII, 44 1, are added before this verse to make up the twentyfire The Sankhayana bere ignore these verscs. Aitareya Drahnapa, I 1, 14, gives the number is 17 See a list in Abralayana Srauta Sutra, 1, 2,7 The constraction acc. for nom is remarkable and is not a mark of late or careless style, for these irregulanties and the use of numerals are found in the Mantras (e & sapid Finant, Jardim Marbhl, cited by Whutney, Sansknt Grannar, $ 486 c) and in the Attareya Brahmana, 111, 48, 9 saluhsa. tem kapcana asu, wtule in VII, 3, 7. famafarak sastos te filony abriga occurs (sce Aufrecht, p 478) Above, II 1 4.38, occurs settrımfatan sahasramt while Altareya Brábra ana, VII, has saltrumlatam ekapadih which examples all appear to be transfers of accusative for nominative, though the possibilty of their being new sterns in a cannot be denied (especially as the Antareya Brahmara actually has trayastrimifaiye, a transfer to the declension) Cf Introd, P56 The Idrom bas bardly been adequately noucem Delbruck, Adindesche Syntar, p 81 The Sankhayana Aranyaka, 1, 1, prescribes a ball for Indr and a goat for f'rajapati The Srauta Sutra, a VII 7. 7, mentions also a savanija Aaby, see Ilillebrandt Artual Ludteratur, P 115, 136 Cf also hatyayana Srota Sutra, XII, 2, 17 Ufwda means not in silence but 80_as not to be overheard, see Sayana's quotation, karanevad ofabłım manalfrayogam, und Apastataba Vajiaparibhasi 9 tl sed 113 (S B E, XXX, 319 and 345), where the Samdhenus are not wAlm but antan (see note on 11) " For the Ayya see I 1,1 The Prauga consists of seven treas, T, 1, 3-6, preceded by the furorues, Vayur agrega yashaprır, &c, Sankhayana Srauta Sutra, VII, 10,9 The purorues 176 also given in Scheltelowitz, De Apokrytken des Kredii, as thila, V, 6 ·-V,1,1 TRANSLATION AND NOTES 265 the Hotrakas are taken from the Caturvimśa nte. In the morning pressing the Brahmanicchanasin should add the verses, beginning, "The busy moving ones' (RV, X, 153, 1) and at the midday pressing the serses, 'or this strong youthful one drink' (RV, X, 160, 1) The tristich which forms the strophe begras, 'The buffalo in the bowls, the barley-mixed' (RV, II, 22, 1), the tristich forming the antistrophe consists of the three verses, 'Indr, come hither to us from far away' (RV, I, 130, 1), 'For to Indra heater, the wise one, bowed' (RV, X, 127, 1), and, 'To him a song excelling' (RV, X,133,)Thc Maru- Ivatıya Sastra is taken over from the Calurvimśa and extended by the hymns, Fair las been my effort, singer' (RV, X, 27, 1), Drink the Soma for which in anger thou breakest' (RV, VI, 17. 1), 'With shat splendour' (RV, I, 165, 1), and, 'Indra, with the Marats' (RV, III, 41)' The Marutvatiya Sastra ends with the hymn, 'Thou art born, ternble, for strength, for energy '(RV, X, 53 ) At the end of the Narutvalıya ſastra, the Hote, leaving his place by the incomplete route, offers three oblations in the Agnidh's fire with a ladle of Edumbara wood (accompanying dient with the verses) - The Ilotrakas are the Mastravaruna, Brahmanicchamsın and Aclavaka la the Agricoma their Sastras begin with RV, 111, 63, 16, VIII, 17, 1, III 11, 1, respectively in the Cator vimba they begin with KV, V, 68, 3. I, 4, 1, VIII, 71, 73, respectively • The Malavrata differs in these pouls creu from the Caturvimša. Sayana leaves it undecided whether the passages extend to five verses, or only to cne verse by the parbhusa, rcami padagnshane, for which see Abvalayana Srauta Sutra, I, 1,17 These verses are apparently to precede the Sastra of the Brahmanichamsin at the midday pressing The word starya is used because the verses correspond to those ascil in the Saman corresponding to the Sastm, Ilillebrandt, Riten! Litteratur, p to3 "The Sarkhayana Sakha igoores the Sastras of the Hotrahas The reference to the midday pressing is out of order For the Marutvatiya Sastra of the IIots at the midday pressing, set 1, 2, 1 and 2 In the Agnistoma 1t begins with RV, VIII, 68, 1-3, and VIII, 1, 1-3 The Caturvimba contains alterations, and the Mahavata adds the bynns enumerated Atanah (found in VS., TS, &c) must mean sosiarah as Sayana has it here Ci Attareya Brahmana, V. & 19, where Sayanı Tenders fastradim Friedlander, on Sath bayana Aranyaka. I, 3 sargests the sense "scheme fur it. In RV, 11, 1, 10, alimh-'expander', my Sankhayana Amaniyada, 3,06 Sayasa bere (el Ánartiya on Sasl.kayans Srapta Sotra, 11, 13, 7 VII, 7. 4, Abralayana Srauta Sutra, V, 19, 8, 11, 5, 1, and comm) explains that the samistarasamudrais when, after the completion of tbe pressing, the Ilots departs from the sales by the west, the tisamstar is when, before the pressing is finished, he leaves by the eastern side. The Sunkhiyanı Sranta Sutra XVII, 1a gires eight oblations on the agndariya ustead of three ibete and tra in the marjaliya The Mantras are quite different. See XVII, 11, 1-4 The first is a long prose Mantra, the second to the seventh ruk Mantras, and the eighth consists of a coople of versen, the first an oubt, the second a gayatra in strongly marked ambic metre of an archaic tyre, neither of which terses has, according to Illoomfields l'educe Con ordinee, any parallel. After recitang te verses, he pots down be talle ynshayalanam, departs by the way be came, ai in front of the sudas to the north of the sout, faciop the ·266 AITAREYA ARANYAKA 'Indra, Brhaspat, Soma, and the goddess, Vac, have arded me " May Blitra and Varuna, Heaven and Earth, ad me when first I call 111 tt May the Adityas, the all gods, and the seven anointed Kings," Vayu, Pasan, Varuna, Soma, Agni, Sürya, with the constellations, may they help me a 2 il May the fathers protect me, and all this umrerse, and the children of Prony the Maruts, with their splendour, je who have Agni as your tongue and are worthy of sacroce, may se gods, hearing our cry, protect us 113#' He offers ten oblations on the marjaliya altar to the south, the last of which he first divides into four and deposits to the north of the fire in the middle of the day, after the carrying forth of the fire, the marjuliya fire is made east, be matters the parinundat papa, zag ayur vizayur vifzan ayur edytua he dropelt tubulka rodi maghazas iidu ah (d above, p. 263) After which he adores the serera) meinbers of the fire altar conceived in haman form (XVII, 12, 6-13 6) For the Panmads themselves, cl. my Sankkayana Aranyaka, p 4, Eggelung SBE, ALI, 288, a 2, and for the meaning of mod, Lanman in Whitneys Translation of Atharvazedi, p 158 The Holy goes north to the Agnides fire (For Agud, cf Oldenberg, SBE, XLVI, 189, and Macdonell, Vahe Granmar, P 18 = 6) "Ok 'my they and me', as Sayang takes it He thinks purvahulzu 13 an ep thet of Dyocaprikro or Mitnazartenan 1 Sayana explains ths by the list in Taittanya Aranyaka 1, 7, aroma Chrapah Mataral palangar svarnara jyotisimox Libasas 1 te asinds sany dipan atapant 1 This may be right, otherwise one might expect * to wean the seren Adityas. No doubt the seven Adityas sct the model to the later theory of seven stans, whose names are vanously gren (cf. seven Rists, seven Hotrs, seven sounds Bec, Oldenberg, SBE, XLII, 125), sec Vang Purana, 11, 2, Hopkins, Great Egre of India P 475 Rajendralela cads in the text and wia, which is certainly wrongly accented and seems not quite as lhely as manu in view of the anu elsewhere used The Taittanya Brahmana, 11, 5, 8, 7 bas dan tiendre madaty dr Bharatish I dnu Somo and Aguir a : 1 dmu fru vifte dará arantu 1 dnu saged rájasto od uládklublar 1 dwa itu Mitráv&rum shárat. I den dyaruputkia rafuatambik 1 súryo diobhur dnu purulu I can dnima riftsatnarr talu ! Note the different readeng wid addiska The text appears from Moomfield, 1 edu Concordiance, p. 973, to occur in Mathaka Samhita, 1X YUT, 9d, which has (9) súryo 'hobhir anu tratatu, confira as mans against Mitra's mu au (which us followed in the Converdance, P 1018"), and (b) anu Somo ant Aguur avid, and (9 a) anu trindro adatu ane Brhaspatzh, thus presecting only one line as against the two lines of the Aranyaka and the Batmans In the next serse si agnija uld paydjutrud is a tag found in R., VI, 5, 136, and to the other Samhitas (Bloomfeld, r 795"), the other three fadas scem as set unparalleled The series of prose Mantras below is also (see Iodc. II) unique » In the middle of the sadas and the haterdk Frias there is a space from north to south The arriedrija altar is at the north, the praralıya at the south. With caturgzhilaw, eyyam must be understood at #pastambe, Yajisparibhasa 195 (S BE, XUX 341) of caturgrutina puhati, Taittiriya Ardyaka,1,1, caturgra 75 tisma ayahatır, Aztartya Brabbana 1,2,3 skibow. U , R Cass. Througaont tac terms daksina sad uttara are ambiguous For tbe szds the prests' tent, cl, Satzpacha Brahmana, TIL & 3 $, and Eggeuings bole ·SOM -V, 1, 1 TRANSLATION AND NOTES 267 to kindle. (The offering is made in n) when it is covered up, and either to the cast, the porth, or the north-east side. (The verses used are as follous) - May I become unassulahle Iike fire; may I become firmly rooted like the earth 1111 May I become unapproachable 1 like the sky; may I become unassailable Like the heaven zit May I became without a superior like the sun; may I become rene ved like the moon 1131 May I become renewed like mind; may I be multiplied like the wind" 814 May I become one's own like the day"; and dear like night is it May I become born again like kine; may I become glorious" like a pair 116 11 Nine be the flavour of water and the form of plants 17 | May I become widespreading like food, and lordly like the sacrifice #811 "May I become like the Brahmin in the world, and like the Ksatriya for prosperity ilgi "When, O Agni, thus assembly is gathered (RV., 8, 11, 8)" || 100' 13 The idea seems to be that the fire is kept in from the time it is lighted on the viraliya altar bult 18 now 'wakened' frabri in this use is first found in the Srauta Sutras, Speijer, Vedusche und Sanskril-Syneat, $112. 14 The attraction of anapyans 3 cunots, bnt is paralleled an RV., 1, 65,5: Austfrnd ram á Asolle ne prihvá gerir ná bujna (Oldenberg, S B E., XLVI, 56), and below, mana rumpurvami, ANNAME ita vibha, garaiva punarbhuvah, and in the case of the verb, KV, V, 15, 8: dyumanto artaro graveworyale bykal, Oldenberg, SB E., XLVI, 417 C also Taltunya Aranyaka, VIII, 6; 1cbct, Iud Stud, II, 231, R. For a series of words with bhiyasam, che Jalmaniya Upanisad Brāhmana, 111, 30 and 11. " yatha miana uttarorlaram cokiorddhıkankaya prayatamaran sat fatlarphalapraplya Milanam riipant pratipadyalt ... sathi tuyur esadhadimise sansedranrudidese ti najam uttaroitaradhıord/hya sangharipo bhavals (Sayana). 14 Sayant renters saam as wealth. The day gives wealth by permitting mercantile operation Emendation to szar is easy bat improballe. Cl. The curious sváb 1 RY., 1, 77, 5 (Oldenbers, $ 0.E, XLVI, 68), sakramers, Gobhila Grya Satra, 211, 4, 18, Geldner, Hedende Studien, J11, 140 Night gives rest to the weary (Sayana), rote priyo not priya 17 This must be the sense though the expression maricaya, 'glones, curious, Kine have offspring yearly, and pain (Uma and Liabetvara, Laksma and Narayana) are glorious (Sayana). i The reading ordu is certain, but both Rajendratata and the Anandāframa cdition read in the commentary ruh, Adu Sāyana may have so read, but this is not necesary. For a CONTere case, cf. V, 3, 1, when Rajendralila rends twish for zowk. The next Mantra offers considerable difficulty Safana teaders at the Brahmin la the world and Eratram táppan gjatuidifnyam adhipati, apparently talong ingin as a genitive (cf. Whitney, Sansen Grammar, 349, 331). Dat the parallelism of the sentence calls argcally for a locative which gives fair sense, un point of wealth. The speaker desires (a) renowa, (4) Health Only the exact force of the locatie vanes in the two taxc * The last odation is accompanied by a RP'. TEIX ·268 AITAREYA ARANYKA (In this stanza) the three words alra, ribhay Wha, and ritha are not in accordance with the Rgveda lett Standing there he worslips the sun," tuming so as to keep lius tiglit sulc towards it as it furns, it these 1crses, omitting the cries of szaha," and with the serse, 'Come liulher, this is sneet, this is sucet Drink this buler draught. This is succt, this 13 kW CEL' Ilc then instructs the maidsenants," who carry full fitchcrs, six in front, three lschend, (sazing), Walk three times from left to right round this altar and this pitclicr of water, smuing your right tlughs with your night hands, and saying, "Come hither, uus 19 sheet, this 13 8ncct": Tils oust mean that in the rite the RV ve is to be sacred by reading in Ada 3 raini odra zebhayasda svaliival for matuid ca mod tibhay3si, and in fide 4, bhagane we atra Toumantan zula for tilal Sayana adds that thek alterations are improper, gast as the alteration viden for orthalu In Disharmiar no haveså tidle, Taliturlyn Sambiti, I.* 2.1, VI. 1. 1. 3. Matrayant Sambiltz, I, 23. III, 6, 4. The v1 is not to Lloomfield. Dut this is not implied in the Aranyaka The verse occer la Atharvareda, XVIII, 1, 36, and plastriyani Sapphită, IV, 14 15, but in either place to altered. Bloomfeld (Vetic Concordance, pp. 43", 749") also can merely quote Sāyana s View Perhaps the Dashala Sakhi is meant. A different case occurs in IV Indram dtdsarja didye hat make when hapurmake is added (as ia Mala Srayana Upanisad 7, cited by Bloomreid, I wic Corcordance, [1210) to the first three words which are found 1 RV, VIII 3 : Bat the Mabanāmo verses are not part of the RV and their occurredce is not parallel to this remarkable case * This is done later in the Sankhāyana Arangaka 1, 5, where the words are almost tdcalical, atropa futhann adityant washrihale The Mantra is quite different, scc Srauta Sutra, 11, 13. 9, TO For the following see my Sandhayana Aranyaka, ir 7 sq » The offenng are accompanied as usual by tbe cry maki These are omitted. For the rule, cr Apastamba lapanbhāsa 87 (5 BE.XXX, 339) * cr Sankbayana Srauta Sutra, X111 14 where apparently deliberately the direction is from nght to left (pradirts an), though the words sald are alike, das waht 3 dan madu dans madhu The dance is clearly 1 rain and vegetation spell, of Fardell, Cult of the Crat Stales III, 103 These and the other ceremonies ac all mentioned in the other parallel passages, Latyayana Srauta Sotra, III, to 12, IV, 1-3, Tändya Brahmana, V, s 6 Kathaha, xxxiv, 5, hatyāyana Srata Sutra, XIII, 3, Taittariya Samhita VII, 9 and 10, Talitinya Brahmond, I, 267 These versions differ in many details, the most important rite which is mentioned la neither of the Rgyedic works is the struggle of an Arya and Sudra for a round skin, which represents the sun (ef Oldenberg, Relt, son des Veda, PP 444 506, Usener, Archer Religionswissenschaft, 1994 PP 39759) It is noteworthy that n Lafyayana, IV 3 18, where the words repeated are like those to Sankhāyana the form ozimyat also occurs, So Drabyayana Tottinya Sambata, VII 5, 10, has goyantyal The direction there is also pra dakşınam After the eight ajya lubations in the agnidanya fire, according to the Sankhayana Aranyaka, 1 4, come the parimad They are twenty five in sumber and art followed by seven stortyas damed angirasa santax, bhitechadim ustan, krofa anukrofa, Airas, arka, and arkadase The Satapatha Baloana, X, 1, 7, 8, 9 contatos e sonucwLat parallel verston, sce Eggeing, S B E XLIII, 288, 2, and thas agar (el latrod, p 36) agrees with the Siakhāyana aga nst the Artareya These samans are called danchaudws, Sankhayana 1,5 and are followed by japas Then comes an adoration of the members of the fre(see here V, 1, 2), and of the sun, and the Ilot declares that the 'greal one has united with the great ·-V, 1, 2 TRANSLATION AND NOTES 269 2. When the singing of the stotra has been requested, then do je cist down the water in three places, on the northern altar, on the märjälija altar, and The rest within the enclosure' Having gone away so as to keep the mărjilija fire on his right," he stands before the sacrificial post in front of the fire, with face to the west, and worships the head of the fire with the words, 'Ilonour to the Gåjatra which is thy lieau:' iben, returning by the way le came," with face to the north, he worships the right side of the fire with the words, 'Honour to the Rathantara which is thy right side. Then passing to the rest of the tail of the fire, with face to the east, he worships the leſt side of the fire with the words, 'Honour to the BỊhat which is thy left side.' Then on the west' onc, ie Agni with Thuri, 'the god with the goddess,' i.c. Vīya with Antariksa, 'Brahman (nent.) with Brābmanı' (see Introd, P 68, 0, 1), L. Aditya with Dyaus. On this follows (1,6) a Vikāmitra legend (cf. Axtareya, II, 2, 3) to explain these identifications. For the ose of Wp + Wstid, c. the famous passage in the Mahabhasya, 1, 3, 5 (Weber, Ind. Stud, XII1, 480, 481), where an ape spatosikals to warm himself, bot a man upaksikate in reverenec. For antarzedi, cf. Altareya Brāhmans, VII, 33, 1; antakpandko, Iphaddevată, Vll, 98; Wachernagel, Alrindische Grammatik, 1, 312 This belongs of course to the end of the preceding Khanda, and it is difficult to see why it has been separated in Siyana's text ullare muraliya means the agudhriya fire, which was used for the same purpose This describes the worship of the fre altar in its simplest bird shape, bead, two wings. tril, and Lexly In Sankbayana Sranta Sätra, XVII, 13, the sanians and the order differ, being (1) Mirwrdha with Gayatra, (1) night side with Kathantara, (3) left side with Nishat, (4) madhya with Vámaderya, (3) tail with Yajīärajaiya Cr Satapatha Brahmana, IX,1, 7,35 and 39. X, 1, 2, 8, and Eggeling's summary (based on this passage and Sankhayana), SB.€, XLIII, 283, Lafyāyana Sracta Sutra, III, 11, 3, where as here the body as placed last, but which agters as to the samans with Süsbhayana and also with Drähyárons, and in which the sprialling of water in three parts also occurs The Simans referred to will be found as follows, suyatram in druzyt stoma, Sümaseda, II, 146-148, 263-26, 800-80s (or 31, 8, 4, XC S.D.C.ALIII, 178), rathantaran in pasti adata stoma, bud, 11, 30, 31, bhot in spad rfz stoma 1b11, 11, 159 160, rujanom in Aricatımda Hona, ilid, II, 833-835, bhadra in clarimiz stoma, ibid, 11,460-462 For the Sinans of 11, 3,4 for a drawing of the egnahema ke Vekst, Ind Sind, XII, 135 lle had gone from the marrilīga in the south to the east side of the nigdgwi and he now returns to be south Kothantans is unusual, but it is reported by all the MSS Lapyāyana and Sinkhiyans hare rolkontoriya It u not clear why he should pot go round to the north, Wut all that is done in to go the end of the west or laul side, when lookup cast, along the left ude, be atters the BTantra. polat may simply mean "Bext', 01, as Sayana takes it, tefer to the place where the Ilot stands Appatrully the difference between this and his former portion is that he tanila directly behind the tail, instead of going fast it. This account of his movements corresponde on the whole with that of the ceremony of the Satarodriga, which has analogies to the Slah mata (alapatha Brāhman, IX, 1, 1, 46). In it, according to the Satspatba, I, 1, 1,34*, ine Simoni, (1) elgsiram, (s) ratkaistan, (3) Aral; (4) Numdayım, (5) gyfyngly, and (6) fikrátya, correspond 10 (1) dead, (3) matt purs () felt war. (6) loudy. (3) tall, (6) Lcart; according to Bayiyana, 1, 5, 11, bih sery closels follows the arts of ·270 AITARCYA ARANYAKA V, 1, 2- of the fire, with face to the east, he worships the tail with the words, "Jonour to the Bhadra which is thy tail and the support.' Then on the south of the tal he worships the body with the words, 'Honour to the Rajana which is thy body. 3. He returns to the seat as he went? The swing has already been made ready. Having cleansed the two posts, the ropes, and the cross bcam, and having taken them by the road called Tirika,' having gone round to the left the Agrudh's altar, (having brought them within the seat by the cast door (he places the implements) to the left of all the altars The planks of the swing are made of udumbara or of palata, or of both There should be three planks worked on both sides, or two, and a like number of sharp-pointed sticks. The movements in this Aitareya passage, tie (1) gayatrani, (3) rethantaram, (3) brhal, (4) pajda- Taniyam, (5) Vamalevya, and (6) Pray paturdaya, correspond to (1) head, (a) night side, (3) left side, (1) taul, (s) nght arm pit, and () left arm pit. CL also the elaborate ceremontal of the par wadah at the Mahavrata as described In Satapatha, X, 1, 2, 9, Satklāyana Aranyaka, 11,4 (with Friedlanders note 37), and the similar use after the begioning of the trutha stora of the parmada! (frana, apana, pratapatsau, Prajipater kr laya, Vasasthasya mnara, sattrasyardks, floka and ontloka, yama, ayus, szavaslobha, rsyasya saman) in the worship of the parts of the altae p Tandya Brahmana, V, 4, 1-13, Latyayana Srauta Sutra, III, 9, 1 $ Taittırıya Brahmana, 1, 2, 6 5 In the Mahavista Saman the parts of the bird are head, right wing, left wing, tail, and trunk only (Eggelung SDE, XLIII, XXL) The whole conception is clearly borrowed (ef Introd, P 50) from the altar in the Agricayana which gave ongin to the mystic doctrines of the Adhvaryus (sce especially Satapatha Brahmana, VI-X), and of which the Mahavrata is an adaptation by the Hotrs. In aja saneyi Samta, XII, 4, the brot is the besd, the gayatran the eyes, iphal and rathantaran the wings, thc hymn the soul, the yajuapist the same, the metres the limbs, tbe Vamadryam the body, the yaj ayarlıyam the tas! For the relation of saman and words, cf Oldenberg, ZDNG, XXXVIII, 139 579. th4 64. Winterdite, Gesch der indisch L/N, 2, 1454, od see Eggelig SB E, XLIII, 180, 1 2, Weber, Ind Stud, XIII, 276 sq The Vamzdevya is based on Samaveda, 11, 32, 33, the Yaylayaniya on Samaveda, II, 53 54 "He comes back to the seat near the marjatiya fire, which he left to worship the culya altar The crpression occurs screral times in the Srauta Sutra For the egbt altars sec Esgeling, SBE, XXVI, 148, 14 and the plan ca p 475, followed by Caland and Efenry, L'Agwistona, Ildebrandt Neu und Vollmon Isopfer, p 191 By the Adbvaryus Cf Altareya Brabrana, VII, 3: • This is the name of the passage between the allem and catcala, Sankhāyana Santa Sútrs, V, 15, 2, &c., Martrayant Sambits, III, 8, 10 The action is rendered intelligible by a glance at the plan in Fegeling The part of parvrajya must refer to circumambulation The meaning of the phrase is probably given by Sankhāyana Srauts Sutra, XVII, 11, 4 purvasa dourogalhrom prant dyollarevagn dhriyam dhenyin poryelya, though the partage drars here is otherwise apied! The idea is, be goes round the altar from ngát to left, probably CF also ibid, V, 14 The sentence is to elliptical as to be thintelligible without Sayanas fraselja Satkhayana, Xin 7, 11, is mach more simple + The verb roust te gathered from alyadadiah below, stractly speaking the best scntences ute petenthetical and this sentence is cost muods with daksnottare shume nechya ·-V, 1, 3 TRANSLATION AND NOTES 271 swing should be a yard in size from east to west, its cross breadth should be a yard less a hand, the points of its (plan.s) should be to the north, and they should be fastened together by sticks with their points east Having inserted the posts in the earth to the north and south, around the seat of the Hotr, he spreads the cross beam over them so that it is on a level with the worker's face. Holes are (Lored) in lle corners of the planks of the swing He fastens the planks above by means of the ropes, the nght one on the south, the left on the north? The ropes should be of darbha grass, and with three strands, one tope to * In the Sankhayana Srauta Sutra, XVII, 10, 7 and 8, the height is peasured by the bead of the Hotr, or if he is small bus outstretched arms. Ibid, 4, 6, sborgs that both the planks and the cross team have the points north. For the construction with kartuh dependent on asya", Whitney, Sansk & Grammar, $ 1316 Speijer (Vedische und Sansknt Syntax, $113) gives many classical examples. For abkital with accus, of Delbruck, Alundische Syntar, 1 583 It is found in Mantra, but more often in Brahmana Sperjer, Vedische sind Sanskni. Syntax, 188 For uttarena with acons, cf Gaedicke, Der Accusat in Veda, pp 207 sq. sec Lebich, Ders Detr, XT, 284 Delbruck and Gaedicke scem night 10 explaining the use as denved from the accus with anddo and antara Whitney, Sanskın! Grammar, $ 73, offers no explanation In V, I, I, we find utlarata 'gnek, in V, 1, 2, daksıralak puchasyr with the more natural adnominal genitive But in V, 1, 2, aparen has the accus la Sankbayana Aranyaha, VII, 3, antarına has the gen, in the Sutra, the acc The measures are dubious, set Hophins, 40 S, XIII, 145 The Sankhayana Šranta Sutra, XVII, 10, 14, 15, explains that the right rope is tied to the north of the sonil post, the left to the south of the north post, i cusute the posts, just as in a modern swing The point of view is of course facing cast, mth the south on the night and north on the left • The use of irigrene and dvigune with different senses of guna us awkward, bat appears clearly so meant bayant points out that the rope as doubled wauld be af fatbons in length of which only a yard would be used by the rose passing umder the plank (alore sumairah pran prendhah) There would thus be plenty of rope available for the tying, as the top was only a man's beight or less Sayana tales satyadızkınt as 'inclaning to the left and right', 1 c the ropes should not go straight up The only obscure point in this description of the tying op of the seat of the swing to the cross beam is pradaksiram since it is not at first sigbt obvious how this applies to the act of lastening ropes it apparently mast mean that after the rope has been passed under the seat of the swing the one end is rolled round the cross bean slarting to the night, the other on the opposite side, of course") also slanting to the fight and the ends then are tied across. Provided there was sufficient friction to keep the ropes from slipping this would seem to give a substantial knot (ef nistarkyma) II his is 0, we canoat accept Susanis theory of spadate and mus fall back either on the view that the word mcsas merely left (hand) torc and night (band) rope, or take the epithet • It is very un'ikely that both eads of the rope shonld here beca broaght to the same uude of the cross beam 1. that case frad zsinant would be rather less that more in polnt Speljet (Pedasche und Sonnt Jutas, $ 106, a) points out that adjectite dumtros sienet unknown tien in Sanshnt (cf his Samkni-Syntis, 708), sod (P 32, 1) argues from 1 Inol, VT, 2,38 when ekadata is given as 1 Grandea that the grammarlans recognized such types llc (107) gives classical camples of distributire doandys ·272 MITARCYA ĀRANYAKA V, 1,3- the left, one to the right, and five fathoms long, and should be folded double. Then folding (each end) thnice (to the nght) round the cross beam he males a knot on the top, which can only be untied by twisting. They support the posts so as to be steady by means of branches and brushwood. The swing should be four fingers or a hand distant from the ground. On the nght it may be somewhat higher or lesel It should be a foot from the altar. 4 When the sung has been put in position, the Hotr taking a lute of udumbara wood, with a hundred strings, in both hands, strikes ut," beginning from the lower side, as one does an ordinary lute* The different notes of the lute he should produce in turn by the seven metres, each wuh four (syllables) As applying to each rope and ca merstog, 'with strands coiled from left to right? C peshape the equally obscure passage, Åpastambe 1 ajaapanbhasa, 60, 61 (S BE, XXX, 331, where Mai Muller says, The exact process here intendeel is not quite clear The ropes seem to have been made of vegetable fibres See Katy, I 3, 15-17" If sovjadalsıneleſt and right, of for the use of the drundza, Waclemagel, Altındtsche Grammatak, 11, 1, 160, who cites Atharvareda, XII, 1, 28 podlagen daksemasanbokpan, Taittiya Drahona, I, 5, 10,1 suvarnarajaloogan kustokyani The different order of words, stradalsına, is in accordance with the usual role as to number of syllables determining the order of the pumbers of their compounds, Wacherongel, I, 1 166. "Sayana explaws that they fill up the holes in which are placed the feet of the posts with dpst, which is not thrown in by hand but by branches and byss This, however, is quite unnecessary Drushwood would be a much better material for strengthening the bold of a post. He defines brst as frravaltītal fatraponudiladiškır menn alpakatourbesar The swing was obviously shaped like this 10 The distance according to Sankbayana shoald be a pradea, XTIL 10 13 Ibid, XVII, 1, discusses the planks, 3, the ropes and esamt 3, the lute, 4, the drums, 5, 6, 7, the other Accessones and the preliminary steps, in great order and detail cf Latyayana Sranta Sitra, III, 12 There are similar passages in the Tandya Prahuana, V, 5, 469, and Laļyayana Srauta Sitra, 111, 11, 8, IV, 1, besides in the Satkhayana Sratita Satra, VIII, 3, 14, 1059 Suyana points out that the loty is now sented to the west of the swing The exact words as to the Inte do not occur in Sankhayada, but it is elaboratele descnbed, X 1 II, 3 * Siyani renders merely, 'he should hold it on his left side like a lute' But the idea is perhaps rather that he strikes one string after another, ascending in the scale, beginnng from below and ascending, siltaratal, of Nodkoen below and Agnitayamın on Latrayana Sranta Sätra, IV, 1,4 * So Sayona on RV., 1, 85, 10, where he smalarly explains the phrase man dhamanak used of the Marts, c. WII 2, 3, n 1, Deniey (Semazeda, Glossar, p 169) takes wing there as flute, and Zimmer (Alrindosekes Lele, p 189) follows him. Max Muller (Marul Hymns, IP 120, 121) preſented to see in it merely 'voice For udukami, cf Hackernagel, Andische Grimmane, 1. 9a, who considers # bere an ablaut of # Tanını restricts its use to Atmanepadla, but hatyayanı allows Parasmaspada with prefix as bere (Liebich, 1981, p 8) 417 he prays wees mortestarter to masa tupadan nese meires The lour more a7€, Sayana says eury, duiradi, tukandst, and chardo'ntaram If this last be omitted ten ve got I ut despite its asc elsewhere, C5, Satarathi Brahraun, 1, 2, 8, it must sarcly ·-V, 1, 4 TRANSLATION AND NOTES 273 over, or with ten (He should say) 'I produce thee with the gajatn metre 1 produce thee with the anusfubh melre I produce thee with the usnih metre I produce thee with the Brhali metre i produce thee with the pankis metre. I produce thee with the Irislubh metre I produce thee with the jagafi metrc. I produce thee with the viraj metre I produce thcc with the dvipada metre I produce thee with the atichandas metre' Having gone through the metres according to the series of notes, he strikes the late thuice, beginning from the Toot with a branch of udumbara wood, fresh and still leafy, using the foot of it, (to the words) For up breathing I strike thee, for down-breathing I sinke thee, for cross breathing I strike thee! But he should not say, 'I strike thee, for other desires 6 Then he hands afer to the Saman singers the lute with the branchº lle places lus two hands on the bach plank (with the words), 'For creatures thee (I touch), and pushes the swing to the east (with the words), Swing forward like the breath, crosswise? (with the words), 'Swing crosswise for cross-breathing.' and back to himself (with the words) 'Swing like back breathing' He repeats the words bhuh, bhuvah, and svar! He then pushes the swing to the cast' (with the words), 'For brcath I push thee,' crosawise (with the words), 'For cross breathing I pusly thec,' and back to himself (watlı the words), For down-breathing i push thee' (With the words) 'Nay the Vasus mount thee with the gayatri metre, I mount after them,' he places his elbows on the back plank 16 Then he should touch the front plank with his mean each metre has four more syllables than its predecessor, vil 34, 28, 31, &c., and so Sayana takes it on Altareya Brahmana, VIII, 6, 6 * No doubt, as Sayanı says a reference to a practice of other Sabhas, but not to the Sanl.hayana Aranyaka or Sranta Sutra For the words eudundarya, &c, cf audumbaryardray Jakaya sapalafaya 10 Axtareya Brahmana, VIII, 13 For the construction, of the acc of whole and part, og AV, V, 8, 9 (cited by Speijer Redische und Sanskrut Syntax, $ 10, Delbruk Vergi Synt 1,385) enam mayman Idha when, however, according to Whitney, Translation of Atharvaveda the reading should be marinaut, loc, though marmant appears also in the Ajmir edition vaneval 1957 Somewhat analogous cases appear in Speyer, 183, Gaedicke, Der Acensats p 368 Or xaladelena may refer to the late In Sankbayana it is the Udgatr wbo bas throughout to deal with the late Clearly the zyena 13 1 breath at night angles to prawd and apur Thus is an unusual conception of it, and is not mealioned in Deossen, Philosophie der Upanishads, ragi Sagnati suys dat ile givilex the Fed krates asic ka theatree world be established by the threefold moving of the song They are used in Latyāyana IV, 1.4 in connexion with the playing of the late CH also Wackernagel Allindische Grammatik, 1,339 Oldenber, Religion des beds, P 433, 5, Vanterdite, Gesch der wuduse Luf, I 162 . be rea denotes that the action is as befores, caly the verses being daterent (Siyana) "In Sankbayana, VII, 16 he touches the swing with bus breast and then alternately he puis his right and left side over with Baptras almost identical wath those bere sure that ardenis prefixed and each ends with datire rajyaya &c He then plants his two jest to the tal T ET, 279 EITT ·274 AITARCYA ARAN YAKA V, 1, 4- hands separately," like a serpent about to creep He should touch the middle plank with his chin, or if there are two the point of joining of the two (With the words), May the Rudras mount thee mth the fristubh metre, I mount after them,' he lays his right thigh" (over the seat) (With the words), 'Ney the Adityas mount thee with the jagał metre, I mount after them' (he lays) his left thigh (With the words), May the All-gods mount thee with the anuslubh metre, I mount after them,' he mounts (the swing)" To the west of his own altar he places his right foot pointing to the east, and then his left! If the former is tired, then the latter , if the latter, then the former. But the two together must never be off the ground The Hotrakas sit down on bundles of grass, and so does the Brahman priest The Udgatr sits on a stool of udumbara wood. If he has to leave for any absolutely necessary action, then having set one to guard, he descends towards the east, and having carried out the exact business he Then he sits Crosswise on the swing and touches the back of it wah the Mantra, Prazo pans tva,chatu zayn, prenkhayatu This act is preceded and followed by three expirations and three inspirations The Mantras of the Udgat in moanting his seat in Latyayana Srauta Sotra, 111, 12 8, are 1 ke those in Sankhayana omitung arko 'su, but Latyayana, 111, 12, 9, permits them to be reduced to simply gayatrem tra thandatarokaput, &c la Latyayana the verses are said by the Udgat Ibid, 10-11 Gautama adds a fifth stoma with air vena, Dhanam jayya has foar, and Sandilya only three 11 The Anandaframa edition reads yatha kr, which is nonsense The reading of Rajendralals is that clearly of Sayana, who takes the point of comparison to lie in the fact that he raises hus hands as a snake a bont to creep raises its head Nena must be an adverd moening 'separately It might possibly be suggested that it meant here'without', a sense ascribed by Panini, 11, 3, 31, but even tben the comparison with the snale would hase little point for the use of mind, of Sankhayana Srauta Sutra, XVI, 7, 8, 10, XVII, 3, 8, Latyayana Srota Sotra, III 3, 9 (Katyayana Srauta Sutra, AII, 2,8) nana popakrtya Abralayara Grbya Sutra, 1 3 10 mamapa sats d'arvate, Manava Grbya Sutra, II 18, and other passages in Bloomfield, Vedu Concordance, A 545 For a similar metaphor, cf Aſvalayana Srauta Satra, VJ, 65 yatha fakunir utganisyan 11 There may be two or three, V, 1, 3 They are fastened by the sacos 18 Jo Saskbayana Srania Sūtra, XVII 16, 1, occurs, daksinam dragam atmamo 'li karon, where Govinda explains by ardayal orthak kurves, but Sagana bere talks of grekharoharam, and the sense requires the meaning lays over', which s probably beast also in the Sankhayana passage, As pointed out by Fredlander on Saakhiyana Aranyaka, 1,7 Cf Introd, p 67 " The same series of gads and metres occurs in the lajasaneya Samhita X1,60, 65, Tettinya Samhra, IV, 1, 5, Jutrayanı Sambila, II, 7, 6, Tandya Mahabrahmana, VII,6, Sankbay ana Aranyaka, X1, 8 Cf Satapatba Brahmana, VI, 5, 3 (gnicayana) X, 4, 17, and sceleber, Ind Stud, X111, 263 and of the RājasŪya perses, Altareya Brahmana, VIII, 6, 1-4 "The cract sense of this is taken by Sayanı 10 be that the feet are to be used alternately, and thus seems contect, though it is not said exactly that the two cannot ever be both on the ground at once they must not be both of the ground a 1.2.4 For the ger mth patrat, of Aitareva Brahmana, VII, 10,9 eya grhan Artcad godasyagner spaz7daparvaraldhara fruig andelsh brysena carturgratios aisra apyasutramdhd propadanya pantay This contes Speijers remank (Vedische und Sanskrit S) #las, $ 83), followed by Delbruck, Vergt Sym!, 1,743, that Aafrális Dot 50 lourd before the Srauta Satras, ·-V, 1, 6 TRANSLATION AND NOTES 275 should mount again in the manner above set forth, emitting the utterance (of bhish, bhovah and svar) 5 He instructs the Prastotr, 'In the pañcadıméa sloma proclaim the first prahhüra when either three verses remain to be saul, or two and a halle or twelve and a half' Jatukarnya holds that this should be done when there remain twelve and a half verses When the Prastotr has spoken, he repeats' (the verse) "Thou art a bird wnb fair wings I shall speak forth this word, which will declare much, farc far, produce much, gain much, cffcct more than much, 1* Sayaua takes apapaya orta as the form It may equally be apaginya aurta curl being more usual in the sense, as un Mapava Grbya Sutra, II, 4,2 9, 8, Asylayana Srauta Sutra, V, 11, 4, 5 &c, of Weber, Ind Stud, V, 450 If evalyakarınıne is read tuc sense must be, "If he should go for (to serve) come one who has something he must do on bard At first sight this seems easter, but if karmine had been original it would hardly have been changed to karmanc a less obvious construction, while the reverse of this process would be pot ponatural If "karmine is read see for the formation which is rare in early texts, Wackernagel, Altidische Grammatik, II, , 131, 137 For the dat, cf. Gaedicke, Der Accuratry 17 Peda, p 135, Delbruck, Veryl Synt, I, 1770 301 Su Sayana raplams ardhaltdıyasu The pratare ss repeated five times aswally be one the last pada of the verse, cf Hillebrandt Rutual Litteratur, p Inc and ref For the impera tive in lat, signifying an action to be carried out after something else, of Delbruck, Alindische Syntax p 363. Whitney, Sanskrit Grammar, 56 570, 571 The dictum of Whitney that the beacdictive sense of the imperative in lal was not exemplified, can only be supported on a very narrow interpretation of the word "benediche', not merely for classical Sanskrit (wbere it occurg often in Jaina Karya texts) but also for Vedic BIRT III, 21, 2 oguz ol patya drhatada! raydána no metá Oravated dnu dyin it is surely absurd to take blatalat as imperative as does Oldenberg (S BE.XLVI, 288) similarly in Wa treys own example from RV ged ürdivas tlstha drduinchd dhaltat *miyst s clearly the serise and may he himself uses on translating the example from the MDh bhavan prasadam kuruluf Probably, therefore in denyug the benedictive' sense, Whitney refers to that word in the narrowest sense of a blessing pronounced by some person who in the ordinary view is entitled to bless. This is so far borme ont hy the fact that Panını, III, 1, 50 (atzst ca) s cu plained by the Siddhāutakaymadı (following the Kauka. Vitta) as asth prayoktur dhermal I asasitud puirador syam sektakl In these cases the benedictive is regolarly used in Sanskat erat kim anyai atermake kovalom virsprasuya bauyah (Vikramorvasi), or the klug s formal alth, cg akalpantam ca bluzat samapacitasukhak samgamo sazananam (Katoavalı), or the imperative (g in the verse from the Ratnayali just cated in fact three imperatives Occar), bot in the early language at any rate I can for no certain example of dat so used But the distraction between a wish and a blessing As evanescent The Sankhayana Aranyaka I, 8, and Srauta Sutra, EVII, 17. give the Maatras in reverse order, and omit the ukikaveryanu For separno 'st, garutmau ste Vajasaneyi Sapphita XII, 4; Solarayara verilirea this will prese, bu yr. Dy Sanha una dezvyzka, 7- 77,5 . Sayans interprets these epithets very in adequately, but it is most probable that they are all genaue including spar podigantim, which bas lease BES acthonty The Anandabrams edition considers Sayana's text defective but most probably he regarded some of tde epithets as obvioas, though perhaps be had not soar vadisyartina Latyayana bas ooly after vadisyami baku koristalim baku karisyan sar gamariyanti Staf gamayisyan mām emin yasamanau, Bce IV 2,10 So also Drahyagana Sankhayena Àrenyaha recognizes baku kansyant, ma bahor da Eyell langjantımı sevar gamisyento star man jajamanau taisyanlım only which resembles T2 ·276 AITARCYA ARANYAKA V, 1, 5- which goes to leaven, which will declare heaven, fare to leaven, produce heaven, gain heaven, carry this sacrifice to heaven, and carry the sacrificer, me, to heaven' The word 'sacrificer' applies only to one who has been consecrated, not to one not consecrated. In the case of a friend of his,' he should say camies N N to heaven', not will carry'. He then repeats the ukthavirsas, and, Breath (1s unted) with speech, may I be united with speech Eye is united with mind, may I be united with mind Hearing is united with the self, may I be united with the self. May I have greatness, glory, good fortune, enjoyment, the siobha? and the sloma verse, sound, renown, prosperily, fame, and fruition" Latyayana's version given above The Srauta Sitra, XVII, 17, 1, bas preman zach vadisyamı daha karisyantım batu kartsyen dakor bhuyah szar gamusante svar gamisyan Bloomfield (Veds Concordanci, p. 642) gives Latyayana and Saul bayana as having soargnent, &c, anstead of svar gamº, &c but that this is quite wtong may be proved, not only by its inherent improbabil ty but also by Saškhayana Aranyaka 1 8 (the Aranyaka unluckily did not come to Bloomfield s notice), where occurs szar hy esa : ag gamisyanlı bhavats, see my note 7 R.AS, 1908, p 204 "ic not to the Hot in an ckaha or ahua, but in & saltre Cf V, 3 3, S, and III, 2, 4 11 This seems to be the same If so this passage recognizes the performance for a friend against Sankhayana Aranyaka, I, 1 the case of an enemy is specially dealt with in that Aranyaha, 1,8 ramum being sa d The future 19 not to be used for the present is to be used to signify the immediate attainment of heaven (Sayana) • Thc six Manfras, ghosaya fra, Flokaya tv fravate tra uparauale rva, afrulyar na, abrutaya tve, says Sayana Though Sankhayana does not mention the wkthaviryant here, they are frequently alluded to in the Srauta Sutra, VO, 96, 10, 15, 19 25, 20, II, &c See Sayana s list Abralayara Srauta Sutra V, 9 21, 100, 14 1G, 15, 33 18, 13, 20, 8, and of Eggeling, S B E XXVI 317 There is one for each of the Hotts Sastras, Sayana explains as the fruits of these parts of the Saman The omission of the verb may be compared with V, 2, 2, 2 13 In Taittinya Aranyaka IV, 21, is mayı dkaya suziryam after a series of loc Compare for the list, Saókhayana Srauta Sutra, V.1, 10 bkargam me roro bhadram me vara bhutam me wiat friyam me voco yaso me zore maji bharge may be dram tidyr okutu maya far mayı galas Scheftelowatz, Zur Stam mičildung in den indo se manischen Sprzehen, takes blargas as equal to 'beauty, quoting RV, I, 141, 1 blittá tad av puse dlayı dariaram dadsya bhdrgah sahasa yato jana, III, 62, 10, AV XIX, 37, 1, VI, 69 2, Satapatba Brahmana, V, # 5,1 and companng Old Slavonic bluskan, &c These sentences It will be noted contain older forms of words and expressions than the ordinary Sotra form or the mere liturgical d reclina, cf Bloomfield, Vedut Concordance p. Vill, and V, 37,0 17 So zag deus somasya Irygat and duhani mnahal ip V, 31 precise parallel is found in Taittırıya Arangaha, IV, 11 sám chdm drusa l sám pranina se zdrcasa 1 sám plyasa 1 sm gauparyena 1 sdn rayds postna lay dsex, &c. Sankhazına Srauta Sutra, XVII, 19., has sam vid pranena sam cham praneng, and some caksur, &c, is in the Altareya, bat sam frotram, &c, I TOUS After stoma, Sloka may well be' verse', or possibly 'hymn of praise Elsewhere it means, how.... my lam Hitharlaraqvaka lpantsad. 147 (inx2). Mulyonsiiruz! evám kirti stan trials, which appears to be tbe only Upatisadic passage with that sease (Jacob, Concordant P 940) • Banja luktyor Medo biograbladena drastaryal (Sazana) ·-V, 1,5 TRANSLATION AND NOTES 277 Having called' (to the Adhvaryu), he mutters the word 'speech' There are three calls" (for the Hott) at the beginning of the Sastra of the mind, and of the concluding verse The Adhvaryus" inake sounds On tłus day one ** should give much food They cause a warrior" to pierce a skin They smite the earth drum and somen play lofes " There is intercourse of creatures, and a conversation between a student and a courtesan The Udgatrs sing kartous Samans for the Noskevalya Sastra, the Hotr begins with the strophc of the Rajana Saman 11 In Sankhayana Santa Sutra XVII 12 5 the anugapa is een apar vifurur vazam ayur eiy ma ku Propthi miratha vida maghavan uida sh The call is adkvaryo son srcom, Astareya Brakmana III, 12 &c, Sanhhayana Srauta!Sutra, XVII, 17, 14 Carbs, Artua! Litteratur, PP 100-102 Caland and Henry, L Agriştoma p 232 10 Not as in the prakru also with the anurupas and dharjas ( Sayana) 11 Xarayant a little if any, more than a simple verb Cf epic examples in Iloltzmann on Whitneys Sansint Grammar, 6$ 1041, 1068 Speler Vedirche und Sanser! Syntax $ 156 Sanskrit Syntax 6 304 So in Pali and Prakrit Muler Palt Grammar, P 107 This is a preliminary to the beginning of the Sastra. Presutnally the words, like those mocationed below, are intended to frighten away demons 8c CL Cook Journal of Hellenic Studies 1902, p. 15 Farell Cults of the Greek States, III, 31, Craoke, Northern India, P 196, my Šankhayava Aranyaka P 78 111c the gafantana 11 The ceremony as descr bed at greater length in Sankhayana Granta Sutra KVII 15 The klog or hug representative perces the skin with three arrows which are not allowed to penetrate through The idea 13 clearly a rain_spell The arrow pierce_the_sky and bring dowu the waters the sky imprisons. This idea may explain the archer in the myth of the descent of Soma though the idea_appears.distorted there (Bloonsfield JAOS XVI 2789) For the uče cf Gaediche Der Accusativ im Veda, PP 775 8 Litbach Braz Batr, XI, aya sq , Delbruck Alandische Syntax PP 125 126 Vergl Symi II 117 118 III 2, 4, 116 * The drumming is performed on a raw hide stretched over a hole day in the ground outside the zedi by titans of the tail of the sacrucial animal Sauk Layana xvil z There are also four or six ordinary drums used the wives used various instruments shalatarkarır avagha Karikak karta da prckara ito ibid XVII 3 11 Another list partly the same to Latyayana, 11,2 18 CI Hillebrandt Pel Nya I 190 AOS XXIII 309 For s milar ceremo es to promote fertily, c Faroell Cults of the Great Slates, II 80 103, I rater Adonis, Attes, Omnis pp 11 sqmy Sankkajaht Aranjała pp 8199 - Sankhayana Sna ta Satra XVII 61, i alha Sudrargau spurtomsan dan fathalani aly Arkalfaj and I fol etal franam thannam na karyan 1 Apastamba cited by Sayanı, says ullareram aedifrony in pumiralas magadhaya ra partrayants (al fansarrant) see \XI, 19 U Tantuitiya Sambia VII, 5, 9 4 The coatersalica of the student and courtesao is gioca in Lagyayaaa IV, 3 9-11, the mulluna in 17 d kabaha Samhitz XVI Kalyayann Srauta Sutra VIII 3 Schroeder Afysium and Mums IP 161 sq who overlooks the force of the plural (raramli) in the hatbala, Olderberg Gort gel Anz 1909 P 77 n 1. my note, JAS, 1909 P 30, 1 ** Sagana explains that the Udgatra sing their Simsos firat of all end ng with the samim man the first tristich of wh ch senes as the commcacement of the Visleralya Sastra of the Ilot On the rests cl Oldateng Beligten des Veda, PP 3839 Weber, Ind Stud, 141 M 376 59 "ibe LatyIyana Santa Sutia, wbud goes into further detail mencions also a part of the and instr ·273 AITARCYA ARANYAKA V, 1, 6- 6 "That was the oldest in the worlds' (RV, X, 120), 'That ſame of thide, O Maghavan, through thy greatness' (RV, X, 5t), 'Ile groneth more for strength' (RV, VI, 30), and the three verses beginning, 'Thee, manhest of men, with songs, with hymns' (RV, III, 51, 4), (are the commencement of the Sastra) Here some say that one stould take from the body serses the two quarter-lerses, Join with the sweet what is sweeter than sweet' (RV,,120, 39), and "The sweet sith the sweet hast thou conquered' (ibid, 34), and replace them with the wing quarter-terses, 'O Magharan, O Indra, the strong steeds' (RV., VII, 33 22°), and 'O Indra, grant a cow, a chanot horse' (RV, VI, 46, 24), and put in place of the latter those other two. He thus wins the profit of a cow and It ceremonzes a fight between an Árya (Taisya) and a Sudra for a shia which is compared with the sun and the appointment of persons to praise and criticize the acts of the prests, IV, 3, perhaps in order to asert the evil eye (Femell, Cults of the Greek States, III 172), of the abuse of the Roman tomph The first ceremony clearly shows the nature of the nte as & su spell, which has many parallels in differnt parts of the world (Lsener, Archi e dgtonswissTM schaft, 1904, PP 297–313), as Agnistamin on IV, 3 7, pozats ont. It is discussed in Taittariya Brahmana, V, 2, 6,7 For ntoal aloxpaloysa as stimulating vegetation or serving a piacular purpose, cf l'arnell, Cults of the Greek Stoles, 111, 104, 1V, 257, Frazer, Golden Bough, 15, 97. Crooke Aorthern India p 193 Schroeder Mystenums und Alimus, PP 309 59 Sec I 3 3-8 This handa deals with the body and the sudniohas verse following it correspoods to Sinkhayana Aranyaha, 11, 1, and Stadtra Sutra, XVIII, Sankhayana Santa Salra, "VIII, 14 7, Aranyaha, II, 1, II, omits the last two gludas and does not replace them, but pats them before the dripaders The stanza RV, VII, 33, 32, occurs in the right the stanza Ry, VI, 46, 29, 10 the left wing The Satapatba Brahmana, VIII, 6, 2, 3 seems to agree with Sankbayana, though not precisely, Eggeling SBE, ALIII, 113, Legelings caplanation of the asikarcax in the Satapatha as referring 10 RX, Y, 120, 394, and VII, 20 70, seems to overlook the fact that in the Sinkhayana the arddarta, X, 110, 304, curks with it the ardhana VIII, 69 7', making up in all ardharcaw, they are called rau in Arinyata, III This is practically a defoog gebitire Cr11 rayal satiryam, and contrast Wittney, Sanskrit Grammar, 1 295 Speijer Tersche und Sanskn/-Syntax, $ 6, Delbruck (ALIN dische Syntax, pp 153 154) gives exam les of the senile of materal and orgu, and see I cry! $jni, 1, 349,346 sq The construction san paltarot pat tuija is curious. The samt is joined with pasanaya by Sayane and we might compare for this aníra, spa-apile, V, 3, 3, or samt might be taken with dhalle (cf Whatsey, Sansknt Grammar, $ 1031) The use of the genituse with Falandja s with opbar, Sanh hayana Aranyaka, 11, 5, 6, &c.) disentatles It 10 be ranked as a Teal 1 finiture of Speijer, 1 eduscht und Samskrul Syut, $48, Wybitney, 1., 55 387, 987 The easy conjecture Sam, though rather stroping, as necessary The conjunction of cow and horse is truly Tedxc, el Indra's hymno, RV, V, 119 in rá is me mino pom dhem ramwayam In, Atharvaveda, XII, 1,5 GETAH atanim, &c , salernitz, Gesch der indisch LX,1,57 Kloomfield, l'alu Concordsnet, F- 346* For åtman dhatte, of Satkhayana Srauta Sutra, Xiv, 78, 9, XV,6,7 It is possible to think of Azksajok 13 dative (cl Speijer, Vadische und Samskrid-Syklar, $1), for the confusion of Asia and el forms), bot this is go! essental.

·-V, 1,6 TRANSLATION AND NOTES 279 Verse a horse, and the wings are made strong to fly He intertwines these hymns with the verse nadam da odafinam (RV, VIII, 69, 2) joining quarter verse with quarterverse, making them into brhat verses, so that the quarter-verses of the mada hymn are second He also inserts in the first stariza the syllables of the word purusa, one in each quarter-verec, at the end, save on the case of the thesd quarter- Tlus does he intertwine them We will also set (a verse forth) as an example, thus - fail id asa dhuronetu seram pu madam 12 odalinami Jala jaia ugras tresanrmno ru nadam joj uvalino 3 11 sadizo jajjiano m rinatı šalrün palim vo aghny anami ante jam visit madaniy imah so dhenunam sudhyase 3 m The verse should be thrice repeated' Should the Udgātys) sing as the Rājana Sãman other verses whiclı occur (in the hymos enumerated), then the Hotr) recites them to their own place, but here (at the beginning of the Sastra) he recites these verses (i e RV, X, 120 1-3) If the other verses do not occur in these hymns, he should take as many out of the hymns mentioned and recite the other verses) in their place, but still recite these terses (RV, X, 120, 1-3) here (The serbes removed) in this case are to be those before the sudadohas Thc Sastra always begins with the verses commencing, That was the • The plut end the ent after the fourth pada are probably merat cr Sankhāyana, Il , and I, Si Rajendralala and the Anandabrama edition are both inconsistent for the plut, see Wackernagel Allurdische Grummatik, 1, 197-300 Hoch usedkyard 3 and retu CINO 3 m present curious forms, which may be compared with the rule recognized in Papini, VI, 1, 92, that om with preceding & Fowel gives me and this Sandhi in its tor has early parallels (Macronell, I edic Grammar, p 64) So in Manara Ghya Sita, 1, 4 4 tanom stands, to my opinion for zumi+om (cf II, 7, 01) See also Caland and Fleary, L Agrisfera, pp 117, 166, 178, 239, 237, 239, &c for examples of tbus Sandh! To make op twenty fire serres, 1 3 4,0 0, ažkkayan. Anayaka, IT 1 Dam rumm strachoman in fasadı faràcır ullarak . Literally, in their place' The Udgates may either adopt lad id asa 15 the beginning or stanga ordse other terses of the enuinerated hymos, or use quite Dew reses, bat la al cases the Ilot mest stick loadidas as a commencement, and most not follow (de strophe of the Rajona Samac The new retses are to be inserted before the sudadalas terse, omluse a corresponding zamber of those 12 the ordinary vers100 the ex occur in the bymus enumerated, then they are simply recited in their ova onginal place, tince the whole of the Erst three hymas la focloded in the Sastra, and the three verset, 1, 51, 4-6, collot presamably use byma for this purpose Ctn 3 on Y, 2,! For the construction, c. Altareya Irabroana, V.7.1. madduma airastuta's Likeurend samend verse ·280 AITARCYA ARANYAKA oldest in the worlds' (RV, X, 110, 1) The reply of the Adhuarju is not altered.' (Plen comes) the slidsdolas verse, beginning, 'Or that milk yielder' (RV., VIII, 69, 3)' * The laten used la the feature is not altered as it is in the Solabio site (Sayına) OA the pralgara, se lleber, Ind Stud, X, 35, 3, 1 sgelief, SBP, XX11, 316, Sabbatbler, Aguistoma, PP 55, 56, Hillebrandt, Artual Letteratur, p. 104,0 45 • The verser laid down in Sabkhayana Rre, aller a füswamsa of tbree verses, RV, X, 110, 1-3, 4-9, X, 29, 1-8, X, 55, 68, X, 64 6: X, 54, 2, X, 56, 1, making 13, the fint being twie repeated, and the whole Interspersed with the plnias of the nada hyon. In X, 170, 3. however, the third and fourth dd us together with the corresponding pedas of the wada hyma are ommed, and placed before the difudio (!1, 11). After the Lody verses tlic order in Sjåkhayata and the Altareya differs as shown below - Satra, Aranyaka, Head verses Sankbāyana, XY11,3 11,2 Neck verses (with skandha, cervical colamo, 3 JRAS, 1907 PP 1, 2) Right side (oksa, buku, rahastata) Left side (dilto) Dack (anuka, backbone, perhaps lumbar por tion to special, J K AS, 1907, PP 7, 8) 7-13 dla hymna 14 Dripod 1 (with ardharcau) Atrogna bywa Az apani 17 Au inbha sana masya Tristupchart 19, 10 Neck verses Aitareya, 1, 2, lied verses Vertebrae.Terses Right tog >> 95 W4, $ 17.5 PD 4 5 6 11 99 IT 15 M 7-10 31 11 y 15 16 91 1 92 - 14 18 7 3 31 , 16 9) 1 31 Leit ming ! + Drimadas 3 L'afa hymn 1, 2, 35 V, 2,5 Tri,&c. 1, 3,1 I, 3, 1, 2 ?! • It should be noted, however, ibat the devasion, which is that adopted by Dr Friedlander is doubtful as regards the two sides which (atrod , p 10) he dinides into shoulder, arm, and hand For the word standha (really cervical column', lloemle JR S, 1906, p. 918) occurs in the section dealing with the grava verses, and the word akra (re) or aksa, both of which are used in Áranyaha 11, 3, as regards the part rendered as "shoulder', seems rather to denote collar bone" At least, so I upſet from the fact that aksaka bas this sense in Caraha and Safruta (Hoerole, J R A S, 1907, p. 13), and also this serse in tbe Satapatha Brahmana possibly the Ttad ng should be akson in Aranyaka, 16 caksa sthmstha (sc) jost after, and of 1,2,3,0 11, tai ska re is good sense The exact dnsions are probably (a) collar bone, (b) arn, () hand ·-V,.,1 TRANSLATION AND NOTES 281 ADHYAYA 2 (Then come the neck verses 'Of Indra, the smiter, the powerful, the earnest, who has the world, are might and strength, great and delightful The mighty * Olercomes These verses occur with many variants in the Atbarvaveda, VI, 33 and also in the Paippalada recension, the Nalgeya text of the Samareda, I, 588 which has ariyo njas fupé jane z inam sudh and has not the second two verses, and Sankh ay ana Šraula Sotra, XVIII, 3, where they run yarzedam oja arujas tuyo yuno balam saia Indrasya rantyam Arhar ll analhrstam vipanyaya nadhrsa adladkarsaya | darsanam dhrsuam fat al ll sc no dadatne par rajim purus wfangasawdrian Indrak patus for astamo panssa 11 It should, however, be noted that balans is merely a conjecture of Hillebrandt s for vanam of all bis MSS It is a probable one The AV version is usintelligible, see Whitney's Translation p 305 Ia the version given, which is purely conectoral, I have taken arztpak as a geottivc from Sankbayana (the change of u and a 1 easy, the accent 15 dubrous), like fugo and yujo, presumably also genitives. Sayang us asual gives no help, he takes arajah es either (1) 15keralyam sarvalo ražjakam, or (2) jagatpala num sarvato naſljakan lujo fujo is yogo tairinam kumsakar Vaname is bhaktar zana myans The AV has á vdo yajas tué dna aduan sudh land wadhrsa á dadursat dhusand dhrsilda fazah para yatha zyatkih Srdta Indi asya nádhrse fázak The Paippalada differs greatly * The moslation again is purely conjecteral Whitney, by reading adhér (infin ), d'Arromán dhrstem, and walkl, makes it, "(Ile 1s) not to be dared against , (hug) might, dared, dares danng agaust (others), as, of old, bis fanc (was) unwarering, Indra's might (s) not to be darcu against.' Taking the Attareya text as it stands, I think we most resolve nádharsa as ad atarsald) and take the word as an adjective meaning' impetoons' I think madhha however, almost certainly ngót (cf RV, V, 8, 5), He is not to be dared against The editious and Whitney with Sayans read the two words following as á dadlana dudhrsandm This is quite possible, though the change in quantity is remarkable, but it seems to have escaped notice that á dadharsad adhrsandm is que possible and could bave the same sense While keeping the refix e in both cases and restoring the metre (á dodhorsod I dhasan kua) and explaining the Sankbaynda text If Hadhrsa is read I would not take the pastaple as & neuter nom, but translate, IIc dares against the daring big night is dread' This arolds the inconvenience of the idea of might daring, and the rare use of the present participle as a finite Terb The second I all of the line is rery obscure An rykthi occurs also u KV, X, 86, 1 and here as there Say1111 explains it as a verbal form wbich is quite impossible, "Shen In Ira caesed his foe to fall' It might however mean,'' he trembling (cf lush , II, 23passed from Indra, teferring to the terrors which so often fell on Indrs before he sbowed his might for a different theory ** 10 tydish (=track), ke RV, IV, 413 (Oldeberg S BE, YLVI 331), AS, 15, 21, 3 alth Whitney s pote, and xe Celdact, I ediseko Studies, II 19 Geldner bolds that 54 ongtoally means Falschheit' and hence 'Malce, Zom Unggade, Arger, 1lass, Fendschaft, and to bas the gen of the subject or object So bc reoders RY IV, 4. jas, no one approaches thee hen angry,' and in Al, 1 33 takes purá pútkı yatid (thu ls the Al accentration an In AV, 11, 11, 3) fráza Indraha nilipse 1924, as Lake Citadel (of Art und Ary, Pübel sediske Studien, 1, 189) unaftouchablc, is the angee, the fame, ise ·282 AITAREYA ARANYAKA not him who is exceeding strong His vigour is dreadful When aforetime trembling passed from him, Indra s might was dreadful day he gre us that wealth, wealth of tuuny hue Indra is the lord, the most mighty among men' (Then comes) the südadohas verse The head terses are in gayain metre, beginning, The singers call aloud to Indra' (RV, 1, 7, 1) If (the Udgātrs) sing the Saman with other verses which occur in the service), then the two sets are to be interchanged in place! If the other serses are ones not occurring, or some occur and soine not, (then they should be inserted in the place of verses occurring which should be taken out) The last verse of the hymn (should be recited, the insertion being made before and then the sudadohas verse Then come strength of Indra' Unbappily he does not cite or discuss this passage, where of course purá cannot be made by any effort of the imagination to be a noun But accepting the sense 'wrath, Abes AV, VI, 33, 2 would gise the sense' As aforetime, the anger', &c, and this passage might be rendered, 'As of old (puré yd) bis anger as excessive' (alt), and on the whole this is perhaps the least unlikely version of a sexy difficult and probably corrupt text CL v Schroeder, Alysterium und Plus, P 316, n 2, whose version of RV, X, 86, 2, suggests because of anger For the form of the verse, cf eg Vajasaneyi Samhita 1,8 dir as dhına dhuruantan 1 dharva tam je inan durrals fam dhurza yam dhuru mak, and lanteroitz, Cesch der indisch Lull, 1, 149 In the pext verse the AV reads tám (PPP WO) *16m and two Istamas (APT., III, 96 IV, 59) while the Ppp the comm, and one MIS bare dadhatu, and the commentary on the AV and two MSS (out of three) in Sankbayana have ºsadrfam One MS of Sankbayana hes purum the others turam Tandstama occurs in RV , 1, 190, 5, II, 33, 3 For the dat infin « cf. W lutory Sanskril Grammar, 1970. • This is Sayana s version The Apandasrama reads ubhayasanuha na mipangaso with the oppos te meaning but this is less probable The apodosta to the last clapse as borrowed from the indication 10), 1,6 As the next clause shows, the insertion of the new verses is to be made before the last werse preceding the sudadokas verse and not directly before that verse The word samammutasu refers here to verses occurring in the hymns itself The form ubhajasamsthanar apar. Jajal bowever presents great difficulty for the use of wblayd in compounds is confined to cases like cakra, pime hasta &c and it is hardly likely that the second member of the canipourd is esamsthana or that the fem is kept because pe us fem (llackerpagel, Aldundische Crem mank, II 1, 49 5) But, further, there is to special meaning to samstarea and the conjecture udhayasam sthanterary and is possible L brazolam (rcam) is precisely correct for two sets of three verses ( cm, 1, 36, 9, 289, 7, and regularly later, of Bloombeld, Vadi Concordanci, p. 17º), and Sayants version in no way confirms ether the reading of Rajendralala or the Adindirima The forre would be sery rare, the ordinary femin ne being wbday: (common in the Aitureya Brabmana) and possibly ubkaza is the ledic adverbs. It may be noted that Rs version of the comm, fasam ertie (R* ageinst Rand R") alone makes sense S.fusam madhye leng nonsense ci Latrod, y g The Sankhayana Srauta Satra, TNI, %, gives the head verses thus, RV,1 7,1-3 1,6,7-9, I, 84 13-15, VIII, 76, 10 11, VIII, 93, 1-3, 107 of those used by the Sinan singers Some use 1, 5, 1-9. to correspond with the Saman singers. If the filter use only I. 50, 1-3, iben the reciter can take any two of the other ipras to make up the nine verses Asla the Allars) the recitations by half yers, and be sad adokas verse occurs at lhe end ·TRANSLATION AND NOTCS 283 the vertebrae verses * The Soma is pressed for thee, come to the sacrifice, rejoice in the carouse, nch in his, for sealih O Indra, thou art generous and young for us to sing' He can overcome his foes in slaying Vrtras, he is skilful and a plunger We magnify our leader, Indra. Impetuous, bnght, the leader, ilie dweller on the mountains, liastening towards you, Indra, shouting aloud, with his eternal steeds' (Then comes) the sidadoras verse The three sets of verscs neck, head, and vertebrae, are all to be repeated sth a pause at the half-verse? 2 The (verses of the) ngfit wing are connected with the Rathantara Saman: The Rathantara has for its strophe, 'We praise thee, O hero' (RV, VII, 32, 22), and for its antistrophe, "Thee for the first drink' (RV., VIII, 3, 7), both being * These verses contain an bppsta) znamber of sase.rxPTESSISS, and the uncertainty as to their accent adds to the difficulty The reading of thárak is very doubtful R in the commentary, which followed by Bloomfield, Vedic Concordance, S, and the MISS bave vyarak, while Sayana perhaps read vidurak" (unftstalokadrarans graadaya asmadage kathayıtup altra dosta Phara) 1 bave translated the vidras (Pwarah) of Rs text, and taken genadhyay as an infinitive practically equivalent to as impereure, 'Let us sing or of Delbruck, Alftadische Syntax, pp. 41754. Whitney, Sanskrit Grammar, 1982d, Hopkins, AJ , XIII, 27 sq. Speijer, Paulische und Sanskri Synlar, $216 * Viganda, Sayang renders as scurtun lakyat C! RV, III, 3:5, where it is an epithet of Agni The sá mo netánam looks like an imitation of older verses, such as R1, J1, 6, 5, without much regard to their cunstruction Possibly the rending should be (of a IV) sdm (which would become sau before no) So Neitrayani Samhita IV, 13 6, has sa daluse koraku bluri 1 amam, but in Taittuja Samb ta, III, 3, 11 sam, &c Esdh may be from the root of (of blax Muller's conjecture on RV, IV, 2, 4, S B E YLVI, 370) and meaning 'swil s tales sasalatur as one word, but this makes nonsense of Sayana The form as anusual, see l bildey, Grammar, 1161 d Samajik (for the form, cf Wackernagel, Alemdusche Grammatik, II., 73, 74) apparently means the bnnger together NjTsk cannot have the sense which it normally has (set Hillebrandt Ted llyth, 1, 133 59, Bloomfield, JA OS, XVI, 39) and wach x here ascribed to it by Siyans, propalak sola camerasomas. Jo RT , II, 37, 1, it seems to mean impetport, and ca rfisá, ibid, 1. 32, l'omt he explains as the husband and wife eagiged in the sacrifice Kisendralaja reads e dss which is quite wrong though followed in Bloomfield, Vedic Concordance, p 20," it would of course be act with tama ya Serradbkır cand possibly merely means 41 usoal', or in his cternal courses CE ko, 'in doe way,'R!, 1,68, 1.95, 6, arydh downl, IV, 4, 17, SDEAL137 These rezies pie saparalleled la other texts This means, as Sayana and Sinkhazana show, that there is a pause at the end of the ball Terse (and om at tbe enrit of the worse) The other posublues ure (1) pause at each pids, with om at hall verse (1) no pause, om eod. The Atizlāyana Srauta Sotra cortazas examples of all Iud, see 1,199 Il no it might be taken as two words ead translate it 'the giver 1 to be praned' CLT/ dum praten 3, 11, 34,5, odc. Ślakhiyana Aranyala, VII, 10 ·28+ AITAREYA ARANYAKA pragälha verses These four brkalis he turns into six (Then come the hymns), "I shall proclaim the deeds of Indra' (RV, 1, 32), 'In thee since our father, Indra' (RV, VII, 18) fifteen verses only, 'Who is sharp horned, ternble like a bull'(RV, VII, 10), Dreats he born for strength, the mghty' (RV, VII, 20), "Ye have uttered glorious prayers (RV, VII, 23), 'For greatness, O dread Indra with thine ard' (RY, VII, 25) five hymns, 'From far or near may Indra be with us' (RV, IV, 20) is the sampala hymn Thus in the Soma, in the carouse' (RV, 1, 80, 1) 13 a pankh verse (Then comcs) the sududahas verse (The verses of the) left wing are connected with the Brhat Saman The Brhit has for its atrophie, For thee we hail' (RV, VI, 46 ) and for its antistrophe, Come hither to the worship' (RV, VIII, 61, 7) both being pragatha verses These four brhalis he turns into six (Then come the hymns) Praise him who surpasses in strength' (RV, VI, 18), Thou art attached to the pressed Soma, Indra (RV VI, 23) three hymns, "Thou art the only lord of nches, O lord of riches' (RV VI, 31) eight hymns, that whose sacrifice has be mcreased ?' (RV IV, 23), is the sampala hymn 'Indra is born for the carouse (RV, I 81 ) is a pankt verse (Then comes) the sudadohas verse The nght wing is connected with the Rathantara Saman, and so is the pañcadaša slonia There are one hundred and one (verses) in it, and it is called the Vasistbaprisaha. The left wing is connected with the Brhat Saman and so is the sapadasa sioma There are one hundred and two verses, and it is called the Bharada Izaprisaha The (verses of the tail, as being dripadas are connected with the Bhadra Saman I here are n ne verses from the Samhuta "These worlds let us conquer' (RV, X, 157) and Come hither with thy splendour (RW, X, 272) and there are also other verses not from the Samhita (These are), 'Ye priests, sing forth * song to ludra who beyond all others slays the foe, that he may rejoice's * The two fragiilkas gire only four Brhatus The six are made up by reprating twice the fourth pada of) , VII 37, 32, and reading with at the first half of RY VII, 34, 27 Then the fourth pria of this second bohat is twice repeated and with the second ball of it, VI 3a, 73 mahes the third brdals By 1, 1, 6, for the pads, A1, VII, 33, 23', is to be substituted 1,\, 130 30 • The latlantars Saman is the basis of the pancadafa sloma or bymn form The term 1 ass thapraschal 33 clearly the techo cal name of what is called elsewhere (set St Petersirurg Did I osastkaprasddan Smilarly in the case of the sipadala storia and of II 2 2, 1 11 for the atinbitions The syntar of IV, VI 31, 1, is curious sce Delbruch, Altmodische Synlar, r 106, 1ergl 5w 1 398, and cl in Lan lcsus, III 29 ceniorem frabeate salu! is For prisala, cf 2 DNG XLVIII 548 These are guen also in Slákhāyana Srauta Sutra XVII 15 where they follow sa bra &c. Some are also in the Samareda The tuoll dymns bav.f.and. Gouvy Sankbayana bus jo att See Samaveda I 446 11, +63 where are tift ya and ydm judsale For the form, xe Whitney Sanskrit Gramus ay, $ $10. B. YiS of Samaleda huu #jºs!

·286 AITARCYA ARANYAKA V, 2, 3- forth, that dost know indeed all that has been aforetime or that is now.' 'O Mitra and Varuna, grant us strength and food. Indra, make us strength abounding" '(Grant) prosperity, strength, sealth, to him who seeks gain 15 Soma impels not him who leeps not ons, gain will not come near hım' Then come three dripadas,' beginmng, 'This Brahman' Then comes one dripada, 11 This occurs 2n Samaveda, 1, 450, as illvarya pod obia juró va son gáda reid nundi, which Benafey renders, "Vor allem sei gepriesen auto, seist da ans ferde oder nah,' bot this passive use of Vstuba is not probable My tendenag is of course sery conjectural, and it supposes that ajo s tead, 18 This verse, as far as the latter part is concemed, egrees with Samaveda 1. 455. which runs wrjá metró zdrunal final dah pírarım fsamt trmadi na Indra Here pontata has the three deities as its subject, and its use is therefore regular Bot in the Aranyaka text the plamal is quite irregular, cf I, 1, 2, D. 7 The text could be amended, but it is clearly onginal cr the strange afribbah in jammya Brahmana, III, 77. on the diber hand, wtarablyamutlaradhik in Apastamba Gębya Satra, VI, 14, 15 (Oldenberg, S B EX., 181, n) For the forta Arwuhi, cf Whitney, Sansknl Grammar, 6 704, Macdouell, l'edic Grammar, p 63, Wackemagel, Ainadische Grammatt, I. 310 See also Oldenberg Prolegomena, pp 393 sq. Zubaty's articles in Vienna Onental Journal, II and III, and Arpold's Pedre Meire, Chap VI, with whose resalts 1 regret I cannot on the whole agree (of J & A S, 1906, p 718, and ) ale Metre, pp in XIV) 1 In Samaveda, 1. 44, this verse runs Idm paddo pagad rayisine od timam aprald hrmots ud shriad raim (for the form c£. \\ hitaey, Sanskrit Grammar, $1197 ks), meaning "Realth, a dwelling prosperity to bum nho seeks wealth The man who pays no vows obtains not his desire, he wins bot wealth Sayang renders ragusduz as haviriałpamasya dhanarya diaları, but this cannot be nght. If the Arabyalı form is correct, it is presumably from /san, as in goan, RI, IX, 2, 10 &c. It may of course also be the acc or non peut of raysmi, compare posfimin dhiyam, R1, 11, 53 ID The only probable construction of the text here is there is (or *may there be ") in the seeker of wealth, property, &c R has adort, which is clearly wrong as probably is spread for the omission of the rest in the Simareda version, c RV, 11 6 % Dischet, telskt Studie, I 19 Geldner, ibad, 166, 1 7 on V, L, "These verses (the accents are from the Särna resia) are given in Afvalzane Srauta Sutra, 11,: 6 d brakmé ya folya Indro náme truid gone lt er stutdyo ylihi Maida Indra rada Jantu valdra um de chevasas pake sånt fire na samy fait They occur also (with * frutayo for na snurays, and not for rainy 3) lo Sinkhyana Sragia Serra, 1X,6,6, and (walbe Maths for patha) to Simaveda, II, 1716 (-1,43%) 11:8 (-1, 43, 1117 The first retse also occurs in Tiltaty. Brahmana, II, 4 3.10 (ratia only), til, 7, 9, 4, and the pranika in Artareya Dråbmaria, 1, 3 Sce Benfey and Goff the translations, and for SW, Whitney, Samstri Grammer, $ 719. Terhaps it may be taken 15 rassire, c R, 1,79, 11 Add Triu wltyd, endered as is praised' by Oldenberg (S BE, ALI 106), and se lhelbrück, dlandsche Symlar r 364" On the other band, f nn 6 and 11 above, where So also parale means the song and be us praised'according to Oldenberg, 1.p 136, and Nessut, Best Bar, All, 199 I am not sure that in any case the passive bene is quite asential The tacertainty 1 of course of early date, the Middle and Puisire in Latin, Lindsay, Lene Laxpuas. Ir 519-571, Delbrück, Impl Synt, IV, 433 ·TRANSLATION AND NOTES 287 "To the yokes for him' (RV VII, 34, 4), the südadohas verse, the dhagya verse, "What he won' (RV, X, 74 6), and the sidadohas verse steblats and pr& stabka zaust be active, and so here and in RV, I, 79, 13, the activity may be that of the god tot of the poet In the RV passage et bas just been said dgni ráksams: sedhats, and I see no reason to give a pa3sive sense to gonite Tbe verses may then be rendered, The holy mason's lord, India by name, famous, utters praise Let gits approach thes, Indra, as patha the way Like songs, to tbcc, lord of might do men fare eagerly' It should be noted that in I, 438, the Samavcda has gond, but 10 11 1716 gyne The accept on gyné is quite anntelligible," and can only be explained by the fact that the Taittuiya Braimana, 1 c, has gané la the Artareya only ere brakma (otos Aufrecht's text esa) s cited, a striking instance of the danger of arguments from the nse of prahkas only as £ 3 ga of later redaction (cf loomfields proof of the posteriority of the Gopatha Brahmana to the Taitana Sotm, Introd, p. 26), since the argument would show that the Astareya Brahmana was later than the Asvalayana Srauta Sutra, cf also Oldenberg's remarks in Gott gel Ana, 1907, P 334, 1 Sankhayana adds the verses, RV, VIII, 19 4, and VI, 14, 15, but as there are only six instead of nine new verses the total number of dopada verses made op is still only twenty one The Altareya adds a twenty secand perse see. I, 4,2 The passages corresponding to the paksas are given in Saakbayana Srauta Sotra, XVIII,4 thus the sides are divided into the aisas, balus (arms), and prahartakar (hand) The aksat are VI, 47.8, and a rerse not frora the RV, sa surge jenayan, &c Then for the right baku, 1de strophe of the ratkantara samar iepeated as a kaluih, then the sudaderas verse Then similarly the antistrophe and a dhayya verse Then the rathantara pragatha Then the bymn, KV, VI, 22, excbanging for VI, 22, 2, the verse X, 8, , For the left bahu precisely the same treatment of the brkar soman, bat do dhagya and the hytun X, 8, with VI, 17, 2, as its secand verse The prahastekas are respectively VIII, 97, 13-15 and VIII, 97, 10-13 Then cames XVIII, 6, the caturultarant, va RV, VIII, 92 19 a, VIII 11, 11-34. I, 10, 1-3, VIIL,88 3,4 ( pragolha, of 3 5), by bal versca, 1, 80, 1-3 (pankramsani), VI, 34 ?-3, and I, 83 6 pacckas, then the sudaderas It is worthy of note that, just as the Attareya refers only to the ssa brahma verses by the Aratika of the first verse, so the Sankhayana Srauta Sotra, XVIII, 15 4 also uses only the Pratike It is almost impossible to avoid the conclusion that this book XVIII (and presumably, Also XVII) must be not earlier oor later than the main body of the Sutra and this will moduly la some extent Hillebrandts view, Ritual Lultralur, 15 Similarly the Aranyaka may be written after the Asvalajana Šrakta Surtz. Ci, my note 10 / R A S. 1907. PP 410-411 In the Antareys Brahman, VI, 18, 1, it is said that Vispanitia was the set of RV, IV, 19, 31 and 33 and that Yamadeva asrjala them, lan ksipram samapular, whưc 1a IV, 30, 3, RY. IV, 20 and 21, are also declared to be rempuas hymus Vemdev w imati tekan apasyat tan sampadai samapotal (Sieg, Dr Sagholoffe der gela, P 103) * It falls under pune of the exceptional cases, laedonell, Pedus Crammar, fu 10, Whitney, Sanskrit Cromnar, 51 597, 598, Hleder, Ind Stud, XIII, 10 sq , Delbruck, Attindirche Sywlat, pp 11-39, Oldenberg, 2 DNG, L1, 707-71º, se my hole, J R AS, 1908 Also the Apastamba Srauta Sutra, 1, 2, 13, crted by Bloombels, l'edar Cemerlance, P 707 1 102 ·288 AITAREYA ARANYAKA V, 2, 3- 1 3. (Then come) the eighty gājairi tristichs He tales out the last three verses of the hymn, 'Great is Indra who by his might' (RV, VIII, 6) (Then come) three verses of the bymn, 'A cale for us' (RV., VIII, 78) Of the terses following 'Indra indeed is the drinker of Soma beyond others' (RV.. VIII, 2, 4), he omits the last three of the others he omts, (Sheet are the draughts of Soma, come hither' (ibid, 28), and puts in its place the verse, "No other mighty one' (RV, VIII, 80, 1) (Then comes) one serse, 'Born with a hundred strengths' (RV, VIII, 77, 1) (Then comes) the remainder (of the hymn, RV, VIII, 92), "Much inoked, much praised' (ibid, 2) He omits the last serse of the hyme, "To him that hath renowned treasures' (RV, VIII, 93 1) (Then come the hymns), "The deeds of the impetuous one' (RV, VIII, 32), Those that kindle Agni' (RV, VIII, 45) and 'For us, O Indra, rich in food' (RV, VIII, 81), and the following hymn (Then comes) the sudadohas verse 4 (Then come) the righty brhasi Instichs! There are twenty nie verses They arc- 95 RI, VIII, 6, 1-43 45 verses >> ;8, 1- 3 - 3 34-39 = 36 (For terse 29, V, VII, 80, 1, is substituted ) 77,1 I 92,2 33 33 ! 93 1-33 - 33 32 45 42 8r 82 9 PY 12 > 3) 13 A 140 verses In Sankhayaoa þrauta Sutra, WVIII, 7, the rerses ase IV, VIII 6, 1-45, 2,4 27, 31-39, 45 1-43, 32, 1-30 , 91 4 18, 22–33. 93 418, 23-33, LT, 51, 10-17, VIII, 6, 10-12, 69, 7-6, I, 45.1-30, which grtes 81 freas and not so The number is reduced to So by the owussion of one of the three treas III, 51, 10-12, VIII, 76, 10-12, 69 4-6 These art RI, VII, 1, 1-29 29 verses. » 3 1-6, 9 30 E 18 14 33, 1-15 - 15 VII, 37, 1, 2, 4-21, 24 7 = 14 (For VII, 31 10, is substituted III, 99,1 ) 6 Väla hilja bymps 56 11, 46,3-14 T2 5 III +5 5 9 . » 90 07 IIL, 44 ·-V, 2, 4 TRANSLATION AND NOTES 289 of the hymo, 'Sing of nought else' (RV., VIII, 1) He omits the seventh and eighth stanzas of the twenty stanzas beginning, 'Drink the fragrant Soma' (RV, VIII, 3.1) (Then come) fourteen stanzas Leginuug, 'When, Indra, forward, backward, upward' (RV, VIII, 4, 1). Then fifteen stanzas beginning, 'We with the Soma thee' (RV, VIII, 33, 1) In the hymn, May not thee the sacrificers' (RV., VII, 32), he onits the dripada (ibid, 3), and the pragājha connected with the Raihantara Sāman (ibid, 22) Further he omits the pragāthi, 'No one Sudās! charlot' (ibid, zo), and inserts in its place the pragātha, "Thec men but yesterday' (RV, VIII, 99, 1) (Then) sıx Válaklılya hyrs vegmuig. 'Him of good guts' (RV, VIII, 49, 1) (Then) the rest of the hymn, RV, VI, 46), beginning, 'Who active ever slays the foe' (ibed, 3) (Then) tuo hymns beginning, May this delightful one for thee' (RV, III, 44, 1) He omits the seventh and cighth stanzas of thc hyma, "Both let him hear' (RV, VIII, 6r) He omits the last stanza of the hymn,With strength him that finds treasure' (RV, VIII, 66) (Then come) eleven stanzas beginnmg, Who is king of men' (RV, VIII, 70, 1) (Then the hymns), 'Him who works wonders, enduring the onslaught (RV, VIII, 88), 'To be invoked by us in all' (RV, VIII, 90). and nine verses of the hymn, 'The blessings thou dost bear, Indra'(RV, VIII, 97). (Then comes) the sūdadohas verse. RY, VIII, 6, 1-6, 9-18 66, 1-14 16 Yerses 14 II 6 3 PP 10 70, 1-11 88 90 97, 1-9 E 6 ” 93 HI 9 31 - 140 TOTSCS or these However, no less than 8o are salobrkats verses In Sankhāyana Śrazta Sätra, XVIII, B 13, the afil is given as follows VIII, 97, 1-9, VIII, 61, 7-9, 1, 36, 7, 8, VIII, 70, 7-11, 20 fralpaksabrkans then VI, 46, 3-10, VII, 39, 1, 2,4-4, VII, 33, 12-31, VII, 32, 24-37. VIII, 1, 1-1, ma w loa prutasO, VIII, 3, 9-12, VIII, 3, 17-20, VIIL, 4, 1-14. VIII, 61, 3-6, VIII, 61, 9-18, VIII, 66, 3-14 Jlillebrandt in bis Index gives the references differently, but this 19 apparently dae to a confusion between pragathas and stanze There are really 43 pragathas The cot mo *, &c, is not apparently from the Sambită, lillebrandt's indices all ignore at, and does not pear in Bloomfield s Vedic Coacordunce of the last six, three only are selected to make up the 40. Then come 30 more pratyaksabrkalı, VIII, 1, 5-24 Tben 10 more VII, 2, 35-29. VIII, 33, 1-14 Thep 40 pragalhas, the three over the first 49, VIII, 70, 1-6, VIII, 88, 1, 1, VIII, 99, -6, VIII, 99, 1-8, VIII, 49 55 (the Valakhilyas), omituing VIII, 53 5, 6, 54.3.4 Then I, 175, 1, VI, 49, 4; III, 53, 18, VI, 47, 19. VIII, 78, 10, VIII, 89.7, VIII, 101, 13, X, 107, 1, 3, 11, making ta Brhatit, and III, H. 45, making up 10 m all The wholc berkels est consests therefore of 8o dr hats ant Bo (not 160 us Friedlander) pragalhas, giving (80+ Bo = ) 160 brhatis and Bo talerhatis, just As in the Attareya Cr Sinkháyuna Aranyaka, 11, 8 and 9, for the gayatri and barhan atin U KEITH ·290 AITAREYA ARANYAKA 5 (Then come) the eighty unik tristechs.' There are the two hymns beginning, “Indra who is the greatest drinker of the Soma' (RV., VIII, 12, 1). He omits the last stanza of the hymn, Sing forth him' (RV., VIII, 15) (Then comes) the hymn, "To Indra sing the saman' (RY., VIII, 98) He omits the last three stanzas of the bymn, 'Let us utter, O comrades' (RV., VIII, There are 73 31 13 RV, VIII, 11 - 33 stastas, 13 - 33 15,1-12 12 98 74,1-37 - 77 I, 84, 7-9 3 V. 40, 1-3 19 36 ?? VI. 43, 1-3 12 (16 ust stanzas. Then payatri stasias - RV., VIII, 14 - 15 stantas, 16 17, 1-13 - 13 III, 37, 1-10 - 10 1,4 10 5 10 1 + - 10 N 11 10 30 3 1) ul 119 VI, 45 1-30 I, 30, 13-15 - 133 sugalri stunzas, or 114 w stanzas making in all 240 mAs. According to Sankbynna Śrauta Sotra the verses are RV, VIII 13 1-33, VIII, 11, 1-11, 15-33, VIII, 15, 1-12, VIII, 14, 1-27, 1, B4, 7-9, V, 40, 1-3, -36 trias or 103 #snih stanzas, XVIII, 12 Then, XVIII, 13. come RV, IV, 30, 1-6, IV, 30, 9-21, IV, 32, 1-11, 1, 30, 1-18. VIII, 14, 1-15, VIII, 16, 1-17, VIII, 64, 1-13, VIII, 81, 1-y (Hillebrandi's I, 30, 1-5. and VIII, B2, 1-7 are slips), making 104 giyatri stanzas. Then VIII, 11, 1-16, katuba pragaria, then VIII, 98, 5–17 in USALA IVc thus get 240 stanzas, consisting of 190 (105+13) **As, 104 gugalns, 8 kakubls, and 8 satobrisis (1 VIII, 21, 1-16) The Sankhāyana Aranyaka, II, 10, points out that to get 340 xseks it is necessary to take away four syllabies from cach of the 8o salobrhairs, which with 160 brkati make up (V, 2, 4) the barkah frasite Then the B kakubls gire & stkr, while the 8 satebrkates yield each three, or 24 18 all, sets of four $}]ables Adding the 8o and the 34 ve base 104 sets of four syllables, which added to the 249 atrs give 100 unids, to which agaia must be added 190 ks 8 kakubls, and winiks, left after the deduction of 24 syllables from each salobrkali, making a grand total of 240 temalt This compl cated versige, 15 Dr Friedlander points out, probably arises from an attempt to remedy the apparent maccamcy of the Aitareye io permuffing sarpBrhalw in the $jrhali afin Its success is not obvious, and that the attempt should be made may fairly be reckoned a $iga of late Dess ·TRANSLATION AND NOTES 391 24, 1) Then three tristichs, 'Who alone bestowed' (RV, J, 84, 7). Come hither to what is pressed with stones' (RV, V, 40, 1), and, 'Under whose sway Sambara' (RV, VI, 43,1) Gájairt verses become usntk verses by equalization Every seven gayatris make sus unths (Then come) the hymn beginning. II, Indra, I, like thee' (RV, VIII 14, 1) and the two hymns beginning. The lord of men' (RV, VIII, 26, 1) He omits the last two stanzas of the second hymn He omits the last stanza of the hymn, 'For the strength that slays Vrtra'(RV, III, 37) (Then come) three hymns beginning, 'The doer of fair deeds to our aid' (RV, I, 4, 1) Then two hymns beginning, 'Indra, Jasting wealth' (RV, I 8, 1) He omits the last stanza of the hymn, 'Who has brought fron afar' (RV, VI, 45) Then come three stanzas of the hymn beginning, "Let splendid feasts be ours' (RV, 1, 30, 13) (Then comes) the südadohar verse In the case of all these three sets of eighty Instichs, there is made a pause after the hall stanza The eighty tristichs are the food, and the raśa verses are the stomach (of the bord) The vaša hymn begins," " Worthy of thee, O wcalthy one' (RV, VIII, 46, 1), and ends "Gainer, gainer of good' (ibid, 20) The verse, "Giving wealth' (ibid, 15) is a dripada, and, "Now then' (ibid) an ekapada It ends with the verse, Of that mill yielder' (RV, VIII, 69, 3) (Then comes) the südadohas verse C1, 51 The explanation of the number 31 stanzas given by Sayana there and here 15 that the passage ends with serse 30 and the sudalokas verse makes up the 11 This view may be supported by the fact that the sudadekas Perse 15 here set out with its pranida it us most probable that we should understand that the 21 stanzas are made up by the inclusion of the Rudadohas verse and then that there follows again that perse in ita ussal capacity of separating the different parts of the whole Sajana does not clearly appear thus to bave taken it, bat It seems most probably so, and the translation is based on this view Sankbayana un Aranyaka, 1 11, and Srauta Sutra XVIII, 14, takes tbe whole hymn, VIII 46, as being used The priority of the Altareya 1o evideot as Y 21 14 contain u dinastuli of Pitharavas The same remark applas to ibe Satapatha. Brahmata, kce Eggeling, SBE, XLII, 113 It is worthy of note that an antolatnr in considers that Sayans & explanation of the bumber 11 La consistent (this is not the cax) and inaccurate Hc argues that the 11 stanzas are made up by splitting ver is into an ekapade and a dus fadli This view is at first sight plausible but the mention here of (1919ICDE s more probably due to an explanation of jathonapadum la 1 $, 1, and so Sayana there takes it. The other view is, however, accepted by Ergelang, SBE,XLIIT, 1 n, who paints out that the version of the Mabadok tha contained in MS Ind ON 1729 Dgtyes ter 15 us an ekapada aod a dohada, wbich certainly tells against Sayana For guyatri and asks, of Rgvedu P+31744khya, XVI to sq, for lampada, Sidkhiyanı Srauta SC XY, 10,5 U 2 ·292 AITAREYA ARANYAKA V, 3, 1- ADUTAYA 3. (Then come) the thigh (verses)' In the hymn, 'O Indiri and Agni, je two (RV, VIII, 40), (he recites) the half-stanzas as gājatris, but the second half of the second as an anustubh, up to the last stanza The hymn, "To ther, the mighty, the intoxicated one (RV, X, 50), has nitids inserted Between the two hymns, 'Who in the forest as it were has been set dorrn' (RV., X, 29), and Who first is born, the wise one' (RV, 11, 12), are inserted the hymn, 'Come hither standing on thy chariot-seat' (RV, III, 43), and the stanza, Wandering alone in the midst of many' (RV, X, 55, 5) As many decades' af verses in frostubh and jagah addressed to Indra as they insert, after transforming them into brhafis, so many years may a man be fain to lise beyond the normal life, at the rate of ten verses for a year; or he need not do so (Then come) the ICE I5,1 The verses are RV, VIII, 40, 1'10, X, 50, 1-7. X, ag, 1–18; II, 43, 1-8; X, 555, II, 12, 1-25, \, 178, 1-3, an ekapada, I, 11, 1-8; VII, 23, 1-5; VII, 34, 1-4,65 In Sanhhāyana the tala hymn is followed, XVIII, 15, by the dustedis, 1, 2, 2, abore then comes the Aindragno sukta, VIII, 40 Then the ar apena, RV, X, 167, 1, II, 31, 3-6; I, 84 10 12. VII, 31, 10-12, VI, 46, 1-3 Then the anustubka samannas, RV, I, 10, 4-12, 1, 11, 1-3, 1, 84 1-6, 1, 77, 3-5, I, 196, 1-5, V, 35, 1-7, V, 38, 1, 2, V, 39, 1-4; VI, 44 1-6, VIII 34, 1-14. VIII, 63, 46, TILL 89, 5, 6, VIII, 95, 152 Then the to stupchald, Rv, 1, 37, VI, 25. 11, 13, II, 14 III, 43. 111, 46, III, 55, 4-6, IV, 16; VII, 24, VII, 23, VIII, 69, 13-15 See Srauta Sutra, XVIIT, 16-20, Aranyaha, IT, 12-16 These confused masses of verses show distinctly the later character of the Sandbāvana nital See also Satapatha Brahmana, VIII, 6, 2, 3 whers RY, X50, is called the spine, IX, 1, 1, 44, 3 3,19 in the last passage the rafa is given as 33 1a Cogelang (S B E, KLIII, 223), which must be an error as there are only 33 verses cl. Introd, p. 36 The second verse is a divpads in faktar The first three feet make up a gayatri, that is, they are recited with a pause after the second foot and en alter the third The second four fect are recited as 30 ANH tub, with a pause alter the second and om after the fourth The last IS frilub, sod it is reated by dudas, that is, & pause after the first foot and om after the second. The remaining ten terses are un mohonukts, and therefore are cach divided into two gayatris for recital101 It is chaçacteristc of tbe deliberate differences between Altareya and Säuhhayana that the latter, VIII, 16, dades ser 2 into an any rubl and a guyatri, not mice teria. • That is, if one destres life (Sayapa) See n 5 For 2, 55, 5, cf Ludwig, Agrela, III, 186, IIillebrandt, sed' Myth, 1, 463 1.5.2, 6 Siyana bere renders delah as verses produced in the Samphite, which is a collection of ten Mandalas. But the datate lelow certainly sbggests that it means decades us probably in 1, 5,2 * Thu must be the meaning, and so Siyans takes it He, however, takes na si as meaning ibat cach brdan produces a jeu of líe, contradicting the ten bref tule This is not impossible, which event ht points out the insertion of the Dude 1nstud verses pares eleven brkatit or clevea seus' longer life. But it is not datural, and at iguores instalapain ime, there being no jagat in the aine terses, 19d therefore in accordance with the ordinary use ·-V, 3, ? TRANSLATION AND NOTES 293 hymn, "That steed impelled by the gods' (RV, X, 178), and the ekajadi," Indra rules all' (Then comes) the anustubh hymn, 'All songs have caused Indra to grow' (RY, I, 1) Having recited the first half stanza of the first stanza of this hy min, he combines the first half-stanza of the second stanza with the second half-stanza (or the first stanza) (joining) quarter-stanza with quarterstanza so as to make anustubhs up to the last stanza le combines every succeeding half stanza with the preceding The rest are done in the disual way. (There are) six verses beginning, Drinh, Indra, the Soma, let it gladden thee' (RV, VII, 23, 1) Having recited four serses of the hymn, " Thy place, O Indra, is made on thy scal' (RV., VII, 24), and then joining the last stanza, he ends with the second last stanz The Sastra finished,' be mutters the ukthasampad In the place of the uktharina the ukikadoha is used 2. 'Thou art the head of the world, the essence of speech, the fire of breath. of na ra in Asvalayana (e & Santa Sutra, 11,5 24), Caunaka's pupil," I take it to mean that, unless one is oyutama one need not insert the verser C Sayana s note yady ayusłumah tjat Sadanit praksiget, whence it appears that he did not regard the avapant * essential He may be combineng twa d lerng previous comments. The idea is cunoasly in serted Aot in 11 Rgveda Sce Samaveda I 456, ajisabeyi Sambata XXXVI 8, A$valayana Srauta Sutra, VIII, 2, 21, Samavidhana Trahmann, 11, 6, 7, which all have wiszasja rajal See 1 5, 1,9 11 Kankhasant VII 10, applies the same combination to the sududratment hymn RV, VII, 3 The first and last half stanzas in both cases are left maltered 1 other sets of fout falas are treated as an astebas " For a formal definition of sarifała see Ādvalayana Śrzuta Sutra, I, a to In the Agniscoma the prakru the Neskeralya Sasima Degelaag, SB2, XXVI, 319 , ends with a Mantra stikan terindr nyopatrntate tua Afvalayara Srauta Setra, V, 15 23 of which tham viamdraya form the ulthasau pad, and the rest the wathavary The ITolr here recites the samfad but in the place of the uthadirt came the rekthadoha ic the verscs xt out us via for the ulthavirya of V, : 5,1 6 Hang, Aitreya Dr dheanas P 177 Eggeling 16, 37, * Calind and Heary, L Agmisfona, p 333 Sayana ascribes the verses and formulae to a fakka, lura as usual The rendering of these verscs is very doubtful and I have mainly followed Sayana The diff culty is increaseel by the fact that E har bere to accents, and rajendralala has apparently followed & most corrupt MS or hus scattered recents at random They do not occur in Saikhuyana Doth Rajendralala and the Abandāstama edition print the verses with stops only at sarvamt udma pinsata and duhanan (and in the former case also at ast), as if they were prose They seem clearly, however to be intended as verses and I have dividel them into jagats with mixed drastubks Indran may belong to the first verse, and other dressions are 'no doubt possible but the ong sal metncal form of eg gidas sałyém vondm er úcansme is certain Forsimuar case di verse treated as prose ct' Altareya Brazala, MY, 25, 3 and 27 1 olg where flok is appear in prose form In VIII, 27.3 Dhanan is tho syllables only The Brhaddenita IV, 139, in the 'B recension mentrons Afvalayana, and though this may point to the verse be ug late, it may also be quite correct, since a pupil of Sanskr appears to have been the autbor of the Rybaddevatā, ef Macdonell I sady and tralāyana kateraden ly one of his oldest pups ·29+ AITAREYA ARANYAKA V, 3, 2- the abode of mind, the entrance of the eye, the source of the ear, the resting place of the heart, thou art all (Thou art) Indra, the undying sacnfice, the ambrosia,. the sky, rglit, truth, conquest, decision, the end of speech, the perradıg, that which is beyond all, the light, the udder, the unanswerable, that which sas before Thou art all,' speech, the water with the lightrung that goes thsther and returns," as elsewhere A striking example of verse disguised as prose is the inscription on the Piprabya stupa, see Fleet, ] RAS, 1907. PP 11 s. following, with minor differences, Thomas, IRAS, 1906, PP $63 sq In the Altareya, 7 «, we have - Asatrina ksatram jagon balma dalam ainures yasyartan vidvar ordentane rastragopan purohita!!! fasmas tifak sanjunalt tarmukha kamonosah jaryan am extrane brak mana rastragopah gurahta 25 latt tasya raja mitram Bhavats (a gyll) drasantam apabodhate asyaram viden draamano na tragopah purohilah lasinai vidat, &c, as above, and other places fragments of appear, as only natural goomie sayings like them tend in all languages to become verse The old character of these Slokas appears from Elvete metrical form, and they may be compared with the verse cited from Satapatha Brahmana, XI, 5,4,3, by Oldenberg (S BE, YXX xıx) Simular Ferses composed at later dates are found to the characteristic late metre in the Gshya Sittas, geite freely (Oldenberg. I IIXV-4XX=21), one being attributed (Abyalayana Grbye Satra, IV, 7. 16) to Saunaka and Slokas are recognized a tbe lists of compositions, - & Bikadiranyaka Upanasad, 11, 4, 20, IV, 2, 2, sec Sieg Du Sagrensrofe des gueda, PP 759 Slyana has Jarya rasya vastuxo jad ja puncem karmam rupame lat sartuam ripam, and he explaios pdrag arzig is utamadhamarudd de Styria u 6. explained by Sayana, and pårag and artis probably go with sallam in the Jaiminya Upanisad Brahmana, 1, 9, 10, che passage from indral Cartaw duhanan appears, but u a different connexion and in an injertor perhaj s secondary, form, which looks as if it were borrowed from the Aranyaka, The parallelism has excaped not only Oertel but also Bloomficld (Vedic Concordumre) Quite intelevantly appear the words (the fiyatn as brahman 18 the subject of discousse) tatyafanz wamandran Farmasti aniriam wyománto vacati bakur Dwyar sarmant saruusmod ulleram jpelih i plam satyam tyjä tam errimam afrah EXC9am 1 purtam saren san i tak 1 saran dam api dhanus pie prag anul 1911 så Arthalsa/lam kamaduckatselu pronaramhitam catsuktrotram rakprabhatan manata uapan Ardiyograms Brahmanabhattant annofubham tartapiiram gobhagam prohiryufaram fapastan I arwna pariralanan Indratresshant sakasrakssram ayuiodh iam antriam dukana larin Barl lokan abdiktoratiti Oertel renders, These are its names Indra, actloa, imperishablcces, the Immortal, end of the firmament of speech, the manifold, the numerous, the all, the light Higher than the all, righteousness, truth distraction decision which is not to be contradicted, the ancient all, all epeck This all also, (like) a cow, lattens bitherward, thuthernard She that milke immortality possessing andwidual oceans (!) possessing wish grant ng imperiskableacus, connected with breath possessing sight and hcanng, superior by speech, permeated by the found, baying the heart atats point, apportioned to the Brahmans, picasal through food, haring the rain is means of purification (1) cow-protecting higher than the earth, having penance as a body, baring Varuna us an enclosure, baring ladra us leader, possessing thouued syllables, possiog ten thousand savs, flows is all directions anto all these worlds' ft - ·-V, 3,2 TRANSLATION AND NOTES 295 which yields milk and fallens (Thou art) the eye, the ear, breath, that wluch is should be noted that the MSS read than 17, a clear error for tum MON, properly a peil part, middle of Vu (cf Whitney, Sanskra! Grammar, $ 609), a nord disex bere anknown but of interesting fuoction (for g, of Wackeroagel, Alundishe Grammatik, I 146), sluch is rendered very probable by the metrs, apralitafjal (C), sd raksu rotram, Ardagegram, brahmanabira kiram (s), hkratmın (B), Bartram (C), Vaninagarjalanan, duhanah These readings confirm the Brahmaratharirlant of the Aranyala text hirdesign 15 ng doabe a possible and an easy conjecture, but Sayana already had Årdijant, and lis appearance bere certal ly shows that the tradition hardened to krduyogram at a very early date Annalubkam is templing, but uncertain as Sayana rend demande CE Satapatha Brahmana, IX, 6, 1, 12, tot anal zacam for llantrayamya Samhita, III, 7, 3, Safjanvtani So in Atharvaseda XIV, 1, 11, frelse replaces RV, X, 85, 11, {retram quite wrongly (cf Whitney, Translation, p 743) I consider therefore that (especially 19 view of the accent) it is very likely that Annalubham should be replaced for dodapogrom af at really is - indajagram might be compared Maitrayart Upanisad, VI, 35, turdharmondham for andham (Alex Muller, S BE, XV, W) Ent error of text is casy Vyomanto vacak must, I think, be divided into vyona kod dno z doda The sense ascribe to Indrafresthunt is possible, an 1 In Irojyestham may mean (us in RV, AV, and TS) harleg India as its best' Harunapariyalasan may perhaps be night, but it is far from certain, and Sayana had sarun ayatlamam, e more recondite form (see n 1) on 11, 4 3) than that of the Brahmana The words bakar bhuyas should be ahor Shujah This example answers the query of Speijer, Vedesche und Sansknt Salex $ 122, a 7, as to whether the doma ausser als sasa" I Vedic as well as classic (has Sanskrit Syntax, 135i 3) The same phrase 1s found in V, 1,8 in a Mantra passage, and in the parallel passage, Sankhiyana Aranyaka I,R Cf also such phrases as bahu sa me dhuyat is me, Tarltiriya Samhna IV, 7 4,1,JRAS.1969 The acueats of the R edition are very correct I'micum is quite impossible in the base of the compounds R bas Artigogram, bradmondbaritkim odrsaparitramt råffrdb.), dom, produse pudram, postanu, Indrajyestkami ayušåtsdram, brahmardriosam. Varsåpasstram os Opported by torsdn (RV), and repsdmedus (AV, medhas, AV L'app), saldsradharan by the RV, aynisksaram by analogy with sahásraeteram, &c, Nyastanu and bransandbhar trkam depend on analogy Indrap estham has abundant aplharity fólkigan may be compared with usmagha (kV), but cf podkdy (RV) Vakgrabkulaw and saly isammitom are sopported by osafe (Macdonell, Vedic Grammar P 96 Wackerparel, Alinische Grammatt, I, 1, 22792 Rod antayogram is probable (Whitney, Sanskrit Grammar, i 1287 A, gives everal examples of different accents, Wachemagel, pp 138 sq, decides for accest on the first member as usual in determinates with adjectives at the end (for examples, or p 133 ) On thig analogy. Arthryn mrom may be noht or possibly Fre should read other upuram 4 two words, bat the geoder of waamams would be strange If it is a noun (mean ng either lower Sotna stone' (RY, AS, bet of fu Stul I, 108s or lower part of sacrificial post' (18.)), since there it is always masc (cf . 5) The accent on druna ut semun doubtfal, but if it is a case of a past part, tbe acuerdt should be on the first None of these words have found their way into Wackeragels lists For similar cases of double accent In MSS, Scheltelowitz, Die Apokryhen dks Kgveda, MP 39, 49 (lom J}}, "eckermael, 19, pornts out ear In cases of compounds the Atharveveda A1 and 1x, Satapatha Prihmani, Teiniga åtenraba and Mariyant Upnicad (he poores this work) are very ladly accented. His theory of accent (TP 406 ) lage stress on the fact that determinatirea (ure those wuh Terbal second parts other than forma en la fi) onginally bad the accent on the fint part and only la er on the second The acceats here must depend to some catent 12 (4) the relay of the theory to the view 11 to the age of the Aranyaka. neral as it stands sols the coastraction, but may be right possibly at wus origually ·296 AITAREYA ARANYAKA measured by truth, winch is produced by speech, and proceeds from the mind, what is truth in the heart, and borne by Brahmins (Thon art) food and prosperity, purified by the rains, rich in cons, that beyond the earth,' to which Vamna and „Vayu most resort, that which has for its body penance," has Indra as its mightest which milke ambrosia, with a thousand streams and countless letters? These, o hymn, are thy powers, there are the powers of speech' With these for me now milk the great wealth of ambrosia Prajāpalı created this prayer, the essence of the Vedas Will it may I obtain all; let it win all desires greatly, Thou art bhik, dhurah, and siar, the three, thou art the Veda! Milk, O prayer, children for me Life and breath milk for me. Cattle and folk milk for me Prosperity and glory milk sor me The world to come), splendour of renown, courage, prosperity in sacrifice, milk for me. All this he makes the Adhvaryu repeat, if he does not know (the Mantras) Then being urged on to sacrifice (by the Adhvaryu, who says), 'Om," offer the Soma singer of the hyen,' porrode (u Whitney, Sanskrit Grammar, $ 716), the nom of the participle, or gir2011, rendmg dhenik The Jamminiya Upanisad pirate may anse from a misreading of tor> • Cobhagam may mean "prospering cons, and varsáperitrom, ' purifying by rains' Pythe wupardne is yufasya mülam (Sayana) If this is correct (cf . 3), the best adjective may belong to or to idpastana, but it is much more likely to be merely beyond the earth', as in the Jaamıniya Upantsad, which has Varumapariyalanam and annafubham, 'pleasant through food! Apparently we must follow Sayana end sapply maarfanırajatam or something similar The verses ore late in character, and kipastaru might mean "lean througta penacce, but the translatson of Ocrte! having penatics as a body' at least as proballc (or ibc acccst) The wblha is blindly praised Dihanam is taken as non neat Savana tenders it as with gokulam Ayutaksaram is due, he says, to the fact that there are so many syllables in the dehawaprukanına, tashnam pavilion asr sakasradharan (Taitt nya Sambuta, I, 1, 3 !, Mattrayani Samphati 1,1, 3) Ile takes ajutukarant and sandsredharant as accus agreeing with anrlam They are perbaps more prodidiy normative Ore as Sayapa, 'these sounds are thy powers.' Bloomfield (1 dre concordance, r 2004) reads utthashi tapak The other seems supler ukiha and 2 are easly identified, or Taber the later lies at the base of the former for etgani, cf Whitacy, Sanskrit Grammar, $5971 025, 573c, Delbruck Allindusche Synlax, PP 352, 353 The conjecture vidise for vodi ast is easy, but tan necessary, fo II on III, 1, 4, RV, 11, 6,7. I 45, 6, II, 3, 6, III, 14, 3, &c. See also Asvalayaba Grbya Sutra, 1, 15, 3 for reda'si To take trapy, &c, 15. separate Santa Is WEBS * Såyana tikes Brahma as accusative I prefer to regard it as vocative, despite the apparent parallel sm of the next sentences For another Deuter voc, of 1,1 Strayana Srenia Sutra 111, 4 tg has prajām me diseista, and also djur me daukseva, pufer me dhuise On the other hand Atharvareda, X, 8, 33 has adhet mbrohna ta tapi se ICI V, 33 The Adhsaryu beters the press twice, See Alvadāyana Sravta Sutra, 1 3, 3 ebaikam presata yapal See Sabbatbier, Agnusloma, P 58, for the phrase, and for the gen. "Atner, Saarte vr, f 1971, Delbrach, dwundesche Synus, 160 ·TRANSLATION AND NOTES 297 wtenng the cry, 'IVe who sacnfice,' he offers sacnfice with the usual ** (stanza), and holding back as it sere his breath, repeats a secondary zasa!!! The accompaniment of the z asal is described elsewhere it The Adhvaryu bangs up the vessel containing the libation and the (three) algråhja bowls" As soon as be percenes the food, the Hot descends from the swing towards the east" 19 RV, VII, -3, 1, see Abraliyana Sraula Swtra, 1, 15, 33 pha soman Indra marduin dreta rayyā, and VII, 11, 17 For the aguk, seibid, 1, 5, 3, 4 nigung yadır annyoretarzami || 441 343 yajamaha ily ague See also Ilillebrandt, Ritual Jutteratur, pp 101 59. At- und Vollmondsopfer, p 95, Fegeling, S B E XLIV, 31, 1 1. "Amarasakr 19 fredly used as a compound verb in the Artareya Brahmuna 1, 77, 4, &c), Alcalayana Srauta Satrz, and $ith hayana Śrauta Sulza and should be written as one word Vjavanja i rendered urckrosom akstur by Sayana, who takes red as a The reason for the expression anumsat is given in Hillebrandt, attual Liferalur P toz, Ergeldg, J BE, XXVI, 35, 51 After the yajya the Hot says des 3 Tau 3 sot and somasy dgn this vau 3 sat, thus making two van 3 sat cries For the tesatkara, ef Åpastamba, Yujiaparibha2 106(SRE, XXX, 341) The words some syngme Erkt occur in Altareya Brahmana, III, 6, 4, 6 Ağvalayana Srauta Sotra, V, 4, 19, and the brevity of this passage is only explained by the fact (sce the following note that the writer clearly know tbc Ásvalayana Srakta Sot of Latrod, P 19) of the relation of Cyhga Sutra and Granta Sutra in the case of Ātvalayans and Šankhiyana Oldenberg, who once tbooght the evidence was in favour of assigning the two Sotras or Sankhayana to different epocks, has not abzidoved the attempt and leares the question open (sce S & E, XXIV, 5, 6 XXX, xxxia tq ), while I am inclined to think that there is no evidence worth counting against the traditional notborsbip in either case Cr Asvalayana Sruta Sutra, 1, 5 17 rug ok saha ojo may pran Arad i pasarkaram wktzrohtaunumantrajale! This is a duect reference Ci also Altareya Birahmania, 11t, 8,9 where it reads lax anumantrapela eng 4 soka ojo ninys pràmpmay ily alman av hud hola Lacam ca panapindu ca sf Aapky a sant vouk santapuraya The reference bere might be supposed to be to the Brahmana passage and not to the Brauta Sutra, but the use of anamtontranama and the mode of reference 210 kupelessly opposed to the view The style of reference is reminiscent of Afvalayana Ghya Sulri, 1, 1, 1 xitoni tartanakunt gebyanı rukry imal whuh u dear reference to the Srauta Sutra, and I think 18 assertion of the ideatity of authorlip It may be soted that, although Oldenberg ($ D E.2111, 158) cicatly indicates that he has some novel sew on the relations of Saanala and Asralya, be does not (1 S B £,\) carry out his promise of discuss ng the poict, sase that (ibid P XXIY N 3) leallades to the fact that Alrallyana Grhya Sotra, 11, 7, 16, quotes a yozmagada by Saunale. This of course in no way contradicts the view of the relation u paril and teacher reflected on the tradition of the haths saritsagana and recorded in the most precise terms by Sagresa The B version of the 1 jhadderat), which gelebiy was composed by pupil of Saunalas distincly quotes Asus yaan, whach seits the tradition admuably ( 793, note) Ch Abraliyana Santa Sotra II, 3:3, Clókhirana Srauta Estra, 110, 11, 10, embardman Agustin They wo dzmom and above') Mike, ku Jits", A 335. Fegeling, S 6 L.11, 403, 4, ALI, 6, 1 ** CE 1, 3, 45 Siakbayana Aranyaka, 11, 17. Sranta Saira, VIII, 11, 6, 7 For Fordi ma with lat., c. Delbrick, Alimlikle Sykler Tn. Speijer, Juk wad Sansini Synier, il 19797 Thus ante illuszales admirally the angin of the use la lls relation of wa sed the an! perxa, ke also uipant Sabhas, 31 7, 1, 1, 9. Tak «fa Sambil 11 2.41.79,999 ·298 AITAREYA ARANYAKA Then they tie up the swing to the west that it may not slay the reciter when about to eat. For the Hotr eats seated on the place of the guing. Then the Hotr consumes the (lbation in the) vesse) with the words utlered in responke," * Alay speech, the deity, rejoice in the Soma,''Da; Soma, the king, shower life on me for my breath,' Nay my breath milk mightily all life' The third pressing (in this site) is taken over" from the last day of the Abhuplara rite, except as regards the hymn containing nirids addressed to the All-gods (RV, I, B9) In its place are inserted forty-one verses of the 'water hymn of Dirghatamas, Of that noble grey sacrificer' (RV, I, 164) and the hymn ànobhadrpo (RV, 1, 89) The strophe and antistrophe of the Vaisvadesa Sastra are taken over from the one day form” (the Visvajit) If the Yayfayasiya Saman us Oructed," " Ujarr tour is explained by Sagana as xtaranngita purpokea, the word occurs oftcoin Sánkbayana Srauta Sutra, bat not in a parallel passage, Cr, however, XVIII, 1, 13 The Verso ung des usana) Somasya freyalu 1. Found in Vajasaneyi sambata, VIII, 37 and elsewhere, Bloomfield, Vedic Concordance p. 8536 Sa me, &c., 15 a quast verse It is tempting to render ayuh as if it were a datire, 'way Soma rim on me for life for breath,' and it might possibly be so taken as the sentence 1 a Nantes and therefore not to be judged by the ordinary rules of prose (cf Bloomfield, I edic Concoriance, p ) IA that case a un proraya would not be a salpurusa compound, since the breath of life is not in Sansknt ayu prona, Ror yet a dramatu, but rather a case in which the mere base is accepted as sufficient to denote the case relation when followed by a case forma a parallel word die R1, 1, 36, 9, where Mar Mulier would so render (sce Oldenberg, SBE, ALVI, 19) dmrla mártyanan, and see Peschel, I deska Sludure [ 6049, 215, Jacob, Gotl gel Ane, 1980, 1855, Hackernagel, Altundusche Grammatik, 1, XVII, and II, 1, 157, who accepts this view of Ri , 1, 36,9 Cf, however, Aitareya Brahmana 1 on n. 14 where sarvyuk sanayuldago occurs. The gen is one of partitive force, of Delbruck, Alunosche Syntax, P 160, Monto, llomine Grammar!, p. 146 For loc with as, cf Altareya Brahmana, VI, 3, 10 for acc eix. 12 Ind Stud, IX 29, * For the Abbiplava, see Åšvala yana Srauta Sotra, VII, 6. Esselung SBE, U11,403 It has six days. The hymn referred to as RY, 1,89. d Sankbayana Sranca Sutra, XVIII, 23,8 The bywn, RX, 1, 164, 5, is called sakia also sa Satkbayana Aranyaka, 81, 18, and Srauta Sutra, \VIII, 277 It is of coarse derived from y 41, gaurit minaja saturu taksan, cf. also Bghaddevata IV, 43 The 1x1švadeva Sastra begins tberefore with RV,1, 82, 1-3, 4-6 The contents of it and the Agnimarata are grea in fol1 20 I, 5, 3, which explains the brevity with which they are here treated Sink hayada Srauta Sutra, YUIII, 21 (ar Saškbayana Aranyaka, II, 18), gives the Sastra - RV, V, 81, 1-3 4-6, IV, 33. 1, 165, 1, 161, 1, 164 (the whole), and I, 89 with mazus, aud , 33 5, as fandhaniye Anobanya is used as a name of I 89 klso in Rgvidhana, I, 29, 5, but I loomfield (Fedha Concordanct p 169") does not cite this passage, which is earlier ** The Aguamaruta for the Šabkhayahu is given in detail in Saškhayana Srauta Sutra, X111 13. Ārapyakı, 11, 18 It coosists of RI, III, 3. V, 55. tbc Tajiaya niya ot a substitute, 11, 48, not noted by Bloomfield (I ede Concordemei, R 755) wko omits also say reference to this passage, I, 141 If the laylayajlıya Saman is er ployer), the Agromårita Sastra con autotes itself in the Astareya thus RI, III, 5, 1,436, 1, 4, 11, 45, I and a, VII, 17, 11 and 17, 1, 99, , , , , &c, the rest being as in the prairia (Siyana) If the Ilanda Saman 15 ·-V, 3, 3 TRANSLATION AND NOTES 299 then the strophe and antistrophe (in the Agrumãruta Sastra) consist of the Six Slanzas begioning. Agai, thy fame, the strength' (RV, X, 140, 1) when the Ilanda Saman is employed (three stanzas being used) If more than three) are used in this Saman, then so many are employed (in the Sastra) as the anustrophe, beginning, Agni, for ourselves as it were' (RV., X, 21, 1) Thus is completed the Mahīvrata and this day and the Agniştonia At the proper time they should carry the swing to the bath, and burn together the seats 3 No one who has not been initiated should recite the Mahav rata, nor used, then for the two pragatkas, VI, 48, 1 and 3, and VII, 17, 11 20d 32, are substituted X, 140, 1-3, and 46 respectively, being the two parts of the landa Saman 1, bowever, al] the sur Stanzas (X, 140, 1-6) are used for the Floriya, then X, 71, 1 6, must form the anurupa So Sankha yana, who gives further vanations For the ſjånda of Oldenberg Goit gel Anz, 1908 p 714 1 The Mabavrata is a form of the Agoistomy and so in a sense the Agsrstoma is finished The utensils and the swing are both cleansed, while the uedi and the brsis are both consumed by fire Sankhayana Srauta Sutra XVIII, 24, develops the final close of the ceremony in some detail The Aranyaka, II, 18, has tad Agui stomak saritesthale The banuing points clearly to an original sun spell The questiou, however, has recently been raised whether the use of fire is not merely placular, cf Frazer, Adonis, Athis, Osiris p 151, n 4. Mestermarck, Origin and Development of Moral Ideas, 1, 36 1 3 'The usual view is that both the burning and the waving of torches in sach rites are intended to croke bcat by magic cr Warde Fowler, Pomos Festuals, p 84 Sayana as usual, ignores the difficulties of this passage (1) The words try che most probably refer to the whole passage (of II 2: 4, D >>, because the very first prohibition contradicts the passage above V, 7,5 * 5, when the case of an adikola Hlotr is deliberately discussed the sense then most be as Eggeing (5 8 E, XLII, 367, n 1) lakes it, that (1) no one but a di&uia can recite, and even he only (1) if there is a cityan, and (3) year long sallra and (4) not even hc for another unless de be fether or teacher It may be noted that Sankhayana Aranyaka, I 1, prohibits recitation to another, save in the case of matrims and of a father and a teacher, wbich corresponds with the rule here, slabe satireas of course are entitled to recite for one another But ibul, 1, 5 and Srauta Sutra XVII, 13, 6, regard a culyezni as optional, perhaps a later idea (cf Weber, ind Stud XIII, 117, n.) The role of those here cited thus excludes the Mahayrata as anything but a satira Katyayana Srauta Sutra, XVI, 1, 2, ins sts an an altar at the Mahavrata (Egrelog SBE, XLIII axv, a) Dut it should be noted that this 13 inconsistent with the exception of the father and the teacher, for they could only be concerned-heng er hypothes not saftris in an ekala or akita nite Possibly however the new that one can recite for a fatber or leacler does not contemplate the case of an ahwa or clara, but means that in a satira the sacrificer may carry out tbe sacrifice for the benefit of his father or teacher though they are not initiated and chobot take part tbemselves, this view I Incline to think the most probable, despite Dr Fredlander's view (p 29,07) It cannot mean that, the teacher or father being diksıta, tbe Hotf recited for them only, for in the Maharruta al! the saltoms equally obtain the benefits of the nite (cf Ecgelung, S B E, XLIII, INT $9), and therefore are forbidden to perforta for others outside the crcle of the miliated, of Satapatha . It may be noted that the prohibetzea of performing som ces by other than Brabras is 15cnbed in the Satapatha Brahmana, 11,3 1,39 (ef Mátyágana Srauta Sotra, 11, 14 11. Mas ·300 AITAREYA ARANYAKA should he recite it when there is no altar, nor should one reale it for another, nor if it does not last a year, so say some Only one may reeste it for a father or a teacher, for that is recited for onesell (The only utterance of the Brahmana, lx, 5, 2, 13 and 13, X, 5, 2, 3 (3) Presumably for this reason Sayana renders the passage as equralent to 'no one who is not dīksta sbould recite the Mabavrata at another's sacrifice (1 € an akına or ekaka) taless there is a chanı, or onless that other is a father or a teacher His explanation is that the Maharrata is of three forms, ckula, akine, and saltra As is the saftra, the yojanians and Hotz are identical, then the diksa is storati. Io the other two nies the Hotr is not be pajamina, and may be either dīksia or editria In the Agnistoma, &c, starthe he is dīksala as these are soma sacnfices (cl Hillebrandt, Xy/ad Literatur, f. 125) If the sacrifice is not a Soma one then be as sot Only the dikula can perform at a parakuya makatrala karman, and he only if there is 1 alyagro Bat all this is very difficult and inconsistent The nasamattara aly eke he takes as a separate probibition confined to one school Bol the seems less likely (3) Alas Muller, SB E, I, 265, 267, tahes the passage thus 'No one abo is edilsheta, minitzated, sbould reaute it for another person, por should be do so, when the Mahaprata i performed without (or witb) an altar, or if it does not last one year' Eat this hardly makes sense, since an adiksua can never recite if there 13 a sallra, and the coastructioa of the sentence shows that the series of probibitions is not directed to an adīksala but to a prest in general He is not to recite fadilauta, nor if there is no bre, &c Dr Friedlander, on Sankbayana Aranyaka, 1, 7, follows Mas Muller, without commenting on the difficulties. (4) The only other possibility is to render, 'No one who is pot intrated must recite, nor must one reale if there is no fire, nor for another (i e allowing akrar and chudas af by chance the gapamana is the Hot in fact)' Some say, 'bom u tebe not a satira One may Tecite for a father, &c In this case the passage confinas an pan the view that there was probably a nityagna at the ekaka and ahna ntes, Egelung S B E XLIII, XX9 Sankhayana Aranyak, I, I, has almane kas kasya tac chaslam dha at The one gives the body, the other learning Aimang here is no doubt correct as less easy than armame It is a predicative possessive gen, as in 1, 2, 3, 8 Cf Witney, Sansk-i Crawwar, $ 298, Speyer, Vedische und Sanskrit Synfar, { 64 For asya, cl. Caland, Viber dis ni Sulra des Bandh PP 44 45 Savana says dira kecid exakjantarem adhujalt This can hardly refer to recitation, and throws grac doubt on anteritzs interpretation of a similar phrase ao Haradatta (Mantra Hatha 1, x) The passage as given to all the BSS, but it cannot be original la edition to Lemg quite out of place, it is almost enjotelligible bere It is a general description of the prano of the Adoraryu in the case of Śastras, whether accompanied by Nádiamındhyacamaras or not. In the case of the Hote's Sastras the praisa is uktka a yaya somasya In the case of the Tiotrahas, what it 19 is dispatel Sayana says (1) some supply withali yaya sontanam (d! hatyayana Srauta Sotra, 11, 13 33 (romasya). 14, ? (somanari), Apastareba Srauta Satra, XII, 17, 19 (somasya), 98, 14 (SomaF )) and make this the praisa, () others, so yram arthak frakriita na praga ai motra, reject the passage, (3) others repeat withafa jaja semaryd, and Astme the mention here is hoinahanan tastrosu tafesarıdhanarthan the second alternative 13 the most probable The words ukekala --Mana, Euch appear in the text after halraham it, are certainly sperous and cannot bare been read even by Sayang, whose pole would have Nüller S BE, 118, 3:1), to the fact that Brabmits only can eat the remains of a sacrifice The reason is no doubta reflex of the doctrine of the presence of the cyanity in the sacifico (which in certam cases forbids any eating whateter, og Alvalay hyn Satn 11, 9, 31), for which ser my article in the A, 45, 1907, PT 939 I obertso Sent,1,2;6 59 ·-V, 3,3 TRANSLATION AND NOTES 301 Adhvaryu) on the Hatr's Sastras, whether accompanied or nat by libations for Naraſamsa, is offer the Soma with the hymn', and it also occurs in the Hotraka's Sastras) This day one should not teach to one who is not a regular pupil, and has not been so for a year, assuredly not to one u bo has not been so for a year, nor to one who is not a brahmacárın and does not belong to the same school,' assuredly not to one who does not belong to the same school, nor to one who has not come to that place! There should not be more than one saying or twice, twice only one man should tell it to one,' says Jatū. karya 'Not to a child or a man in the third stage of life"? Nor standing to one standing, nor walking to one walking, nor lying to one lying nor seated on a couch to one so scated, but seated on the ground to one so seated (should witte teacher teach) Nos (should the pupil) lean backwards," nor forwards, nor be over clothed, nor adopt postures, but he should raise his knees, without wearing special apparel, and so learn He should not learn when he has eaten flesh, or seen blood, or a dead body, or done what is unlawful, or anointedfas Ches) or aled or rubbcd laus body, or had himself shaved, or bathed, or bus put on colour, or put on a wreath, or had intercourse, or written," or obliterated unintelligiblc of he bad bad them before him The reason for their insertion is obvious For the libations of L 4 gmistome p ago The gent is presumably parlilive, or Speter, Vedische und Samskrut Syntar, 367 V 3,2,n 17 + Cf Gantama Sutra, XIV, 21, and Bubler's note in his translation (S B E,II), where Le differentiates it from schádkytya Here, however, it is perhaps wed in that ural sense . Where the teacher laves He is not to go to the pupils house . Becanse it is to sacred According to Sayana, Jatukarnya insists on one lecture only to one person at a time, and the same teacher to ayos sampradayaz schede Th19 sentence most also belong to Jatkamya This seems the proper way to interpret the att which, however Sayana explains as fisyaprayuktani redhasamaplyanthat, and so Mar Buller takes It For the idea of Maha, VIII, 66, &c "I e lean on a kudi (or a wall, &c, Apastaba Dharma Sutra, 1 2, 6, 17), or rest with his hands on a stick (oa tde ground Aparcamba, 1, 37) The other renderings follow Sayanı, who gives acchtrtadyakramana for Madrayant ekranya. of Asvalayana Sranta Sútra XII 8, 19. For at vrta, cf Banu, VIII 13 samutanga: Far papatona karapatd be has nektanárnta made of Sáulbāyana Ghya Sutra VI, 1 6, and for the syntar, Dellruch, Alandische Syntax, TT 1145 He tales nakta as referring to the eyes. Varnakenanmapya he refers 10 sandal or saffron being smeared on, for varrada of Bobilungh, Deci , VI 24 For umapaita ibid., 1,48 For these roles, or Apostamba, 1, 36, 33-27 These translations follow Sagana and Bfar Buller Though they no longer seem to be the earliest mention of actual writing in Sanskrit literature, in view of the discoveries of fuhter, Indische Palacographu and Indi Steed III (1898), Hocmle, 45 B, LXIX, pt i, Ihys Darida Endilist India, ed II and others they are interesting nung o palm leaves may be meant in mulhes tbag an vond The violent repugnance to writing shown here and elsewhere as certezely in favour of Ils view, accepted by Aladdonsil (Sanskrut Esleraurt, P.16) and listesi (Geck dor indisch Lett. 5, 29), that anting Erst came into tise on the South 11 estern Coast through commerce and that VSS are later for a different i et very improbable view, df R Shamasastry, Ind Aut 1906, #3, 1907 ir 425,477 ·302 AITAREYA ARANYAKA V. 3, 3- writing "He should not finish learning this in one day,' says Jitolarnja He should do so,' says Galava 'He should finish all beſore the sets of etghty tristichs, and resting * in another place leam the rest,' says Ágniveśyajana. Where he leams this, he sbould leam nothing else, but where he learns something else he may at will learn this there also He who does not study this does '1 not become a szalała , even though he study much else, yet if he study not this, he does not become a thalaku Nor should he forget this, even though he forgets something else, he should not forget this Assuredly never should he forget this If he forget not thrs, let him know that it is enough for himself as Let him know that truly it is enough He who knows this should not communicate nor dine nor amuse himself with one who knows this not Now we shall set forth the rules of study When the old water about 1. Samayamanal is taken as sama payan by Sayana, which is possible I follow Mas Muller On the passage as a whole, of Oldenberg Prolegomena, p 193. On the form Āgniseśyāyana, cf Whitney, Sanskrit Grammar, $ 1219 It occurs as a name of a grammanan sa the Taittaniya Prat Sakhya XIV 32 Agdivesja occurs in the Vamšas un Brhadaranyaha Upanusad, II 6, , and IV, 6, a un both Kanva and Madhyandına Sakbas (Max Müller S BE, XV. 118,1, 185, a) Jatakamja (the word as found in the gana, gargadi) occars on the same passages with Galava. The spelling seems clearly Jatu' though un Mar Mullers translation the two forms Jatn and Jato OCAT Jatukarnya occurs in Sazkhayana Aranyaka VIII, 10 and frequently in the Sanh bayana Sranta and Grbya Sutras (III 101) Katyāyana s Srauta Sutra the lajasaneyi Pratisah bya, and 1n hatsitaki Brahmana, XXVI 5 Galava is known to Nirohta IV, 3, Bibadaranyaka, II 6 3 IV, 6 3. Bębaddevata, and Pand as a gharamanan set Nas Muller Xgxeda Praltfelja po 11. Should not become' u Sayana s version Laterally it must be 'is not a (true) shalata'. cí Ápastamda Dharma Sutra I 1,8,37 The exact force of the optative is rather doubtful it may be that at the indefinite wst of which czuples undoubtedly occur in Sanskrit (cf Speljer, Vedische und Sanskrt Synlar, 183 also ia III 2, IDI and Introd, P61) or it may be an opt in protasis with the apod an the Indice to denote the certanty of the result though the Iple of similarity of dood is usually strictly observed in the older language See Whitney, Samskru Grammar $581f who enforces his rule partly by alterations in the text of the Bartrayant Sambıta (see his review of v Schroeder sed, PAOS Oct. 1889) JRAS, 1909, P 153 " Sayana says that thts is read by some only It is 14 all the MISS, but is an easy addition CE 5. 14. bere and above Collows a negative sentence and is practically merely an emphatic negative as asanl in class cal Sanskrit, Speijer Vedische und Sanskril-Syntax, $340, Sanskrit Sjalar 5402 R1, of Caland, Uzber dos ni Sulrd des Baudh, PSI u Sayana renders purvsarihard and Blax Muller gives as possible for acquiring a knowledge of the self For the data cf 11 1 Almix bowever is merely the ord nary reflcrive Speljer, I edusche und Sanskrit Syntax, { 137, Delbruck Alisdische Syntax, pp 308 363 This again Sayan, says, is read only by some and as it is one of those casy additions It Cantot be accepted as genuine Naturally a chapter of this kind lies open beyond others to such interpolations as this. 1) Sintercedir . vdes will last for gulban, am Washer 1ense is probably enter into discussion w ih ramaid and credidmed here are clearly com pounds of Weckernagel, Alisadssche Grama & II, 168 "Then come genome sales for all I edic study no! for the stahutata alone These are found both ·-V, 3.3 TRANSLATION AND NOTES 303 the roots of the trees has been dried up," he should not sludy, nor in the Forenoon, when the shadows meet, nor in the afternoon, nor when a thick cloud bas nisen; and when rain" falls out of scason he should stop his study of the Veda as for thrce nights, nor in this time I should he tell tales, nor even in Grhya and Dharma Sutra: (Oldenberg, S B.E, XXX, XXXIY, XXXY); Khádıra Grhya Sutra, II, 11; of Saakhāyana Ghya Sūtra, IV, 8, VI, 1; Hillebrandt, Attual Litteratur, p $6 and TeffGothila Grhya Satra, III, 3; Apostamba Dharma Satra, 1, 3, 9-11; Gaotama Dharma Sitta, XVI, with Buhlet'ı potez. The time after the full moon of Pausa, i e. January February is meant, cf. Weber, Du vedischen Nachrichten vor den Narara, II, 311 54., Oldenberg, S 8E, XXX, 77, ; Apastamla Dharma Sutra, 1, 3, 4, 2, with Buhler's note, Manu, IV, 95, Yajnavalkya, 1, 147, 143 The four months alter the full moon of Āsādha are forbidden in bankhāyaga, VI, 1, 1 The term us fee months, beginning in the middle of Stavana, Gautama Dharma Sutra, XVI, 1 sq: of Prausthapada, Gobhila Grhya Sitm, 111, 3, 1; Kadira Grbyn Sacra, IZI, 2, 16, Sravana is also given by Asvalayana Croya Sutta, 111, 5, 2, 3; Sánkbayana Gjhya Sitra, IV, 5, a; Paraskara Cphyz Sara, II, 20, 2; Hirayakez Cahya Satra, II, 18,1. The tmeses who sapıte 16 very unusual, but staburant would be almost equally strange, though not impossible Kaksodake 23 a cunous expression, as explained by Sāyana The separation of prefix and verb as (see Caland, Veber das ruil Sutra des Baudk, pp 48,49) rare in the late Sūtra style and is difficult to assume here, though this may be quoted from an older (?metrical) text Ugapurana seems elsewhere unknown u the sense 'sumewhat () old'. Nothug is ludeed more charactenstic of the Vedic Sanskric than the separation of particle and verb Holtzmann (Grammatisches aus dem Mahabharata, p 4B) says that the only example in the Epic ocents 10 a psendo Velic hymn to the A vins, 1, 3, 61 drva adhi vifoe visada! Even the Brbaddevatā has no certain case of such separation On Jacob's theories of the begioning of the year (Festgruss an Poth, pp 68-74), se Whitney, A.OS, XVI, l1x21 sq. Buhler, Ind Am, XXIII, 238-249 (dates of the commencement of Vedic study at p 249), Thibaut, ibid, XXIV, 85-100, Oldenberg ZD MG, L. 4518 "When study is permissable (hardly at any time as in Max Muller), he must not so study in the forenoon or afternoon, wben shadows are meeting, e he should begin at sunrise wben the shadows first appear, and cease before sunset when they again disappear (Sayana). ** For the case of a cloud, cf #pastamba, 1, 3, 1, 31 Ratn out of scason (sund, 27. Manu, III, 104, combines the two unto a cloud out of the ordinary in the ralos) 18 explained by Sayana estata faling 22 months other than Srāyana and Bhādzapada, Angust and September, or according to the Sunçtıkāras, under Nah satres other than the 13 from Ārd to Jyesha * The study of Vedāngas, like wakarona, 18 not prohibited (Sāyana) He adds ardride pyethantasya irayadafanaksatraparmaya kalasya vrstakalarzam abkyuperya 1410 ryaita upstas salyam akalavrstaniem drarctradiyaya nadarjana changa 91 Asmin 13 vagne Sayana gives either adhyamāne sandkyny or mahavratodhyayanabole The rendering at that tine' of Max Muller is perhaps intended to refer to the faratram, since tic translation continues 'not evca donng the right, nor should he glory in his knowledge', since asja seems to be taken with ratrau Inretran, of course, incl ndes days, so that the tendering is quite possible, though probably the first of Siyana's alternatives is correct For the acc, cf Speijer, Vedische und Sanskrit Syntax, $ 28 pod reff The upstr is one of separation, ibid, 433, Vhutney, Sanskri Crammar, $ 283 The usual case is the abl, Speijer, s 52. Delbruck, Altmodståe Syntar, p 446, who gegre this passage * But cl. the waruing as to Holtzmann's accuracy in Buhler, Ind Anl, XXIII, 146, aod Winterita's review there cated. In this case the fact seems substantially correct ·304 AITARCYA ĀRANYAKA 1, 3, 3 at night at this time be fain to set them forth *2 Thus'* is the name of this great being He who lnons thus thus 'as the name of it, becomes brahman The text reads maja satrau ca na <a kirtayasit Sayana, followed by Nar Muller, takes thus as consisting of two seateaces (1) musyo ratnu ca, (1) Nu ca dotarta Savona renders, (1) kemasya mchavralaya pathas retras na kugal, (a) kimea malavratabhujis 'han wy czan yanamadhye kırtım apr nache! Max Mullet s Fersion, which is mach wore probable, 19 cited above Bot not even at night would more properly be no mtrax cana than na ratrau ca o III, 1,3 Walldyumni cand. Further & Hayese is quite imposable The form required is akrlaytset, and no casier error than cana akırlay el being changed 10 (41) ra kırlayıset can well be conceired Then the whole must mean I think, 'nor even at night in this time (probably ada sonant stadhyaye) should one be fair to proclaira (1ales)' The adhyayana takes place during the day (see above) and neither then nor men at night, when the addsagana stops, is the telling of tales to be permitted. For the form ozkırlarisel, as opt desid from a denominative (cf Whitney, Sundri Grammar, $ 1050), See Whitney, $ 1063 Such forms are very rare, hence the non recognition of this case by the comincntators. Cf also Aitareya Brahmana III, 30 vari talayisan where Aufrecht (P 430) proposes to read akalat gesom (presumably by haplography for tot akalfart an), 1,24,5 alwlodhorisal (cl Liebich, Pamwi, 31 n) Apastamba Srauta Sutra VII, 24 3 blaksayret, hatbaka Sambuta, \\11 3 Papusagasel, Ind Stut, LX, 264, Holtzmann, Grammatisches aus dem Wskabtarala, p 46 » Sayana renders folloned by Vox Muller, 'Thus, the artswadhyayumakyaux mahatmala takyam ra, thus learned (-10) is the name of the paramatnian' He explains that the leda produces brahmon and so is identified with it and its sacred character resulting from this power causes the long list of wynmas bere giren This cannot be nett. The word tad is the same of the brahman, see I 34 where this is most expressly stated The end of the section readers it probable that it may be accepted as coming from Samaka Otherwise the passage would be suspect since it contains passages whose genuineness was doubted even before Sayann and the poxıbulty of it all being an interpolation cannot be entirely excluded The use of drahman is striking especially in the pred , and confirms the view that Oralmd is not to be found save on good grounds in any early texts. For Atharvaveda 11,35 2, sce Weber Ind Stud II III 140 for Matrayan: Sambit, II, 9 I seer Schroeder, lad Lu, P 91, Mur, Texts 1, 393 finds him an Satapatha Brahmana VI S 6,9 &c, but needlesslyllophane Keligion of India p 193, and Oldenberg Endilho'p. 30 1, arc vague The St Felersburg Di?, 1, 139, cites Taittinya Brăbmana, II, 7, 17, 1, as the oldest passage, but Sayanas view may be wrong and done of the passages in Macdone!l, edul Afythology 168 are necessarily so talea He occurs, of course in the Trituriya Aranyaka , but that not early, though its lateness has been needlessly exaggerated on insufficiebt groende Eggeling (of SBE, LIV, 345) fods bm dowhere in the comparatively late Salapaths, toagba be appears in the Brhadārunyala Upanusad (cl Deussen Phil of the panulads, pp 171 sq), and in the later Upacı ads aod in the earliest Buddhist texts, which bow ever can only be doubtfully dated, ·APPENDIX SANKHĀYANA ARANYAKA VII-XV This Appendix contains the text of Sankbāyana Aranyala, VII-XV, edited from the Berlin NIS Onent, fol 630 (A)' and Bodleian MS Sansk e z' (B) The Bodleian MS, which is at least 200 years old, save for ff 65 and 87 which were replaced in A D 1981, is extremely accurate on the whole, and the text which it presents 13 in mose cases also supported by parallel readings in other Upansads and Aranyakas In many cases the old method of denoting the cal, 0, au is retained, but not consistently, showing that the MS belongs to the period of transition to the new style. Frequent errors are (1) the reduction of double consonant to single, eg fare douantam, XII, 20, (2) the insertion of a neerless h, eg sapatnahksayanam, XII, 19 this may be a mere graphical sign as apparently in the Manava Grhya Sūtra", (3) haplography, es pramiye tard(d), XII, 20, hence probably bhavisyah for Bhavisyalili in 1X, 1, (4) the waiting of y for 1, e g marior, VIII, 7 Many, though not all of these errors have been corrected in a later hand, or sometimes by the first hand in the margin The most serious source of error is probably omission, see eg VIII, 2,7 7, 4,13 3 As usual ch is wtilten for och in all cases,' and / replaces 1, I have restored och and / Further as the text 18 attached to the Rgveda, I have treated two verbal prefixes as each separate and accented, as usual in the text of the Kgveda • Both MSS agree in several errors, e 8 the omission of Trayasya and the reading soczet (for szczela) in VIII, 2 The following list gives the correspondence between the two texts of the Astareya and the Sankhayana Aranyakas - AITAREYA ĀRANYAKA SAXKRĀVANA ÄRANYALA. Sanfi verses (PP 75, 76) VIII III, I, I VII, 2 III 1, 2 VII, 4-7 * See Weber, Berlin Catal, 11, 5 Keith JP AS, 1908 P 363, n 2 Described in Winteznits and Keiths Catalogue of the Sonsert Nordstripts in the Badinen Library, pp 69 6. Parchaser in 1886 for the Library through Dr Thibaut Knauer, Manava Graya Sutra, PP XXX, X1 See above, p 19,0 2, Macdonell, JRAS,1007 P1105 • Macdonell Vedrs Graz bar, D 107 KEIT X VII, 3 ·206 Ś. INKHAYANA İRANYIKA AJTARETA ĀRANIAEA. SAAKUĀJANA ĀRANTAKA III, 1, 4. VII, 8; 9 VII, 10 III, 1, 3 II, 1, 5 VII, 11-13 JII, 1,6 VII, 14-16 VII, 17 VIII, 5 Vil, $; 19 III, 1, 6. VII, 20 VII, 21. (Cf II, 6) VII, 11. VIII, III, 2, 1. VIII, 2. III, 2, 3. VIII, 3; NII, , 3. III, 2, 3i1 III, 2,4 VIII, 6. III, 2, 4,5 VIII, 7 VIII, 8; 9 III, 2,5 VIII, 10; 11. The verses an Adhya XII somelimes male nonsense, and could be corrected from the parallel texts. But all that can usefully be done is to edit what apparently was the text of the Aranyala, recognizing that it alreadly contained much tlat in the course of oral tradition had become corrupted This is the principle on which intem. has chated the Mantrapitha, and is the only sound mcthal of procedure Set Lis The lace, Tp. 1719 III, 2, 6. Apuriya VII Omtrtim torpami fahan siden amitin 3M 31/1draligram erat oor JM can reltrami masa lho molt malahti JA me manast fraksti2 mi tha ** 131 frenstrom Srdymys llir redesimarsinimhiram mu #mitler JAATA JA 127' armi legna ilu nama ili na rail hyo nunha drake maanrakentgenama 'stu deilhall for ash damlama Mata sumrits Surare" statysimdries adabidlam mana uftram codsek targo volupam Irrido kund mihins11 immy D. mange årinLeo hau 11 Uraised I Amir A. Anand mendra I, Lich rany break in the 185, which has been repaired in new awr om *]kh to numele dalgal temd Buu corected Abu Sorental *'*, IT 7601.1, and for Rs.1999 p 1114 ·308 SAMAHALANA ARANYAKA hil isa ja nam etun samhılım zedi samdhyale prajaya pafudhur jasasa bral» a carcasma szargena lakena sanam ayur ( 1519 16A E Not in Aitareya Aranyaka. Prtina punterupam djaur ullararapan kalak samheleh Radheah | tly adha darzalam I athadhatmam i tak punarupam plana utiararupam atma samhla i 52 ja aam elam samhitam Leda samdhusale prajas a pafubhir jafasa brahmavarra sena sargena lukena sarvam ayur el 1617 YA Not in Aitareya Aranyala Vak pintarupan mana utfararı par zidya samhlch Pauskarasadih i sa ja mam dam samhitam zeda samdhij alt prajaja pesubhir jafasa brahmazarcasma szargena lokına sanan agur eh 171 1 BAB Not in Altareya Aranyaha Atato 'muzyakarak 1 prano ramla :/ ord; al I sa ja mam pranam ramlam bruzan param upaz adı chaknuzan kalac een manyeta pranam 1 amsam samadhak prinam zamlam samdhitsilumi? na faknosiły ahapranas fra vambo hasjalily cam brusat I atha ced ašaknu an' many ela pranam zamiam samadhises lan nafakah samdhatum pranas tva zamo has alit eramam bruyat I satha tu katha ca hnutan sabruzan ta brujad abhyasam eva zat tal lalha sjal na tv evanj al kuſalud brahma nam brujad 1 and, umna na brahmanam brus 1/1 nandyumne cana: brahmanam bruyan namo slu brahmanebhsa ila Sauratire Manduko al 1188' dhetsalam B prm samadhistam B sec m y artha B. antnutanlan B secm * nu (1) A B *, aca A B A B See A areya Āranyaha III 1 head perhaps ta mudham Sa gada prar an 2 aniam bruvantam param upaz edec chaknu anlam con manyda pranam' zamlam samadhitsisam prunam 7cmsam samdhulsium sa faknasily aha. prinas tra tanfo hasyalih enam bruyal i alha ced a faknutanlam mans da pranam Lamsans samadh tsis tam nafakah samdhalum pranas na ramio hasyafity evarnam brujal jatha til latha ca brızanlam zabru anlam za brujad abhyalam na jat tal fatha salına ty e anjel kufalnd brakmanam brijani ahdyumna ca brahmanam brusali nahdıurine cana'brahmanam bruj un namo'stulrahmanebhga i Saura ziro Mandukyak git sanadh tratam B pr. nium B sec. m artha B na C A B 5 Add B sec m 10 A B See Allareya Aruyaka IIL, 14 The road ng para for parant would impro e the sense, though do vers on of 9 and to 8 sat sfactory CF A tareya Aranyaka TIL, 1 415 Athalo nirbhujapratadah' prihoy yalanan nirbhajan diz uyalanam pralinnant anlarisgalaram udhajamanlarına isa ja enan' mirbhujan brutan param uparadell prthrzım dealan arah pothutz Ai daciu rijalik enam brist atha jadi pralrnnam brutan para a paraded diam' de alum aro djaus tá drvala ri jahly ·ADHUIYA VII 309 emam brujat i alha jady whejamanlarına brutan paran uparaded anlarıásamt det slum aro murutrum la datlu rijalits enumbra ut i jad lt samdhım milarlajah lun murbhujasje rupam 1 atha joc chuddhe aksare abhijaharah fal pralmnasjågra eodha, amantareodhasam Diaplam dharan * i annadiałamo #Ir Dhujam brijat stargatamaḥ praliniam ubhas ałama ubhay amanlarına ! sa ja enan' marbhujam brutan param upapaded asjastha azarabh; am sthanabh am ky mam brujali atha jadi pralrnnam oruzan param uparaded ac, ostha ullarabh, am stharabh; am nanam brujal 1 jas tu robhajamantarenaka pasja tasty aparıdah jatha du katha ca oruzan zubra'an ta brujad abhyasam na jał lat fatha sjal i na to ezanjal kufalud brahmanam bruj åt 1 atidyumna na brahmanan brujat i nalidsumate cana? Srahmanam bru in namo stu brahmanebija i Sauratiro Mandulgok II 1011 #ruzkº AB 'ma (m for ass m lated ) B. • Add B sec in + cuainan A B prm Em B sec m Jant fam: B. bhatata B pt m na va A, B $ 11 A, B See Attareya Aranyaka II 13 In the latter part brenntam and para and paradol for bronzo parom and oporadal seem essential giving the reasonable sense of doe is rebuking one who says the murdat ja the one (the latter) should say Thou hast fallen from the two loser (mara) places. Son the case of the pretrung the too upper places are referred to but in the case of the ubhayamantorera rebule is imposs ble and no reply is suggested It would really be more natural to put the words of the apodoss in the toonth of the rebuler but besides the difficulty of 91 om and uttara jt 13 bardly possible that the section should give d rections for cursing persons who recite Atha khalo akur marbhujazaltrak i prrvem caksaram prarupar utaram uttararupam sakara alarar' antarena sa samhuleh isa ja evam elan samhlum veda samdky ale prajaja pasadh ? sasara brahmazorcasena szargena lokcna sarian aur eta Il 1112 Lara B prm For the opposite case of XH 115 ' A B See Antareya Aranyaka IIT 1,5 Atha rai zajam bruno mrh yazakirah sma si ha smaha Hrasto Aland Ajali P mam zaksaram purvarupan uttaram ultararupam lad jasau matra purari pottarar pe antarena pena samdhm ritartay at yena matramatram zróhajah jma staral saram zinapajala sa samited 52 ja eram dlam samhlim zeda sam dhtjale prajaya pasubhir Jasara brahmavarcasma svargena lena sarvan agar et 111211 * So A, B clearly The Altareya bas saratteran 134 B Sec Attareya Aranyaka III 16 Atha ha smassa pura aka madh, amah Praft onthpuro lagadianasti pur am waksaram purvarupam utaram ular arupam tad jasau malra samdhız ynaparı sama tad bhazalt samaivaham samhitam manja 11 sad stad rcabhyuditam i ma na tlenebhy a ut abht druhas pade i mrAMINO riparo nnesu zagrdhuh la devanam ohale zi trajo hrdi 1 Drkaspale na parak sai no tidur af lisa ja sam ciim samhlian ·310 SANKHAYAN. ARANYAKA zeda samdhyale prajaj 2 pašubhır jajasa brahmararcasend stargena lokena sarram ajur ch 11 13 10 1 Pratıyodhrº B pr m Prohibadhtia Aitareya mangata B. • Brhaspade B RV, 11, 13, 16 '44 A,B See Aitareja Aranyaka, 111, 1, 5 Vał pranına samdhijata ila Kauntharajah pranah paramarena paramano Visair dear ofre daak szargena ložena svargo Joko brahmona saifalarapara samhlu Ira ja nom etan araraparam samhlum redaizam harva sa prajaya pasubhir jasasa brahmmarrasena scargena lokma samdhyale palharsăvarapara samhla 1 sa jadi parena vopasrstah sena tarlhenaðhnjähared abhrugaharann aa vidjad dream samhitagamad ziduso do an abhazyahararthan ecam Thavir ality clenovaraporuna tatha harza lad bharah y 148 15 A, R See Attareya Aranyaka, III, 1, 6 Mlalo purzarupam pelottararupam prajā samhite Bharzarah i sad dad ekan eval sartam abhanuktam | mala ca hy eredam pita ca praja ca sarzam | sarsadan samhıla" adınır hy nadam sarvam sad idam kımad vefvabhulam lad etad rcabhyu dilan I adılır djaur adulu antariksan | aduhr mala sa pala se putraht viive deza adiah pañca janah ladihr gatam adılır genitvam it il' sa ja eram diem sambutan vida samdhiyate prapas a pasubhir jafasa brahmatarcasena szorgena lokena sarvam ayur th 1151 sva D pr to 1 dl B. ! RV 1, 89, 10 16 A, B C Astareya Aranyakı, III, 2, 6, Jaja purvarupam patrullarorupam prirak samhıla relah samdhik prajananam samdhanant i Stavırak Sakalyah saisa Prajapatisamstarfa saga eam elus samhlam 1eda prajayale prajaya pafubhur jalasa brahmazarrasena scargena lokona sartam ajur dh 11161 17 A B See Altareya Aranyaka, III 1, 6, Vuxna Or Jeuen, XVIII, 274 Prajā purvarupam fraddholtararupam karma samkula sat, am samdhanam Kafapah 1 sausā satasamittal i fad ahur yaf' salyasamdha deva ra 1 saya wam elam samhitam veda samdhij ale prajajå pafubhir jaśasa brahmavarrasena sargena lokena sarian ayur th 1117019 Satyam B pr. The reference is not known to me The epithet a in Atharvaveda, VI, 6 19, 20 ya B '18 A, B Not in Altareya Aranyah... Yak samhite Paxcalacanda) i taca 101 vedah samdhyante' rata chandamı taca mirant sandadhali fad yararlad adhule za bhasak 12 iact lada prano bharat: vák lada prinam relh'atha jal stapth La tushim ra bhazalt prane tada vag bhavan pranas fada tacam reli las anjo 'nam relhah i tad slad rcabhyuditam teka suparnak sa sanudram a trva i sa dam tus am bhuzanam zi castellam pakera ·312 SANKHAYANA ÀRANYAKA brahma humarupi limacanı bhnah aon kana sa son14fu bhulisu kamarpi kanacarı bhatch ja kom reda ja nan zeda 1122 11 IAranzake saplome 'dhs ajak !! "So A B Kecm laukikyak pr mn, but cl Weber Calal, II 6 + kena a B marg • RV, 125 rup A corr in B But the mase of B may be . construcno ad sensi 74 • 13 A B Not in Altareya Aranyaka ADHYAYA VIII Om i prano varst till ka smaha Sthazırak Sakal ak 1 tad Jatha faluramse sarve nje tan fåh samahitah syur nam n arlasmin prant sarta atma samahlaki fasyarlas almanah prara uşmarufan asthm sparfaripam mayonat" stararupam musam lvhitam ly clac calurinam aksararı pam at I frayan #rva na elal proklam # ha smaha Hraso Manduke ah das aulas a frayas a trinita' sasta salanı bharant samdhi am truidas lani saplavimšalisalant bhavantı saplarım satı satanı samvatsarasyahoratranom tal samvatsarasjakoralrany apot: 1 sa 252 samvatsarasammanas caksurmajas froiramasaf chandonayo manomajo zanmaya almā i sa za evam etan sampaisarasammānam caksurmaj am frotramajam chandomajam manomajam zannej am almanam zeda samaisarassa sas upyam salokatam sarı patam sabhoksalan afmute pulni pasuman Shazah sariam ajur elly as a Tumkeo zdaj am cakre || 1! om B Ir atlas B tá mapa B corrected into mayam Axtareya Aranyaka III 2 1 Atha kauntharavjah trim sastusalany aksaranam trını sastrsalny urmanam' Irını sashfalan samdhinam izany aksarany evocamahani lani jar'usmano rulrajas: la gaz samdhın azocamahoratranam ie samdhayak ly adhıdan alam 1 atha dh, diman 1 Jany axsarany adhıdan alam alocamasthını luny adhyálmam Jan resmano dhidavalam azocama majta as le dh, alman i esa u ha tar samprarprano jan majalad refo na xa rte' pranad relasah siddhır asi jad za rle pranid relah sicet fat pigen na sambhardi Ijan samdhın adhdan alam arocama parcami luns adhyaiman i lasjertası asth ram' mojñam paranam th parcelas caharınlacchalanı bharana samdh nam pañcetas tad ašitisahasram bha aty afalısahasram zarkalıro Orhalir ahar ahan sampada ani sa eso hahsammanas saksurmajah frolramajas chandomaj a manoma, o zar maya alma isa ja aam elad chahsammanam celsurma Jam frotramaj am'chandoma; am manomajam za majam almanam Leduhnan sey ups an salokatan sarupatan sabhakralan ataule puth poinman bhajah servam aj ur et il 21 20 us na # B pr me yany us anno B pro ratriyas B corr ta B prm yany B prm rie B . Read probably thy Autasya[traj asyl-arthnam &c. as in A tareya Iranyaka III : . baskalne B po m cort to darkalt to which is clearly A: varkai ny for tudjarkalınc as in A tareya Aranyaka III = 1 Weber Catal II 6 Takes it 15 A proper name The fo mis unique One Pr See Altareya Aranyaka III 7 7 ·ADHYAYA VIII 313 Catedrak parusa : Valsyah farrapurusaf chandopuruso redapurua maha purusa sarirapturust itt jQm arocima ja 12050m daihiko alma i tarjalassa jo'yam asarirah prajätma sa rasah 1 chandahpurusa ir jam at oranda yena cedan veda Rgtedam Yajurtidam Simaredam titi listarlara brahma rasas losmad brahmestham brahmanam revijam kurzila yo jajñası olbanamzid, alt mahapurusa ila jam azucama samtalsara esa i lassarlas; asas adilo rasah 1 Ja ja majam dianrah prañaima jas casar adija ekam dad uz zidjal i fad tad rcabhju dalam 1311* Alariraprajala na B 9 oddalom (?) B pr m aby om. B. See Attareya Aranyaka III, 2, 3 Citram deranan ud agad antkan 1 całsur Murasya Varunas ugnck upra darüprthsı onlanisam ) surya sima jagalas tasihusas tetan tam sunuzidkam samhstan sandhyamanam manja zu ha maha Vatsyah 1 dlum u hara daht red mahad'ukthe mimamsała dtam agnúo adhary ara elam mahur rale chandoga etara assam tam anlarıksa dam duy elam agnat elam cagay elam candromass slam naksafrer clam apsu dam oşadhiso etan sarresa bhutesy can alsarest aa* brahmety upasal lad clad reabhyuditam 114819 RY I IIS: manyara A B mais only B. The dukıhe are sopplaed from A, and Antareya Aranyaha III i 3 and are added 19 B in marg daw B sec. m See Antareya Aranyala, III, 2, 3 Ud zajam lamasas pari polis pasyanla ullaram 1 deram dn dira sarjan aranma pour ullamama1 ja eso ksarasamnanal caksurma; ak frotramajas chandomajo manomayo Tanmaja alma saja euam elan aksarasammanam caksurmasam srotramayam chandomajam munomaj am tunmajam almanam parasmar fansah dugdhadaka apa redu bhavani abhugo ian bharaty abhago multe lad dod reabh uditam 115419 1-RV, 1 50 10 This B pfm dugdha B * mattebe B pr. mike 1 B sec. m. nutte must be right B bas brom See Altareya Aranyala JIS, 3 3. + Pas ahāja sociordam salharam i ne large rasy apo dhage eshri jad a frmoly alałam frnota i na h pra,eda suklasy a panthim it 11 pasja nukte zaco bhago astily na tad ahalan na parasma drd akak samken nagnim cimen in na mchuz ralenia sulan nanti uimiento pi kuya iti sa jar cajam dsarırat prayfisima jas KUSUU adiija ckam sad ih avocama luue jaira ripradriyet 164" 1 freon R. - X, 71,6 inas E. haya R. See A tarey Aranyaka, 111, 14 Candramu inadityo dris il na rafmzjak pradurbhani lohin djaur Bharan Jatha mañustu sjariah payur Bhatah samparco Dåtma nic aram na jitihafin midalisa jal karani 2 manda fit kurjali athapi adarse todate ra pihmaprasam ·314 SANKHAYANA ARANYAKA väsiraram lalmānam pašen na sā pahet tad op nan era redzali athapi chudra chåja bhacah na li bhavan tad apy mam ea iidjäl i athaft chidra 11 ddilyo rathanabhır näths agdas fad apy evam eva vida | athāpt nila stagnir drfield" ja!hi mayuragriza mahāmeghe să mariar 170 passed anabhre să ridutam pasal abhra enäm na pahel lad apy wam na zid if I alhapy opid hij akşıní upeksela jatrasad zaralakin'na na pais et led apy cam aa ridsål athāpy' apedhaja Iarnă upasita ja eso 'gner eva je alatah tabdo raihas evopabdis tam na' jada fraig å tad apy eram ea vidjäl ! alhāpi vparzasie kanınıke drljde doinkmeti na za drsyete tad apy roam na vid åt 1 sa go'd 'fruto 'mato 'rijala "drslo "nádisto ghusiak frola manli yñata drasladeşlà ghoşli sar esam dhalanan antara purusak sa ma ålmeli urdját isa atkrämann ezartam alanıram prajñatmanam abhisampadsale ayahalitaram dashikam I saiså sari asjat taca upanıfat sarra harzemah sarvasyat vāca uparıçada imam tu ctanto acaksale 117 sevisyati B *gafyetad B khyayel B prin text secm, A, 108 D • drirate B. B clearly, cf XI, 3 0 1 • Here in the JIS & DC page, f 65, has taken the place of the original leaf of the MS 1 2s, however, in an old hand. tatra B, tut na 19 imphed in the abbreviated version of XI, 3 below, and mserled 10 Aitareya Aranyaka, IIT, . w A. Oras A 10 mly add A Altareyr Árnyak2, III, 2, 4. 5. 6 9,4 Prthivyâ rüpam sparsa anlarsksasjoşmano divah staräht Agne rüpan sparsa Vasor ismana Adıyassa svaråh Rgvedasj a rupant sparta Yajurtedagy osmänal Samavedasza sarah I rathantarasy a rūpam sparta Vamadalyasy'osmano Brhata svarak i pranaga rupan sparla apanaszosmano yanarsa svarak i pranassa rüpam sparsi apanasy osmano manasah marah I pränasja rüpam sparla apanas - osmana danasya svarīk sparā ih Punardattał i esa u hala sarvam zacam Leda ya wam veda 11 811 1 des B. Scc Aitateya Aranyaka, III, 2, $ Atha khalv sjam dawi rina bharah lada'nukrtır asau manus rina bhaval ! tad sathesom fastrarali tardmazał okazały nam eväsau fastrataſi lardmatafa Dharah 1 lad yalhas; ak fıra evam amury ah filah 1 lad sathassar tamba tam amusya dandak 1 tad galhasså udaram nam amusa anbhanım 1 lad yothasyar stakhanesike akşını aty dan amusal chadrâni 1 tad Jathasă angulngraha upastaranimly evam amwah parrani' I tad Jathasia angulaya evam amuşds fantrajat i tad jathāsya jihan am amusyd vadanam | fad Jathagåh stara eram amusas szarak 1 lad jata haizesam romašena carmanapihula Dharaty com misau romatera carmanäpıhıld bharah I romefera ha sma carmană pură vini epidadhalı salsa dat land bkazah 1 ta je aam eam daitām Einin veda frulatada alamo' Bharat bumiprasjas kurir dha" it sufrüsante hisya parsatsu ·ADIIYAYA IX 315 Bhāsjamānasjedan astu yad ayam ikate Jarāryā väg vadatº vidur enam falra 11 9 11 1 From ( 66 on the old hand resumes aésinity Rsec m. 5 2972 GHA padanantamo B. brumin A, B. bhah B pr.in. sufruisante B, padaut: B. zāle may be read, but see Satapatla Brahmana, III, 2, 3, 15. Sec Altareya Aranyaka, III, 2, 5. Athalas Tandavindasyat varahlad jatheyam akubalena vadayılrå viņarabdha ne krisnam viņārthani sadhavaly evam qväkufalena vaktra vāg drabdha na Årtsnam văgartham sūdhayali I lad yathì harveyam kućalena vâdayıtra vīnarabdrā kptonam dinārſnom sõdhoyafy evam na kufalena vaktrā väg ärabdha kitsnam vägar/kam sådha, ani taszar să etasyai viņāzzi je loisak sa ramhitet Katrāvanipulro Jalükarnyahı atha ha smartat Krisnahărilo" brāhmaram svodáharals | 1088 rindavasya B pr. mn. So A, B, and Weber, Catal, 11, 6. It is very probably an error for Krşna", Astareya Aranyaka, III, 2, 6. Scc Astarcya Aranyaka, III, 2, 6. Prajāpank prajāk srstvá dyastamsala sa chandodhı almānam samadadhat' lad yac chandobhar almāram samadadható fasmäl samhria i lasyai vă easyar samhtlūgar rakāro balam pakārah prāna ātmā samhili 1 yazsā” ksudramírā vikens land' nakhani' romani vyaflanámh i su yo 'tra rrezkutset sanakäram eva Orüjad rte pakaram uz sanataram era brinjali nam eva jo 'tra rucikuiset sasakaram ma brüyad rle sakāramo u sasakāram eu briyal | jau vā elau nakarasallarat vidoān anusam. hulam ro'dhiyilausyam ili ndját i evam ea vidyat i alha vāg thàsapurānam. yac cânyal komeid brähmi kriyevädhisite tad apy evam eva vidyat 1 ke pad vayam anusanthram rco dhimahe yac ca Mindukeyiyam adh, ayam prabrümas fena 10 makáraşakārà upaplāv th ha müka Hrasto Plündükeyan 1 atha yad vayam anusamhitam pro 'dhimehe yac ca svādās ayan adhimahe tena na malārwakarā upāplão 11 ha småha Sthavirah Sākolyah etado ha sma vai tad mdunāmsa õhuh Karoseglāde kimartha vayam yaksyāmahel kumarihã vayam adhyesyamahe vācı ht pranam juhlimah prane zacam yo hy coa prabhavak sa evägg aya tii tā elõh samhılā maanantevõsine brüyan näsamvatsaraväsines nābrahmecărire nāvedavide näpavuktra ty äcũryũ ty cũryũ || II || * 1. Ity Aranyake 'stamo 'dhyayah 11 1 So A, B atkasa A • nakaram A, B itskasa" B Both the MSS. have brahmi Kcad perhaps breakmi ksatry evadtogite la add B sec n. Lazar al sec, m. waktyomohe B prm, and for anyayah below, azyayak. ex add B pr mn. Aranyaka, III, 2,6 AVX X. On i far Savitur ornimaht i vayam devasya Dkojanam 1 freșthamı sarradhalamamı furan dragana dhimah fal Sayither parehjem thargo dewasa dhimah dhgot so nah pracodaja' || See Altareya ·316 ŚINKHAYANA ARANYA odaldham mana iram catsuh 1 suryo by ofişum inuiho dikşe má na hmm si 1 dhiya B Bee RV V 81 1 III 6: 17 · CE VITI Yo ha zai Desthan cd frestham ta reda pjesthal ca ha rai resthaś ca stunda Bharahiprumo rat pesthaf ca fresihaí ca lyo kazat tasisihim zeda zasietho ha szanum Bharah tag zat 10913/ango ha tai pralisthan reda prah ha listhaly armıms cal Joke muss mf ca* takşur ha pratisha nyo ha lai sampadam zeda sam harmar komah sampadjanit srotram ha za u sampai 130 de ză ajalanam zeday clano ha ranum bharah mano ra azalaram | atka hemd daalak Pr yaparım pilaram chabrutan ko raz naha frestha ate 1 sa horaca Prajupalir jasmin sa ukrente Sarıram papisthum ili manjda sa va frestha | 11211* pral la and asmin D ca add B secm na R. I have kept this enumeration thoragh (hke VII 1) as Teiely a Sant as it is followed in the MS See Chándogya Upanisad VI 1-y which has a parallel version with the better reading prah hanthats Sa ha zag urcakrama 1 jaihe muka azadanlah granantik pranona pas mias caksusa frm antak frotrena dhiajanto manasan am : 131 Caksur hoccakrana jathandhz apat antik pranantah pranena zadania zacie frutantah frotrena di jayanto manasaitam A 14 Śrotram hoccakrama 13 atla badhira afrmantak pranantah pranena z adunto taca pabantah cakrura dhayanto manasarz am 11 11 50 Mano hoccakrama i jathe bald amanasah prai anlah pramena Ladanlah racu paśyantaf caksusa Srnantih śrotrenartam h 11 61 Prano horcodrana 1 lutas tad jailcha saindharah suhay at parbrfaf mkux sambhided eam as in prinin samadhdut'i ha samen ocur' bhagatun motkramır thi sa hor rca pranak kım ma annam bhatissal h i jat kumrah abhya szafaku nibhia ut i kom me caso bhazisyality apa ut hocuh i fem ad za ajam astojan purastuc copanıslar caddhih paridadhält I lambhuko" has a zase bharaty anagno hi Dharah lad ha smartal Sah alan o Jaklo Golrula'zan aghrapadjaj oktz on ara 1 opy cam fuşkasja sihanok prabri jajjaj eran as; a fathal" prarohejuk palafanul 1 zonaspare fatat also tirohel djam ma lesz antariksam ma ma kimsir 112 ha 17jina talk ah' *711 7 om B sec m Above it has saska 1 13 kurs and no a B afasya B and fart ddkat as ia Chandogna Upan sad Y21 . lumbhuho B prm lan budo B sec, managmau B For a similar error (ar for 2 of 182 1,3 A. I These are doe to the oldes mode of denoting the phthongs t() add B. "In Chandogya Upas sad, I 2 16 wa ch is parallel to this passage there is Colrulaye which may sell be read here. Lisiche a B pr fac dk B sem Sambata (which is bere ated in terms) V 43 where for It or is kktir sand Interchange pas m in MS and I prefer (-yns) Also i 15 only once used in anterit ant &c I'robably it is here a d ltograph 4 See Vajasaney ·ADHYAYA X 317 Atha jada mahay nigamiset irratram dilsida mazāsjajām sarz ausadasza mantham dadhımadhubhyam upamanth, agnim upasamadhaja parisamulya parastorya pary uksya daksinom jany acy oltaralo guch kanse mantham krta hutta koman manthe sampatam anayet I jyesthāja freşihaja svaluty agnau hutu manthe" sompalam anayet I pralskayaz svālety agnau hutud manthe sampalam angjet sampade szähely afnan huta nanthe sampalan inase! Ilal Soulur sarenyam! its pacchah prasja lat Saoulur vrnimaha si parcha acamat mahazz áhrhohut caturtham mrntja" kamsyam carman vi sthandile za samvisat isa yadı strıyam pare Samrodham karmet bredt ut samrddham karmets vidyal 81 ll Ity Aranyak navamo 'dig iyah 11 yadı makamtset pr m2, lext marg • dodsatou B mantha B A has pais thyaya Brorstyaya mirnija B possibly an error (cf XI, 3, D 1 ) for marneya, 21 anregular strong gerund (cf Whitney, Sansånt Grammar, $ 9928) The parallel, Chandogya, V, 2, 8, has mirniyya The words mahamyakradhri caturtham (im B) no doubt mean'accompanying the fourth act with the three words bhur blupas solar, es would be accded in the case of the first RV verse, which has only three Padas ADINĀYA X. Om I athato'dhyalmikam antaram agmhoiran ily &calsatt i eta ha oa devalah Parusa era prossthria agnir ion say wh Prana adıyaf caksura condrama manan dick frolra apo relant llåsue has var sardasu hulam bhavata ja eam vidvan afnah ca prbat casazat ca paya, al ca iso fratr sa pobala sa trpgat sa targajah 123 1 casus B Sa dyplo racam farpayat vak trpiagmım tarpay ay annis irpiah prihovim darpayal prihson trpia yat kemeti prihoyapıkrian bhavad bhavisyad bhutam lai sarvam farpayah ya evam vidvan afrati ca pobarr casaynta ea pagajat ca 1 so $nult sa prbata sa irpyah su tarpay at 11 2 tl Sa trpiah pranam larpayah pranas Irpio tayum torpayar savus irpta akasam Tarpayaty akafas rrplo jal kimcakaśenapthalam bhavad bhavisjad bhitam lal sarvam farpajast ja eam vidvan afuaft ca pibah rasayati ca pejajalt ca so fnatt sa prbal sa opyah & tarpayah il 3 Sa irptas cakrus berpuyalt cakyta frptamt aditam karpayaty adily as Irpla devam tarpaan daus trpla zat kimcd disapihitam i dhapad bhavissad bhulam tot satnam larpayan ja evan tiduan asnalt ca prðatt cafavar ca payayah rasa 'snata sa pibal sa trpyah sa farpas at 1140 Sa trplo manas tarpayat manas trpiam candramasam larpajalı candramar trpto nakatrunt tarpayati naksatranı trplan nasana farpajante masas trptii ardhamurums tarpayanty ar dharasas Irpl: ahorutre tarpajanly ahoratre trpie riums ·318 ŠANKHAYANA ARANYAKÁ larpay ala' riizas trplah samaisaram faraj ant saxtafsaras Irplo pal kimed samlatsarenapihilami bhazad Bhavisyad bhutan tai sarvam tarpajat ja eramzidzan afnah ca prbah cabaz alt ca pagajat ca iso fnalı sa prðan sa impalı sa tarpajal 1151 tarpaystı B. Sa trptak frotram tarpajati frotram Irpiam dilas tarpay all difas Irpla avanlara disas farpajanly avanlaradisas izpla sal kimcavanlaradigdhir apihitam bhazad bhavisad bhutam lat sarcam torpajan ja aan vidvan afnah ca pibar cafayah ca pajajal ca 1 so 'Inati sa pibah sa impyah sa larpajait 11611 Sa irpto retas tarpa; at reids irplam epas targaj aty apas irpla nadims larpa Janti nadyah trpiah samudram larpey anti samudro irpio y al kimcil samudrenape hifan 1 bharad bhavisyad bhutan sa saria larpayat sa eam vidpan cinals << pibal catay alt ca payaat ca i sofnah sa pibah sa dopjaft sa larpajah 1171 Sa trplas tad stad vairajan dalarıdham agmhotram bhavat i farza prána etahazanijo pano garhapaho vyano ncaharz opacano mang dhumo manjur arar danta angarah fraddha paa zak samu sal, am ahutuh praynatma sa rasar'i lad tad vairajam dasavidham agnihotram hutam bhavah i rohobhyam rohobhyam abhyarulham* abkt svargan lokam gama; ah ja nam odpan ainal ca pisah cafayate ca pas aah cal ciha je idam avidvan og mhatram juhotr Jalhangaran apoha dhasmani hulam ladrk tabas tadrk lal saf #8 11° 11 Ity Aranjake dašamo dhasah 11 prapats a) B Mom A So A ruhan B yatha ang B tadık tasya tadyk tasyat B . For X 8 cf Chandogya Upanisad V 19-14 ADHIYAYA XI Prajapanr ta imam purusan udaſical' lasmunn du dezală avelaj ad vacy agam prane za um apane ordyuta udane paryanyam raksusy adibam manası candramasam frolrt dibak Sartre prihnim retasy apo bald indram manav danan m rdhany alafam atmanı brahma Isa salha mahān amrlakumbhal pengamanas tsthed om haira sa tasthau | atha hema deala rksam cakrise komaan asmabhi puruşah' karısjah kem va tajam' anena i hanlasmac chanrad ukramaneh la haccakramukatha hedam sanram rikiam ira pantunrami sa heksam catre Prajapali randhraya na ksaman' kantaham uma afanayapapasabh, im wpasri ih i ta hapa sasre' i la hopasr tak sukkam alabhamăna zmam era purusam punah prats aviuisuk 1 adomirala A Band of Ileber Catal., II 6 text Cowell : JS B 1 emrad B a common crror eg 1940 : The reference is to the axell ng of the Sonid. ins, 3 prsa * Majam B pr. corr Ding So B from Vlxs and fix ira (of Whitney Son Int Grammar 2188 ) mak am A B. I take fantram as the subject. *4 dhaksam (for A) Is st 11 eas er to conjecluze bat is less plausible on rye B. For the pet of Bhadanyaka Urand, Isa 43 ·ADHYAYA X1 319 Pih mametyagatr quidda | prano mame saj ur aprrefa apano mamet ord uta? u Diltsu 1 udano mameti parjana åvilasa I caksur mamely adha aurtesa | mano manela candrama apuest frotram asmakam if diſa arrituhi fanıram maneh prthu ataleta i reo'smukam ily apa adipisuhi balan mamelindra adresa i manjur mametisans avrzefa i murdha mantly akala apnea | alma mameta brahmat sveša 1 sit zalhu mahan orksa urdra upasıklamulas histhed coum hartu sa lasthau || 2 || urdyuta 1 rando A (as in XI, 1), but avoia The verb is clearly wrong of XI 6 Athajam purtisak praisyan' puri samvatsarai samlatsaras a drştik pasyalı chidrá chasa bhavat na za bhavalı | mahameghe va mancr iva passed anabhre va Lidyulam pofled obhra enam na palet i aksini va spidhnja varalakaniva na pahala 1 karnau vapidhay opabdım sva na frno nasmi loke ramałe nainam manal chanda, al' l ih praly akşadarśanant 11 311 praisthyan read perhaps the usual presyan cf Vachernagel Alnindische Grammark, 19 320 321 and IX 8,4 A has valyutak below 1 baratkan B, scc VIII T, n 5, which passage is parallel chandayols B Atha szapnak i puruşam krsuam krsuadanlam paly at sa enam hante varaha mam hanh marłata enam lank bsanı khaday at sutarnam dhakrayıtva'vagıraly ekapaundartłam dharayatı gan savatsam daksınamukho naladamai vaja, ali i sa ja eesam kimcil pasyet panduradarsanam dalīm struam muktakesam mundam Parlabhyangan ketestemdkapindhanam grlang estrarohanam deksonalagamanaden zaksyopona payasam sthalıpakam frapayitva sarupavatsapa goa pajast na to ea 46 Arsmaja agnim upasamadhaja parisamuha parıstırya paryuksja daksmam jany acja sruvenapy ahulit juhott 114#' 1 Morsuren B corr do marg to Dhastay at ABI on al cort in B, but see A tareya Aranyaka III : 4 * kamin D obkyangal A B Or tanladyangatar • Tez! doubtful B has dekanagamanadıni tbe intermediate letters are obscue and have been corrected in a later band A has alaº "See VIII 7 Vaa me gnio pralusthutah svaha I prane me vaj uh praturthiah svaha 1 apane mer id wah' pratisthitak svaha I udane me parjanyah pralisthiah saha cakstesa ma adalah prafidhitak sz ahā 1 manon me candramah pratosthtah siaha froire me disah pretthitak svaha 1 farre ne prihım prahsthila svaha 1 relasa ma apak praksthutah svaha i bale ma indral praftsthelak svaha manj au ma ifanah prawthrah soba 1 wurdham ma alaton pralisthilas saha almant me brahma pratisthram svaleh | atharlad apărasesam sth ilipake samatanımza' sthaliprekasjo paghatan juloh 11511 medyulak pruustit A # 1 aya B The root is same CHI ** Vac me gnik Pratsihto cagarduse Ardasana almam tal saham ditanam may be read, ·320 SANKHĀYANA ARANYAKA mahami akomo maris) 1M) annazen omado bhiy isam szohi I pran merayak prafistkılo prano Irdage hrdayam almam lal sakam decanam maham alamo maris; amy annazan annado bhuj asam saha I apane me rads utah pratisthila" apano hrdaje hrdajam atmanı tal saham daanan maham akumo mariszamy annavan annado bh gjasam svah z udane me parjamak pralisthila udanam hrdaye hrdayam almanı tal sat am da anam makan akamo maris amy annatin annudo bhuy usam sraha I caksust ma adilah pratsthulas całsur hrdaje hrday amalmam tot say om deranam maham akamo marisi am annaran annado bhuj asam sahat manasi me candramah pralisthito mano hrdaje hrday am almanı tal sats am devanan maham akamo mansjamy annavan annado bhugasam szaha frolre me didak pralisthita diso hrdaye hrdajam atmanı lal satyam da anam maham akams marısjamy annavax annado dhuj asam szaha farire me prther pratrsthru priez hrdase hrdasam atmanı lal sat, am drvanam maham akamo marisy my annatus annudo bh asam staha i bale ma indrak pralisthulo balam hrdaye Irdayam almanı lat saham decanum maham okamo marijamy annat an annado bhajasani szuha 1 manyau ma isanak prat sthito mamyur hrdaye hrdayam atmam tal sat am de anar maham akamo marisjamy annavan ann do dhui asam szaha i murdhani ma akalah pratsi/110 mu dha hrdaje hrdayam dimant lat saham dezenam maham akamo mariss any annman annado bhuj asam svaha 1 almana me brahma pranishlam alma hrdze hrday am almam tal saham daanam maham akano marisjamy annatan annado bhugasam sahel 1 athalal sihahpakassam atmanı samazanıya Juhorr 116 * So clearls AB 1 tar A praisthuo A, B • Henceforth the scr be of B abbreviates to ardaye ha • Even bere the abbreviation is meant Asma jógalam ajas translubham loham ausmuham sisam kukubham rajalam $2 arap an suzarnan &aatram annam zarajani! Irphr amuslubham nakam samrajyam Brhaspalir derholum Brahma pantiam Prajapalır alichandasam Satırı sartazedaci andusma chandasch 17! rajyan Asme a sthiro zasan jagatena chandisa furuso manuk pranak sulran aram granlhis led granthin udgrathinly' annak am a'i mrljane drahmanim apt sartun 13nr afy aj usman maham akamo maritjany annarun annado Blusam saha i aja na sthiro zasami traustubhera chandasu puruso manth pranth'sz dha I Johan 11 a sthiro zasány axisnahena chandasa puruso man k pronak szalu siam ira sthiro rasam latum charizsa que manthrounch oth! Eztam. 27. wol ruum störapent chandasa purusa manuk pranak s2 Sha i sirarnam 110 stiro entant Blatrena chandis, Matuto ninth pranah stad 1 annam na sthiro : 25211 7 uru ·ADHYAYA XII 321 jena candama purusa mamk pranak naha 1 lrphr iza sthro Lasany anustubhena chandasa puruso mam pranah svåha nałam na sthiro vasarı sanırary ma chondosa purujo manik franak szaha | Brkaspahr ma sthiro vasanı barhalma chandara pu ruso man, pranal saha Brahmeva shuro 725ani pankima chandara puruso 1 wapi! pranal saha 1 Prajapatir ia shuro zasan anchandasena chandara puruso mank pranah stváha : Saturar a stiro posan: sarzaredathandasına chandasa puruso manis pranak svakeht 1 prijajai va jagazar Aryana Dantzastne 'n asmat Dapu met kamaj da turma uchuslam dad; al I sa hap: folam zaram jitah penak punak prayužiyano? jivaty eva jiraty ac 118! Ity Aranyaka ekadašo 'dhyay ah u wedgraldanuy B * Apr m , karne B secm ya B secm sabe abbreviates benceforth to gra suaka I bave so priated to save space savalryr R pr mnr R secm, r A Possibly saisin 170 with shortening may be meant (df Macdonell Sanskrit Grammar, p 63. Wackernagel Arindische Grasimank, I, 371, 371) jaya: B pr m cort in marg prayujano B, is just possible • The ADHTAYA XIT On i hashvarcasam prolhatom brhadvaah! yad Adity at larvak sambabhuva | 341 mal,am samaduh sartam de Adlyaso Aditya' samvruunak ||1|| yat te varro jataredah i brhad bhavaty chlam lena mia vascata luam Agne carcasuan kuru 112 11 Jac ca daca va puruse Jac ca hash chlamı suvarne gore yad varcal mage lad hashivarcasan 1 3 11 yad aksesu hranyesu ST" ATLISI Fitte juxtak surajam pujamanayama | mayr iad hashvarcasam 11481 may bkargo may mahah! may! Jagrasya jad jošah | KUITE Y ·322 SANKHAYANA ARANYAKA s B pro fan maji Prajjpalki du dicam tra drmhalu 11511 tana A, B sec. m a la Atharrarede, VII, 11, 1; Whitney's truoslation, PP 126, 127 Thus terse bas on the whole better readings than the Atharratedu. Adulys B * Ibave, for convecicace, tombered the verses throughout. The text in the BIS în only divided into actions, I have also printed the yerses m Pidas without Sandhi * For ver 1, cf Atharvareda, III, 11, 1, ver 2, cf ibid, III, 32, 4 aart 3, yen 3.4, of ibid. XIV, 1, 35, 11, 69 I, re , find, VI 69 3 (with del dyan na drmhalu), Simareda, 1, 603 (with paramettho far fan may:) Domits divi Aśrmā saraghena md 1 sam anklami madhuna pajah jatha madhumalim zacam ! azadami janesu 1611 shrlid ulluprot madhuman pasaran dhanamjayo dharuno dharayisnuhi rujan sapuinan adharam ca krman | a roha mam mahate saubhagaj z 17|| Prajapale na trad tony any ah ! Difva jalani pari a babkula Jaltanar te juhumar tan no ardui tajam sama palayo rajinan 118 ** ayam sano nudalum me sapainant Indra ita Vrtram prlana su salha 1 Agmr rva kakşam wilhrlak purutra | zales nas ligmajambho 'nu marşta ng it ajam sano so 'supadi kila i Indra na Vriram li puro ruroja anenendro vi midho vihara | fatrujatam a bhara Chojanin lion? 11 201 samalan A, sammahan B. Presumably an imperative from yough, trans, Aferma being TOC The parallel, Atharvaveda, VI 69, 2 (-1X, 1 19), has madhunanktam subhasyalı, and in the last 1'ada aurudani jana che which is better metre and syntax. I read androm, for syut of JR AS, 1908, p 1124 urluplo A, B C Atharrareda, 1, 13, 14, XI, 33, 2, 46 6 Scheftelowitz, Die A pakrypten des Agueda, p 118, ver 92, below, Ter 34 ' sau: nad B • RY,X 121 Jo and see Bloomfield, Vedic Concordance, P 612, below, vet 35 sa yo B kils (kala A) sva only A, B The parallel with Indra abore seems conclusire In both cascs Indra (or Indro vu) must be icad men cause Bhas tidur corrected 10 VITO Last line-RY, V 4, 5, &c ja andra fairuz jaht fura das un 1 Vriram haizea kulismu u irfra!)

·ADHYAYA XII 323 augha ita fapan' pra nudul sapainan jahat sapalnās szadhıfır sana & ||11||| anu vrica madhåt pra' crécoparistali vi vrloa pairal pran fura zršca i traja pranullar maghatann amitrur 1 füra' risantam Naruto 'mu janit 112 11 tram rudrair hedhin pintamanah | Indram mantana Maruto juşanta I suparnaa kaukak pra mrfantu mnan || mahy alam damsir tardhanesu 111311 brahmanullasja maghavan prianjatah ListagIndra bhangāk palanti ma pialaram afala mi pralisthām i molho ghana upa ju mi) 14 Agme jafasvin jaśase sam arpajai Indrayolim apaahm ska vaha ! dj am murdha paramesthi sutarcal sajafanum uttamalloko astu 1151 11311 The metre requires tena urba aper B the word beng no doubt misunderstood prav A, B, but not only this is bad metre (un do case is the metre good, but an orlea may Due read), bat ile or following readers the double prefix most aprobate • ameN ANTE A B, porsibly for sarensa(n)tam Ivtal A B So I read The verse is a mutilated version of Atharvaved1, VI, 32, 3(=VIII, 8, 21) ma jħatarami na pretstham vundanta | matko enganana upayantu mrly 7 See also Asvalayana Grbya Sutra, III, 10, 11 / 40 S, XXVI 727 B has fatamas, pratustkamaha vighnanam gato A haszko, vjūlaam The text is merely & conjectare CT Tatfirya Samhita, V.7.4 34*, ending sama ninam witnah fokus st Eståer sa for sajat is possible, and stamas floke or uitznailors bhadram pafania wpa sedur agan lato diksam rsajak svarvidak lalak ksatram dalam gas ca Jalan tad arnaz drvu abha sam namantam #16# dhala vidhata paramola samdrkı Prajapahy paramustha shartah ) stomam chandams2 nivido ma ahuh! clasma: răstram abhi sam namantām 1117118 abhy a tartedivan upa shalagnum ayam fastadhipatır 110 astu i ·324 SANKHAYANA ARANYAKA atja byłanar anu sam rabhadhtami imam pafcäd anu jăratha sarié 111811 alordo“ náma juto 'si 1 pura surya! purosasah tam da sapatnaksayanan tedathoristambhajambhanan ilgil nardhe promijela' taredi deisontar 1 kalpela satyam prionak saheta 1 pramājukam tasja duisantan ahult tramanım bailzam jo brbharh Il 2011 Cf Tartanya Samhita, V, 7. 4 3. Tuttinya Āranyaha, IIS 15,9 (with píſyanta, dert, and rAN), Atharvaveda, XIX, 4t 1, and bitney's translation, p. 963 C P 349 A, B have ager and safyema Cf Testtariya Samhita, V, 7,4 4(with urája stimol, and adli sam nanams) A his stoniam Ct ibid, V, 7 +14. 5, with what wla salim, and (B bus MNO) So A, B. The word may be connected with cradu or aratu Atharvaveda, XY, 131, 8 Cp P 349 Atharveveds, X, 7, 316 saganahisagaran B But kaporan is too like Isayanam ía MISS to reader the readug dosbifal The metre is wrong and veda may belong to the line before, or otho be an interpolatida, pramiye B pr m. + lar na sa faptam' afnati na kilbysam krtam nainam duryo Varuno hand Bhulam i nainam kruddham many aro 'bhi sanh' iramanm balam yo dibharh 121|| mana tracam kimsan' jätaveduši na mamsamt ašniit na huanu tanti falijur asmuiž zaradasith prata! Iramanım barltam go bigarh | 2211 nas a praje dus alt omanii na fatlago' bhai ah na papakral nunjan muhas lasya kulesu zajate ! framanan Barlz am jo bibharh 1123 it masyaparādu na prar idade grhet na sampalantyo na rizda lainat FISTIAL alakmua kurule nirisanam 1 3r3manın ballvam jo bibharh 11 24 Mainan rałşo na pas fra hinashi na jambhako naby astro na jaksa ·ADHYAYA HII 325 1 na sülika lassa grhequr ja) ale i Tamanım balsam yo Bidharta 11 2511 11511 COM() suplan A,B adhiwalt A, D "Probably main cont (-uu alter caesura) Cl ver 15, 266 farleka B pr to , fazlago A, B set that is disyllabic Cf Hopkins's Ancient Egre of India, p 260, and for a similar cale u the Altntcya Brahmana, my note, RAS, 1903, P 103 pratada Il pro, adaka is right, the ka must add nothing to the word sampalatya B Pru, lato scc. 18 A has feta kulasya A naman naghro na zrko na drapei na štāpadam himsah kumcanainam 1 na hashinam kruddham spain bhalım' 1 rāmanın barizam 10 bilhar! lt 2611 namnam sarpo na prdalur hanashi na zrśczko na draci naraji1 trainam krsno 'hir abhi samnhalt 1 sramamen baitiam jo biohart 112711 mainam pramatamVaruno linasfti na makaro na grahah fofumaraht paradarac chivan asmat krteota! Itamarım bailt am yo bibkar ! 28 11 pram rukam asya dorsantam ahuki puspam 11a chinnan saha bandhanena 1 augha ita fapan pra nudal sapainan 1 sramaren bailoam jo bidhar 11 29 || ayans mama praksaro jamba jnaja badhale anenato Vrtram arann roina" ca manerina (3011 11611 1 bhulam A, B sec m CHAOS, XXVIII, 390 1 liralanaraja B, eta A I only A, B The animal desna is doubtfal (Athavaredo XI 2, 2 is taken otherwise by Whitney in bis translation), and the krine kiis regular, hence I add kur 1 yttam B, see Axtareya Aranyaka, II, 1, 1, 13 1114 B sahendra duschah cahastarafiki sahasia prianajalah naga sva purvapadabljam! alka testha' prlamalek it 31 || aged a; am baile manuk sapatrz'ksajam ursa! jam pafiant kavayah sarvatura 1 parha sapainatt samare sanguh' t 32 || ·326 SANKHAYANA ARANYAKA amrlam me manau sutram Afrinav api nahjalani bailch sahasratıryo 'sz ma te bharla risam aham || 33 || ghriad ulluplas madhuman paj aszan | dhanamjajo dharuno Charajisnuhi rujan sapalnar adharams ca kratani a roha mam mahale saubhagaya Il34 || Prajapale na tad elany anyak 1 Visva jalan pari da Babhuva Jalkamas le juhumas lan no astu 1 zapam sama palajo rayiram ll 351 fasa ittham mahai asit paſca? 11/11 stha add B marg 2 sapatrahtraga: B C Atharvaveda 1 39, 4, 6 Isa kryal B. nsamt B. B has bulvah ur A uluplo B of ver 7 sapatuad B. cl Ter 7 "ic RY, X 159 1-5 gºing in all forty verses Their as in the ntual (XII 8) 19 by verses I 8 9 14 15 18 19. 10–35 36 40 Alhalo mamtalpah dhunkumah puspena triralroposito jjzolo hasimo danten matram uddhrtyagnım upasamadhaja parisamuh a parishirsa parjuks a daksınan jano acoflarato 'gneh kamse monim kriva hutva homan manau sampatan anayet hasharcasam uly etabhl praly roam astabhıh saplaratram madhusarpısor tasajuda irratram skam ta badhnayado ghlad ulluplo ify day arca tata erottaram sadbhır hrdzalulugramanım pratodagramanım ta mulalagramamm. khadura saramanım za marszudane tasayara Indiram ekam ta badhnusal ala a oltaram catasrdhur vrsabha'rngagramanım ghrtaudune zasayura Inralram ekam va badhna jat i ala ezollaram eday arrandamanım ulaudane tasazıta frırålram ekam ca badhnry all ala collaram solafabhır' balzam saplaratram madhasarpışor idsayatou triratram ekam từ badhayad ghriad ullupla rty clajarca i ala woltaram pafcabhır mahurarohasz oduhammedgaudane lusata inrairam ekim va badhnijac challau sah prathamam haslichidam tanagare rap carmany ariRo top Juhay ad 25110 ropa juhwat 1 81 11 Ily Aranjake diadalo 'dhyajah AAB fratrcam B badhnrad B. mufala'B, MASA + rsabhat B Dawidmena B. * sowalubhur B. maliarabara 1. olo NSS is confused with cf Hoerale Osteology p 131 The Dame of a wood of 307$ seems essential and udukan (a besom, of Tasttriya Brahmana, 111, 8, 4 3) may be meant The alternative is to take udokaw as a gerund sals B. ADITYAYA XIII Athalo raragjasamstrie farine brakmajajñamstho Share 1 apa punarmthuim jarah I tadu ha ralmå draslarjah śrota jo manlaijo ndodh; Štitacja f1 tam dlam ·ADHYAYA XV 327 vedanur acarena drudisanit Brahmacary ma fapasa fraddhaya jajñenanašakena cel: Mondukey ah 1 lasmad eampie chanto dania uparatas friksuk Sraddhapullo bhuttal many az atmanam passed th Mandavy ahi yo jam vjñanamajah purusah pranetu 52 esu net nety almuvarthja dam öralmedum &satramº me dema ime ueda ime loka imanı sarvan bhuandam sarvam jad ar am alma i sa esa fat man asily almavagamjo 'hom brahmasmala 1 lad elad brahmapurvam aparam anaparam ananlaram abahyam ayam alma brahma sarvanudhur aly anubusanam ali Pupia 1olkal' i lam dam rupul aya nunarieva sire brujad ilti ya mam adbhik panigr. hitam tasumalim dhanassa purnam dadi adı dam na tata bhuya idam eva faro bhuya aty anusasanam 1' tamelam upansadan ordatiro na yatha katham cana vad: I lad eud rcabhyudilam #IN u 19 Araprake tras odafo 'dhs az ah #7 Ittchanla AB ? ksatra B. * This is an exact captation save for the insert on of aparant of Bebadaranyaka Upanısad II 5 19 B prm bas brahma for the earl er part of that Upanisad, 11 4 5,6 IV,4 25 27, 38 and for the next words VI 3 70 (13 Kanva) * This is clearly an inaccurate remin scence of Chandogru Upanišad III, z16 v B • pede B Simply 1911 B bat (a) this contrad cts the colophon to XII 8, (a) there 19 no connes on with all (1) A Welers BS Calul I 6 bas XIII CFJRAS 1908, PP 380 381 ADHYAYA XIV ream murdhanam sausum ullamungan Jamnam sro Shartanam mandamundan nadhte dhte vedam ahus lam arīžan foraf catasau kurute Kabandham 11111 sthanur ayam bharaharak kılavhus i adheha vedam nia dianale in rtham ja rihajia u sakalam bhadram asnute Rašam et vanavdhatapapmu 2 fira B * The dumbers are added by me > B ends with 11 Toll Really Adhyaya XIV should be combined with Adhyaya XIII into one Adhyaya but the Berlio MS (Weber Calal II, treals this as a separate Adhy4ya For ver ), sce Narukta 1, 2B Hornell Samoparised Brahmana P 38 ADHYAYA XV Atha ramsah 1 om | namo brahmane nama darz ebh, aki Gunakhyac Chantha yanad asmacher adhitam 1 Gunakiyah Sankhay anah Rahsial Kausilalek | Kahotak Karsilakar Uddalakad! Arunch Uddalaka Arunk Prijavralat Saumgpehi Pryan vratak Saumapık Somapal 1 Somapak Soumal Prutiveſ af Saumah Prakper als Pratvesyadt Praliteso Brhuddati Braddopak Sumnayok (Sumnajur Uddalakalı ·328 SANKHĀYANA ĀRANYAKA Dilako Vikramanasak | Vrh amanā Viskas Varrak Salamoita! | Sakamaha Daarifat | Dnarato Vivāmiiral Vrícamtra Indrat i Indrak Prajapathi Prajapatır Brahmanak | Brahma Stayambhuk | namo brahmane namo brahman II II Āranj ake pañcadaso dhasak 115 li In Santhājanaran akan samaplam II 1 Udalukad B Somal Protwelyak, lh inlernitz, Bod! Catal, p 6o A bas Somapıl and Somal ty Aranyałt Upanisado ckadalo 'digayak 1 13 Sambhayana Upanisadah samap taI sampurnan i Shkonu framai 1837 (=A D 17BI) varse mit pyskaadi 15 fukrand But this is all on [ 87, which is a recent restoration and is of no autbonty The pomber XV is given in the Berlio NS to the lamsa, which ends t Samkhayanarangake forradalo 'dhjayak II cha II samaptak 1 fubkan Bharat 11 sosh sambal 1734 varse arddhabuddha 13 lanak abhj amtaramgarnitatsyarajanagaramadhye Xayapure nastaw am Iesakadiksıtaniamhamnara ghunatha It pamdyasamajīnasındaputrapsutrapalharartham ! The lamsa cearly begros with the author of the Aranyaka 1c Conakhya , #hy Oldeaberg (S B E LXIX 4 $) should think the author of the Sutras a meant I cannot understand See also my Sankhayana Ara »yaka, 72 ·INDEX I QUOTATIONS FROM RGVEDA. (The first cambers in brackets denote the reference in the Samhitã The second, the page and colomno Bloomhelds Vedic Concordance The prankas are given exactly as in the Samhita lezlexcept that the original forms in pausa are restored References marked $ are to the Sankbayana. Aranyaka) Agnes naro didattibkır aranyok (VII, 1, 1), ayam i asta haryarah (III. 44, 14), V, 2, 4 1, 1, (135) $1,3 (103), S II,9 Mgner nota-se oviraht (III, 20, 4), 1, 2,1 elvayanto maghavann Indra wajenas (VIT, 31, (159) 23), V, 1,6 (128) Agne tava fravo vayak (X, 140, 1), V, 3, Alvina ya wanır irah (1, 3, 1"), I, 1.4 (139") (-39 asat su me farilah subhovegak (X, 37,1"), I, odah su madhu madhunabh: yodkis (X, 120, 1, 2, V, 1, 1 (13) 6 1,3 3) 1,3 4, V, 1,6 (499) Asya varasya palitasya hatua (I, 164,1"), I, Aduer mala sa puta sa putrah (1, 89, 10), 5,3, V, 3 2 (145), II, 18 III, 6, 6 (509), S VII, 16 adka w deva Samiah (V, 82, 4), 1,8,3(83%), aganma ordrahandamam (VIII, 74, 4"), 1, 1, 3 II, 18 1 (154) anatwo jutt onabhilar tikthyah (IV, 36 z"), awim na svzorktabhır (X, 11, 3“), V. 3, 1,5, 3 (614) (155) onustubkam anu carcuryamanan (X, 14, 9), a ghe ye apnam (VIII, 45+), V, 7 3 (155) II, 3, 3 (67) # 26 Indra kreemantam (VIL, B1, 1), V, anne samaryi yad aran mantsah (X, 29, 49, 1, 3 (580) I 5, 1(aot in Bloomfield, 75') a tena yaram marca paniyara (X, 39, 12), apalyam gopami antpadyamanam (1, 164, 31"), II, 3 B (149) II, 1, 6(796) Verse cited in full a te maha Indroly ugma (VII, 15, 1"), V, 1,5 apan pran et saadkaya grbhutas (1.164 38), (1994) II, : 8 (8") Verse cited in full atve ratham pathotaye (VIII, 68, **), 1, 2, + abodky agnih samidha pananas (V, 1, 1), 1, (161) S 1,3 1,1 (89) ad + pralnasya rilasch (VIII, 6, 30), III, 2, able ta purvopvaye (VIII, 3. 7'), 7, 3, 4 (152) 6919 a diurso armat (VII, 34, 4), V, 2, 2 (167" abka na fura nonamak (VII, 33, 11"), V, 2, 2 a na Indro durad d na asal (IV, 10 , V, 7, 2 (167) adka pro pal suaradhasam (VIII, 42, ), V, Ro okadras kratazo panen vulvala! (1, By, 1"), I, 5, 3, (V.3, as amobladnyan, not aduras ragipait raginam (17, 31, 3), V, in Bloomfield) (169) 3,2 (97) A no visasukasyal (V119,90,1"), V, 3, 4(1700) ·330 AITAREYA ARANYAKA a yolar Audrozarlanı (1, 3, 3), 1, 1,4 (179) ud u brahmany arrafa frontasya (1 11, 2), 1"), e pale zanza saha (, 171, 1), 11, 2, 3 V, , 3 (361) (180) ud shed adka Srulamaghan (III, 93, 1), A yahyadroksh relam(V.49,1), V, 2, 3(180") 1, 2, 3 (161"). a yahy arcan upa bandhuresha (RV 200) ul tayant landsar Mart (1, 99, 10), III, 2, 4 (III, 43, 1), 1,3 1 (Bob) (1636) ar rfaso 'rataso na karibal (I, 55, 5), 11, 1, abhay in lynavar ra xah (1111,61,14), V, 2,4 6 (189) (277) & fasade prats Aaryarty ułtki (, 4), 1, 2, 3 (190) tkal separat sa samudram a tyvla (4,114, +), III, 1, (1964), VII 18 Verse ated attha kt soma 10 mnd(1, 80, "), V, 2, 3 in fall (1984) endra jahy wpa wal parazurah (I, 130, 1"), dan taso satam andha (VIII, 2, 1), 1, 2, 3 (1986). 6 1,3 V, 1, (301"}, endre sonam nayın (1,5,1), II, 2, 3 (303) Indra # somapu ekal (VIII, 3, 4), 1, 2, 3 esa stoms maka ugraja rohe (1 II, 69, s*), (206) Indrami tafza at:Urdhan (1, 11, 1), 1, 5, 7, 1,5, 2 (307) V, 1 (107) onosai carsanidarias (1, 3, 7"), 1, 1, 4(312) indra medīya ed (VIII, 53 5"), 1,3 1(210) Indram id gothing brkat(1,7,2"),1,2,1(112* katara porta dafari paragod (T, 185,2"), I, RV,1.7 2-9 are called arkat at an ), 4, 1) 1,3 (316) Iudrovayu ime suta (1, 2, 4), I, 1,4 (1136) katha malam avrdhat kasya hotu (TV, 23, 7"}, I adasand are cited 1, 2,2 (317“). $. I a Indrasy a priryant fra pecam (1, 32, 1º), kayu fudha se ayasan samlad (I, 165, +"), V, 1, (213) 1, 3, 2, 1, 1, 1 (319) Indragns yatam 5* mal (VIII, 40, +), 1, 5,5, V, 3, (30) sardke mu sana on esam ardim (11, 17, 1) Triraya sama sualt (VIII, 98, 1"), V, 2,5 II, 5, 1 (345º the verse is given in full) (123) $ 11,0 santaftamt rulhyan Pudra samAna(VI, 46,3"), Indraya At dyanrasuto anamrala (1,131, 2), V, 1,6 (346) V, 1, 1 (123) gount ***lya sallam. (oksal(I, 164, 4), Indm yaht atradkano (1, 3, 5"), I, 1,4 (224) I, 5, (255) Indra yada tituyana (1, 3,6"), , 1,4 (224) Indra jak dhayesisch (1, 3, 4, 5, 1, 1, 4 citram dunam sagot nilam (1, 115, 1"), III, 2, 3 (3594), $ vill, 4 Verse cited in Indro madya etdhe (I, 81, ) 1, 2, 3 fall. (7370) imam stomam ardate galavedase (I, 94,1"), Jaydans ma falakraint (U11, **, 1"), 4, 2, 3 1,53 (13) ima nau dam baserat : sisaldama (I, 157, 1"), gamisha ugrad sales iuraya (X, 73, 7"), I, 1, (372) 1, 3, 2 (234) inkdarentur apasyuzas (X, 213, 14), V', 1, 1 Jated use ruuare Ime somam (1,99, 2"), 1, $, 3 (3769 Wito jails tiryha szidtars (I, 10,1"), 1,',. (148) af lupia Brahmonastalo (I. 40,1"), I, I, I (136) tan soldt fra grata (VIII, 15. ), , 1,5 (403) tam modismam prisalam (VIIS, 88,1"), V.2,4 (38;)

·INDCA I 331 "tal Soslur vinurake C, 82, L1, Furtast atha (VIII, 46, 5), V, 1, 5 (556) (391). $ 31, 18, 18, 1 #rsam uz aytamam gerbkar nekthar (III, 5T, lad id esa Pananusu }}om (X, 170, 1); 4). I, 3, 7, V, 1, 6 (557) 1, 314, 7. V. 1,6 (395"), S III tad de asye sanduro iran maka (TV,53,2"), poraš i noh Saranat (1,3,10'), 1, 1,4 (383) 1,5 3 (396), S II, 18 Pinbaly apah (1,64 6'), 1, 2, 1 (486) tam ta stuhi yo abkibhutyojah (VI, 18, ), V, piod sutasya rasina! (VIII, 3. 1), 11. 2, 4 2,7 (406) (587) darobar to vedudeanum (1111, 66, :), V, 14 priba saman edit yam segra lardak (VI, ** (409) ), 1, 3, 1 (387) tā asya suduloasa (VIII, 69, 3“), V, 1,6, purunan parustutas (VIII, 92, 9'), V, 2, 3 1,5 (second reference omitted in Bloomfield, (595) 4199 purol ifay he andkasai (VIII, 78,1"), V, 2, 3 Lintu to kortom magkaran makuu: (8,54,-), (596) 1, 3, 7, V, 1,6 (410) prakstany final (VIII, 32, 1"), V, 2, 3 diprasyabhivayaso asya pakt (2,160,1"), V, 1, (607) 1 (4376) praja la dispo atyayan iyut (VIII 101, 14), fyam 4 vajenama devapulam (X, 178, "), II 1, (614) Verce cited is full pra munama brahmanas patik (1, 40, '), 1, 2,1 Irakadrukesh sahiso yavahiran (11. 23, 14), (6139) V, 1,1 (448) prajugjuu Murula banaursul (V.55 +"), doam soma kratu beh subratar bhut (1, 91, 2"), 1,5 3 (626), Ś II, 18 1, 2, - (455) prota Indrya krhale (VIII, 89, 3), 1, 2, I roans hy the urave (VIII, 61, 7'), V, 2, 3 (618) (456) pra ep doruyugnaye (UII, 13 ) 1, 1, 1 (G30") tom ha kyo nema! (VIII, 99:-), Y, " + praer maka wandamana andhasa) (1,50,1") (466) 1, 52, V, 3 1(630) Evane od At harimaks (VI, 46, 1“), V, 3, 7 pre samrojam cursanınan (VIII, 16, 1"), V, (466) 1,5 (631) tvawatah purwvar (VIII, 46,1") V, 2, 5 prasta brahmanas patir (1, 46 3), 1, 2, (466) (643) me kratunt ape vriljant 0, 120, 3), I, 3, 4 pro sv asma puroratham (X, 133, 1", V. 44 4467) (644) tve ha yol pilares cors na Indra (VII, 28, 1); V, 1, 1 (465) Orhad Iudnaya sarata (VIII, 89, 1), 1, 2,1 (6490) Hantrebnas (VIII 46, 23"), V, 2, 3 (470) Byharpore na parah samno viduh (IT, 23, 16). dátua no dušusas sutan (I. 3 %*), I, I, 4 111, 1,5 (654"), S VII, 13 (475) Brkaspale prathamam Daco ogram (X, 75,1"), 1, 3, 2 (654") watch Sudasa rathana (VII, 32, to"), 1, 2, 1, okuya id Davidic (VI, 30, 1), 1, 3, 7, V, 1,5 V, 3, 4 (535) (673) radantza e latitu* (VILI 69 *), 1, 3, 8, V, 1,5(8, where it is not noted that noda Maruits Jadra orsatko minaya (111, 47, 1"}, is used in the Arabyaka for this verse) Ś III 1, 2, 3, V, 2, 1 (692) *ky aryam dalalarım (YIIL, 80 14), V,: 3 muake inars ge ejasa (VIII, 6, 14), V, 2, 3 (695), S 11,8 Alessat cu satuyau (VIII, 73, 2"), 11, 3, 8 ma ad anyod er farticla (VIII, 1,1"), V, 4,4 (550) (1024) ·332 AITAREYA ARANYAKA Ś II, 2 Mulram huse pula laksam (1, 2, 7'), I, 1, 4 - rethantaran a jabhara Vasisthal (X, 181,1"), (713) Padas and are cited. III, 1,6 (817b). mo su tz* vaghalal cana (VII, 34,1"), V, 3,4 retrisukta (X, 127, ""), III, 2, 4 (873). (723) maar naj salhamodal (1, 30, 13), V, 2,5 (8306), yoandyat para atab (VL, 45, 1), V, 2,5(714") ya Indra mapalamah (VIII, 13, ), V, 2, 3 tine na va ya ashant cukor (29, ), 1,5,7, (725) V, 3, (837) ya ckd id widayate (1. 84, 7'), V, 2,5 (736) tayan ghe tva suterantak (VIII, 33,1), V, 2, yak salroka trcarsanih (VI, 46, 3), V, 3, 4 4 (838) (777) vajav a yalz darbala (1, 2, 1), 1, 1,4 (860) yatra drahmi fazamanai (IX, 113, 64), III, 2, Padas and are cited. 4 (741) tartrahałynya lavare (111,37,L"), V.2, 5(863) yad agna est samur Bharut (X, 17, 8), V, 1, varrdhanas Savara bhuineas (X, 130, ), 1 (149) 1, 3, 4 (863“), Ś II, yad ante ya ca durale (IX, 67, 31), III, 2, 4 vidhum dadreman samane bahüram (X, 55) (781) 5'), V, 3, 1 (8694) yad Indra pragapag udak (VIII, 4, 1), V, 3, 4 $218020 aht(V111,74,14), I, 1,2 (877"); (7536) yod Indraham jaha tvam (VIII, 14, 1), V, 2, varfranaraya dhisanim plazrdhe (III, 2, 1), 5 (734) 1, 5, 3 (906) fad unvona, 74, 6), V, 2, 3 (760) you tugmango trsabko na bhansk (VII, 19, sakkaya susamalt (VIII, 24, 14), V, 2, 5 ?")V, , (1706) (951) yas hityaja sacuvrdant salh ayam (X, 11,6"), III, sanitah susanitar (VIII, 46, 20"), V, 2, $ 1,4 (7705, where the variant in TA 19 hot (9664) noted), $ VIII, 6 Famadhagnam (VIII, 44, 2), V. 1, 2 (980) Yerse cited in full yasya iyac chambaram made (VI, 431), V, sahasradha padrodalony uitha (\, 114,6"), 3,5 (774) V, 3, 8 (1002) ya Indra Dauja adlara (VIII, 97,1"), V, 3,4 Futa al team memilla Indra soma (V1, 23, 2), (778). S II V, 1, 1 (1015) Wdtad dyatsirii larad st sal (X, 114, 8) Jurinalyinum staye (1 4,1"), V, 3,5 (1021") 1, 38 (786) Tanja dimd jagatas (, 115, 1), 11, 3, 4, III, yanad brahma zushitam tava! ! (X, 124, 2,3 (1025) 8, 1, 3,8 (786) seadar ak soma e gåht VIII, 2, 18), V, 2, 3 go játa coa prathame maraszer (t!, 13, 3"), mados se ndiyel seuadana saja sam (8,120,3%, (1054) 1, 5, 2, V, 3, 1 (8086) sonus fa Indra sau mne alin (VII, 14,1"), V, 1, 3/4, V, 1, 6 (1055) 3. $ (106). kaslacyult jenayants (VIS, 5, 1, 1, 1, 2 Jo vetja carsarinum (VIII, 70,1"), V, 3, 4 (1065) (812) kotájarosta celana. (UI, 5, 1, 1, 1, 1 (1072) In the Sánta verses (see Cnt Note on I, 1) also oceur! sbhios mak(IV.34,3"),(not in BloomGeld, 95% kaya naf eiro å bharat (IV, 31, 1), (379) arredams eram falune bladran a rada (11,43, kas tua sayo madaam (1V, 32, )(not in 34, (not lo Bloomfield 186) Bloomfield, 323) 1 Inner of the variants in the MISS I have given only the first t'adan All the verses are assumed to be quoted la fall ·INDEX 1 333 fac caksur deaktant (VII, 66, 16), (tot 19. sami na Indrāgai bhavatam avelkak (VII, 35, Bloomfield, 3884) 14), (917, where only the fratka is given) Aram Agne uralapa an (VIII, 11, 1), (not 10 famt the futro fan Varia (1,90,94), (ool 10 Bloomfield, 450) Bloomfield], 9189) Skadram larmestik frnuy isla deval (1,89,84), uz garam supratam nazyasıdh:A (VI, 49,1"), (664, were only the pratila is given) (1043', where only the pratila is given, as 10 Thadram no apt wilaya manah (X, 10, :"), the text) (not to Bloomfield, 664) syona príkita bhava (I, 12, 15'), (1046*) The following occur in the Sankhiyana Aranyaka I, II, VII-XII Aduh dyaur Adilir antariksan (I, 89, 10"), Prapagale na tvad «liny anyak (X, 131, JO"), VIT, 15 (500) Verse ated In full XI), 3, v 8 (6126) Verses in full ad varyavo bharalindnya soam (11, 14,1"), balsttha tad sapere days darbatan (I, 141,14), II, 16 (59) astazy Agnis fomer odbkır arkask (1,141, 13"), betur matundas artiyi ut rajutha (V. 55, z), II, 18 (644"), Iosert tad in Friedlander s text II, 18 (136) II, 18 (630) A mandratr Indra hariku (ill, 45, 1), II 9 malai tan nama gulyani purusprk (X, 55,2"), (1706) VII, 70 (694) Versc cated in full Indra meteru somesu (V111,13,1"), II,10(1184) mahan Indro novada carranıprat (VI, 19,1"), uła sya nad Sarasuah pusana (VII, 95, 4), I. 3 (695) I, 3 (252) mä na slesebkyo ye abla druhas Altde (IT, 23, ud vayame laniasas part (1, 5, 104), VIII, 5 16"), VII, 13(706) Verse cited in full (1630) Verse cited in full ud vim caksur Verena supratilam (VII, 61, ya stand devgaí cursanımam (VI, 31, 14), 27, 4 (726) *), I, 7(263 urusyarasa makini atalcata (1, 160, 14), II, yam suryasya dukuadrnita (IV, 43, 24), 1, 2 (7886) 18 (176) yaxal toras fonry yaved oak (VOI, 91, 4"), pauc ta Indra sthavrasya bahu (VI, 47, 8), I, 2 (786) II, 4 (194) pearan marat caksard didhyanat (VII, 9r, 4), I, (866) da fravat kalama yajayanan (IV, 43 ") 1, 2 (3756) vide vydharya daérasa mahti ht sah (VIIL 13, kom u fresthal dum yavıstha na ajagan (1, 165, 1'), II, to (867) *), II, 18 (397) pufvd vdoranı dhumak (V, 83, 6), 17, 18 (885) kuvid anga namasa ye urdharah (VII 91,1"), vizo hy anyo anr ajagana (X, 28,1"), II, 4 1,2 (3ry"> (891) de varirata Edsavah ko varute (IV, 55 %, fara stika mahai as (X, 159, **), II, 15, 1, 2 (335) ALI, 7 (335) i kt dydvagthuo tulvatambhuva (1,160,1"), 11, 1B (445) sa pratnatha kavuudal (VIII, 63 *"), II, 15 devayor eit surpas talanoan (VII, 61, 2, 1, 2 sakuyaso Varu Mura mariát (IV, 55,14), (491"} dvarav flasya subhagt vycpar (VII, 95, 6), 1, 2 (1095) stolaren 1a magkavane asya vardhaya (VIII, 1, 2 (613) 97 *), IL, 9 (1041) MA Hindıma carcasmir yo makakulat (1, 161, stemaur Vatsasya vaurdhe (VIII, 6, 1), 11, 8 1), 11, 18 (329) (1043) ·INDEX II QUOTATIONS FROV OTHER SOURCES THAN THE RGVEDA, NIVIDS, PRAISAS, ETC $ 1,7 (All the Pades of metrical passages are green as a Bloomfields Pedic Concordance (Harzard Oriental Series, Vol. V, 1906) Metrical passages are marked (w) The references un brackets are to page and column of the Corcords#ce) agmar varadhrsyal prtket Fou susedal okej. Tratam kisso md spfad rayla, V, 3, 2 (v) 50m V, 1 1 (14) (135, under arrato) afichandana na chandasadwband) 1, 1, 4 akar sta som IT suprugu dopsami, (348, under gayatrina fua, &c. The separate 1, 1 (150) Mantras sbould rather be given separately) atho canut ra tanto astu baesayan (v), 1, 3 4 Adityas ta, gulena &c.,1,1,4(16,1 164"), (47) dnu dyamarthri purvskultu 1,1,1(1)(64) 6995mbhena tw (chandasenkam), V, 5, + dan mam Indro du moms Bpkaspal, 1, 1, (384) 1 (V) (66) sja zva rasa osadhaya na rupam bhwyasam, 1, dnu mám stráudruna 1437 Qrum 1,1,1(V) 1, (171) (66") abils from all is (v), IV, . (176) dru Soms iso olla, Il, (v) (669) á gati pido máista (v) 10,1 (179) daw samo dnu rug devy áur/,1,1, 1(1)(67") égut prandas me dhatsza , : 1 (180", antantkram 1418appan dyawr72sd'arsye bh. hatayada Srauta Sätra, III, 4 13. sbere Isang 1,1 (70, with the misreading rasm komedy Uhrsto, which is in op text or MS. and is á yd mdnyaya manytre (), IV, 1 (183) contradicted by the context) é slobhat: fruid yuru sd (narda (v), 1, 2, 3 Anto exacd utbuk sarkasmad tittaram, V, 3.2(V) (1939) (bot la Bloomfield) die madis, V, 1, (104"> Giant ta tidu yaja sta grabkur (t fra dan modhi 3 V,1,1 (304', no separate head). btw) Chuyusaw, 1, 1, (74) ind zuduk sdmayak pertaletták (v 1, 3,1 danafuble mursdpariram gott lagam, 1,3,3(v) (205", 15 1&c) (not in Bloomfield) Indral Afrnádsutan antam tydma (v) 1,3, GATNAM Antwarty 1, 1, 4 (8:) 1 (207* see alto note for parallel) aplin iya (wakat), V.1, 4(S") Indra Altis taristamo enery < (v), 1, 2, amrlasya frlyart mahim 1, 3,3 (v) (102") (207) aynistraram amiam dudenam,, 3, 2 (V) Indah fdraddhur portátra fund (v)Y, 2, 1 (ack is Bloomfitla) drcandy arkdm della )) rerkja, 1,2,3(v) Liramo dh&azrya sat fyr (), 11, 1(210", cf. (1136) R!, III, 35) ·INDEX II 335 (2726) Jindrarya dhraddm dhak (v) V, 3, + (1154) starams dparaulam, IV, (383) Indrasya nintyais brkat (v), V, 1, 1 (116) jyéter idhar pratendah parvam (v), V, 3 3 Undro tute nim $85 (V) IV, 1(1280) (not 10 Dlooufield) Tisdro tiltam israza (), 7. 3. 23B) Iman Miurasulam fuáa, V, 1,1 (131) ilpaslany Indrayethan sakdrradhāram, V, 3 fram no Metródrani Idrlandant (v), V, 2, 1 (not 1n Bloomfield) 7 (239") fdm utdye hata make (v) IV, (406) išskur mis sad dduksta, V, 3, 1 (414) te at ſakrit (v), IV, 1 (31643 tójak prandrydydtanam nudnasek, V, 3, 2 (not ukdasi yaya somasya, V, 3, 2, 3 (om is pre in Bloomfield) fixed), (946, 3134) tinakdm olfram apyasam V, 3, 7 (440) w prakse mddhumal Erıydalah (), V, 2, 3 # no deort setapak Nirms yabalu, V, 1,5 (266" as upaprakse) Wfcha vxfuddha (quas verse), IV, +(372) tratstubkena pua (chandusalihami), V, 1, 4 (348) * mdnyaya wanydze (quasi verse), IV, : tvám hy ika ikasc (), V, 7,2 (436, cf RV, IV, 3%, 7"> riám salydpt yeyim Ditadanam (v), V, 3. 2 (not in Bloomfield) danlash pariuptu pozub (), III, 2, 5 (not in rohur vigold end (v), V, 1, (956 as latrunt Bloomfield) de, which rather belongs to the end of the dadhysondm dhesilám fazak (dub read ) (v), preceding Pada) Y, 2, 1 (475) de arpadessa seua (chandasedwhaw), V, I, 4 elds ta wktha brillayat (v), V, 3.1 (300" as (348) wkthabkulayah) dienu pinvatt cáksack frderam prandh (v), V.3, cvá si devd 3 h IV, 1(3054, no pluti) 1 (not to Bloomfield) VÁ A Pusd 3*, IV, 1 (395", no pluta) & A Poseb zu IV,: (309', no photo) Namas te gugatrana, V, 1, 2 (533) náhl takrdh IV, 1 (304) samus te drkale V 1, 2 (533) end hindra IV, 1 (305* as Androm) namas te bhauraya V, 1, 2 (533) azt hy aymá 3. IV, 1 (305", au plut) namas te rathantaraya V, 1, (533) cí hy cá IV, (3956) nédkssa á dadharsa (dob read) (v) V, 2, I esa brahma V,2, (pratika only) (3060) (545) chy wa zidani wadau, V, 1, 1 (309) Hundm lam nadyan sim nyase(v),1V,:(686) osthapedhand natur & (), III, 2, 5 (316* Audicem majasje stomasyu &c, V, 1, 5 (563"}, gires other citations but not thus) pasis van medkukopa V, 31 (578) aurrekena lwa (chandareddamus), , 1,4(348) panitena tza (chanda spuiukams), V, 1, 4(348) Pridro ma olfram ddm ca bhutan, V, 11 (58343 krát chanded plam Bride (), IV, 1 (336) fierim Asam kruhi na Indra (v), V, 2, I (388) giyalrena Pisa (ehandssodukams). V, 1.4(3484) puré yéd in dts sydth: V, 1, 1 (594") gavo sva punarohur muthunaru aux muricaya pura siz yddi ve kása sundm (v) V 2, 2 (not in didaya sam, V, r 2 (348 Bloomfield as a separate catry) carne stam ska vad syet (v) III, 2, 5 (not in puispanio rayim dhımáhe tam Indra (T), V,1,2 Bloomfield) (397) Mitra adil na naya (v) IV, 1 (368") furile fautseka farratt () IV, 1 (598) pirsaya yat te adrwca (v), IV, 1 (898) ja ulema tua (chandesoduk ims), V, 3, 4 (348) Paruunan purutaso (-), IV, 1 (5985) ·336 AITARCYA ARANYAKA $ 1,7 Sathruyuparin virunavarstaman, Y, 3, 7 may siomah, V, 1, 3 (690) (not in toomheld) murdla lokánam as (v), V, 3, 2 (719, treated printmatarah Marulah soartás (1, V, 1, 1 Apparently as prose) (605) gdhfdurstha) sirumam (v), IV, 1 (769) prácetana prd ettaja (v), IV, 1 (608) Prajásalır isim brdima (v), V, 3, (619) yum iva idvartham imahe (), V, 3, 2 (761). prall tan riri (v), V, 2, 1 (618) Fesyedén arhjar táje yaja odnam sdhan (v), prdlistha krdayasya sdream (V), V, 3, 2 (apt 10 V, 1, 1 (two Padas, ia 777" the first Pida is Bloomfield) given, mih the remark that the Amayakı Prabho dnasta Vrtrokan (), IV, 2 (623). cmits yuyah, but the second Pada is not pri u Indraye (v), V, 2, 2 (6180) given ander yujak). franam anuprendharva, V, 1, 4(633) kjo vdram zákai, see preceding pranfya tua (ullukkami), V, 1, 4 (637) yê Agnipará ula 10 ydyatrab (v), V, 1, 1 premiy zacam vadıryantı, Bis., V, 1, 5 (647", (795") 1o the parallel passages from Latyayang and 343 zajamale, V, 3, 2 (804, without pluri) Sankhayana Bloor field reeds suargam ayts Jó momkustho maghónam (v), IV, : (811) yax and spargame isyan respectively, I think wrongly), S 1, 8 (with variants) reyin palangasamdrlam (P), V, 2, 1 (820", cf RÝ, 11, 41.9) barhalena eva (ehandusodukami),1,1,4 (3484). ragi vajaya varizah (v), IV, 1 (835) brahma prazam me dhuksta, V. 3 7 (658") Kudras två trarstubhena &c, V, 1,4 (828), Brahmaza loke ksatram za fruyam bhuyasant, V, , (661) lokim brahmavarcosdm oshayarı payſasarand Ohuzy váganapi pétar vdlaa dnu (v), IV, 1 delee mc dhukra, V, 3, 2 (832) (670) tati a Satrd), JV, 1 (847") Dhutedyas tva, V, 1, 4 (671,672") ali A Sakrd olan daw, IV, : (847") bhur barrah roar, 1, 3, 7, V, 1, 4 (674) bhúr Dhuvas su dr ardyo z do'st, V, 3, (not vasavas ita gayatrena &c, V, 1,4 (848"), $1;. separated in Bloomfield) dik, V, 1, 5 (853) tag dee sorasya teyyalu, V, 5, 7 (853") mámhistha Indra vjára (V) gruddiyar(v), V, Vajwa Pusá Varinas Somo Agnih (v), V, 1,1 2, 1 (676) (860) mdmhistha vajrin Tildse (1), IV, 1 (676) mida maghazas pidá gatim (v), 1v,- (867") mdmatstho vayasataye (v), V, 3,2 (677*, cf RV, vidá maghavan tidó3m, 1V, 1 (867) VIII, 4, 184, 88, 643 undi rayda sviryam (v), IV, 1 (867') mitse amddar purváram nagkaya (v), V, 3, vipra gallami gayata ydy jujoso! ), V, 2, 3 1 (679) (87) mana apuroam viyur 11 & Flokakur Shwyt ti ma asmäsu rajan (W), 1.4) 3 (aot In Bloomesam, V, 1, 1 (682) field, perbaps as not being considered a mayı birth, V, 1,3 (589") Mantra) maye ghorsk V, 1, $ (689"} Sudes davon zafi die no á phara(8), V, 7,2 mayı Bhagal, V, 1, 3 (6896) (879) may: Dubi, V, 1, 5 (6996). elftasya grasrobbatıderán(y), V, 7,2 (881",where mayr bhwab, V, 1, 3 (689) the whole lure will paro is given as of one mays makan, V, 1, (690} Pada) riaye yafah, V, 1,5 (690") erite tradeva are studiena &c, V, 1,4 (886") ryinstens nachharva,',7, 41909", wnere tac mays fokak, V, 1, 5 (690") quotation is given us enutihana) may stoblad, V, 1, . (690") syarays frolhthani, V, 1, 4 (909) ·INDEX II 337 Lim Azulm machoni payts Exi xidmah (s), , Sam Arano nici san akan iaia, V, 1,3 (98), 1, (910) CF S 1,8 lafen hat tris Thyde (Y), IV, 1 (91) sinan Duit pfrag arzuladpro salıldwe (v), V, FEJ! VinJM Auld (), IV, 1(021) 3, 2 (not in Bloomfield) I'royingerkan (), 19,1 (336) sariwaspas puta nend, III, 2, 3 Irljam yalo me dituere, V, 3.2 (9304) sdru Ziman dahan mall(v), V, 3.2 (993), silpirelakokousamband frdratya, V, 3,3 eskJeur syirahStyer forum (), 1, 1, 1 (not in Bloomfield) (9989) samt retram dimana sam akan di mand, V, 1,3 sd furninite stiamo standaan (v), V, 2, 3 (949) (998) sekka suleto decaysh (v), (dab. read) IV, Tulft le sdma was the yalden (v), V, , (953, R.,7,187,39 (1018) sam raksur manaldsomt alami manasd, V, 2, 3 supru 's gurutmist, V, 1,5 (1017"), $ 1,8 (936), $ 1,8 swanie dicha no mare (v), IV, (1010). talyd som man sk prabhulant mifusa tlf. Surya solfradhrsyal candrami sa punar lam (v), V, 3, 2 (not in Moomfeld) badr duytsa, V.2, 1 (1096) d nah garsad da dr Nad (), 11, 1 (955"> sárga sarair aukto id minu (v), V, 1, 1 Id nas Aarsal da follial (), IV, 1 (763") (10360) saridd mr Madud (v), V, 1, 2 (566) somo me rasaruk trannya rarsala, V, 3. 2 JJ no dudnu zdmi rayim (v), IV, 1, 2,1 (967"} (1037) sd me mottnang malaya na Intran (™), 1, 1, 1 Har yat fanin taudunt arrayala (v)1, 3, 4 (Oh) (1054", cf 1049" 10,5) samal raydao ya mliokusittu (v). V, 11 (937"). 10.2 awydew Bretsodas, IV, 7 (973) hidaydan nakwambiarlokom (v), V, 8.2 sa merina &c. (quasi terse), V, 3, 7 (984) (not in Bloomfield) In the Santi verses occur the following (sec note on 1, 1) (The Accents are not glsen) Agua e nama ili nama psókyo niantratrde osthachtana nakuli (v) (cf supra) bayo mantrapan:bayo (s“), S VII, 1, aladdkant raksur stram manas () (not in cara mam iha o rdayd (v) (cf sopa) Bloomfield, of 40*), $ VII, 1, IX, 1 Indaban iram dulu () not in Bloomfield) anu mam aulv indriyam (v) (not in Bloom tal fatturam atatu II, 7 (not in Bloomfield, field) 396), VII 1 Ane mau jantu dezatu (v) (tot In Bloomfield, fan ruam az atu 11,7 (oof in Bloomfield, 403"). WW0,66,gne MIS, 1, 13, 7' ann mayanla Ś VII, (f) dra) ani mdfrir uliettatu (x) (not in Ploccafield) Johse mi ma hunish (opt in Bloomfield, 404"). amenalmadoralrun fardadhami, II, 7 (uct Ś VII, 2, IX, in Bloomfield), S VII, alale mam, 11, 7 (not la Ploomheld, 118) Hasta ystbkyo &c (sce ague :/: &c) (not in atatu wabaram 11,7(not in Bloomfield, 1184). Bloomfield, 536 but in 3) S. VII, 1 *a*e to asin daxdhyek (v) (not in Bloomfield, but of 5) rosarme rw Blonmeld) moko ine Pun frats thtlan, 11, 7(ut a Bloom wiilat ukriyam dadhe (v) (uct in Bloomfield, field, 6856) Ś vit 250") Hayi ftir mans yafah (1) (not in Bloomfeld flamzadisyu satyam raris !t, 11, 7(267'), 690"} na te nyota samdolt (v), (703"), VII, z S VIJ, XEITH ·338 AITAREYA ARANYAKA Ś VII, 1 zon we manas &c, 11, 7 (not in Roomheld, salyam radio in II, 7 (9,5), S VII, 1 853) S VII, 1 sarvok sapuanas sabala sestkams () (not in rdarya maam stha) 11,7 (not in Bloomfeld, Bloomfield) 903) C Ś VII : 541TAJAI Daca sana (v) (CE sopra.) teva mal tamtama bhana () 1995, skorlika Sarasvata (v), (1920), S VII, 1 for ulam nie ma prahast, II, 7 (not in Bloom Sury! Jyolsum fresthal (not In Bloomfield, Lut field, 9104) cf 40€), $ VII, 1, IX, 1 In II, 3, 8 the following Slokas occur extra dual sarea sam thacante, 14,(391) gær <asyakruiram yae colbanismu 30 (736) tafra dezah sarvayuyo bhavant 34 (391) yad aksaram pafcendham rameli 1* (749). fad tiye ya kazayo n urindan 3' (397") jad aksarad akraramt ils yuklam, ** (749) tena pappanam apahalya brahmena,# (438) yas vaca Bm I Y& nets, 39 6789"} yasının nama samairpjall frule'dht, 46739 mama at tak samatrjail fruledd, 34 (547') Fuyo yukta alkı par samiramar, 2 (791) Nainan asirpumor Orion (559) t'adan vadar laftana, 54 (835"> mainam paca striyam brunan 3* (559) saly 19 a satyan ann gatra ywyals, 1", ** (960) ans na bruvann nam 5*65a"). sargam lokani afyeni vurun, 4 (1030b). Prose formalac in Sunkhayana Ārnyaha J II VII-XIV (Dfost of these are not in Bloomfield, I da Concordance) annam gyanthah, UT 8 # Ikant za sthiro rasam samrajyena ckandasd, annan eza uthird Lasani tasana chandas, 17,8 XI 8 ANN59 am, XI, 8 annazvan annaio bat jasant X 6,8 Prajapatır sta staro parany alıclandasına apne me tadyula) grahifalak svrha \5 chandara X1 8 apare me vidyutal gratis apano is lays, Trailaris fourohat w tryu) grendhagatu, 1,7 XI 6 pranal sutram, AIS aja iva sthir tasana fraisubtena chandad, frant me rrdyuk falistktlah suald, VIS XI 8 frant me tuyuh pratiflatorapur andiya, XI 6 arka's $17 (113) afmara sthero rasini jugatena chantard X1,8 hele me miral franslutah tuld, 11,5 Bale ma Indral gratuite balamardry XI 6 armani me brahma pratistutam soala, XI. Brhaspahr va sikuro vasana birkalena chanda emmani wa brak ma pratuthulam at maandaye, # XI, 8 11,6 Braimet & stkiro tasil pallona chandas. alume me farzanyak pratistulad foals als XI, 8 ndant me Paranrad granstha Mchano Ardes, manass sie can tranak praturth was still Y1,5 XI, 6 manass me candramuk franse dato mano krd 197, Amalim udgralan, X1, 8 XI 6 Caksusi wa Ndyan transtulak saling manju mall anak prafustatah srand VI, 3 monyak na larat postistato manyur hrdaya caksust ma ddinah prahthala tatsur Irlaye 36 X6 milham edinig man game 11, 6, 8 faf satyam davná 11,6,8 mardisni ma átafa à pratssek fan rah,X1,5 77617 na shuro ay Mustebkina chanfod, preham mo akalat frontharo manila X18 ked ty, 41,6 ·INDEX II 339 jat sat, asam ikada A, VII, 17 (probably ge! sandas desyadak, 1,5 (Sranta Sa 12, AVIT, is not quotcu) 15.11 saya) (9704) rajtam ita schera radnu surayena ciandusi, sam Prajapati pafubhik sam akoni galabil, XI, 8 J, 8(983) dan ma afah gmiskital st, XI 3 sau Brahma brašmanya tadhar, 1,5 (99.) release ma fal pralikkuda rele Årday, XI, 6 sama mahar malatya ladhal, 1, 5 (93."> llam iza sihiro using ausmalena chanduse, sarvami ayar afryayusean, XI, 8 (Cl. Atharra- XI, vedi, N, 61,1) twet ma Agnak Analishida suza, VS Scoitrir 100 sihiro rasana saruote lachandusena ICT ma Agana pratistula Agnir hrlaye, X1,6 chanda 2, XT, 8 farire pre priate praliseksta svalu, XI, 5 3. samt 124 Maare vasana kibubhua chandair, farire me prideti prah thar Jarira e Ardaye, X?, & YIG Iarnant ita sterotasumi sayalreachandas, XI, 8 fratre me dila prunushurdh spala, VI, 3 montre are dilah prahisthutas trotram Srday, Ardayam krday, AJ, 8 XZG apleran atmanı, YI, Terses other than Rgverlie in Sankhayana Aranyaka I, 11, VII XIV The references ta VII and IV are to verses (Several not in Ploomfiell) Agur sa kalsami zobhriah punda, \II gº asyn vikanan anu sam rabhadhram, VII, 18* Agne yalasuit yalası samt erfaya, X 15 (Tantriya Samhita, V, 7, 4,49 (Taittriya Samh ta, V, %, 4 3*, with the reading emam Bloomfield, 17") Mdstyaso Aduya sama lenta, XII, a roka mat makati sambhagaya X11,74 34" Agne marcasinan karu, Xit, Atharvaseda, (1899 III, 21, 3, Bloomfield 25") ndhya todam na by Thala yo'rthanı YIV, a vadame punesu Air, O (Atharvvel, VI, (Nirakta, 1, SU Comm on Samhitopaniad, 69, 24, 18, 1, 194, with : adune jan!) ans) P 38 ed Burnell) Indra sa Vytram frtanasu sol, all, anuurfcamadiyat fre[ourlopenstar, XII 190 (cf 206 anonen tro v murdho whalyi, XII 10 Indra (2) na ipam vt pro Taroja, XII, 10% ancnendro Priramalan 111,30(CE Atharva (cf 106by veda VIII, 5, 3, Bloomhel 1, 656 Indrast minuta do wsanla, X11, 13 anarkiem ar ar kawuh, I, 7(1 ajasaneya {ndsruulan aracılım thzraka VII, 18"Taltii. Samhita V, 43 Bloomfeld 70") riya Samhita V, 7, 4, 3") abhs tischa ortanyalah XII 314 (91") 2010 dalelt an fit tha sarde, SIL, 184 abhy a exrlad pana apa sevahguım VII, 186 (Tuttiriya Samhita 1 7.4 +") (CF Tal tirrys Simhita, V, ) Frant Arslo taryo bidharfi, XII, 20"-39 amrlomi me marau sutran, XII, 32" ayam fastadhifalır 10 esta XII 18Tartinya per mur i ati yawim wtm lag 1, l, Samhita V, 74, with 10) 1" ayam saro e lat 17 we sapatman, XII, 2* psille cas zanisina, \II 301 Of All arvereda, ayant sana yo record bila XII, 104 VIIT, 86 tiste ? | 17) ayam mam pratisarah, XII, 30* (CF Ath vovedt X, 1, 3* 64, Bloomfield, 1070) rasmia: rzeram abki saye naš rant in XII, 171 ajan nindha paramesthe searca, XII, 15° (Taltiriya Sublia, V, 7.4.4, with a (Tauthoriya Samhita, V. 7.4 30) TO) alardo namo Ju10'S, XII 19" Almo api rakyalam, XII, 136 X1, 114,3 Adorna forag/ znz no, XII (Atharyiyedi, 11, 69, 7, 14, 1, 197, with N) 22 eugha (v1 ogła) 12 ofte pamud pated in kelfe! tolk, fre 18 sidla, XII, 2* ·310 AITAREYA ARANYAKA d'esu afusu yad yafsl, VII,4" (Cr gary altes* rukta, I, 35, Come on Samplutopalad, yan madhu in Atharvaveda, IX, I, 189) P 38 ed Barnell) Ehrlud ullupta madhuman payasz an, XII, 7", *A tua pinapadla,bayam, XIV, 319 nadhite'dhuld vedam a hus tant apilam, XIV, 34* (3604) nanyar mahas tasya kulesa puyate, XIV, 23€ Jajendra fulrun Jahr futa dusun, Ali, 11" #dhe framiyeta tared dvusantan, XII, 209 jakyal sapatnan s7odkitar taneva, XII, 114 RUIM 3 claéstick kurult mivefanan, XII, 24 jamlo jiraya badhyah, II, 30, #113a tracam kimsalt zdlareda, XII, 72' falal #salram balam ejat ex jutan, XII, 166 *1!ya praja dusalu Jayamana, III, 23 (389) * 2!yapavada na pravdaka geht, XII, 24" tato diksam playah saron lat, XII, 160 (C£ mainan małso na fifaco hinast, XII, 35 (cf Taittinya Samhita V, 7. 4 3) Atbaryaveda, 1, 35, ) tad as mai dera aðkı samt namantam, XII, 164 *A? Kam vyagino na orko na dap, XII, 26, (394" with namantu). naman saryo na prdukur hinash XII, 27 RAIRam kruno (lar) adha samhate, XII, 25, tan mayı Prajipat, XII, 5º (CF Atharra. veda, VI, 69 3') nainam kruhom manyazo 'bka yann (1) X11, 21 tan malyant samt aduh sarvam etc XII, 19 tam iza sapatnałsayanam, XII, 19° Maram didya Barone kanta didam, XII, 21 tam palyantı karayah surudan, 11 30 naunam pranuallan Varung kenast, XIII, 19 tena ma varcasa tvam, XII, 9° (CL Atharra paravarac chuzam ama krno, 211, 980 veda III, 32, 3) pura suryat purosasah, XII, 190 (Atharva- Ivay pranultan praghavana amuren, VII, 12 veda, X, 7 311) vam ratrair ketishi pindam inch, XII, 139 Ausdam 10 cinnat sahabandhanın XII, 29. devamt yaya diwani yaya, V. 15 (CF EV, VIII, Prayzati graneste suzkrcal, XII, aph. 34.1 Breads para ) (CT 610) divam sva drmaatu, 2 II, 3" (Cf Acharya framayukam tasya dursantam akus, 11, 10°, veda VI, 69,3" drus dyru iva drmhair.) dywna lest, IX, 7 (Cf Vajasaneya Samhita, 1, 43, bich bas lekha, Bloomfield, 509) blend (barlual) sahasrarırgo , XIL, 336 Arkad bharaty akitam, XII, (Atharraveda, dhanam; iyo dharuro dharayant, II, 16, III 13, 4, with chute) 34' (Cf 526) Brakmannilasya maghavan got iyalah, XII, dalla viesta paramola samirk, XII, 17* 15 (From Taittuiya Samhitz 1, 7, 4 3* tt occars also in RV, 1, 81, 2, sce Bloom bladrom pahanta sta seint agan, 111, 16" field, 5186 ) (CE 5640) na jambhalo nary asuro na yaksel, XII, 13 mays led hastioartasam, XII, 3" (Athart1- na mipharona graho na ft(m)starih, VII, 186 1ed, III, 23, 5) End marisan atuft na hantt 15m, XII, 17, maja bharo may nahah, VII, s. (Cf Gopatba na erfcko na nakarai, VII, 28 Brahmana, 1, 5, 15, 16, 17, Lloorátld, ong, na ftv adam homisars dimcanainom II, 16 Na sampalantyo (1) na Dryfa lasa, 11,24 mayt yaz Nasya yad yafah, VII, na sa lantan (1) druh rakılbrsam kolam, IT, makiyat in dimiri tarthanera, VII, 17" malo righmane payant: (1) wirdyum XIT 14 na sufika farya sikese japal, I, 25. (Ct. Atharraveda, 11 31, 34. VIII, 8, 21) mua sanago'drapan na penya, xn, f. na plyoram dra) mi pratesihame, 1917 Ha kostimam druddhant weinbarlim, XII,16 (CF Atharvareda, 11, 37, 34, III, 8. a1") makam es jantzy dh lapina, XIV, 74 (N1 mi te bharti Aisaalan, 211, 33" 690) ·INDCA II 341 Jac ca vaca vu trase, VII, 3" (Cf 729) fatlyur asmui parade tal prath XIT, 22 Juc ca hastis alilom, XII 3 falı yatam a bhari bhojani, XII 104 (XV, ya te cidro patarala), XII, 2. (Atharyaveda, V, 4, 5, Bloomfield, 916) III, 17.4) firaf cutivasan turut fabandham XIV yatha madhumatyt picam, XII 6 fura) risantams Alaruto 'nu yaxta, XII, 19 Jatha samanah sawars saheynh, XII, 324 yal akresu Stranyesu, XII † (CF 729) sajtonam uttamalloko astu, XIT 254 yad Adisyot fantai sambadīva, XII, ( csapainaksayans orsa, XII 33° (9700) Albarvaycia III, 13,) For aritans (2) mediterrai, XII 6* yo'rthana stabalar: Bhadran al nude XIV 29 salama Artana) alak, XII 3:(1004) (Ninukta, 1, 189, Conm oa Sambitopan ad, sakeudna dusatal sahastast, XII 31 P 38 ed Burnell) saram fere tharvanam ullamangan XIV 1 suparnuh kankah pramfants can XII 14" rujan sapatnan adlaram ca drauan XIT, 7, Miraya ni fuyantanaguer, XII, 4 (CF Atharvat 340 veda XIV, 1, 3) rohobhyam rokobkyan abhyaruldan ) X, 8 Sutarne gosu yad varcah XIT 3 stomam chandası niodo ma aku: XII, 17* wanaspale latevallo 11 rola, 18, 7 (Vajasaneyi (Taultya Samh ta V, 7.44 with storf, Samuti, V. 43, also in KV III,8 1', &c) Which perhaps should be stoura , but sce 1 tlesu nas nemrajuntdho '14 mars XII u vrfca pafcit prats fura orfee, XII 135. (CL stharuv aj ame dharak irak kıl 1 4 XIV, 2" JAAS, 1909 P 430) 899) (Nirukia I 18" Comm on Sambutopanısıd, Tirua Indra bhanga) parantu, ALI 15 (CI 894", B95) P 38 od Borell) Vrtran hamena kultura [] er}ca, 11, 12 I ashtuarcasam prathalt a brha nogah XII, 1" cadilho vestandhajan Dharan, XII, 194 (Abarvaveita, III, az1", with or had yalal) ·INDEX III PROPER NAMES, EXCLUDING THOSE OF DEITIES, FOR WHICH SLE INDICES IV-VI, Ekaracajah, 1, 2, 1, 4, 2, II, 2, 1; Clara dunpagnataha!, V, 2, 3, Blanadwaya, II, Agastyak I 2,2 Atrayal, II, 2,4 Agastya), III, 1, 1, $ VII, 2 Agnidefyayana), V, 3.3 Arurayak, 11, 1, 4 revedib, 1, 3, 2, (acc.) 111, 2, 3, Ś VIII 3, (gen) III 2,5 S. VIII, 8 X' was yox, III, 2, 6, Ś VIII, 11 Artuahana III,2,6(v1 Harial) (Krisna Arnal), $ VIII, 10 Aquasharawyah, 111, 1, 6, 2, , $. VII, 14, VII, 2 A virdruktah II, 2, 3 Grath, V, 3.3 Grisanaki, II, 2,1 Ceramailah ("), JI 1,1 Yolukarnyal V, 1, 5.3.3 (Aalyayarifudral), S. yill, 10. Turulya, III 1,6(v 1 Tanksyah) Tarktral, ark yen 15,1 (Tarkirad), 3. VII, 19 Durghatamasak (a), 1, 3,7 Pairalaconal, III, 1, 6, Ś VII, 18 PORVmonyah, II, 2, 3 Myagulhas, 11, 12 Frumos fuiras III, 1, 5 (Tradiyad/18 tra), S VII, 13 Dudroh, III, 2, 3 (l'alsty)) S V111, 3, 4 Bharatvja, 1, 2, 2; (acc) 1, 3, Madhuchandal, 1, 1, 3, (fen) 1, 2, 3: No dhuchandastoane, 1, 2, 3 Wakasutad, 11, 7, Nalidasa Auariyah, II, 1, 8, 37 Aliksa yah, 111 1, 2, (Mandar yan), S vi, a Mindkegah, III, I, I, Alindrabeyanam, III, 1, 2, S III, 2, Nandukeyrani (RCC. masc , 111, 1, 6, Ś Vil, 11 Ma lucrandaçair, I, 4, 3, (acc.) L, X3 Mladi ranah, 11, 2, ? J ajurvedah, 1, 3, 2, (acc.) IIT, 2, 3, $ VIII, 3, (gen) IU, 2, 5, $ VIII, 8 $13 I anguriagada (™), 11, 1, 1. I ajans (?), II, 1,3 aststhat, I, 4, 2, 5, 2, II, 2, 3; 4. l'an shapisehat, V, 2,2 l'asuknak, 1, 2, 3, Pasukmi, 1, 2, 2, (non) i apraderas 11,2,1,5,3 1,2, dayal, S1,2 I asistent, I, 5,2 I asubram 1, 2, 3, § 1, 3. (act) $ 1,3, I drukrena I, , a leferro, 1, , 3, II, 4, 1, 5 VII, 4, 1, 1, (voc.) SL, 6, Folt intran, II, 3, 3, chemiftuga Ii, 1 4 t'asit amtram, 1,7 1, II, 2, 3 Salurask, 11, 3, 1.

·INDEX NII 343 Sukalyah, see Sthavirah; Íslalyasy!, 1II, 1,1; Samas edak, 13, 2; (cc) 111, 2, 3; S. VIII, 3; . VII, 3. (sta) III, 2, 5; $ virr, 8 Sarkarudsyal, II, 1, + Sthavira Šakalych, III, 2, 1; 6; $. VII, 16; Sinmire Mandläkeyal, 111, 1, 1; 3; 4 (Cat. VIIT, 1; 11 ravira, S. VII, a ; 8; 9; 10 Iranyad... Verdal, II, 4, 5. The following otber proper names occur in the Sabkhiyan Aranyaka. Ajátalarm Kafyan, VI, 1; Apalalalruh, VI, Pardeskarasadık, VII, 7(ef Max Muller, Agreda Prandflyd, p. 6; Punti, VIII, 4,48) Allantunan, XIV, 1. I'ralizelyal, XV; (abl.) XY. Arunum, III, t; See also Vallata. Pnyauralah Saumapuh, XV; (abl) XV. Arupleyad, VIII, 1. Brhadiak, XV: (ab! ) XV. Uldalakal, Uddilafat, XV Bhargava, VII, 15. Uldalakal Arunth, Vididalalud Arunch, XV. Magadhatasi, VII, 2. Udunaretu, VI, 1. Molyyeta, VI, 1. Mudiyama (Minuleyal) Nogudkadust, VII, 3. Kalolah Kassalia, Kahol ft Kausitaker, XV. Awangah, VII, 7. Aachesu, VI,.. Amraparturies, VI, 1. sajlarolkyah, IX, 7, XIII. Aansakı, 11, 17, IV, 1; 7. (gen) Sarvajito, Radheyah, VII, 7. 1V, 7 Lauhakyah (?). VII, 12 Gargy Balaks, VI, 1, &c. Vanly)aj, VIII, 3: 4 (Bathtuk to Altareya) Curtakhya Sankhayana, XV; (abZ) XY. Vali khayane, VII, a1 Gerulamayāghrapodyaya, IV, 7 Voldamawa, XV; (ah) XV. Gautama, V1, 1; (gen.) VI, 1 Vyafvah. XV. abl.) XY, Citra Gunayiyaneh (v.1. Gårg), 111, 1, (acc) Sosialhongirah, IV, 6 (of Śrrotn Sülra, 111, 1. X111, 7, 13). Svetateam, III, 1. Jauaca), VI, 2 Jonaskara(va), Artabłagał, VII, 20. Salyada mio Jubalah, IX, 7 Satexaremalsyesu (sD Max Müller and Cowdi, Tändard(av)asya, VIII, 10 SBE. 1, lixyrt for me and maters; more probably surala", as Oldenberg), VI, 1, Dirghal (Mandukyal), VIT, 2 Preghalano Namaeah, II, 17, (dat) II, 17. Sakamalvak, XV; (ab!) XV. Surinayuh, XV; (abl ) XV. Devaratal, Xv, (ubl.) V. Saryarlaltul, VII, 5 Pirandell'at, VIII, 8. Sameah, XV, (all) XV. Pannya), IV, 2 Saumak Iralixty af, XV; (all) XV.

·INDEX IV WORDS OCCURRING IN VERSES OTHER THAN RGVEDIC, NIVIDS, PRAISAS, ETC (When the case of gender is ambigrons, it is non or masc, unless otherwise specified Wuds are given in their forms t» fausa Prefisses are consected with the verb, unless words intervene) A In Astareya Aranyaka and parallel passages in Siobhayana Aranyaka. Antam, V, 3,2 Vas od punyase (sangast), 11, 1 oguld, V, 1, 1, agná 3, IV, ahor, V, 1, 1, 6,5 1,7, asmatu, 1, 43 agmahal, V, 11 ahar, V, 1, An (with acc.) IV, 1, V, 2, 1 , IV, , (with loc.) V, 2, I atschasidasa V, 3, 4 alma, V, 1, %, (instr) V, 1, 5 cirvah IV, 1 adetyák, V, 1, 2, 4, $ 1.7 davayas, IV, 1 anasubhana, V, 1, 4.SI 7 Adhrsa, V, -, ! (prob wr for edatse) Wap afyasam, V, 3.2 (the ref to ryat is dn* (with acc.), IV, 1, V, 1, 1 corrected in Whitey, Lools, &*, PP 248, Antal V, 3, 949), anayan, , 1,1 antarrksam V, 1,1 opal, V, 1,5 chaam, V, 1,5 ahh, IV, Annabar (), V, 33 apdianam V, 3.2 anyesu IV, áyuh (noc.), V, 39 Aparajitam (ace ), IV 1 srdjas (P), V, 2, (perhaps wr for arizas )) apanam 1, ?, 4. apunaya, V, 1, 4 No imale, V,2,2, dh, V, 1, 1, wicht, IV, 1 Apartame V, 1, 1 ápratiwadah, V, 3, Ham, V.2, abhayam (ncc neut.) V, 3,3 suda,1,1,1,2 1, (acc ) , 1, 1, 3,7 wA, V, ? abhi stadhu IV, 1 Indrak, 1V, 1, V, 1,1,2,1,9, 31, 2, (acc) {TINUM, V, 1,5 Amykla V,,a 11, 1, V, 9, 1. (dat.) V, , , (en) ,, amilom, V, 3, 2, (acc ) 1b (gen) 1, (voc ) V, 1, 2, with puts I, 1 ayutaksaram (now or acc. tcut), V, 3 2 Indrapgesthem, V, 3, 2 (accent dubions) Admi, V, a 2, drkah, V, a, a (perhaps wr sam, V, 1, 1, 5, Tam, V, 1,5 1510 V, 1,1 for szurkuit) Van drcanti, V, 2, 3 isan, V, 1, 2, $& 14,1 1hd, III, 2 3. V, 2, 1, 31 Vev arvata, avalans, evants, V, 1, 1, evit, Vinik anuprenkhasua, anunthasa, anu vinkkasty, V, 1,4 rok (Remasc.) , 1, Var asi, V, 1,5, 32, 3, , ass,1,3,2, Vor asrayalo 1, 3,4 astu, 1, 3+ of is, 1, 1, s, V, 3, 2, 110x4, 115, 2,5 V, 1,1 ·INDEX IV 315 #!, TV, 1 mitha (TOC), V, 3, Nathaluh, V, 3, 7 uldu, V, 1,1 titrarah, V, 1, 2, utfaram (10m neut), V, 3, a diskutul, V, 1, 1 (dalrous accent). Highs (with lo. V, 2, 2, 4, IV, 1, tildye, IV, 1 I'dhel, V, 3,2 wh uduhanr, V, 3, 4 Vn ridse, IV, . riist, V, 2.1 rifm, WV, !, V, 3, rob, V, 3,1 Hall, V, 7,2 cuk, V, 3,2 a IV, 1, V, 1, 1, tv, 1, 3, 4 bah, V, 1,1 cs&A, V, 2,1 dyasd, V, 7,2 psadkaya, V, 1,1 osthapedhina, III, 1,6 ausnehena, V, 1, 4, 51,7 Adrnta, V, 3,3 kúman, V, 3.1 kirik V, 1,5 kulidanta) (to comm , hat see nakli) III 25 V kr kruuhi Adriana, V, , 1, karisyanti, V, 1, 5, 81, 8 krátul, lv, : ksatram, V, 1,1 Venkstyduras, V, 2, 3 Vass &ksitana, V, 2, 3 gan achats, IV, 1. parhantur, V, 1,5 ma# V, 15 SIS Vgra prd gayała, V, 2, fum, IV, 1 gatkan, V, 2,1 Megatrona, V, 1, 4, $ 1,8, (at) V, 1, a sorral, V, 4,1 Vay raidhyas, V, 2, 1 gobang 2m, V, 37 TV , IV, 1 g112001 (ncc), 1.43 ghosah, V, 1,5 <3, V, 1,5 táksuh, V, 1, 5, 3, 2, (gen) V.3 candranak, V, 1,7 att kutak, IV, 1, pri Celaya, IV, 1 chandd, IV, 1, (instr) Y, 1, 4, $ 1,7. (in SV, chandak is read) panas, IV, 1, (loc plor) V, 2,5 jur Jigofal, V, 1, 2 Jelarant, IV, I jokitrak, V, 2,5 Jyotsh, V, 3. 2. fanud, 1, 314, lanim, 1,3, 4, tanzah (gen), 1, 34, lantida, 1,3 4 fdm, IV, 1; V, 2, 1, 2; fina (neut) V.3 2. 14,$ 1.7, tan, V, 1,4,5 1,7, labkA, V,3 1 lipastanu, V, 3,2 Landslamat, V, 3, ? norrasulam (acc masc), V, 1, 1. tuljad (gen. ?), V, 2,1 Wira Ir pratu, V, 3,2 Iljak, V, 31 trd; al, V, 3,7 trais shkena (n), V, 1, 4, $ 1,7 Iván, IV, 1, V, 2, 2, 8, V, 1,4 2,2, $ 1,7. 1 (dat), V, 2, 1. (gep IV, 1, V, , 2, 3 > daksinch, V, 1, 1 danlash, III, 2,5 N da didata V, 2, 1, 7 bidal, IV, I dah (RCC) IV, 1 V duh duhar, V, 3, 2, diekswa, V, 3, 2, du hastas V, 3.2 dev flasu V, 2, 3 (perdaps wt for devde ih sv") dait, V, 1, 1, 4, devd 3A, IV, I dyáva prthvi, V, 1,1 dyumnápa, IV, 1 dyanth, V, 1,1 dulsal (acc), 10, 1 Suks palena (1), V, 1, 4 dhdresys, IV, 1 dhe edheka, 1V, 1, dkáde, V, 3,3. dhe dharayası, 1, 4 2 diri adadharsa (P), V, 2, 1 dodhrsanda V, 2,1, dhrustam V, 2, 1, ahudhrsyal, aprate dersyah, V, 1,1 dhená, Y, 3, ·346 AITARCYA ARANYAKA Na, V, 3, 1:1, (oi comparison) III, 2,5 (dut, prawuh acc.), V, 2, 1. sec nakon pratistha, V, 1, 3; 3,2 1871 (acc.), 14, 1; (dat) 1, 1, 1, 2, 1, 2; prabhu, 1, 1,1(v 1 frallu); (soc) I, k. (gen) IV, 1, V,.,. fradhus (v. L grabkuh), , 1, 1. makuli (9), 171, 2, 5. froslobha, 1,2, (mort prob fra+ vstu). niksalrail,, 1, 1. frindh, V, 1, 8. 3, 1; (ace ), 1, 4, 3, 2, namak V, I, 1 (cat) V, 3, 4, 3, 2, (gen.) V, 3, 1182yam (on or D ), IV, 1 friyah, V, 1,1 Vabalnaya, IV, 1, wwfrinite, 1, 2, 3 (dubious use and accent) hału (acc.) V, 1, ; (ab?) V, 1, 5, $ 1,9 miram IV, 1, 1, 2, 3 burhalina, V, 1,4 urhmah, V, 2, 3 bradl, IV, 1, 1, 2, 1; Erhale (name of Sama), V, 1, 2 netáram, V.2, 1. Brhassis, V, 1, 1, brahma, V, 1, 1, (acc ) V, 3, , (voc.) 1,3 1. paksa), V, 1, Brahmavarasdm (acc.), V, 3,3 dal Mattyandan, 1,5 er sman Martrkam (nom. peut), V, 3,3 AMA, V, 2, 1, (voc.) 11, . (accent dubions) Maldm, V, 2, 2 bru san-orazirakai, IV, 1. prak, V, 32 drakesthok, V, 2,1 bhagah, 1, 1,5 pavil, III, - 5 bhadriya (name of Saman), V.1.3 Malin, V, 1, blargak, V, 1,5 Mar Elena, 1,4 bhukth, 1, 1,5 pudral, 1, 1,1 bhupal, V, 1,5 pony invali, 1, 3, 2 (accent dubions) bhaval (indecl), V, , 4, 37 vnd sida, 1V, 1, fortel, V, 1,1 Voru bauvan, 1V. 1, Dhupasant, V,1,2,bepuldngasandriam, 1, 1, (TL Osadrlam) Idm (ncc, nett.), 1, 1, 1, Mulebayak (dat), picarm, V, 3,1 1, 2, 4. elohlam (non neat), 3,2 puchary, V, 1,7 bhitayah, 1, 31 punarekik, 1, 1, 1, bhava), V, 1, 1. bhupah (acc.), V, 1, 5, 6 1,8 puri, V, 2, 1, 2 bkút (indecl.), 1, 5, 4, 3,7 uruwiran, 1, 2,1 Váhy édhana, V, 2, Du svare, IV, bheraja m, 1, 3, 4 Wpus pilsyantas, V, 1, 2 parth, IV, ninkasthah, IV, 1, 1,3,1; 2, (voc) I\, 1 pirvari (nom neut.), V, 3, 2, (gen masc) maghan, V, 2, 3, (dat), 2,1 magharum, 1v, 1, markinum, IV, 1. Parvinám, IV, 1 med halsty, 1Y, 1, maistu, 1, 1, 1. partikulax, V, 1,1 uadam, 1.2, 1. T'wsá, V, 61, Push 3*, IV, 1 nizaku , 1,1 VAT for os, IV, K. madhumati, V, 2 > Prihi V, 1,1 V han ruanyaya, 1), 1 (accent dabinus) Arthrjupardm, 1, 3; 1 (accent and read ng Mit Inal, V, 1, 1, (gen) 3.1, (instr) 1, 1,3 dubious) (abl) 3,2 Prenematarai, V, 1,: wanycre, IY, 1. prakil ,, a (v1 wprats) mancaja, V, 1,1 fr dana, 1,1 Narulah, 1, 11 frajáni, 1, 33 mas mahdy znak, 1, 2,1 Daimust, 1, 3,1 turhan, V, 1,5, a {,1,3,2, wahim,1,3,7 IV, 1 ·INDET IV 317 mám, III, 2, 3: 4,1,1, 3, 711, V,1,1, Virtina, V, 1,1 (bat), V, 3, 2, map, \,1,5 Varunaviruulaman, V. 3. 3 (accent and Mairéadrwudu V, 1, 1, 2, reading dubtous) mithunam,,, Darsd pazulram, V, 3, 2. murda, V, 3, 2. tifa, IV, 1 niy erkah, , 2, 3 tali, IV, . réser, V, 2, 1, base, TV, I, Vasaval, V, 1, di IV, 1; V, 1, 2, 3, V,1,2,3/1, 1, 1, Vw, of Vik duamt, V, 1,4 V, 1,2, yw,1,3,2,dya (masc.),1,3,1, 11-14, V, 2, 3 V, 1, 1; 3,1 tákprabhuram, V, 3, 2 (actent dobious) yay jaymake, 1, 3, 2, jaja, V, 3, 4, 3.18. L. V, 1.1.5.3, (ace) V, 1,5, (unstr) jamanam, V, 1,5 1,1,5, (gen) III, 2,5 V, 31 dalrd. V, 1,1 táj lys, IV, 1, Dhjen tm, IV, 1. yogitut, V, 1, 1, (acc.) V, 1, 3, 2, 1 Ivíjas ald), V, 3,2 Janasamirde him, V, 3, 1 (accent dubiops) zam, V, 2, 1. odt (when), 1, 2, 4, V, 3, 1, (so that) 1,2,3 tayuh, V, 1,1 pildi, V, 2, 3 tiguada, 1, 2,1 jam yaclalu, V, 1,1 bijdrah (™), 1, 2, 1. yold, V, 1,5. (acc.) V, 3, 20/1 indo (necent dablaus) V, 3,2 Vyi ayiki, IV, 1; umiyah, V, 2, 1 V114 tdi, IV, 1 (or uld 1A), Dido, IV, 1, Yaljal, V, 3, 7, Iidado V, 1, 2 yuus, V, 2, Dipreb, V, 3,2 Dibaut,1, 32, trku, V, 1,7 mintyan, V, 1,1 ulirayak V, 31 raylni, V, 3, 1, 1, (no) Llucram, V, 3, rayudmi, V, 3, 9 (reading dubious) tlan, V. 3. 2 nisah, V, 1, 132, (acc.) V.1 1 ifram (occ. nede), V, 1, 1, 3.1, , fra, Vry virually, 31 vi-riyasi, 1, 4 3 V, 2, 2, ulfes, V, 1, 1, 4 rannya (name of Saman), V, 1, 3 va zidlab, V, 51 ry, V, 32, rádnak, V, 1, 1 tifr diodazas, V, 2, (perhaps wr for olsun ritr, V, 1,1 Postan) rulhanlaraya, V, 1, 2 piirdlha, IV, 1 raje, 1V, 1, (gen) 10,1 Lisad 38 IV, Audro, IV, 1,4 Vur parturfa, III, 2, 5 Vook awvarohani, V, 1, 4, 61, 7, sro vplrahdtyess, 1, 2, hantu V, 1 4,6 1,7 vytrakar li DANI, V, I, 1 yrtrakdutamaya, V, 2, a Voveralu V 33 heh whitenuti, V, 1, 4 v dah, V, 3, 2, (gen plur) V. 3 2 lok foi, V, 3, 2, (loc.) V. 1,1. (gen plur) V, vat 1 4 3 31 z atrapena (), V, 1,4 wathi V, 2,1 Jonas V, 1, 4, (dat ) Y, 1, 4 Vous rex paulin, V 2,5, 618 wydste, V, 3, tapi, IV, 1 vafnah, IV, 1 Jakrdi, IV, 1 vad fra-radisyim, V, 1, 5, 1, 8, fácinas, TV, 1 disante, V, 5, 6, wty, III, 1, 3 falr##, V 1,1 vanam . V, 2,1 de V, 2, 3 ·318 AITAREYA ARANYAKA $dra (ace ), V, 1,1 saldtradháram, V, 3, 2 (natt, or acc. neut) $dval, V, 2,1 saldye, JV, 1 Sdruka), IV, 1, (ecc) V, 2, 2; (voc.) IV, 1. sähdluh (?), V, 3, 1. Vfamis dudantisat, 1V, 1, Sasyft, IV, 1 st sideskuddy, Y, 1, 1 (Jabious accent) (accent desbtful) St suidk, V, 2, ! fArred, V, 2, 1. suparat, V, 1,5 Whiks tikra, IV, 1. Jumind, IV, 1 ftral, V, 2,1 suvinam (ac), IV, 1. furah, 1V, 1. (gen plar ) IV, 1. sadec, IV, 1 tohy, V, 1, 5, (acc.) V, 3, 1, $niyan, V, 1, 1. spadi, V, 1, 1. Viru frald, V, 2,5 jubaval (or roc.1), V, 1, 1. Srderam, V, 1,5, 3, 2, (gen) V, 3, 2 sárrak, 1, 1,! flola), V, 1,5 Vary Jasty, V, 3, 7. Jokabhu, V, 1,1 sdmal, V, I, 1; 2, 1; 4, 3, %, (gen), SA, IV, 1; V, 2, 1, Vstu fast, IV, 1 (07 !!!) sámoefa, V, 3, 2 Vstubh estobkata, 1, , 3, ordsobla, ab stha, IV, 1 stoblak, V, 5,5 satyam, V, 3, 2, sałyesammrlami, V.3, 2 (accent sloma), V, 1, 5 dubious) sprf sprla, V, 2, 2. san sanasyanka, V, 1,5 sridhal (20), IV, . sandl, V, 3,2 span, V, 1, 1, soam, 1, 3.4 saps, V, 1, 1. sz, Ś 1, 4, 3, 2, (acc ) V, 1,5 sdgru, V, 3,2 scarát V, , sam, V, 1,5 szarkád, V, 1, 2, and perhaps 2, a sanayak, V, 2, 3 simdhavas, V, 3, 7 VÀan cghangờ, F, , sdruam (nom neut), V, 3 a, (acc. nent) V, 3, kl iv, 1, V, , 3. 2, sdrvasmal (ntut), V,3 2, strzan, V, 3. Vho kino, V, 3,3 1, sartaryal (gen), III, 1, 5 Du haramahe, IV, 1 saxlám, V, 3 Ar dayarya, V, 3, 2. sdhal, V, 3,1 A-dayógram, V, 3 (accent dubrous) B In Sall.hayana Aranyaha and the Santt verses in the Attareya Aranyaka (A) akama), XI, S anyat (nom), VII, 33 aksesu, XII, 4 a facutan, XII, 13 Agrah, XI, 6, XII, ), (acc ) 11, 18, (loc.) pavad'IA, XII, 14 X1, 5, 6 apmah, X1, 6, (loc) 41,5 eilan (acc), XIV, 1 amaran, XIT, 12 Athartonasi, XIV, 1 asutash, XII, 32 atha, XII, 19 dral, XI, 8 Aditya, XII 1, Alityce (all or geo), 111, 1. dyan, IV, 2, drena VII, VII, 10, 30 adharas, XII, 7. 34 A. II, 7, GMAI, VII, 289, asga, VII, 19.&c, adhipant), XII, 18 FEST18, \I), 14 antuvadi, XII to arah, X11, 31 antartsan (acc.), IX, 7 artah, 1,7 annam, A1,8 artkam, 19, 2 ANAWIN, XT, 6, 8 arthatat , auda, XI, 6, 8 anist, VII, 30 ·INDEX IV 349 Alalım), XII, 24 mittama lokal, VII, 15. Alardal, 11, 19 (of doubtral form and nein krtlamanga (acc.), XIV, 2g, of perhaps crate (lex) Gru&(AV) sedunal, X1, 6. (loc.), 5. 6 but perhaps it may be from yr (ef alartt, uparistul, XIT, 17 RV, VIII, 48, 8), for clar la (like tava ta, feasah (abl), XII, 19 Whitney, Sansent Grammer, p 441 Macdonell, Vedic Grammar, P 170, in the Prêm, XIV, : tanuis becoming a media (c Macdonell, rfont (acc.), VII, I, A II, 7. (nom) VII, p 39) and meaning 'active obe' Or alaga?) I, A 1,7 Vær avalu, VII, 1, A II, 7. pfend, XII, 30, rayak, XII, 16 Val anal, XII, 21, XIV, 1 Val aliya X1,8, alale, XII, 14 (doubtful, the stat, XII, 11; 39 (The older form us enghah, and thu may best be read here) MS reading s majstaram falamah prol: gab. XII, 16 sthal, and I amead to a afa to give sease and metre) Qusarhina, X1, 8 alma, XI, 8 balsami, XII, 9. alut, XII, 4 Alpindu XII, 33 k mkn, XII, 14 Cr Ini Stud, VIII, 264,1 Vasası, X11 33 ; astu VII, 1, VII, 15; Lavayal, XII, 33 kabandham (acc.), XIY, 1 A II, 7. stad, A II 7 kakubhesa, X1 8 asau XIV, 1, imam, XII, 18 kula, XII, 10, XIV, 2 arurai, XII 25 kulbram XJI 21 akan, XII 33 kuhfena, XII 11 ahoratrax, VIT, : , A II,7. kuilen, XII, 33 adusel XI, 5, 6, ahi, A II Vhr Auruk, X11, 59, XIV, 1, krno, XII, 38, kuru, XII, 2, krusas XII, 7. 31. al chandasena XI, & almit, XL, 6 (loc) XI, 5, 6 krlam, XIT, 16 krsnak (aha), XII, 28 Aditydsak, XIII annstublime XT 8 kip kalera, XII, 20 Aktudl kruddham, XII, 21, 16. apak XT 6.6 Sraitant XII, 16 ayah (acc) XI, 8 Vga agan (MSS ani), presumably a plural aroldarah $ 1,7 form of the imperfect of 19 a second coir aur, VII, 1, A II 7 (aver, 11 second case) class verb (cf Whitney Sanskrit Grammar, ahrh, XII, 20, 29, XIV, I 46855,621, but if so a late form The other texts have agre), XII, 16 agus, XII, 3: (11 Vi ei, XIV, 2, prettt XII; adhift both cases probably with true abrist eflect) XIV, 1, odkatya, XIV, 2, edhtera (neut), gryasrena Xi, 8 VII, 1, A 117. samarpoya, XII 16 grhe, XII 24 Erlesu, XII, 25 Indral X1,5 6 XII, 9, 10, 30, (voc. ) XII, 31 gosu XII, 3 4 Indravahin XII, 15 Varat udgratia11: XI 8 iramanan, XII 20–19 grasikas, XI, 8, (acc.) A1, 8 170 XI, 8, XII,9 10, 39 grahah, XII, 28 Siram VII 1, IX, 1, A II, 7 1ha, XII, 15 ghrtaf, XII, 7, 34 198x prenkhayalu I, 7 fakia, VII, 1, LX, 1, A II, 7, XI, 6, (loe) Ikina), XI, 5, 6 XI, 5, 6 ayusan XI 8 ·350 AITAREYA ARANYAKA candram 1, X1, 3; 6 deryal, XII, 31. didal, X1,5; 6. chandan (ace), XII, 17; (hardaså, XI, & diksins, XII, 16; dikse, VII, , IX, 1; A 117 Voted child, XIV, 1; chinum, XII, 19 durah, XII, 10 (F.1 -'giver'; c RV, 1, 53, 3: VI, 35, 5, where occurs cl durs genita, Vjar Jayale, XII, 23; 15; Jiyamond, XIT, and Attareya Aranyals, V, 2.1, A. 4). 23, Jula, XII, 19, Jalas, all, 16 (nent. V dus; duskatt, XII, 24 non) drk: dynału, XII, 3 janew, XII, 6 data, 1, 3: (nom, plur) II, 17; (gen.) XI, jambhakal, XII, 35 (ch. Vājasaney: Saphita, 8: (dat.) 111, ; A. 11, 7. XIX, 6, &c) deryd, 1, 5. Jeradest, XII, 1. dram, 1x, 7; dizani, XI, 18, XII, 5. (loc). galma, XI, 8. Vd14. dersantan, XII, 20, 29, dinalai Jalovedal, XII, 32, zda), XII, 3 (ace.), XII, 31. janda, XII, 30 (cf Uņādı Sutra, IV, 95: 95 dopi, XII, 36. presumably k denotes some special struber tree) dianamjarol, XII, 7. 34 Wil jaya, VII, 11, and II, 170) dhartanah, XII, 7: 34 Vota. Jam ladhams, A. II, 7. Jam alade,1, veya, XII, 30 Vi anu jivatha, XII, 18, 5 (here it means has botted', not a mere jus purana, XII, 13. fast The use is retarkable ce samtal Vitu tigaruhi, ATV, 1. 110111 V12, 3, wbcre the Antarcya version as Jaunavidla pria, XIV, .. the correct const), chilam, II, 3; 3 jyotisant, VII, 1, IX, 1, A. II, 7 d $15, 111, 17. dNdraytus, II, 7. 3+ lan, XII, 19, tad (nom), XII, 3: 4. (ace) XII, 4, tasya (max), 15, 20; 29. Ma, see samipar. tanza) (abl.), XII, 2. max, XII, 9 Van abksở nuartant, XII, 16, : ligniajambhal, KIT, nanah, VII, I, A 11,7 Iurafcinarajī, AII, 28 (reading doubtful the Vnal Mimakyalind, 1/1, 33 MS B haster fra na nia which would casily makan (ace ), XIV, 1. give hrafe no nly laraštı could mean animal' and il razd Sere natarally stronågai, 211, 31 duced here (cf p 16t) But hratcirantia minidad (acc), XII, 17 Priklanan (ace), XIT, 24 snake occurs several times in the Atbaryaveda hil wardalan, VII, 9. trand XII, 11; fe c 11, 27, a, and the temptation to read 79. framaillan, XII, 12; see drahna ragh or rui (as a parallel form) is cry great) pat patenta, XII, 15. franh, XI, S. Maxal, XII, 6 VF tarct, XII, 20 MEYASE IT, II, 7, 34 frasimdhend, XI, 8. poranah, 11, 17 tvarant, XII, 22 paramest, XII, 13, 17 tan, XII, 13, tv, 11, 19; k, 11, 33 l'aranyat, XI, 5; 6. Var Azfyaxli, XII, 3. Malyantah, \II, 16 damstri, XII, 13 (The usual form is damastra, pawbku, I, S. Tanlı, III, 2, 181, and Gun) fact, VII, 13; 18. dabb adabdat, VII, 1; 1Y. I, A 11. Agrokrag, AIL 23 dutyun, IT, 11. Ainicsaral, AIT, 28 Ndi sanatat, VII, 1. fiatemondá, XII, 13 ·INDEX IV 351 XII, 33 polacak, YII, 25 mank, XII, 30, 31, (ace) XII, 20-29, (loc) pura (with abl), XIT, 19 purutra, X11,9 Vmad pramattan, XII, 29 fwrah (ace), XII, 10 madlem, XIT, 6 Puspam, XII, 39 silhumalı, XII, G; madhuman XIT, 7. 34 vры риуаяатауаза XIt, 4 madhyat, XI, 11 purunebdubayam (1 padby Isa), XII, 3) man mam na), XII, 13 Artanah, XII, 10 sanak, VII, 1, XI, 2, 6, A I1,75 (loc) prlanapata (acc), XII, 31. VIT 11, X1, 5, 6, A II, 7 Artanyalah (gen), XII, 15, (ace) XII, 31 monisina, XIT, 30 puthuvi XI, 5.5 mantrakrabhyal, VII, 1, A II prdakul, 211, 27 mantraforblys, VII,, A 21,7 praja XII, 23 manyuk, XI, 6, (loc) XT, 5, 6, manyara', XII 31 Praja Artok, 1. 8, XI, 8, XII, 17 pralistham XII, 14 pays, II, 3, 415, VN, ! fransara, XII, 30 Darulah, 111, 11 Vprats prathatam, XII, 1. mak sam malam, XII, 6 (doubtful renung pranayakam XII, 10, 39 perhaps imperative (Whitncy, Snskrit pravadahak (1M3 pravalaka(*)), XII, 39 Grammar, $618) the sense may be, 'may pranah, XII, 6, (loc.) XII, 5, 6 the payas plråden me with honey piead, O Agni,' but I read ankt) Voodh badhyale, XII, 30. mahal, XII 3, 14(lf so read, the sense moet Bandhanena XII 19 be 'hindering their greatness, but the other balam, XI, 6, X17, 16, (loc ) XI, 5 6 version, autho, is better) bardatera XI, 8 mak ist 1, 5, makale (neut), XII, 7, 34, ma- Biloah XII, 33 (v 1) Aaly, I 5 drhad XIT 2 maryalam XII, 13 Orhadwiyah, XIT, 118 abala (1), XII, 143 marisyne, XI, 6,8 Braaspatst XI, 8 risam, XIT, 33, Best TX, 7, epowa (0) baskami, XII, 10-19, barlak, 32, 33 (v1) VIJI, A 7. hus, VII, 1, IX, 1 brahma 1, 5. XI, 6, 8 A II, 7. prakaiik, A II, 7 brahmanattasya (masc), XII 19 hamam XII, 22 brahmanya 16 surkan VII 23, 14(?) brangul XII, 14 V mit pramijela, VII, 20 bhadram (acc pent) XD, 16, XIV, 3 maundantun fam, XIV, 1. barzah XII, 5, VII, 1, A II, 7 anka, XI, 6 YII, 15, (acc) XI, 1, Dhartu XII, 33 (loc)XI, 5, 6 Dharaharah, XIV 2 mr marisyarlı, XI 6,8 ✓ Okutan, XII, 21. Wire) ent miarst, VII, 9 Whilom), XII, 26 sirtyt XII, 14 Vahu Mavalt XII, 3 bharu VII, 1, A mrdkah XII, 10 1], 7, Sambadhuo, XII, 1, shu! XIV, 2 Har pra arlantu, XII, 4 (without sur mon Ass), wat (munce MT, 1, A II, tion) VII 1, A 11,7 Vbir bıbherts, XII, 20-29, abharl, AIT, yaksas, XII, 15 10, vibhriak XII, 9 yajusam XIV, Dhorasont face), XII, 10 yajilanya, XL makarak XII, 31 yalhi avadam, XII, 6, 117, 11,3 magkaran, XIT, 15 gad (pron), XII, 2, 3 yales. I 4. Jer, Xt1,15 ·352 AITARCYA ARANYAKA yalastit, XII, is perti adderartadran, XII, 18 Vyi ankylutri, XII, 11, abkydnil (alki istrami, XII, 9-11, 30. nion R, which can hanlly be right), XII, 31, oktka, XII, 28 wayangali B), XII, 14 osd, XII, 33 kedam, XIV, 1, 2, (gen) A. 1, 7, tedasd nuksa, X11,95 matarmik (7), VII, 1 majalam, XI, 8 talrijena (to rather than jena), XI, 8 Vrabk i anusamyabhadvan, XII, 18 tyagára), XII, 26 răstram (acc), XII 17 ✓ns 745410, XII, 33, ni&ntin, XII, 13 troma, VII, 1, A. II, 7 (error for yuyapia) Verale ann, ui, pra, prali erlua, X11, 12 Vry #ruroja, XII, 10, rujan XII, 7, 34 (exact readings are doubtful) rudrak, XIL 13 Vrut drola, XII, 7. 34, tirola IX, 7, falereito IX,7 arohalu 1,7 cl abhyarham, X, 8 Faliyah, XII, 11 retch XI, 6, (loc) XI 5,6 fatrwn, XII, 11 rohobkyam X, 8 (Čr Sak Liyana Santa Sutra, Satriyatam, XII, 10 VIII, 25, 3 ) fapıland, VII, 1; A. II,7 vfall Saplam, XII, 21 (saplam A, B) Vlup ullujah, XII, 7. 34 Santam, X1,6, (oc) XI, 5, 6 lokam, XI, 8 farta, XII, 18 fapart, XII, 11, 19 Vvad avodumi, XII 6, vady m., VII, 1, firah (acc ) XIV, 1. A II,7 frpan (acc deut), XII, 38 VaRa (nec ) X11, 11. fi m fumara), X, 28 vanaspole IX 7 fura, XII, 11, 13 Varninah XII, 21, 29 frutam, A II, 7 zarcas, XII 2, 3, (instr) XII, 2, frestha , VII, X, IX, 1, A II, 7 varcarinan XII, 7 frotram, XI 6, (loc.) X1, 3, 6 vanhantsu XIT 13 vas visant XI, 8, Jamusant VII, 1, de fuapadan, XII, 26 dhani, A 17 Satalom (acc neut), XIV, 1 asumatın XII 1 (not in Chandogya Upan salyam (nom) XI, 8, (acc.) VII, 1, A 11.7 isad, 111, 11, 6 and from Jacobs Concord on salyasandhab, V, 17 apparently fore go to the Upansads) Vrazil upaseduh, AII, 16 Veck waha XII, 15 samdyk, XII 17 DI XIJ 3 sandrst, VII, 1, A 11, 7 (ws for "fah) Vuk VII 1, XI 6, A II 7. (RCC) XU 6 (in sapainaksayanal, XII 31 (acc) XII, 19 str ) XII 3 (loc) XI 5,6, VII, 1, A IIY safarİN, XII, 7, 32, 34, &c. zaktıram VIII A II, 7 samast, XII, 37 vakyam (acc) XII, 10 faripallapak, XII, 24 (84 - na must be merely Latesu XII 9 a strong negative since san pad hardly cin Dajul XI 3,6 be taken as 'misfortune; I read yalanly) DU MAM (acc ) XII 18 Sarase!, VII, 1, A II, 7 Vurd veda, AIC 19 sarpah, XII, 27 vidyular Xl 3,6 sarachandasena, VI 8 uitharl XII 17 sartan (SC 1 sarve), 11, 1, tarze, \II, 13 vislanblajambhanam, XII, 1g (the road ng Sarmiral, XII, 37 scems certin) Vsak saka, rahase, XII, 3t , sahryak, XIII, pivat () XII, 15 37, saheta, XII, 20 (saha might be = saka, opku), XII, 25 but this is unl kely) ·INDEX IV 353 raha (with instr), XII, 29 strosu, XIV, 2 Jahasyavryah, XII, 33 strah, XI, 8 Falka, XII, 9 szadt, XII, 11 Summa, XIV, svaridat, XII, 16, 32 Samrajyena, X1,8 tvarajyena, XI, 8 $mghera, VII, 6 Savurih (1), XI, 8 han hant, XII, 12, abhisaphate, XII, 28, tra XI, 8 chen, XII, 30, jah: XII, 11 lalu XII, suparna), XII, 14 I], vhatya, VII, 10, nghnanah, II, 14 sumrlik VII, I, A II, 7 (Burghnanane wluck with wako and upayarı Juragan, XII, 4 might conceivably the might of persons at serparah, XII, 17 variance (a gent in am) goes to destruction suvarnani, XI, 8, (loc) XII, 3 but the ms must be wrong) sulika XII, 25 Masturot, XII, 26, haskisi, 111,3 si tram, X1, 8, XII, 33 kastroarcasat 1, XII, Y &c Steryal, XII 19, suryah VII, 1, IX, 1, A II, 3 Wha yahyat (1), XII, II, prakasıl, A II, wa fasevata XII, 18 7 sarlagal (AISS $:/"), XII, 23 keras kenasti XII 35, 77, humats (meira soubhagniya XII, 7, 34 causa), XII, 22, 26, ku esik, VII ,, IL, stomam, XII 17 1,7 A II, Vsthabhastha 11, 31 pratestártal, 4, kiranje u XII, 4 Am, an 21, 5 and 6 prutistuta, VII, 1, Brdryan, XI, 6, (loc ) 2,6 A II, 7, PW, VII 1, Å II, 7 hetishh, I, 13 LETA Аа ·INDEX V WORDS OCCURRING IN ĀRANYAKAS I-IIT, OTHER THAN WORDS OCCURRING IN QUOTATIONS. (When the case or gender is ambiguous, it is nom or masc unless otherwise specifient Sec also P 344 As II 5 and 6 have no band as, the It is repented where necessary to avoid arabigurty Tavallel words in the Sanhhajui Atanyaha 1,11,1 LL-A III are referred to ng $) ah II, %, & angulayah, I, 1, 2, 3, 4, III, 2, 5, 6 VIII ). ansaphalalam, T, 2 1 angulih, JI, 5 ašarah, 11, 3, 6, III, 2, 3, $ VIII, 3 Ves pratyarjanic, 1, 4,1 okr/mah, 11, 1.5 Vay tiyantai II, 3, 6 aksa um, II 2, 2, 3, 8, III, 1, 5. (acc) II, 3, enekarom, III, 2, 6 (rte nakuran, S. VIII, 11) 8, (acc du ) III, 1 3, Ś VII 10, (nom cudam, 11, 12 Ct andet plur) 1,3 4,7. (acc. plur) II, 2, 3; $ antaj int, II, 6 S VIII, 2, (anstr plar ) 1,3,8, (gen plur) II, ciah 1, 3, 4, 43, II, 1, 2, III, 2, +, 1,4, 3, 8, III, 1, 2, § VIII, 2, (loc) TIIT, 7 VIII, 4 et (with ace ), II, 3. 3, 3 I, aksarasannana, 111, 2, , $ VIII, s. (acc.) chai I, 3,1 III, 2, 2, S VIII, 5 au lynwne, III, 1,3, S VIT, 8, 9 aksimi, 11, 4.5, (ncc.) 11, 4, 2, III, 2, 4, 5 aita, II, 1, a VIII, 7. (abl with 7) 11, 4,1 ailn, II, 1, 2 aksa, 1, , 7 (collar bone) Camalayan, 11, 1, 1. and strah, 6 11, + (also in the Bolletan etra, 1, 3, 8, 41,51, II, s. III, 5, 1,4 MS) VII, 1, &c. Agruuk I, 4,1, 2, I, 1, 1, 3, 4, 4,5,7, atha, 1, 1, 1,&c., 111, , &c ; atha kasmal, III, 1, 3 $ 111, 1. &c, (acc.) 1, 1 2, I, 1, 2, 3, 5, 2, alha kuh, II, 4,3. athaft I, 1,1, III, 2, 4, S VIII, 6, (gen) 1,2,3, 4,1, II, 1, 2, 7. III, 1, 1; 3, 6, 3, 5. 1, 3, 7. III, 2, 41 5. (loc) III, 2, 3, ado, I, 1, 2, 3, 4, 43, 5, 1, 11, 2, 6, 3,6 101, 4. (all) S VII, 8 Ved ald, II, 1, , 3, 1) ald, 11, 3, 1, agmularam, 11, 3, 3, 6 , 1, 8, (acc.) $ cly 11, adyul, II, 1, 2, adıma, 11, 42, X, 8 afya, & la, 11, 1, 2 arram,1,3,3, 4,1 Aduteh, III, 1, 6, 5 VII, 15, ditaramota, 4814, 11, * ?, III, 1, 1, 3, S. VII, 2, (with VIT, 25 abl ) 11,5 addhalammu, 1, 2, 3. agkal, 1,35 adhestaf, II, 4,1 angam, I, 5. (nom plar) 1, 2,2. (abl plur) adh: (with acc and V (ar), II, , (with loc) II, 5. (en ler) I, 4,1, 1, 3, 5, JA 11,3, $ (a ślola), (with loc. and bazat) PA FNS #, 1,5 ·INDEX V 355 vic, 4 odhs la naix, 1, 3, 3; 8; II, 1, 3, &c , $. VII, aunā tal, 1, 1, 2; 11, 3, 1 ; (nom scat) If 3, 1. &c. 1; (acc masc) 11, 1, 3. 3,1; (nom jor) adhipath, 11, 3, 7, (acs) 11,3,7, 11, 3, 1, anu latama, 1, 2,4 adhyatmain, 1,3,3, II, 1, 2, &c; , 101,3,&c.annadyam, 1, 1, 2 ; 2, , $ 1,7, (ace) I, 1, 2, athyagant, II, 2, 6, YIII, 11. 2, 4, 11, 1, 7, (da) 1, 4, 2, (gen) I, 1, 4, adharyana), III, 1,3, S VIIT, 4 1 :: 3, 8, $ I, 7. (gen plur) I, 4, 1 Var samarali, II, 1, 2, abhıframlani, anna iyakama, I, 1, 2; 111, 1,3, VII, 10 abayapanıtaw, 11, 4, 3; abhipranya, 11, 4,3 annayuk, II, 413 anclavamravas, 11, 3. S. anyas (with ahl), I, 2, 2; Anja, 1, 3, 3. ananterrs, III, 2, 6. engn, II, 3, 5, 1, 3, 1, afm, 13. 4.3. anirullah,sce Viac (with abl) III, 1,3, S VII, 8, 9, anych i amyal, 1,5, (neut ), III, 2, 4, anyaswaz S11, S, ana cmtanani, II, 1,5 19019 (neut), 1,3 2, anye, III, 1,1; VIII, auw (with acc.), 1, 4,1, II, 1, 2, 7, 3.1, 31 1, anjane (acc ), III, 2, 3. an esan, II, 1, (adr) II, 1,7 4; anya/ kancana, II, 4, 1 onukriuk, see talº anyo'wan, 11,3,7; UI, 1,6, S. VII, 18. auuzatham, III, 1,3; andadran, 1, 2.4. ARUCIT, I, 2,4 audid) (v1), II, 3, apart, 1, 2, 4, 4, 3. apacityaz, I, 4, 2, anteyahara, III, 1, 4, VII, 8 apetyan, see pate anuslup, 1, 1, 2, &c., (ace) 1, 1, 2, &e , (nom apahatajamä, I, 2, 3 pler ) I1,3,5,6 1, 2, (en plur) II, 1,5. apakalya, 1, 2, a (probably amharjah, ablative, anusiukayatanara, 1, 1, 2, anusipfirsanah, 07 perhaps mpakalyar, dalive) 1, 2, 5, anuslupanganan, 11, 3, 6, anu apadalam, 1, 3, 4 stupsahasram, 11, 3, 5 apana), II, 1, 5, 2, 1, 3, 3: 4.1, 2, 6X,8, annisam htun, III, 2, 6, 5 VIII, 11 (luste) II, 1,8, 4 3. (gco III, 2, 5, $ anzuwal iman, 1, 2, VIII, 8, (loc) 21,1 aurlan, IL 3, 6, (alc) II, 3,6 ayam JI, 3,3 anekartan, 101,4,5 api, I, 3, 4, II, 1, 4, 3.3, III, a 3. IPI, antal, 1, 5, 2, 3 III, 1, 2, 5 VD, 3 kapı, XI, 8 TA II, antatat 1, 1, 3, &c, SIT 10, &c 3, 3 apr most probably goes with ants and awah (with loc.), J, 5, 1, $ 11, D III, 2, 3 with dadhalt anlurapurtal, III 2, 4 (audara, 3 VIII, 1) apyaya), III 2,0, (avgayuh D) 6 VIII, 11 antarskram, II, 1, 2, &c , (acc ) 11,1,;, &c apranakam, 1, 3, 4 6 VII, to, (gen) I, 1,7, III, 2, 5, 5 VII, abha (with acc) I, 4, 2, (ady ) II, 3. 5. 8, (loc ) III, 1, 1, $ VII, 3 abhisam (with acc ),sce blue autanksalokah, I, 2, 3, 43. (acc.) 1, 4, 3; abkyilyar, 1, 1, 2, &c 11. 3. 3. (loc) 1, 43 a/hivinaru, 11, 3, 2 antarıbsajatamanı, III, 1, 3, S VII, 10 Qohus, II, 7, 8 anturiksak, 1, 3 5 abljatnian II, 3,6 antarena (with sce), 1, 2, 3, 5, 3; II, 1, 2, aliyapiya 1 4,1 5. VII, 11, 12, (with ger) VII, 3 nohyulani, III, 1,314, VIT, 7, 8 anlastyam, 2.5.1 challdomow (2ce), 13,1 antasilaruar, 10, 2, 1 (aktararupami, s amarat, II, 2, 4 VIII, 1) annak II, 1, 2 annam, 1, 1, 3, &c , XI, 7. (ac) 1, 2, 4. antriak, II, 1, 8, 5, 6, la, II, 1, 8, II, +, , (instr) II, 1, 2, III, 2, 4. (een) amriam, 11,1 8, (hoc masc ) 1, 3, 8, (acc II, 1, 2, 4,3; (loc.) II, 3, 1, (nom plur) neat) 4 3,8,11 3 2. II, 3, 1, amatumn, 1941, antolakumbhak, S XI, 1 wan,1, 1,3 axeghe, 111, 2, 4 (analhre, VIII, ») A 22 $ ·INDEX V 357 pkt Asanmarck, III, 2, 1, 5. DI 2, (2ce) aplins, 1, 3, 8, apex, II, 5, 6, 17, 1, 2, III, 2, 1, % VIJI 3, 2, 1, 3.1, 8, 5 II, 5, &c, abhyapiyat, akoraire (nom.), X, 3: face) 111, 1, 4, 5 1,4,2. tepiplyai, 1, 3, 7, eplyar, $ 11,5, 2,5, alorarrak, 111,2,1, 1'11, 20, (gen ipsat, 11. 3. 2, ipsanesi, 1, 1, 1. plur) III, 1, 2; S II, 10, VIII, 1, chari apan, 1, 3, 5, II, 5, 7, 8, 3, 1, 3, 4,1, 2, trans (ace), II, 20, VIII, 1. 6,51, 4, VII, 2, X, 1, &c wals (act ), alan, IT, 1,5; 4, 8, 1, 2, 3, 4, 3, 8; 4, 3, 11, 41, v / of Bin 6X, 7, XI, 1, apal III, 1,5 (ace), II, 4, 3, adhigai (ab! ), 11,4,1, apaw, 11, 1, 7. apsu, III, 2, addhu, S 1, 4, 11, 1. « (with abl), 1, 3, 8, II, 1, 6, 8, (with acc ayatanzanig II, 13. (acc ) II, 4,2. and bhavant) II, 3.7 uyuk 1, 1, 3, &, (acc ) 1, 3, 8,&c. S VII, ahulah, 1, 2, 3, 11, 1,6, 3,5, 3, 6, 111, 1, 1, 2, 2, &c , (abl) 1, 5, 2, II, 3, 5, (loc ) 1, 2, a. VII, 2, &c, (instr) X, 3, (asc) 8,3, nyutmart, I, 1, 3 1, 5, (loc) II, 3, 1, III,1,2,2,3, S VII,3. ayusyam I 2, 2, III, 2, 6. $ VIII, 11. akhyanan, 11, 3.4 erbhazam, 1, 5,3, $ II, 18. animarulassa, I, 5,3 Ct ngu marutasuktam arah (acc fem), 111, 3, 5, (nom masc 1) SII, 18 S VIIT, 9. prob arya (aom fen) Bursaya, LII, 2,4, 1, 1, (nom plur) III, eonpassan, I, 5, 2, II, 3, 1, $ 1,14. (100) 7, 6, 5 VIIT, 11, 16 , (instr) 1, 52 ama, I, 1, 2 Anasalas, II, 4, 3. (non plur) II, 4. 3 tilanaw, 11,6 exblyam (dat.), II, 4 = ayye (acc ), 1, 1,,", apeni, 1, 1, 2, ajyesh, I, 22), 1, 3, 3, 11, 46,3, 6 1, 2, apan, S1,2 azırdhaval, IT, 3, 1 aholksaga, 1, 1, 1 anirmenlah, II, 3, 6, (acc masc) II, 3, 6, atnia (-body), 1, 1, 2, 3, 2, 3, 8, II, 3 4. u pastkamulah, 5 XI, 3. (acc ) I, 1, , 38, SI, (vital toularant, II, 3, 2 xel) 1, 3, 7. (gen) 1, 3, (self in Vas asale, I, I, 1, u pasate, II, 1,4 spacmahe, various senses) II, 3, 1, 2,7.41, , 6, 11,6 asta, II, 1,4, apasam cakrare, 11,1,B III, 2, 1, 2, 3, 4, 6, 6 VII, 6, VIII, I, axundi, 1, 2, 4, (ace) 1, 2, 4 &c, (ncc) 1, 3, 5, II, 3, 2, 7, 5, III, 1, 2, 2, 1, 2, 3, 4, 6 S VII, 3, &c, vt et, 1, 3, 2,8c ayett, 1, 1 3, II, 2, 4, (Austr) II, 1, 8, 6, (dat) 11,3,7, III, 3 4 3, 1, 3, prasti, II, 1, 2, 3, 7. 5. samen, igen) III, 2, 1, S VIIT, 1, amani, II, 5, 11, 3, 8 niyantı, 1, 2, 3 apyjanti, 11, 3,3 XII, EN, 1, 5, 2, 2, 8, &c. pagand, II, 3:4 $ II, 38 nyans, 11,4% armabhuyaw, II alyayan, ayan, II, 1, 1, 1yal, 1 3, 2, atja, ddarle, III, 4, 4, 6 VIII, 7 II, 1, 1. prapan, 11, 5, upejapa, 11,2,3, sambitch, II, 5 paretan, III, 2, 4, 6 VIII, 7, prelya, II, Antyal. 1, 4, 2, II ,T 3, 5, 7 4,1, 2, 3, 7. pratto 11, 3, 5, adhule, TII, 1, 6, $ III, 1, 2, 4, 3.4, S VII 3, VII, 7, &e , VII, T8, wanahe, III, 6, S VIII, 11; (gen) 11, 1, 7. 3.7, III, 2,5 ediyesyanake, III, 2, 6 5 YIII, 11, at adryan, 1, 1, 3, &c Janod III, 2, 5, presyan, 6 X1, 3, adh adesta, III, 4, 3 VIIT, 7 law, Ś XV, 1, eyatak (gen), I, 4, Arestadham (acc) 1, 1, 3 (nom) 6 X1,7 apaxh, Ś 1,4 andas, III, 1, 2 (anan, VII, 3) tlab, II 1, 1,8 5, laprad muih, II, 1, 8; Wap apnatınt, 1, 4, 3, 5 2, Adapaza, ilahsandk/zh, II, 1,8 1, 2, 4, anor, II, 3, 4, 8, apuuvants, II starck, II, 5, (ace masc) $ VIII, 7. (nom 14. $ 11, 18, aprals, 1, 3, 8, 5, 2, " plur masc) II, 3, 1, (acc plur mac) II, jante, 1,5 1, baptam, III, 1,3 S VII, 10, 3, 1, (gen plur mase) II, 3, 2, (loc plur. paplaw, 111, 2, 0, $ VIII, 11, Ⓡ, SI,, Basc) II, 3, ?, (loc plur deal) 1, 1, a ·338 AITARCYA ARANJAKA 1/1, 1, 1, 1, &c (sammary of an enumeration) utip II, 1, 2; 111, 3 II, 6, 111, 1, 1,5 LII, 1,9 uttanay I, I, 1,7 ddant (nom pron), 1, 3, 3, 4, 1, II, 1,, utfarah, 1, 4, 2, II, 364, (com meut.) 111, 1, (som 13)) II, 1, 1, 4, (sce pon) 3, 3,5 5. (ali do neat) 11, 1,3 11, 1, fittarerupam, III, 1, 1, &c, S III, 3, & waridral, 11, 4, 3, (acc.) II, 3 fiftaraftarıkcase II, 3 3 Indrat, 1, 1, 1, &c, 1, 1, &c., (act) 1, 2, udaks, III, 2, 4, VIII 7 3,5 X1,, (m) 1,2,3, II,2,3, § 1,3 sidarium, 1,3,4,3,5,4,311 2,5 $ II, r; In lrarijami, 1, 2, T. VIII, 9. (loc.) 1 % I S II, 11 Jadrat Tys, 1, 5, + sichinak, 11, 3, 3, (en) s. 1,8, (loc.) undssynu, 1, 2, 3, (loc) 1, 1, 2, (nota plur) YI, 1. * lumam), 1, 2, 3, 51,7 wam (ad), 1, 1 2, 3, 3, 4, 3, &; man udguri ), 3, 4 (pon) 1, 3, 4, II, 2, 5, emasmas (musc sield) 1, I1, 3, 8 adj ), II, 3, 7, NTK (nom ads), 1, 2, 3, si dhyana (s i udhyani), II, 6 mee (ace du ady), III 1,5 mnie (aou Vand undant, 1, 3, 5 pluz adı), 1, 1, 1, 2, 3, 5, 1, imas (non sipanisad III, 1, 1, 2, 5, $ II, 2, (acc) adj ), 1, 3,3 II, 1, 1, (pron.) III, : 54 XIII, 1, (loc.) III, 1, 6,5 VII, 18, (nord Man (oom ad)) I 1,3. 3. 4. 4,3 II, 1, plar ) ITT, 2, , S VIIT, 8 1.1.8.6, an (ncl), 1, 2, 4. imah (acc. upaddad, III, 2, +, VII, 7, (H0) S ad) ), 11 1, 6, Tins (Acc adj ) Il 1,8 XI, 3 ryan (ad1.3 4, II, 1,2, III, 3, 5 (pron) up in (with abl.), 1, 2, 4 II 1,., III, 2,8 ti peredah, III, 1,3, (epaviduh I) $ 111,10 iramayal II, 1, a wpzsthe III, 1, 1. SUL 3 *** (almost-ca) cinalaran itu, I 1,2, ał mu II, 3, 6, $ 111 dhatar aviez Í 2, 3, sar inadat 22, I3 48, up hd 1, 3, 7, 51, 7 5,1, II, 1,2 5,3,1, 6, 4, 3, 6, III, 2, bhayoh (fen neat.), 1 37 35216 by am (Instr 4.6, S VIII, 2. VI 3 masc) III, 1,6, S VII, 19, ubh vyesim, I, S&W, 1, 2, 4, sak, I 1,4 sha, 1, 1,2, 11,4 3, III, 2, 5, Ś VII, 3 tebhayam antirena (as nom, acc., and Austr> IJI 1,1 S VII, 10 iki upekseta 11 3, 4, III, a to 7. ssata II, 4 I 3. zikga, 314, sökajal ranah, III, 1, 3. 6 VII, 1D. abhrajauksat (v L) II 4,3 Néhayatı), 1, 42 Vinka frakhal, I 1,3 abhay alolantah, II, 3, I. Vor prerle, II, 1, 2 abhayyah, 1,2,3 arab, II, 1,4 natan, 1,51 Vil ise (3rd sing), II, 1 1.5 *ru (acc.) 15, 1,4 urvalhaze (v1), 1,5,7 Tiraral carutoh I, 1, 1, bharito, frestol, *Banant, III, 2, 3, $ Villa II 35 Cf Hisarah yais su paprejeton, 5 lmesite !1,3 8 [a Sloha) HIMAN, II, 3,3 I, 8 15 1 II 1,3.3.8, 11, 1,6,344 (nom rir) # 1, 1, 1, &c, (01) 1, 3, 1, 1, 13,8 1,4 1,5 11, 10, (ncc.), (instr) $ II, 10 sikthan,1,2,1, 61, 41 (acc) II 31, 2, 3 1, 5, (loc.) III, 2, 3, II, 1, (ace plur) wafintax I, 4,2 1, 3, 8 (gen plar) I, 2, I wrw I 1,2, 51, II, 1,4 #thanukhe 1, 24, 31 Tasty (v L. ur"), 1, 5, 1 Athazal 1, 2, 1, &c A 1,73, 1, 1. (acc ) 1, 2, 4, (gen) I, sigra, 1,3 4 (from 'greda) 1, 3, 4, 51,7 ficcarh, I1, 3, 6 undh, 1, 5:, II, 1, 4, 313, 4, 5 STIL, ·INDEX V 359 115m ana!, II, 2, 4, IIT, 2, 5, % VIII, B, 15 21, I, L, I, &c. Michal, III, , 2, S VIIL 3, *mail Cam (with tala, tulvan), 1,1 2,&c, 24. 3, 1I1, 2, 2, 3 VIII, a 1, II, 1,6, 5, III, 2, 1 &c, 3 V1L2,&c 15warupans, III, 2, 1, $ VIII, I eta (pron) 1, 2, 3, &c, esa (prox.), I, 7 4, (adj) 1, 2, 3, &c, eral (pron ), I 1, 2 &c, vr arat, III, 1,3, VII, 10 (adj) I, 1, 2, &c, etara (pron), II, 3, 4 14, 1:3, 1, 11,2,1,3,6, rea, I 32, 4, , &G, (adj) I, 1, 1, dts, dam (ad). 1,3 2, II, 3,5, ram, III, 2, 4, 5, reah (abl), I, II, 1,7, III, 2, 5, Hot (pron ) 1, 1, 3, &c , 3, 2, (nom plur) II, 2, 2, (acc plar) III, (ads ) I, 1, 1, &c, denn (masc adj ), II, 1, 3, anu (pron), 1, 5, 2, {ad;) 1,3 8. II, Vry set van 4,3. clena (pruu), 1, 2, 3, (adj) 1, 2, a, Plaza, 1, 3, 8, 5 VII, O, X, 5, ru, s 5,2, II, 2, 3, rasmåt (pron ), 1, 314, II, X, 5, www, 1, 3, 8 3, , (neat adi) I, 1, 2, saw best + 2 (with abl), II, 4,3; III, 2, 2, (with ac) pron ), II, 313, (netat.ad ) I, 1, 3, 3, 4, Ś VIII 3; 11) at työm (ad;), III 6, VII, 19, tasya Vrs adkyrsli14, 1, 24 (masc pron ), 1,4,4 (neat adj ) 2, 3, &c, psc, II,2,3,6 1,6, psina, I, J 1, &c., tsa dan (pron ), II, 1, 7, 4c (nce neut pron), gok, TII, 2, 6, rubhyh (dat. I, 1, 3. 7.2 1, 2, & vlhyam (idstr masc prod), II, 3, TRTW, 1, 2, 2. I, trasch (ger masc pron), II 1, 7. (ger masc adj ) I, 4, 1, er, L, I, 2, &c anh ckum (nom neut), I, 1, 1, 2, 3, 5, 3, III, a, (ad), 1 3, 2, 8, II,3 3, cant (adj ), I. 3, % VIII, 41 tko, II, 2, 313, , til, 3, +, & (ad) 1,1,1,3,7, dal (adj ) I, 3,4, kena 1, 4 ekay, 1, 1, 2, 4, 2, 3.1, 8, desaw (masc adı), I. 1,2,3 7. ek I, I, I, II, 3, 5, chesun, 1, 2, 3 II, 1, 7, elas (pron), II, 4, 7, 8 X, 1 ekerlem, 1, 4,2 eindla I, 2, 3 5,2 mkarıkam, 1, 1, 3 &c Ś IJ 18 &c, (loc) ekaprdam, I, 5, ? 6 II 18, atkah kau 1, 2, 1, 5,2 ekndungan TN, 1I1, 2, 4, 5 x1, 4 mlpa (tastr neut) III, ², 3 ekaranferth I, 4,2 511 ain Iran I, 1, 1, &c, SI , &c. (masc ekramtal, 1, 4, 2, 5, 1, ekaza ufam II, 3, 4 Dom ) 1b., (masc acc) II, 36, (maso Satam,1,3,2 abl) II, 3, 6, (ncut Abl) 1, 2, 3, out ekafatalamak I, 2, 3 loc ) 1, 5,3 chakraradoyah sarant in, 1, 3, 3 aindragon I, 511 chodala (farm), II, 36 andra D, J, 52 ekubahtantem (or clah )], 1, 1, 3, &c, da hok, S II, 16 on 1, 1, 1 II, 36, 8 cladanin, 1,5 3 adalyal 1, 3, 5 (from Rgveda) osadhayak, II 36, asa Ihman, 1, 2, IT, 6 MANN INI, II, 3,1 1, 3, radhusu III, 2, 3, $ VIII 4 danata, 1, 2, 4, carroll, 11, 3, 4, et Ipaniak, osadk07saspatarak 1, 2, 4, 11,3 1, 2, 4, 1 II, 3, 1 2, (acc) II, 3: (loc) II 3, enal (nom v 1) II 4 3 , enam 1, 3,4, II, 1, 2, 6, 2, 2, 3,3,6,4 1, III 1,3., au damdarım, 1, 4, andurid ure pou du), 4.5, 5 vit, 8, &e , 1,4 1, 5, 1, 1, 2, 3, madamdaram (nom) 617 II, &, enal 1, 5,2 1,2 11, 4 3 5, ene, qusnthan (nom) 5 ki, 2 acc ) I, 1, 3, 1, 2, 3, crayol, ILI, 1, 1, nel 1,17 USRM 1,4 3, S11, 5, amadım 1,413, chyah (dat) II, 2, 2, 4 3, 658 : (masc S II, 10 pron), 1, 2, 3 (male adj ) I, 1, 2, (nent adi) 1, 3, 8, 11,3 5, 6h (masc ad ), 1, 2, lat 11 + 36, 41,7 3,1, kim 11,3 , 4, 3, 3, 4, II, 3.70 3. ima (nest.), 11,3,7, Artsmal (= why), ·360 AITARCYA ARANYAKA $ 11,4 1, 3, 2, the following indeſirate pronomna! ram, 1, 5, 1, krigade, 1, 1, 1, 2,4 farisa phrases occur jad u komea, II, 1, 2, god knyaul, 1.5 1. Cf and und PYTL doma, T, 3, 1, gal ke konce, II, 33, drintrigai, 11. 5, for krisa, of Arbi, S. yac ar konuca, II 3.2, ya temete lam, II, 6, II, 4 Jadılın kumca, 1, 4, 1, &c., II, 1, 3, &c, krisnah, 11, 3, 5, Artmam (misc), S. 1 III, 10. LII, 1, 6, &c , god ka komedi, II, 1, 3, krimal int ( 10c.), T 3.5 Johdalca, 11, 3,0, tkimuca, II, 3, 6, Vkrs (ikassar, 111, 1, 5 y» kasya t0, 11, 4, 2, yayin kasya misal, krsuntet, 11, 5,5, III, 2, 4, 6. 11,4. Armut, II, 5, 6, Lafcana II, 3, 8, komica domia, I, III, 1 4 1,3 &c, kimcid (acc.), III, 2,4, SX1,4, Srsnad mtam, 191, 1, 4, kaf ad, S VII, 8, yad kim koned, VII, irsuratsam, III, 2, 4. 15 pet kinud, $ , , &c VRLA samtkaltarat, II, 1,1, treałtp:42,$ 1,5. kak ası, 1, , Altyai 1, 3,8 kafarai II, 6, katarina II, 4 3 kratu, II, 8; kratarul, 1, 3, 4 kacham, IT 4 3, na kalkancana, Š XIII kram redakramai, ukramma (S. XI, 1), kanducant, II, 1,6 utframe II, 1.4, wllhamiya, II, 5, 6, alkarinaa, II, 1, $ codramuk, $ XI, 1 ; ubramar, S.VIIL, 7, kaniyah. II, 3 5 kruram, 11. 3. 8 (a Sloka) kinjate, 111, 2, 4 (kaminake, Ś VIII, 7) krv, bet yatro Angafudhryam, 1.2, 1. (acc.) 1, 2, 3 katram, I, 1, 3, (gen) I, 13 karneu, 11, 4, 1, (acc.) 111, 3, 4, $ VIII, 71 Visar ksamant, 11, 2, 3, otkrasants, 11, ?, ? (ABL) II, 4, ! Esudom, II, 1, karna, II, 1, 1 3. (dat.) II.1.7. (abl) II, ksudremitrail, II 6 (Kruinant, $ VII, 21), 1,6, (dat. plur) 11,5 kradnamina (tkr), S VIII, 11 kalyanakırtı), II, 315 de revayah, II 3.9 Vklad dedim 3, 111 2, 4, 5 dayals, 6 XI, kakakulo agendhikam, III, 2, 4 4, where is bestseyttua for britur Bamad, II,, (acc.) I, 1,4,3,1, (non plur) klarad, III, 2, 4, 1, 2, 3, S II, 1G, (cc. plur) I, 1, 2, 3, Lalu, IIT,1,5, S VII, 28. 2, 4, 3, 7, 1, 3, 6, $ 11, 16, (dat.pler ) 461LA, II, 3, 4 II, 3, 6, (gen plar) I, 1, 2, 3, 37, ka khant, II, 3,3 mam (adt), I, 1, 1, 1:1, 2, 4 kurab, II, 1, 4 kamayal 1,3,1, 7, 11, 1,6 kimaycha (with kirt abhabhyart 1, III, % + (thy yet, dat) $ 21, 2 VIII 7), abbrogada 1), 11, 4,3 Pratt kalr, S VII, 6 Ayora, 1,2,4, samky zmantyaNI, S II, 7. kuk, 11,3,5 Armartka), III, 2, 6, $ VIII, 11 indhan, II, 2, 7, gidh 18, II, 6 Kirih, 1, 5, 2, 11, 3, 6, III, 2, 3, $ VIII, 9 gan gurhan, II, 5, Mangachat (with acc) kirakamai II, 1 1,5,1, -garkan, I, 1, 1, quchants, 1, 1, Aswingh 1, 3, 2, (ACC) II 3 1, 3, -enchant, 1, 1, 4; d-cachalak, 1. kuwbys, II, 3,6 114. agamat, III, 2, 6, S VII, 14, gran Arlalu, III, 1, 3, $ II, 8, 9 (acc masc.) II, 5, eguatam (nom), 11, 3, 8, Uke karolt, 1, 2, 4 &c., karom, II, 4, 2, entrh, III, 2, 4, a thigempante 11 3. 3, vyalarer., II, 6, kurule 1, , soniskivi, gan mayat, $ VI, 2, 3, wmaguma, $ 1,6 1 1, 2, kurfrl, 1, 1, 1, &, S VIII, 1. gurbhak, 11, 5, (Loc.) II, 5. (10.) 11,5 kurtult, JII, 1, 3, karw II, 1, 4, ancki Vou waigdi, 1, 3, 4. sumazul, 111, 1,1; $. karar, ILL 1,5, trian, II, 1, 3, III tyto 111, 1, Saplugul, !1,1,5, A4, 11,2,3. miskrtin, 1, 1, 4, sartskul 1, , 1, 4, ek spris 4, II, , 11, 1, 2, 4, kas i{dulya, 1, 2, 4, chanduses V udsost,15,3, + ·II, 3: 5 Vooks acak nite, 1, 4,1 II 1, 4, 6, 8, 9, candahpuruah, IL, 2, 3, VIII, 3 calsura ayak, caksarmajam, III, 2, 1, 2, 3, chandastvast (ac), 11, 1,6 WDEX 1 361 Ở tả , II, 3,6 caurul, 1, 2, EIM, 11,4,1, 1, 1. Simax, 11,6,8), catupidi 1,1, 1, 5.1, pulu 1, 1, 2, 5, 1. uit, 1, 4, 5 VII, 19, sol (ro), S in from ah, 1, 1, 5, 7, 4, , IIT, 24, VI. + S. 1111, 7, de, (ecc.) SS, X1, *; gayatram, 141, 11, 3, 4, 5 1 7. (cc) (EL) II, 117; (loc) III, 1, 3, SINI, 1, 1,3 #, &c syntet, 1, 1, 1, &c., 5 11 7. (nec) 1,4,3, Vear caroli, II, 1, 6, camanti, 11, 1,7: $1,5 11,8. gruri (non plur), 11, hat-crantz (with acc.), II .. 10, satryan, 6 1,2, (loc plur) I, 41, ranti, II, 1, 7. Airtimi, II, 147, ( Trà, 1, 1,8 rio, 1, 1, 1 th: 1, 3,3 caruian, III, 2, 5;VIII, 9 V ST gradu, 11, 1,8, agents, 111, 2, 4(717 raturasy TN, 11, 3,3 strate $ 11, +), suihi, 11, 1,4 curum, III, 2,4 TEST, IT, 2,1 Vyri krånants, 1, 2, 4, anud remax, 1T1,2, Citura!, III, 1, ; S VII, 6, nywily, 2,5111,3, ngrekansyal, 11, 4.3 grali tile, 11, 413. grnyatt, 11, 4, 3, jigark et, fet trertitset, 111, 2, 0, $ 111, 11, II, 4 3 gem ih, 11, 3,6 CIRE, I'll 3, 4, 5 1111,7 curatarani, I, 1,7 grahar 11, 413, sraham, 6 11,17 Cf signa Ham, S II, 3.5 VII, 10 grizu 1,4 i gazwam, 11,3 Ct garwi, $ 11, 3, and magad wchra agirati, 11, gheta, 1,14 shosa), II, 2, 4. ghosh II, 2, 3 gkost , III, 3, 4, 5 VIII, 7, which has agiu stan <a, 1, 1, 4, &, sec Introd p 63 S VII and VIII agree with the Altareyn 1,7 4 3. III 2,5 % VII, X, 1, &c cash, 1 3, 8, &c , VII, 3 &c (cc) II, 1,7 6 X, 4 (instr) II, 7. 4, 3, (all) 11 4 1, (gen) II, 1, 7. TIT, 2, 5, (nom da) II 3,8 aflam, 11, 3, , (feat.) II. 3. 3 So, II, 1,6 goyant II, 1,6 (erapa tah (t proper name), 11, 1, 1 wga, raymak, 1, 7, 1, aw 1414, 111, 1, Vehad shanse), II, 1, 5, chiliyanti, IT, vichand chandi!), 1.1,3, aachaxiyyatı, 8 XI, 3. chandal (nom), 114,1; 3, 2, 1, , (acc.) 1, 1, 2, 3, 8, (loc.) 1.1, 2; (nom plur) I, 1, 2, 3, 4, II, 1,6, 3, 4, $ 11,8, (acc. plur) III, 1,6, 3 VII, 18, (vaste plur) I, 3, 4, 11, 1,6, 3, 5, III, 2, 6, 5 vit, 1. (gea plur) I, 1, 11,1,1,3,5, $11, 6 (loc. plur) 1, 3, 4, (nom 101?) $. 1,3 chandal na 1,5,1 For the form of us Miaskarani, 31,5, Macdoll, I clic Grana INOT, P 71 chaud rartun, 1,53 chasdaslah II, 34 S VIII 1, 2 entrarak III, 2, 3, VIII, 3 , cafparı, I, ty 1, catufatum (acc ), caduhi tte (loc), Ś TI, 10 catapusatbytron, $ II, fat an mbat (fatarul) III, 2, 3 S VIII 1 fitur Xsar ant II, 3, 6, (accŚ II, ro saturthaw, III, 2, 1, Ś VIII, I chandogh, 101,2 3, $ VIII, chanderenyah, ekandomsryant III, 2, 1, 2, 3. $ VIII, 1, 2, thanksnay, chandon #d 1, 3, 4 Cá vy 1 TII, 2, 4, shayi , 1 Nekud ucckendyu, raccki igar, 1, 3, 4 charel, II, 3, 4, 5 VIII, 7, SAT, 10, 111, ·362 AITARDY, RANYAK 2, 4 skodni, VIII, 7. (nominal) ckt tal (nom), I, 1, 1, &c; tam, I, 1, 2, &c. drm, VJ11,9 ton, 1, 1, 2, 3, 3, 6, Ind, 1, 1, 1, &c. chaukena, 1, 2, 4 kena (masu), II, 2, +, tasya (acut.) 111, 1, tasyan (gen), 1 3, 2, 3, 4, !! 3,6, Jaguta, , 3, 4, II, 1, 6, jacarsalasran, II, tashrin (masc.), II, 3, 1, fax (nom), 3 3 1, 4.1, 3, II I, 4, 14 (nom next.), 1, 1, Jongman, IT, 6 1, R (acc. fum), II, # 1, lagol (gro Van Jayale, 1, 1, 1, 11, 1, 2, (athura masc.), II, 3, 6, 4, 1, 1, 1, &c, 171, 1 1, Jayate, e-afe) 3, 1, 1, fragiale 1, 2, 2, &c , luni, I, 1, 1,11 1,, lal (ace) 4 &c. Arayayle, , 1. to jonke 1,15 1,3,5, foltja! (dat), II, 4, 2, (abl ) !! 8, II 1,7, anpalu, II, 4 3, lica, II, 413, lat (so, then) I, 1, 2, &, larmat 3, 6, 17, 1 3, + janayalı, II 5 (=therefore), 1, 1, 1, &c., len(=therefore), jouma II 5. (gen) II, 5 1, 2, 3, 4, 1, 2, 3, fad yad,.,1,3, 4 wrap japet 1, 3,., III, 2, 4. 5. 61, 4, See also Introd, 11, P 58 papar $ 1,4 lata 1, 3,3 rigalan (acc. nent), 1 1,3. (noun ), tatamant (acc neut), II 4 3 jag ut, I 1,3 falat, 11, 2, + solarad I, a Luteradyo I, 3.3 yilatedesyant, 1,5 3. Ordusul 1, 3 3 tarpralosti vrám, , 1, 3, &c Xa 111 1,0, VII, 16, (ACC) 1, 3, 5, Jatra II, 3,6 III 2,5 vyayos 5 11,8 faclannkruh, III, 1, 5, 5 VIII, 9 Jarijant II 6 Viis truly), praliyada, II 1,3, samuth, f ahhorityas, 1, 1, 7 &c, afa rayon, S. VIII II, 5, samtamoli, 1, 4,3 CL datumam, II, 43 jshme III, 2, + (storyshme orºre “Vil >> fantı II 1 6, tantyr II, 7, 6 Jinreinasam II1, 2, 4, 6 VIII, 7 tantesambaddhah II, 1,6 Jahz 111 15 V v piranh 152, jirayas III 4 lantrayal III, 2, 3, SVII 9 3 lanran, II, 3, 6, SIA VIII, 7, at SVT, 8, jotab (wea Vlap rapari, I 3, t. II, 1, 1, 7, syari mase) VII 8 Mal, 141, 3 po II 2, 3, abherry tavaksa em (acc.) II 3 8. (anstr) II 3 8 lusya II 41, IN Wly (nb), 11, 4,3 jahat (acc) II 3, 8, (tostr) II 3 8 Impastatawah, I , , nast 1, 2 July 11 6 and now, III, 2, 5, II, 9 Vir jiryare II 1 tala 1, 3,3 Vid yawatt, 11, 6, 111 , 5 (1771/ to 2 [ , 8, I, I, 1, Iran, II, 3, 4, yun % VII, 1a), fran male, II, 3 5, 38, ($0.), 5,2 samajanata 1, 2, 1, muy 11, 3, torek, 11, 3,6 ahhi pramu 11 4 3,141 Man (acc. neut), turgaiaam, 1,2,4 II, 3:, muy malah III 3, 4, S VIII, 2, tu I, 1, 2, &c. ttgyildsan cteczkre, S16 tulan II 1,8 d) 7, 1,43 tusmita III 1,6, S VII, 18 , 17 51 amsal, PYY (Aal III, 1, 1, Jettka#, 1 3 4.7 osans, S II, jyotii, 11,3 1, (ace.) II, 1, 7, (nom plur) tream, 1, 1, 1 freak, I 1,1, Prah, 11, 1, 11,3 1, JI 6, 111, 1, 3, CUI 1 freaat 15, a Vreal franallah (gen. mase ) III 3, 4 treatiu, 1 4 3. (acc.) 4 1. (nom, plur) (talalah VIII, 7), Jularti, III 2,4 11 3, +. (all plar) 11,3 + almal III 2,8. VIII, 11 frf yam II , (adv) II 3,3 prokura adus, III 1,6, VIII, 15, (acc.) Vood alks - Irnatti, 13, 1, abhutirtsalt, 1, 111, 5, 6, Sul, 1 3,1 ·INDEX V 363 Virtsaputra, 11, 3, 8, rapsat, IT, di yatanam, S. VII, 10 (d: 3 mjal 1903, A 4, 1. trpati la Aryall, S X, 1,&c , trpah, III, 1, 3) 52, anu, (and I) X, a sq antrell (fema), 1, 3, 4 legal, 1, 1, 3, 1, 13(ecc) II, 5, (luc) 1, 2, 2. dift, 11, 1, 6, delat (nom), II, 1,5; 7, 2,3, feasur, I, 1,3 4,1, 1, $ VII, 4, X,6, (acc ) 11,1,1, tri atrapala, II, 2, I 6, 5X, 6, digbkrah (abl ), 11, 1,7, difand, day, 1, 1, 1, &c , lisr , 1, , 2, II, I, I, II, 1, 7. 3.41 1111, 1, 2, 2, , 3, 11, 313, 4, III, Veit an dısa, III, 2,4, VIII, 7. 1, 2, Imou (neut), I, 2, + dirghajintamal, 1, 2, 3; darghajıvı, 1, 2, a. Inntal, I, 1, 2. de datah, 1, 4,1 CE JR.AS,1909,11,204 frimnya!, I, 1, 2, dre dule (3rd sing), 1, 3, 7 Iruk, I, I, 1, &c duga'hadodal, II, 1, 4, 5 VIII, 5 Irimuldana (auc mest ),1,3,2 Vdr vidurya, II, 4, 3. 174, 1, 5,3 do aingant, 1, 1, 1, an see adrhang invrt, I, 4, 1. II, 1,5. (name) 11,3, 4, in. Vers drtyate, II, 3, 1, III, 2, 4, dryell, Irlal, I, 1, 2, & 1, 2, 3, drlyante, Ill, 2, 4, di frezadunk, trustep, I, 1, c , 61, a, (ace) I, 1, 2, &c , III, 2, 4 (dride, S. VIII, 7), drbe, II, (nom plur.) S 1, 2 1,3; 8, ad iram, II, 4, 1, 15/1994 (nom Irisluhjagdivas, 1,5,2, (gen. plur) I, 5. 2; nett.), II, 4, 3, a irstah, III, 2, 4, 5 VIII, (loc plur) 1, 5,3 7, drst, II, 4, 3 Predi, II, 3, 4, 5, IJ, drs,ad, 11, 6, druh (acc), S XI, 3 Iraustubhah, 1, 2, 2, 1, 1, parabham derram, II, 3, 4, dual, I, 1, 4, 11, 1, 1, 4; (nom), 5 YI, 7, (ace) I, 1, 3, (mistrs 5, 8, 2, 1, 3, 9 8, 6, datan, 11, 1, 8, 11, devedhyak (Jat), 1, 1, 4, (all) II, 1,8, de ergaks rain, 1, 3, 4 297 , 1,4,3, II, 1, 5, III, 1,6 7193, II, 1, 4, 2, 3, 120, II, 2, 3, 101, III, dermati, 11, 1, 8, III, 1, 3, dearan III, 1, 3, 1, 3, mayr, 1, 3, 4 derala as (dat , IJ, 4, 2, damu (nom). Ivah, 1,4 1, II, 1, 6, 4, 1, (ace ) II, 4, , 1, 3, 2, 8, II, 1, 53, 3, 5X, ?, acc) (instr) II, 4, 3, (abl) II, 4,1 II, 2, 4, 1, 2, dezates, 11, 4,3 mesanrmual, 1, 3, 4 (from Kgveda) d-valamungah, II, 2,4 devamurda, II, 3, 8. (all) 1,8 daksunak, 1, 4, , 11,3 4, $ 11, 5, dadi dizarea or detercrasant (t), 1, 3, 4 11&m II, , 3, anak (lem), 1, 2, 3 da alokam (aep), 1, 38 dakrinanukiak, III, 2, 4, XI, 4 dem, I, 3, I, duyar (gen), 1 3, 1( wr for ✓day daycta, II, 2, 6 (with insir) daxuyar) dardlak, 1, 3- dinam, 1,4,3, daiv, dascini, III, 2,5, dassapormasaw, II, 3, 3 VIII, 9, Jeruyn (gep. v 1), 1, 3, I. dala, 1, 1, 2, 3, 4, 7, with deatas, II, 3, tarkkal, III, 2, 3, 3. vii, 3, (ace) 4, de afat4, II, 3, 4 Vair, 1 datala, 1, 3, 8, 11, 3, + dol,1,2,1 dalaw, 1, 5, 2. dyank, I, + 3. II, 1, 2, 7, 4,1, III, 1, 1, dalamah, I, 3.7. da'amun, 1, 4; I. 1, 2, 4, S VII, •, &c., uocemi, 17, 411, dataksare (nom ncut), 1, 3,7 [T, 1, 3, 6, $ VII, 15, &c , detit, 5 x, dalını, 1, 3, 7, dafirbhyam (instr), 1,4 ? 4, disidh (gen), II, 1, 7, 111, 1, 2, 3 V da dadam, II, 3, 3, dadih I, 1, 4, da $ VIII, 8, dezi, III, 1, 2, 31, 3, S fal, II, 3, 6, XI, 8, dadyul, 11, 1,5 da VII, 3, &c. durak, 1, 1, 4, attam (nors neut), II, 3, 4 dyear prtkurjar, III, 4, 2; $ VII, 1, face) dniani, damabhu, II, 1, 6 TIL, I, , dy rz iprika, 1, 3, 8 (from dirbkyat (num plur. [am), 1, 2, 3 Rgreda), do rafrikavyok (gen 7), VII, 3 ·364 AITAREYA ARANYAKA $ dy zvímtht ,0, 1, 5,3 dhu, 1, 5, drasta, III, 2, 4, 5 VIII, 7. dhuntal, 1, 3, 5 imghga), 1, 5,1 dhr bidhara, 1, 3, 2, dh trapad, III, 2, 4, drit vjedravah), II, 3, 4 S XI, 4 uzau, I 1, 2, &c , dve (nom neut), I, 1, 1, dhrtıl, II, 6 &c , $ 1, 2, (acc ) I, 1, 1, dewel hy a n (fem), dhepunt, nt, 3, 4, 5 AI, 4; dhuna eh, 14,2, doch (sen masc), 1.43 drodaja, 1, 3, 4: $ 1,2, cf didalarcam, V'dhy: dijalan (nom neat.), II, 4, 3, dkgu 1, . t77, II, 4,3 dudalakyttal, I, 5, 5. V d'Arants fradhafisayar, III, 1, 3 Svidalavril 1, 1, 5, 1 dw, dvira 11, 4, 3 na(-20), IT, 3, 6, 8; (negative with indict dva 1$19, , 4,2, deux roh (loc.', 1, 43 tave) I, 1, 1; 3, 1, , 5, 2, II, 1, 1, 5, 6. de stre, 1, 5, 1, d. 1 an (nom), II, 5. (ace 7, 8, 2, 1, 3., 5, 8, JII, 1, 4, 1,4. adv) II, 2, 3, 316 (co verb) I, 4, 7, (with opt.= imperative) de trade II 3, 4, der padry 1, 4, 2, (ace) 1, 2, 1, 3, 2, 11, 1, 1, 3, 6, 7, 11J 1,3 II, 12, dupadajoh (loc), 1.43 (with opt potential or Indefinite) II, 1, 2; dun gratiam, I, 1, 2, 3, 4, (ecc) I, 1, 2, 5, III, 1, 2, 4, 5, (with gerundive) I,', 51 3, &c, (with suly) S VIII, 6, char 4 Viluis dosas II, 1, 4, &c, diantay, 31, Inte, 1, 1, 3, 4 - Canist, III, 1, 3, 1, 8, suryal, I 8 VII, 8, 9, na tu?, III, 2,4. $ 111,7 nial (cat.), II, 4, 2, (gen) II, 1, 4.2,1,3 dharnesa, 11, ,7 not afrava, III 2,3, V:13, 4 Wdhi padhalt I, 1, 4,2, 33, 8.5,3, nakhedkyat, 1, 3, 8, sałkani, S 1, 4, VIII, apı dadhat, III, 2,8, S VIII, 9, Ja mida dha 2, II, I, &c., sagida that III I, 6 nad janmadan, 1, 3, 6, 8, madın, 1, 3. Full VII, 18), man ladhari, I = 1, a+ Hadah, 1, 3, 5, 8, walma, 1, 3, 5, 8, nach mada 5 III 2, 6, dadhat Ś VIII, 11, sya, S 11,1 paruladhyt 1, 5, 2, samuda.thal, III 1, 2, nan sanaan III, 1,7, analak, III, sawuladhalan, I, I, #, dalle 1, 5 2, 2, 4, Traian (nom neut), II, 1, 2 dadhe, II, 2, 1, janadh 23, II 1, 4 SONG hamah, 111, 1, 3, 5 VIT, 8, Laran, 1,5 dky 19, III 1, 2, 3 VI, 3 Turek II, nalrdmali, III 3, 4, $ 11,4 11, sapahital and sans zhurd, , 2, 3 ta,1,3 7,8, 4,1 VIII, 1, viuam (nom nett), II, 3, 4, nazakeriar 1, 4, 1 (frind out asufr man ka apihitu, 131, 2.5, % VH1, 9, samd tum, palini, $ 1,7) ITD, 1 4, S VII, 8, araudhaja, III, 1, 2, nerath, 1, 2, 3 $ VII, 3, epid/aja III, 2, 4 fratsiryatt, navarsan, 1, 3, 8 II S. sam Ayake, III, 1, 1, &, SVII, Imurah,15,3 sud to be nom , Irca 1914) 2, &c, dhyante, I, 1, 3, samadhulsesam, Fiontachandasi, 11, 3.5 HII, 1, 4, sdhyamur, III, 1, 3,3 #ixaru, 11, 3, 6 VII1 , samadhtis:A, SVJI, S, 9, $3 Rindeaan, II, 4 3 thusitun, S TII, S, samolhad, HII, 8 WIB, II, 4, 1, # bhit, 11, 43, willyrt ohinta (ace ), I1, 2, 3, SIO oral (alt), 11, ( Sandhu366)) dha) 1,142, (ace) 41 Rinta (by pane) II, 43, 393 (adv), II, 3, dhav derajat, 11, 1, 2 8, #iwa 11, 1, 6, Hamadhi), II, 1,6 Vedte denon, 1, 2, 3, dinn, 1, 3, 5 komadi yox (ade), 11, 1, f. TIN, I, dity measu), 1, 1, 4 (from Igredal FTIM Ty at all, II, 38 sasikayat (gen), II, 1, 1, Nasule (nom), II, II 3, 3, II, 6 disan: 1,53 JAIA, 1, 1, 4 ·INDEX V 365 10 S VII, IC 1, 2; 4,5; (100) II, 4, 2, Feszkalky na sempad; auts, 1, 1, 2, 1, 2, 3, 8; padjal, (151), II, 4,1 S. VIII, 7. apadynta, II, 1, 4. frapadyala, Vanaat, II, 1,7, pranajanta, II, 1, 5, II, 1, 4, 4, 3, pralipa lyeta, 1, 3, 2, 5am pranith, II, 1, 5. padyamana, II, 3, 6, Famfannak, II, 3, 2, Fligndal, II, 3,6 (nom neut) II, 3, 4, &c, (gen Deut) II, adhanam, 11, 3, 4 3. 4. &c, abhi pannam, I, 2, 4, putupan marduan, 111, 1, 3, 5 VII, 10, [nce) II, nam, I, 3, 4, Prapanne (loc), II, 1, 4, 1, 3, 5 VII, 1D; (gen) III, 1, 3, 5 VII, abhusanipadaye, II, 3, 5, pods, IT, 2, 2, abht sampaayantı, III, 2, 2, VIII, 2 nurbhujapra" adal, III, 1, 3, paelum, I, 1, 1, II, 2, 2, pade (acc ), 1, 3, 7. maybhuyazuaktrah, III, 1,5; 3 VII, 12 padans (acc , S II, 1 VII, 1, 5, 2, (acc ) I, 5, 2, 1,3 palinurango (fem), I, 5, 2, (acc mac nitidibunan, 1, 2, 2, 5.3. plur) II, 16, (instr) b miskwalye, 1, 5, paduat, , 3, 7 tilah, III, 2, 4. VIII, 7. santhal, II, 1, 1, prntharam 1II, 2, 4, pa. 710, 11, 4, 1, III, 1, 1, 2 thidhah II, 1, Offrou Rgvela) V'nu prawavan, 1, 5, 1; pranants, $ II, 1 jarak, 111, 1, 3. perena (masu ), 111, 1, 6, $ me! tcrhalya, 1, 2, 4, asal, 1.5, 2, dallat, VII, 14. farena (prep with acc), II, 41; 31,1 parast, III, 2, 4, 51, 1, paraswers, 1b trazil, I, 3, 4, Na2aW, 1, 3, 4 pasauial, 11, 36 yunon, 1, 4, 2, Nyane (loc neut), I, 1, 2, &c parastal (with gen), II, 2, 4 ruunaksary, I, 1, 2, (ace du neut) 1, 3, 4 De a, see ou parun, I, 1,8, (Ineut)4, 3. Arri, IT, 3, 6 palsal, I 4, 2, 11, 3, 4, faktur (acc ), S II, faragvaranema, II, 1, 3, &c 4, pakser blyan, $ 11, 4 pant (with acc and gachatı), 1, 5, 1. pak as., II, 3, 8 paroksena, II, 4,3 panka, 1, 1, 3. 3.8, 4 3 I 1,6 parue apriyah, 11, 4,3 panica 1, 1, 2, 3, 8, II 6, 1, Ś VII, 31, f'aryanya), III, 1, 1, S VII, 3, &c. Marica catvarumusacchatan, III, 2, 3, S faryaslarat, I, 2,2 VITI 2 partan, III, 2, 2, § VIII, 2, (acc) 1, 4.1, pancakrival, II, 3, 4 Parixan Zw, III, 3, 1, 2, 5 VIII, 2 pancada an 11, 3, 4 fuurl, III, 2,5 pertrapada, 1, 3, 8 Vaaf palyatı, IJ, 3, 2, 6, Malyants, II, 3, pafcams, II, 3, 3, 4 2, pasjet, III, 1, 3 (od 1,5 VIII, 3), 4. pancarean 1, 3, 8 Ś VIIT, 7. pifca, III, 3, 4, ara yat, II, pancavinifah, I, 1, 2, &c 4, 3, apalyan, II, 1, 4, apabyarc, 1, 2,4. falcazimfah, I, 1, 2, &c, S1, 1, &c , (nom Mfyale, 1, 2, 4 dent) I 1, 2, II, 3, 4, (acc masc) I, 1, 2, pas (-a sachle), , 33, (-cattle) pata {nom plur Derit), 2, 2 tal, I, 1, 2, &c, II, 1, &c, paun T, parcazedlak , 3, 3, (nom neu!) 11, 3, 1, 6,1, II, 3 I, S II, 16, prfsblad, 1, 2, 4, 4,6, (acc) II 3, 4, 8 &c, S VII, 2, &c, pafton I, 1, 1, 2, &c, V pol patan!, II, 1, 2, upatant I, 4, 2, Artusi, I, 1, 2, 5, 1, $1,1 sampalantı, 111, , 4, parts an, II, 1, 4, Dalen 2, 1, 1, 3, III, 2, 1, 2, 3, 5 VII, Ampatar, II, 4,2 1, &c paları, II, 6, 1 puskt in, 1, 1, 3, 6 XI, 7 Pallyasi, 1, 3.5 pina, 1, 3,8 faltrena, patir , I, 4,3 Andye, I, 1,7 V por prapadyaz, II, 4 3, Bratiga lyale, I, NAM, II, 3, 4 1, %, &c. Al propadyalt, 1, 3.3, 1 taArt, !1, 1,6 ·366 AITAREYA ĪRANYAKA S1,3 tuta, II, 3,6 IIT, 1, ; $ 111, 8: pelayu, III, 1, 2; Mipad, II, 1, 4; (ac) I, 1, 2, 3, 2; 14; SVII, 3 II, 1,8, 3,8; (ab2 ) 11,2,1, (gen) 1, 2, pothuanyaralanan, III, 1, 3: TII, 10 3, c. afahal 1172 porthanin, I, 1, 1, frsthan, 11, 1 turgasm (acc.), III, 1,4; $ 11,4 frutigen (s.cc ), I, 1, 3, (cor) 5 1, 2,8c , Argwh, III, 2, 4. 11,7 (gen plur) 1,1, 1. fata, IL, 1,7, III, 1,6, 6 VII, 15; pılaran, prakifan (ace ), II, 5, 7 II, 1, 7. pure, III, 2, 6, $ 1,1, potul, 11, nogalkan, I, 1, 1; fraguthbhya) (abl), S 1.7. III, 1, 1,5 11, 2 II, 10 portabhya) (abl), 1, 3, S, II, 1,6 prajananom, III, 1, 6, 6 SII, 16 Vid proban, II, 1, 4; pibeli Ayarati, praja, 1, 3, 4, 5 VII, 15, (acc) 1, 3, 4, &a, ,, &c (instr) I, 1, 4, &c., II, 2, & ; (nom fumanism, II, 3, 8,#mal,, 43 plor) II, 1, 2, 3, (acc. plor) 1, 2, 3, NI, puckan, 1, 4, 2, 11, 3. 4. (instr) I, 4 > 2,6, (gen slur) II, 2, 3 prendrankam, see eka fray, I, 4, 1, pray yar, 1, 2, 4, 3, 1, 41 furyani, II, 1, 7, (dat neut) II, 1, 7, dat plar neat) 11,5 tray 11, 1, 4,2 prural, III, 1, 1, 5, 6, VII, 2, &c., Prajapuh, 1, 1,4,,2,1, 31. 5. II, 1, 2, (instr) II 1, 1, $ VII,, (600) II, 1,7, 6,7, III, 2, 6, 51,1, II, 17. VIII, II, III, 1, 1, VII, 2 &c, 41, 7. (ga) , 1, , II, 1, 2, (low) putri ri 1, 1, 2, 3, $ VIII, 1, &c puinak, II, 1, 4, 5, 1, punah gunak, 6., Pattsamhets, ICT, 5, 6, % VII, i 8, pruah, 3 XI, 1, patsarmeijan,.1III pragmarubamak, I, 1, 1. furostat, 1, 4, 3, 2, 1,3 frazat 7, III 2.4 gura (adv), III, 2, 5, (with abl) 11,3 3,3 framd, III, 2, 3, S VIII, 3. mntwo XI 3 (samrat sarat) Nam, 5 VII,7. Arafenwani, L1,6 punah, I 1,2,3,5. 4,1, 2, II 1, 2, 3, praplanom, II, 6, (instr) II, 3, 2, (en) II, 4, 2, 111, 1, 2, S v11, 3, (acc.) 1 1, 8, 6. (la) II, 4 I, II, 1, 4. 4,1, , 111 2,7, 5 XIX trapildral, II, 6. (rom neut) 11,6 (gen) 11, 1, 7, 3, 1, (loc) II 3), 7.3 praji inaya), 11, 3, 9. 1,1. (nom plur) II, 6, III 3, 3, ŚVIII, 3 pralt (with ecc), III, 2, 3, 4 usarhipam, 142, (instr) 11, 21 traite, L, 31, 5,3,1,2; 11, 17. lolpomáyu al(gen), II,2,1,3,8 sm I lowed in both cases by anurara! Mustad, 1, 1,1 frattadanmarau, 1, 21. 5,3 puolimar I, 1, 1. pranth, 1, 1, 3, &c. II, 18, Andrey Medan I, 1, 1 (dat) 1, 1, , Aran fra (RDI), 1, 1, 45 NAM II, 6, (ace ) 11 3,6 (loc) S 1,71 prohlhe (noun), I, 5.1, u podal, 1, 3, 3. ebratrerad, 11, 12, prahthavn (gen), 1 4 1 Aromins, 111, 1, 6, 11, 14, (instr) franghiyai, 1, 4, 2, \JI, 18 III, 2, 6, 111, 19 fratrnnam, III, 1, 3; $ III, 10; (cc.) III, toy purel, III, 2, 7, VIII, 2. 1,3, $ 11, 10, (fen)III, 1,3. SIII, 10 funr II, 1, 1, 1779 (acc. II, 1 pretraks), 2, 3 3; 5? mningakap mentar, 11, 1,7 Arab at ad man #1, III, 2, 4, 4X1, 3 hurm III, 1, 2, &c, VII, 2, &c. frafran, I, , 4. putrairan, I, 2, 4. tra furas fi potrivan A (acc ), 111, 1, 5, III, 12 hah7, 1, 4,2 vrim puram, 11, 3, rationen (hom near], 1,3 3; 8, II plit, II 1, 3, 7, 31, II 6 II, 1, 2, (ace. mase.) 1,1,1, (tec. ſem ) 7,3.3. (instr 1 &c (aec ) JII, 1, 3:$ 1,2, 8: fem) I, 1, 3, &c , (acc. da Reut), 37 friday, 1, , try it ( 111,4,7. trackandz 17, 1, , 3 ·INDLY V 367 VII, 29 prad 1934, 11, 6, 3. Bau, 1 I, 1, bumbayaw, 1, 2, 4 profanatic, I 1,4 bidale, 10, 1, 2, VII, 3, pilala?, $ 11, 3- frapade, II, 1, 4, (tr) II, 1,4 librad yah 11, 2, 3 prabhazah, III, 2, 6, Ś VIII, 11 Bisant (aco), III, 1, 4, $ 11,4 prafausa 1, , 1 bij 1711, I, prastewahanaA, III, 1, 1, VII, 3 brkat (nom), 1, 2, 1, , II, 3, 4, blala frakılan, II, 1,5 (gen), III, 1, 6, VIII, 19, 111 8 prak (with abl), II, 3, 3, 4 bphati, 1, 1, 3, II, 1, 6,3 5, (nee) I, 4, 31 prin pral, I, 2,4 3, 8, 11, S. (instr) II, 1,6, broj Prajapatyan, 1, 1.2, 1, 1. Cabl ), II, 3, 6, (acc plar ) III, 2, 2, prevrat, 1, 3, 7, 8, 11, 1, 4, 3, 6, III, 1, 1, VIII, 3, (histr pilor ) S II, 9 4,6, 2, 6, VII, 8, & , (a sme!!) II, ordutssimprumanam (fem), 1, 3, 5, 72 4,1, 2, (ncc.) II, 1, 7, III, 1,6, 26, parnam (nom), S II, 17 VII, X, &c. Cand am) II, 3 , (instr) I, bratisaħasriri, II, 2, 4 &c. $ 11, 17. (acc) 4, 1, &c. II, 1, 6, &c. III, 1, 6, (abl) II, 2, 3, (gen) II, 3, 4, &C., II, 17 11 4.1, (and) II, 3, 6, III, 2, 3, 5 brhadratlantareyod (scn), III, 4, 6, Cur, 5 VIII, 2, (gen) II, 1, 7, III, a 3. $ VIII, 8, (loc.) II, 2, 4, III, 1,6,9,6, SVIII, bradhunsya, IT, 1,9 11, (nom plur) I, 1, 1, 2, 4, 3, 7, 8, II, Irma, I, 1, 1, 3, 2, 1, 3, 8, II, 1, 1, 3, 1, 2. (acc ) 1, 5, 2, inste 1, 5, 7, (gen) 8, 51, 5, &c , ncc.) II 4, 3, 15, VI, 1,3 S 2, (laste > 1,1 1, 3, 2, II, 3, 6 SI, peneraberi (nom nent), II, 3, ?. As mabhrlah 5. (aspell) 11,38, (en) 31, 11,1,3, (nom por), IS 3 , (loc plur) II, 3 2. brahnely spajate, III, 1 3, TUI, prana panayah (loc.), II, 3,3 Brahma III, 2, 3 (probably the masc. bere print, 3, 4 denotes 'a Brabman priest, SVIII, 3 has prilar II 1, brakm), Oraham, B1, 2, 3 (certainly- AraPurbhar vands, III 1,4 VIII, 7 priest), S VIII, 3 C P 304 Priyah (mich gen) 111, eur) III, , 3, Bradowgard, 11, 3, 8 Myra priynes, s 11,8 brahmanya 1, 3,2 predial 1, 2, 3. (acc.) 1, 3, 4, (gen) 1, 2, 3 brakuwajah, Jl, 1.4 frenthanam, 1, 2, 3 brakin tascasom (act), 1, 1, 3, (lustr) 311, 'NN Nopluyawe 1 3.3 1,1, &c, SVIII, 2, & bratari I, 1, 3 Melaka, Maluke paalal 1, 2, 3 braknitihan til, 2, 3. VIII, 3 Malam, 11,3,6, (acc) 1, 2, 4, 11 3 6 brahmanam II, 1, 3, 4, 5 YI, 8, 9, bratha hantu sadhalaneth (fem) 141 mana, III, 2, 4, bramanels (cat Monterakuns, NIT, , 4 (rar I, S. 111, 7, TII, 1, 3, 5 VIIS, &., andmi, SIG V, 3) er tkom (acc. ncut), S 1111, 10, (nom) Arad Anna, II, 3, 4 1, 3, 11, 4, XI, 6, &f, and se ti or the Aer/m, 1T1, 3, 6, XI, 2, Burke, 3 11,!. fugi VIII, 11 Balarał, III, 1, 1, 5 1.13 V rubrumah, 11, 1, 3, STIL, 12, AM? Kulim, I, 1, $ bra maA, III, 2, 6, obratil, 11, 1.4; 2, 2, Asia, 1, 2, 3, lahti, 11, 36. 4, 3, sbruzun, 11, 14, 2, 1, 1, #2, AARruf, 1, 5, 3 ebru il, +,,, brisd, 16,3 6, 1/1, , Bahrred, III, ,3. $ 11,4 3, 4, 2, 6, 11, 8, 9, 11, 12, Vi budlarse'a II, 37 brupt, 1, 2, 6, $11,;. bruju, 11, 3. Marlatam (nom), $ 11, s. 117. (act) 1, 1, 3, ind, 111, 2, 6, PYSTYA, 31, 32, MI, 3, buhali, dirnut, 1,4,3,I1, 2, 9, 1,1, VII, 8, 9, brumulia, 111, 1, 3, kirktya (IN), 11, 10, Birla's', \11,17 111,9 ·368 AIT.RCY ARANYARA vbhads Barbsayiti, III, 2,4 (24 d.gal, S. rapi, II. 3,6, III, 3, ; 55111,2, mayini, X1, 4) ili, a 1; ; will, 1; 3, mp4, 511, bratrane (acc.), 1, 3, 4 3,1, 2; 5. VII, . bhiny Bohaymi, 11. 4. 2; rilan tie, 111, 1, madjust 13, III, , 4; $ !!!!, 1 (trbhajani, $ VII, t). many, II, 6 bhadrem (ncat.), 11, 3. 4. mal anumidit, 1, 3, 8: oxumadinil, 1 3. Spal, III, 2, 4 8: grund.dyel, 11, 1, 1.paremaliam, I. 4. od pinau (acc.), II, 417 murday, II, 1, 1. SRETURI, II, 5 madhu, I, 13.3. 4. (10c.)1,1,2,3,4; 11, 1.4. VUAJS BAIS:6, III, 5, 6, 5 III, 18, 82. maid'iya?4, 1, 2, 3, II, %, . sand, III, 2, 3. distonin, til, 2, 3. madhyarhna, 1, 3, 3. (gen masc.) VIII, 11 mindhyamah, lil, 1,8; VII, 1. Vohid mrabhiyati, mimbardyelam, 11, madhyam, 1,35 4 1. Vmax manya, 1, 3, 5; manya, III, 1,5, WHAT budkeya 1, 3, 4 2, 3, $ 11, 13, manyeta (with ah), 11,3 Vow Sharan I, 1, 1, &c., Gulds - Chawl, 3, III, 1, 4, 3, 4, 5 111, 8, 9, VII, 7. II, 3:1, anubhavit (with acc.), II, 33, mane, 111, 1, 1, $ II, 2, anualak, III, 2, ibhavana (with acc.), II, 3, 7. simbhatti, 4, $ VIII, 7, miminante, III, 2, 3 11, 1,8, abhisoblanilt (with acc), 1, 38, manah, 1, 32, 8, 4,2, 15, 1, 3, 4, 3: 3. 11.3.7. parddhazalt 11, 1.4 &c, dintr 8,41, 2, 6, 111, 1, 1, S VII, 2, Buc, lal 1, 1, 2, 37, II 4,1, III 1, 2, edhe (105tr ) 1, 3, 2, II, 1,7,4 3, III, 1, 1, 5 Sambhaar (wi nce) 11,3,7, HM 1981, VII, 2, dat ) 1,3 5, (all) II, 4,1 (en) I, 1, 1, &c, S VII, 21, admit, I, 1, , II, 1, 3, 7, S VIII, 8, (loc.) 1,3,2, II 1,4,3 2, samakatut, II, 5, 6, abra X, 1. (nom plur) I, 3, 4 11, II 1, 4. abh OR II, 2, 3, sim wand, IT, 6 Dhate, III, 2, 3, Antant (creatures), I, pranonay , III, 2, 1, 1,,3, 3.4, 8, 11, 1, 3, 5, 6, 2,3, (Asc) II, 2 (acc.) 111, 2, 1, 2, 3, $ 111, 1. * 1,4 3, VII 1,6,23 (dat ) II, 1,3 8, mana pasari 1:1, III, 1, 1, S VII, 2, 2,2, (gen) II 3.1. III 1.4, $1,3 VIII. which has an impul pruinas w VII, 2, 3, for 7. (loc) III, 1, 3, 5 YII, 22, sambhalama primis only (ncc masc.), II, 5, bhun hoh IT, 3, 5, Ant mayüngroh(), III, 1,6, mayurarizu, S ad II, 37, 4,., sayibh ryn, II, 3, 4, dha VIII, 7 tity, II, 1, 4, III 1,6, S VII 15 61 maral, II, 4, 1, (acc.) II, 4 ! 4, II , 4, batoh 11 1,8, pre wanciyah 31, 7, 1, 4, II, 41, 111, 1, babhupuh II 1 8, Ah itu yait, ndások 174 4, S VIII, 7 yat II & ohnayin III , 3, 8X77471 North, 1, 2, 3 Inga 115 Mituliyow, 1, 2, 2, (acc.) 1, 2, , (en) Vlasy blonyulta, III 24 1, 2, 1, $1,3 bduvat (inler ), 1,37 murk 1), III, 2, 4, 5 XI, 4 bautumer, I, 3 4 mortjera (neut.), II, 3, 2, marty am, II, 1, & DAMA (mter; ), 1 3,, bhur Dhuh, J 1,8 Vanh mai that, I, 3, Dhuhi, II, + 8 makun, 1, 1, 7, 11, 1, 2, 6 YI, 1, 1,1 BI 1,4 1, 1, &c. II, 2, 2, mikilt (loc.), 11,4 1, Bhramipra, III, 3, 5, $ VIII 9 III, 13 bibyen 1, 4, 7, 11, 3, 6, siyosa (ncut ), T, makit a1,1,2,1,, $ 1, 2, 4, 801 Lolya, 1, 5,2 Vohr bis 1911, II, 2, 3, 5, Ilaria, 1, 2, 3, maka, I, 4 3 samborit 11, 18 PAR Uturxiak, III 2, 3, 5 VIII, 3 Dhairy!, 11, 1, t. &c ** Ikalkul ki, 11, 6, Ś VII, 21 ·INDEX V 399 mahamegke, III, 2, 4, ak or "sk (1), Ś VII, 3, Jajananal, 1, 1, 2, 2, 2, (acc ) I, 1, 2, 5, AS VIII, 7 1, (dat ) I, 1,4 rahávratum, I, 1, 1, $ 1,1, (instr) III, 2,4; JONA, IL 3 6. (instr) 1.3 , (abl ) 1, 3, 3 $ VIII,6, (RED) I, 1, 1, (loc ) III, 2, 3, 5 Jajhah, II, 3, 3, (ace) I, 1 4, (geo ) II1, 2, VIII, 4 3, $ , 3, (loc.) 11.3. 4. (gen plar ) mahatratarvam, 1, 1, ! II, 3 3, (loc plur) II, 2,4 ma samnirmamile, II 3, 6, inilam, II, 3, Wyat uyullas, III, 1, 2, S VII, 3, of a 6, santariak, 1, 3,4 majattal mamsam, II, , 6, 111, 2, 1, $ VOI, 1 potok, II 1,8 mala, III. 1, 6, $ VII, 15 parkantak, I, 1,4 matra, III, 1,5, S VII, 13., malı ayant, fil, yetra katra, II, 38, S VIII, 9, patra ha kwa 1,6, S VII, 18, matrem, S XII, 8 ca,1,3 8, 5, 2, II, 1,8, polra kza ca, 111, matramatram, III, 1, 5, 6 VIII, 13 25, tal -- yatra, 1, 5, 2, yatra - tal, 1, 3,8 PURUSI, III, 2, 5, VIII, 9, (acc.) 1, 3.1, yatka vas-Pax 1,3 1,patkayalanam, 11,4 , manusyar (gen), 1, 3, patła (no verb), IL, 411, III, 2,4, 6 VIII, mam, II, 1, 8, TII, 1, 5, ma, 111 1, 4, 9 7, panda - erant, TI, 1, 6, 3.5, III, 1, 1, (dat), II, 1, 4, III, I, I, rakyan, 11,1,5, 1, 1, 5. yatra - tatha, II, 1, 2, 5, yake mad, II, 1, 8, II, 4 3, me (gen ), 1, 413, fu katha 07, III 1, 3, 4, 5 VII, 8, 9, ! 5,1, 3, II, 2, 3 tha-wam harra, XI, X, : sarulam, I 5.3 yathachandasam. I, 4, 1. mali, se nalada pathuprajan, II, 2, 3 mitram, 1, 2, 2, II, 2, 1, 3, mitrans (acc.), yalhaiarnam, III, 1,5 III, 1,6, S VII, 18 pathopapodan, 1, 51 muhunan, 1, 2,4, &c , (acc)I, 24 &c , (in yat (adr ) - tat (ilme), 1, 1, 1, &c , (causal) str) 1,3 4, (al )IT, 3, 6, mramon, 1.3.4 I, 3, 1, &c, yol (causal), IT 1, 2, &c. mithunskarolt, II 3.6 (condit) II, 36, &c, after abhyasan * wwkhand, II, 1, 2, (acc ) 11,413, (ab 1 4,1 (with syal), III, 1, 3, 4, S. VII, 8,5 mutiatak, 1, 1 yada (time), III, 2, 1, $ VINI, 7 (The tem mukhyah (fem), 1 3,5 poral sense is really practically conditional) erstmatre, 1, 2, 4 yadi, I, 1, 1, &c , VII, 10, &c marck amurchayat, II, 4.1 Vyom samprapachats, II, 1, 7, 37, wdryr murni, II, 4,3 chan, 1, 2,1 mulam, II, 1, 8, 3,6 yalah, I, 4, 3, [1, 3, 7(dat ) I, 4, 2, (instr) mrlyuk, II, 1, 8, 7, 1, , mrigare, $ 21,8, III, 1, 1, & , 3 VII, 2, &c. punarmriyam, S XIII yalari, II, 3.5 Tra, II, 1, 5 Vyu yats, III, 2, 4, ayade, I 1,4 mesh, III, 2,4 soul-tezan - fonal, II, 1, 7. d n (with daaral nom du as if sung ) I 38, jak, 1, 1, 1, &c, j'J2m1, ,3, &c, 34, est, yarati, 1 5,1 1,2, 4, 11, , 4, 7:1,1,2,1, 1, 1, 4,&c, Vyu biyud, II, 3, 8, york diyah, 1,35 Jam, 11.1,5 m, 1,7, 4. yat, 1, 1, 4 &c., (from Rgrela) Jamol (ncut), 11,3 1, yasta (gen ), 11, 31 Vru anu-yuyate 11, 3, 8, yuktam (nom), 6, yasmin (mase ), II, 1, 4, 38, yasyon, IL, 3, 8, fultok, 5.1, 8. mare (do) II, IUI 2. 3. FAJNIN (not), 1191 3. 8, pułtek, 11, 3, 8, gudmob (max), 111, y, it 1,1, 14, 1, 3 5,11,1,1,Jan, 1, 3, 2, +, yuzanat (T 1 yumsh), S x1, 8 4. II, 3, 4. Mal (10c.) 1, 3, 5. Jesam wych (plur), II, 3.8 (masc.), 1, 2, 3, &c., (indef rel) sad gad yudd ediryudayalı, 1, 3:4 (ICE), 1, 3, 7, and set dat Jose, 1,2,4,&c.gosdm 1,4,1, go dtus (dub), my gekgids, III, 1, 6, SUV, 11, 109 Lb EIN ·370 AITARCYA JR.IXYAKA $ II, VIII, 9 Vrads rideryali, 111, 1, 6; VII, 19 1, 3; (fen) 1,1,2; 1,5. (loc ) 11, 3.7. mpw, 1, , 3 (non, do ) 1, 2, 3. radharys, 111, 1.4;$ 113, 7: X1, 3. lokas!, 111, 2, 3: (acc.) 11, 4.1. ruthandhu, III, 3, 4; SVJIT, 7 lat t'at u (rec.), II, 3. 1 rathamforom, 1,4, 1, 1, 1-4; (en) 111, 1, Loned Hi, II, 4, 6, 4.:: $ 1,4 (roenāni, $ 6, $ 11,4, VII, 19, VIII, 8 VIII, 11), (ecc) 11,4,7, (all), 3, 8, 11, relayal, III, 2, 4, 5 VIII, 7 4,1 rosa, 11, 3, 2, III, 2, 3, 5 VIII, 3, rosi, Jomasena (nett), III, 3, 5: (romakni) Vrdy romols, II, 3,7 lokrani, 11, 3 3; 7, III, , 1, $. VIII. r. rájanan (sama), 11,3 4, $ 11,1 Johtm., 11, 3, 4, 5. VIII, 7 rálny, 11,1,5, ralrayan, 111, 2, 2, 5 VIII, ?, nitril, 11, 3, 4 samlab, III, 1, 4, 3,1; $ VII, S. D: 1III, rörsiktena, 111, 2, 4 1. (acc.) II, 1,4,5 , 8, 9. (not raddhakamah, I, , plur) III, 2, 1, VII, 1 Siwal, 1,2,3 TOKI vegadhah (? proper home), II, 1, 2 Vric nicyat, 11, 3, 6: Neysl, II, 3, 6, vor atwoma, III, 2, 2., 3, 5 VIII, niktom, II, 3, 6, alinukam, I, 9, 1 avveta, II, 2, 3, crocam, S 1,6, wurd, JI, ihr nisyatı, III, 1, 3, 5 VII. 9, 10 3,3, $ 1,6, wce, 3 1,6, vitam, 1, 3.2.&c Val relhı raha), III, 1, (borrowed fron erimukth, 1, 2, 2, $ II, 1, (rec.) 1, 2, 2, . RV passage), S VIT 18 Anue, 111, 3, 4. VIII, 5, annanah,1, rue tinurucuseta (v 1. virkrucuela), III, 2,2, abkyanukiant, VII, 15 1,5 tala, 11, 1, 2, 4, 1. Vrudt warundha, 1, 1, 2, 3, 3, 7, nork Vvad vaditt II, 1,5, 3, 2, 6, 8, 5 VII, ddhyal, 1, 1, 2, 3, 4, 1,4,3,7, ananana 1, vadsle, $ 1,8, ordante, 1,3 2, 11, 1, 2, dhar, I, 4,3 32, oshizadatt, 11, 1,6, rodin, 1,3 . nuh aithrohan, adhurohant, adhurohet, I, 11 3, 8, avedon, II, 1, 4. rade) (?), $ mult, 7,4, arundherokalah, 1,2, 4,0227odel, I, 2, upzadel, II1, 2, 3, 4, 5 VII, 8, 9, wd, we, 4, samdhirohant, 1, 2, 4, samarakani, s 1, 5, 2, udyante, I, 3.7, udilam, II, 1, 5, 11, 9, 10 Išlayet, 111, , 5, adhyuliam, S vii, 18. rupom, I, 2, 1, &c., S VII, 10 &c., (instr> &c. eng radats, $ VIII, 9 1 2,3, 4, 11,2,3 3,7. III, 19. (all) estratgala tu, 1I1, 2, 3 1, 2, nap majante, 1, 5, 7, samopyale, J1, 3, ru pasarddham, 1, 1,3, &c., 'r ddhaya, 1, 5, 1, rayak, II, 1,4,6, III, 1, 5, 3, 6, VIII, Ordillon, I, 5,2 11, cam (acc.), II, 4,3 retab, 1, 1, 2, 4,2, II, 1, 3; 3, 3, 7, 41, ayants, 1, 2, 4, 4, 2, (proper dame) IT, *. 1, S. 111, 1, 2, 3, 7, S VIT 3, 1,7. 1, riyasam 1, 1, 4, 4, (acc) S X,7,(abl) II, 4,1, (gen) 1, 1, 3, zayopatak, II, 5 Ś Villa, (loc) S X, 1,&c. baram (acc.), II, 1 3. $ 5,6 relatam (), see deveretasema zaralat, III, 14, (instr) III, 2,4 Tarunal, II, 1, 7. (gen) II, 1, 7 lask Inbh, 11, 1,4, alinhaminat, XI, 1 Lurram, II 1, %, (gen) II, 1, 2, (nom plur) Islalam, 11, 1, 1 1, 3, 2, II, 2, 1, (cc) II, 2, 1, $ XI, 8 Ipła), 1, 42, 3,11 1,3,6 6,111,1,0, $ erezh, 1, 5, 2, 11, 6, $ 11, 11, (acc.) 1.10. VII, 14, (ace) 1. 4, 3, II, 1, 2, 1, 1. 3, $ 11,10,11, (loc.) 1,3,4), 5, 1, $ 11, 12 3,7,8, (laste) III, 5, 1, &c , $ VII, 2, visaçkri53, 1, 2, 4 &c , (A2) 11,3,7,6, (loc ) I, 4.3. 11, 1, 125 uporya, III, 1, , $ 21,4 3, 8, 5, 6, $ XI, 4, (corn plur) I, 1, 2, Vras dost, II, 1,6 2, 3, 4, II, 4, 1, 3, 5, (acc) II, 41, $ Veuk makah, II, 1,7, gre rahats, III, 2, 4) ·INDEX V 371 ID sahand, II, 1, 6 saniyakin : II, 3, S, obtetar, vróhitayak, II, 1,7 abhisampahasts, 11, 3, 8, z zhit, 1, 1, 4 Dirat I, 1, 2, 3, 4, 4, 1, (acc.) I, 1, 2, za (=indeed), 1, 2, 2, 4, 38, II, 6, (01) (lac) I, 3, 4. (instr du) I, 4, 2, {nom I, 4,1, II, 1, 7, 8, III, 2, 6, VIII, plur) I, 4, 1, 5, 2, (100) 1, 5,3 7. &c., 1a --va, III, 1, 6, 6 VII, 14 Esratcaturihans, 1, 3, 4 Vue vayatı, III, 2, 4 1793 samsfalt, 11, 1,6, abhiwdate, 1,2,4. wuk, I, 1, 1, 4, 3.1, 8, 4, 2, &c , $ VII, prasifal, II, 1, 4, 4, 1, fnaczborma, II, 4, 1, &c , (acc.) T, K,1, 1, 3, 5, 8, II 1, 6, pravifara, II, 4, 2, pramlama, II, 1, 4, 11- III, 2, 6, 2,6, SVIII, 8 &e , (instr) 1, 31 slak, 1,3 8, avrstah, 11, 7, 1, prestam (acc 3, II, 1, 6, 7. 3.5. 8, III, 1, 1, 6, $ Diasc.), 11, 1, 5, vistas (fem) 1,38, VII, a, &c, (g) 1, 3, 1, &c , $ VIII,8, stah (fem), !I, 1, 1, atenyar, S XI, 1, (loc) II, 3, 5, III 1,6, 3,5, S VII, 18, veľa ºvu), $ XI, 2. prutyapidibu, 5 AI.. &c, (ace pler) III, 2,5 tilak, 1, 1, 1 ragbrahmanan, III, 2, 6, brahmanam, S VIII, v120, 1, 2, 3 (0 an etymology), II, 2, 1, vitve douak, 1, 1 4, II, 1, 6, & VII, 14. zagrasak, III 15 VISPIT death III, 1,6, S VII, 14, viacarmnyah, III, a 1,2,3, S VIII, 4, 2, (acc.) bkutane, $ VII, 13 III, 2, 1, 2, 3, S VIII, 1, 2 visual (acc ), II, , 6 (from Rgveda) wajimal 1, 2,1 vastapam, II, 1, 2 tadanam, III, 2, 5, 6 VIII 9 DISMIS, 11, 3, 7 Lomah, IT, 1,1 Vei avayet, TI, 4 3 (Monier Williams' Dirt, vayuh, 1, , 3, II, 2, 1, 3, 7. 31 41, III, but not Whitney, kools, Sur, and Vav :3 2,4,6 VII 3,&c, (acc.) S XI, 1, (gen) much more probable) 11,6,7, III, 2,5, (loc ) 111,2,3,3 VIII, + Dima, onnan tinak (acc.), 111, , 5, $ UJIT, taramaw, 1, 1.3, &c 9 linkagat (gen), S VII, 1D. tartraghram I 2,1 Diraval, 1, 3,1 Valadt/yah, 1, 5, viryant, 1, 1, 3, 2, 7, 41, (acc.) 1, 5, 1, 2, tort, 1 3 4. 5, II, 2, 1, 4, ? (loe) I 2, 1, (nom plur) I, 4 > vimfaratani (sapta), 111, 2, 1, $ VIII, ziryaran, I, 1 3 ziravar 1, 3, 7 tikure, II 36 turgutaltamar 1 14 takrlayah, I 5,1 Vor Atriuriah Il 3 5, pamarta, II, 3,5. viksudrant, 1, 5, 1. III 18, aurtam (nom), II, 1,6 richandasah, I, 51 orksak, II 3, 6, 5 AI, 2, 2, (acc.) I, 1,4 tvarah 1, 41 (nom sing or pom plur) Vori atoartate, 11, 3, 6, 19 Jrla; an ani, vydanam 1J 6, (gen) IIT, 1, 6 Ś VII, 10), 11, 1, 3, 5 tyatartiyali, 1, 3, Vad reda, 1, 1, 2, & , VII, 14 &c I, partzarth, 11, 1,6 (**t pers.) II 1, 3, 8, vidut, II, 3, 2, 3 Vrtram, I, 1, 1. VIIT, 9, vdyol, 1,5 2, II, 1, 5, 111, 1, 4, Irla II, 3 6 VII, 8, tidan 13,&c, 3.VII 11, Vors tarafa III, 1, 2, $ VII, 3 &c radurah (gen) 1,3 4, 51, 8, (BOC. pred 1, 3, 4, 31 pl) $ VII, 44, rutramsoh, S VIII, 11, fram of 1, 2,1 zudusan, til, 1,6, exdayam catre, III, 1,1, , III, 1, 2 Ś $11, 2, Epsom tersala S VII, (tertanh B), 61, and I, 38 PY (106), 1, 2, 4, better read fruik V dnevnd II 3, 8, 6710,1 3 5. sed«, 13, 1, 11,3 1, III, 1, 6, 2,4. VII, ruyur, III, 1,3 6 111, 3. (act) III, 1,4,6 18, (ecc.) II, 2, 3, 4, 3, (fen pler) VI 7. (com p)$ XI, 2, (100) S. VI, 1 6 II, ITUAJ, II, 3, 3. 4. tidlan (y I entered 408) redzewiak, III, 2,3 1111, 3- II, 31, indah, 11, 3.3, 4 tul,1,1,1,40, SU 1,46 Bb 2 ·AITARCIA RAŅYAKA 372 wat de am, 1,5 3 fukth, 1, 2,4 Wyjac zivyoce, 1, 2, 2 tulum, II, 1, 5 vyanzanats, II, 1, 1, $ VIII, 11 fut the face du ), III, 1, 3, $ VII, ro yjanak, II, 3, 3; S VIII, 8, X, 8, &c Vius fresyafı, II, 3,6 tyazrih, 1, 3,1 Vfr ofan, II, 1, 4, feryale, 11, 1,4, abırjats, wyahrtı, 11, 2, 3, (nom plur) 1, 3, 2, (ace) 1, 3, 2, $ 1,6 Vy Imgayitvi, III, 2, 4, 5 11, 4, Jal, Voraj vrajajati, 111, 2,4,6 11,4 $ 11, 11 fradilham, II, 1,7 Vlogs Samsati, 1,2,3, &c, 511,1,& vtrtrayante. I, 3, 2, einryata, 11, 1, 4. VIII, 5, &c, anulamsah, 1, 5, 2, parfum Intah, 1, 3, 2, (fer) II, 1, 4 tah (with ecc and instr), 1, 4, 2, fansel, turk 1, 1,3,3,4, frayan, 1, 2, 4, friyor(dat ), III, 2,4. Samsa, II, 2, 3, Sarisonten, II, 1, 4, 2, friyah (nom), II, 1, 4 2, 3, gate, $ 1,5, laste,1,5, 7, falarita, friman, I, 1,3 II, 2, 3, anulasz ani, II, 3 4, Sastam, Ś 1,1 Virti tirnos, II, 1, 7, front, II, 6, frie Vlat falnost, III, 1,4,6 VII 8,&c., alatno, canlı, II, 1, 7, african, II, 1, 4, frnugar, II, 4 3, faknuvan, Jakakavariam III 14, III, 3, 4, 5 VIII, 7. ufafynwyr, III, 2,4 $ VII, 8 .. asakał, III, 1,4, $ VII, 8, (spasila, VIII, 7). alrut 14, III, 2, 4, $ afakuran, VI1,8, afakuutantam, S V1,9 VIII,7, Satrusante,š 111,9, frutan (nom), Batom 1,3 1,4 2, II, 3,1 3,4 (2cc) II, IL 4, 3, frule, II, 3, 8, fruta, II, 4, 3 21,6 X1, 8, fatam (skadila), II, 3:6, frutavadunak, 111, 2, 5, $ VIII, (sapra), III 2, 1 $ VIII, 2 frestham, 1, 3, 3 fatarimai, II, 2,1 Srethalan, 1, 1, Salusamatsarasyo, 1, 2, 4, $ 11,17 frofs, III, 2, 4, 6 VINI, 7 laphal, II, 1,4 frotram, 1, 3, 8, 11, 1, 4, 4,1, , $ 111, 4 Sabdazath III, 2.5 S VIII 9 &c., (acc.) II, 2, 7, $ 1,6, (instr) II, 1, farirani, II, 1, 4,24, III, 2, 1, (acc) 11, 7.43, (ab! ) 11,4 7, (gen) 11, 1,7. III, 1, +. (112.) II, 1, 4, $ 11, 1. (gen) II, 1 2, 3. (loc)$ 2, 1. (nom du) 11,38 4, (loc.) $ 11,1, (nom plur) II, 2, 8, frotremajah, III, a 1, 2, 3, $ 111, 1, 2, (acc) II, 1, 8, (instr) II, 3 5 (acc.) III, 2, 1, 2, 3, SVIII, , 3 Janrato ini (ace) 11, , 4 Iksma, 11 3 3. Herms, s 11, Jarirajurusas, ti, a 3, S. VIII, 3 flokdk, II, 38 farradhedul, II, 5, 6 V rafuasit, 11, 1, 8 Garryal (gen), 1, 3, 4, faring m, 1, 3, 4 frastenam (acc. Deut.), 11, 3, 2 Safrat, VII, 1,6 sat 1, 3, 8, 4, 2, III, 2, 4 Jastronam, 1, 2, 1 Sastrenn 5 1,6 sattromiotam sahasram, 11, 1, 4, 3, 8, 51/ A falu, 1,2,3 &c, fontes (dat.) 1 1,3,6c, trimfat-sakarini, S II, 17 $14&, fanfam for eksol"), 1, 4, 3. &c. thuzambe, III, 2, 1, $ III, 1 salpadel, 1, 5,1 salream, 1, 3,8 fora", 141, II, 4, 111, 3, 5, 6 ITII, sartefalant (trad), III, 2, , $ VILI, 1, (CD) II, 1,4, $ 11, 2, (loc) III, 1, 2, 3 52, 1, 1, 1, &c, 4a, 1, , 2 &c firast om, II, 1, 4, (acc.) II, 1, 4 fartygad, II, 1,5 SiSMaTh 11, 4.1, (ace II, 6, 7, (Last3 ) I, 4 san satsarad, III, 2, 6, 11, 4, 5, (ace) 3. (al ) 1,3 3. I 4,1 III.1.6, $ 1,5. (adv) 1,1,1, (gen) III, Hafagar, II, 1,4, layanah, II, 3, adhibite, 1,1, Ś VIII 1, XI, 3. (lastr) S., (non plur) Ś VII, 20. 11750, 1, 4, 2, II, 1,4 SENESTSandsemmin), III, 2, 3, Ś VIII, 1, Surganya, 1, 3,1 (464.) III, 2, 3, SVIII 1 VII, 3 Ś II, 4 ·INDEX V 373 samsods, III, 2, 5- sampaanafamai, II, 3, 2, 3 samskrth, 1, 3,7 samrpatal, I, 4,2 samhıta, III, 1, 1,&e , S VII, 2, &c, (acc) sampratapninah, III, 1, 1, $ VIII, ; III, 2, 3, 6, samkitaya(gen), DII, 1, 1, sampratiil, II, 2, 1; 6 3,6, S VII, : , Samthilak (ace), III, 2, 6, sambhava), II, 2, 3 VIII, 11 sayons, II, I, 8 sakrt, I, 3,2 sarupatam, III, 2, 1, $ VIII, 1, 2 samkalpah, 11,6 servak, 1, 3, 5, &c , $ VIII, 1, &c, sana, samgrahita, (1, 3, 8 II, 3, 6, S VII, 21, sarvam, I, 1, 3, ac ; sammutajati, 1, 5, 2, annak, ananu S VII, 3, sarvan (ace, neut), 1, 3, 5, JI sakta, 1, 5,2 2, 1, &c , $ VII, 2, &c ; sarzisyat (gen), sayaniyam, 1, 5, 2, § 11, 16 III, 1, 5, sare, I, 1, 3, &c., Ś VIII, 1,&c. samtalyet, 1, 2, 3 sarvak, II, 2, 2; sarvana, 1, 3, 4, II, 1, 2, samianam, 1, 2, 3, II, 6 6, sarvan, I, 1, 3, &c, mruah, 11, ,3. sanakaram, III, 2, 6, $ VIII, n. sorvan, II, 2, 3, sarvask (neut.), 1, 3, 4, saltyam, II, 4, 5, (gen) II, 1, 5 Sarubkyah (dat neut), II, 1, 3, 8, 2, 2, Sattyatvam, 11, 1,5 (abl neut) II, 5. sareesam (asc), 1, 1,3, satyam, 1, 2, , 11, 1, 1, 3, 6, 8, Ś VII, 17, II, 2, 1, 2, (prot neat) D1, 2, 4, S VIII,, (acc ) 11,3,6, (gen) II, 38, sadyawal, I, saruese (nett), III, 2, 3, S VII, 27, servask, Ś X, I salzersenkuda, S VII, 17 sarvalak, , 3, 5, 5 VIT, 3 Jalyanrte, II, 3, 6, (ace) II, 3, 6 sarpayujah, II, 3, 8 V sad upanssasada, II, 2, 3 Serialokam (ncc), III, 1, 2 sadyah, I 3, 4 sarzafak, 1, 2,4 sadhrral (ace), II, 2, 6 (from Rgveda) salekatam, III, 2, 1, 2, 6 VIII, 1, 2 samtatjar, II, 5 SAVOHUNI, II, 3. 3. (all) 1, 3, 3. ( en ) I, sanitans, 1,3,a( = Aitareya Brahmana,V,16,14) 2,1 sumudhala, III, 1, 2, $ VIII, 3 savyuh (fem), 1, 2, 3 sanidhanam III, 1, 6, S VII, 7 sasakaram, III, 2, 6, S VIIT, 11 samdiu, III, 1, 1, 5 VII, 3, 86, (ecc) IIJ sahasrani, II, 3, 4, (nom pler) IT, 3, 4, 3,8 1,3,5, (nom plor ) III, 2, 3, (acc ) III, , sanga, 1, 3, 8 *, (gen) III, 2, 1 Ś VIII, 1, 2 saptrasja, 1, 2,2 ramdhitajwapan., III, 1, 5, S VII, 13 sares, III, 2, 5, 3,6, $ II, 1, VII, 13. (acc) sapla, 1, 5, 1,,2, III, 2, 4, with variatoni, ill, 1, 5, & VII, 13, (instr) I, 3, 2, $ 11, III, 1, 1, $ II, 10, VIII, 1, sapladafan, 1, (abl ) I, 3, 2, sumaguk, $ 1,4 II, 3, 4 samate, II, 3. 4. saptanovanı), I, 2,2 sayaw, II, 1,5 saprapadu, 1, 5, 1, sayup CM (.), III, 1, 2, 3 sadalam, III, 2,6 Sertifram, 1, 5, sabrahnalah, 1, 2, 4 ' niam, 11, 1,6 saman (nom neut), 1, 1, 2, (Instr) I, 1, 3 Vse nalati, 11, 5, nétam, 1,4 2, Skjak, 1, simaa (a prava), II, 3, 3. 1,2, III, 2, 2, sicyes, 111, 1, 2, (wa) Amanah saranarom (15c.), II, 3: 1, sania S VIIT, 7 NOW, II, 1, 1, III, 1, 1, sanitare (til), III, Simann, 11, 4, 3 I, I su sulan, 41, 4. amanayatama, 1, 5, suertam, IT, 1.2, (gen) III, 2, + Anand Iran, I, 5, 3. Ferrarum, 1,4 1 samudral, 11, 3, 3. swarrasta, 1, 4,2 sam4,1, 1, 2, (inste) 1,3, 8 She 22, 1, :2, 1, 2, 3, (sc) II, 2, 3, ·374 AITAREYA ARANYAKA 12 (tastr.) 1, 3, 1; (gen) I, 5, 3; (nom. du) sparfarūpam, III, 1, 1; $. VIII, I 1,5,2; (gen plur) I, 3,8 sfarlos abs), 11, 3, 6 sudadohis, 1, 4, 1, &c ; $ 1,1, (instr), spri spasprlet, 1, 2, 4: sprsia, II, 4, 6; 4,7; (acc.) $ 11, 1. sprsiam (uom), II, 4, 3; spr11, II, 1,3 Vir wasrlah, III, 1, 6 (upisestah, $ VII, 5, 1, 1, 1, &c., in the form u ka sma, or ha ma, II, 1, 34&c; atha ka sma, S. VII, 3 sry samopats, 1, 3, 4; wsypatt, 1, 5,1; (om sma, A III, 1, 1) dirzota, 51,4,1, upasear, S XI, 1, 594511, II, 6 (se)srye, SXI, 1; sra, II, 4, 1; 3; $ xi, Vsrams ij asramsala, III, 2, 6; S. VIIT, I. ), sro), JJ, 1, 2, Iurifon (dor), II, 4,3 , II, 3: svena (masc), III, 1, 6; S VII, seslau, II, 1, 7, tritol (mazse), IT, 7, 7; 14. (ncut ) I, 1, (tern) II, 4, 1, spasestah (fem), A1,1; Vnad: stadinyatı, II, 1,7 37510m, , 4, 3, SestDi, III, 1,6; virys, Vrvey setghai1, III, 1,6, S. VII, 18, suplak, II, 4, 3. prastjonie, 1, 3, 5 II, 1, $ Vir todasarpat, 11, 1,4, sarurpyarto, 1, 3, fognak, 11, 4:3; 1II, 2, 4; $ 11,4 5, samutsrpya, 1, 2, 4 saviyam, III, 3, 4. rona, II, 3, 3 12 ar, I, 3, . Wskand askandyatt, III, 2, + (not in s sarak, II, 3, 6; starik, III, 2, 3; S VIII, VIII, 7) 8. 9, narak, II, 2, 4 Wstan sranayat, I, 1, 1. standani, III, 2, 1; S VIII, 1. Stanyak, 1, 5, 1 starasvaram, 111, 1,5; (starat sanirani), S vis, Vstuk stabhananam (acc ), I, 4, 5, Tastate dlah, estabelhant, II, 1,6 suarga), JIT, 1, 6, (acc) II, 3, 8, (instr) III, Vista Monastouts, II, 3, +, sterila, III, 2, 4 1,1, S VIII, 2, &c : (nom plur) I, 1, 4: (sw) at, S VIII ), striran, sterzate, $ (loc.) II, 5, 6 (always with lokas). Stergakamad, III, 1, 3, S. 111, 10, stobhasahasrant, II, 3, 8 stostal yar, 1, 5, ?; 3 slomak, I, 4, 1, (gen plor) I, 4, 3, 5, 2, sostajana, 1, 5, 3; 3, (acc) 1, 5, 2; 3; stomachascaso) (gen), I, 4, 1 stomalah, II, 3, 4 spidu, 1, 3, 4. (acc.) II, 6. slonianfonsanapa (dat), 1 4,1 Vstid fredrle, I. 3, S strujant, 11, 3, 8, $ x1, 4, strijam, 11, 3, 7, $. #riyat (ged), 1, 4, 7, 11, 5 ha, I, 1, 1, &c ; $ VII, 2, &c. sehariyak, I, 4,1 Vhar deris, III, 1, 4; arginate, 1, 1, 3; Vstha uthar, II, 1, 1, 3+1, fraisthart, spokala, 1, 2, 2, 3, 4, hanyal, II, 3, 6; 1, 1, 1, &c, athalatı, II, 3, 8, Prahs Aatz, I, 1, 1; apokalya, II, 3, 8, atrage thant, 1, 1, 1, &c., ani palest henlt, 1, 5, 1; shin sat, 11, 4, 3 717471, 11, 1, 4: uthu, 11, 1, 4, hasła (wath sah ), TT, 3, 4, 5.11, 1. stilim (nom), 1,1,1, ishtiat, 1, 2,2; Aram (acc) 1,1,4 prahtstili, 1, 3 ti molt ritam, I, 1, 2, 6, kri, II, 4, 1 prettetrtek, 11, 12, $ $, 1, fretthetja, desfinal, 11, 6; (gen, sung) Ś VII, & 1, 4, 3; pralishapot, , 1, 1, 1kd, s * 35 A, , , 2 11,1, 2; fasth , 3 , 1, 2 Vit haspati, 111, 1, 4, S. VII, 8, 9, teht thunabhyam (abl), III, 1, 3, Š. VII, 10 Jute III, 2, 4 (umdrhek, $ 1111,7), tra sthetic#, 111, 2, 4: $ 21, 6. Meri, 111,7 sikaponom), 11,6; (gen) s.1,5; (192) $ , 1, 2, 3, & X1,5 hers Asnash, II, 3, Almanta, II, 1, 4 SLANINI, II, 1,6 kebfrat, I, 1, 1, (unst) 1, 3, 1, ru!, III, 2,5, S VINI, Aswerta, 1, 3, , $ 1,4 ·INDCA V 375 Stranmasih II, 1, 3. harents, 11,1,5, korala, 11, 1,7, boya ku puhumah, III, 26, $ VIII, 11, kufra, harsan (™), III, 1,6 (Charen, S VII, 14). III, 2, 4. pukoti XI, 4, kuter, Ś X, 1, Janartak, III, 1, 1, $ VII, 2, anngantar juhuzat, XII, 8 fak, III, 1, 1 (pankriai, $ vir 2) abriva Phu hayak, II, 2, + Artya, II, 2,3,4 3. sau Priya 11, 4, 1 Why wharah, 1, 3, 5, 7, 8, vakaratu, I, ardayam, II, 1,3, 411, 6, & VII,3 &c, (acc) 3 3, III, 1, 1, obhn pabarst, II, 43 $ 11, 4, 2, (abt) II, to !, (gen) II, 1, 3 VII, 10, upodiharati, II, 2, 6. (ndir) s kola, I, , 3, &c. VIII, 10, prandaruti, II, 3.4, v slanat, Roma, 1, 2, 4 1,313, adhey shared, III, 1, 6, S VII, 14, hraniyah, I, 5, 1 WORDS IN SĀNLHĀYANA ARANYAKA VII AND VIII WHICH ARE NOT FOUND IN THE PARALLEL PASSAGES IN AITAREVA ĀRANYALA III aknalena (mase), vill, 10 dhraprayal, VII, 10 aksarijama najgA, VIII, 4 augulinigyakal, VIII, 9 umesah, VII, 30 apravaktre VIII 11 niruri, VII, 20, and see sul abra macarne, VIII, II abharmal VIII, 5 park, VII, 14 abhız yaharartham, VII, 14 Arratta, VIII g abhre VITI, 7 brakma (), VIII, 11 ardhawasak VII, 10 uvedade VIII 11 bharat, VII, 10 husaparanam, VIII, 11 brusyat, VII, 20 bhulam, III, 20 italt viu, mat (sm) III, ar #Arslanarant, VIII, 9 muachanasike, VIII rtvija, VIII, 3 yakaravakarau (acc.) VII, 11 koli/, VII, 10 kumararı, VII, 22 (lis ? Innacers in fost Vrabh araddha VIII, 10 case) ooktra, VIII, 10. kamarup, VII, 11 This ? rerupt in fiestucah, VIII 10 case) sotsai, VII, 18 kutek VII, 10 madayatri, 11, 10 kirtayah, VII, 1 eter VIII, Artyd, VIII, 11 tedra, VII, 7 Esama, VII, 20 faidika, 111, 17 moth VII, 70 galishton/, 105, 10, s, ibu. sablatselt, VIII aC jarvilaumu VI, 21. SIA, III, IO. sidlayer III, 10 duma, VIII, 9 FIA, VITI, - dirgha, II, H), H1, 30, and Ke .

·376 AITAREIA ARANHALA WORDS IN SANXITALANA ARANIAKA 3 I VIS AND UN WIICII ATE VOT FOUND IN AITAREI I ARANJALA I-III (ARAMANAN IS MANLY A RCPETITION OF CHANDOGIA UPANISAD) angirut \ 8 (acc.) 8. ghrianne VII 8 Vals udaileat Vidya XI 4 VIIS cf I 8 catastbt VIS catwrth I 8 adham lam Y! CITAR Y 8 antyharjan amal Aron (nom peut not an Bihadiranyahu) purs (acc.) V 4 VIIS .11 8 XIIL Od X8 at umbes II 3 19 VI ауа XI landine VII 8 onunland Sol (nom) 1,6 (acc.) 6 try 11, (instr) \ 6 ta lubkyzacum 14 was rum LX 8. in ram(adv) XII 8 am 17 Nom (acc bert) \ VIS d mat 8 LEN * VII 8 jyote! m (ACC) VI JxTh (ace + dilat fam , & 12 am 1 Vdl w AtsawddA V VI 8 an arane dhamad 8 undry II a e mit W& nadyak ka NJER VI Imal at ncc.) VES Vsi santun xlys VS 6; # # (ac) VI 8 Add A 218 W. wiem (atr) VII MIX & floc) #c1(wih all VII tutem ) VIS ! pona apur! 511 Anduradırlanım X1 * Nechame Nyhar 12 raalrig ramm). VII rumnsI Maigret VIT * olar? IT & tratyream AB FER** W 211 & podt bothn J XII & la part datum X16 tretmapa Aow that it 1 lamat ke an Nil) + de mig Raw Vio & Umat 11 8 AMM) (dal) VI 1 friak * 211 the cry 11, manne A (loc.) ! ! HINH mat rwola nel VII *** XII, mX14 ·INDEX V 377 masah, masak, X, 3 fraddă, X, 8 wakakutan, XI, 4 mundan, X1,4 sadbkx, XII 8 muudgaudant, XII, 8 sodalabhsk, XII, 8 mufalagramanım, XII, X mukah, IX, 3 murdhan, XI, 1 samudrat, X, 7, (ace) X, 7, (instr)X, 7 randraya, XI, 1 sarupar atsayed (gen), XI, 4 suvatsam, X1 4 ramrata, XI, 3 Savult: (), XI, 7 vas Desayuta, XII, 8 5:50 X1, 7 vah po a, X, 8, pansantuka, XI, 4, subkom (acc. ncut), XI, 1 XII, 8, udokam), XII, 8. VHF paristorya, XI, 4, XII, 8 vedarrak (acc 7), XIII sthalīdakaveeran, XI, 6 unti yaghre, XII,8 Studera, XI, 4 vairagyasamskrte, XIIT, soorajyam, XI, 7 purrain, X, 8 zairajama (possibly gyan Wath B to balance kan spaghulum, XT, 5 parajyard), XI, 7 krdaya diagramanim, XII, 8 RARE WORDS IN SĀNKHĀYANA ĀRANYAKA I, II alstam, 11, 17 parurdhyam, 1,7 anantaryan (acc.), II, II pancarmanyam, II, 1 Argulentke (ace), II, 16 parimadah, I, 4. paremadazapart, I, 4 avatarda, 1,8 bakırdha II, 11 astih (acc) 1,4 dutechadam sana L, 4 udubrahmiyarya 11,6 mad parimattom, 1,4 trpasaryanyau II, 17 yalduliyam, II, 16 Vrdh samardhajal, I, 1, &c Patakarma, II, 17 kadvar, I, Vayre pary ayer, IT, 16 komafran, 1,7 Drage, 1,16 pralacaryaya, 1,6 du digithena (masc), 1, 8. droachandanin, 1,5 sanillesanan, II, 1, sanillesani, II, 1. Vnd samaderia, 11, :I, Samsiddikit, Vdhrs pradhanaya's, pradharsya, 1,8 11, 10 maksatriyam, I, 16 Hairtayastupāyam, IT, 16 For Aranyaka III-VI see Jacul's Concordant Buller, ZD MC, XLVIII, 63, compares with perairan, III, 2, Pall palasale (Adoka's Follar. Edust, 1) and Mlata de Cat,, 100, 967). "Thinoceros.' For tyars nadi, III, 3: Marka OS, XAVI, 56, on lui, 1 84. see li undisch, Sards Ber, 1907; PP III 65, Euddha Geburt, pp 616,7137 ·INDEX VI WORDS OCCURRING IN ĀRANYAKA V, AND IN TUE PARALLEL PASSAGES OF SĀNKUIÃYANA ARANYAKA I AND II, OTHER THAN THOSI, OCCURRING IN QUOTATIONS. (When the case or gender la ambiguous, It is pom or make unless otherwwe spealied The words noted as occurring in quotations might also be classed s lodex IV, but are of a sligbily different type) Agh, 1.3, (acc) , 1, (gen) 1, 2 anty arndt (nicot), 3. j. angidhyade (dat. Agnipuchant, 1, 2 masc.), 1,4, anyosu, 1, 6, 2,5 agwastemad, 3, 2, $ 11, 18. apirena, 1, 2 agre, 1,7 apardhme, 3, 3 ankan, 3 ? aperton, 3, 3 wajohti, 3. 3, abhyajya, 3,3 of, 1, 4, 6, 3, 3. funar af, 3, 4 ajapayd, 1,4 aprakamit (acc, 1, 3 atal, 1,1 abrak macant it, 3, 3 almahyin, 3,3 abluth (with sec.), 3,3 atra,1,1,5,6 alkylmont (acc.), ', 4 alha, 1, 4, &c., alla ha, 2,4 arali (acc.), 1,4 alkatoh, 3 3. arthan, 1, 4 adiksztak, 3, 2, (loc ) 1,5 ardhatriy 154, 1,5 adhah, 3.3 andholmgod. sasu, 3,5 adhuryena, 3 3 ardharcami 3, 1, (instr) 3, 1, (ab) 3. adtaryun, 3 a, (acc.) 3,1, (nom lur)1,5 (acc plur) 3,1 Van waranya, 3, 4, abhyang, S 1,6, ardharcjant 2, 1, ordkarogh (fen), 2.5 abhyavara, $ 1,6 (reading doubtfu!) antau, 3,3 alam, 3 3 onanta sint, 37 zabrlham (acc., 3 ? ananorial,, 1 manah (acc or perhaps nom) 1,1 anir farises 3,3 enerafyakarmane, 1, 4 (v1 brruume) anidamida, 33 Casane, 1,6 anupatikroman, 1, 4 mratpam (ate neut?), 3,3 dirumah, 1, , 3, aft al, 2, 5, 5, $ II, 7 Grutas atkaroli, 3a e ananut asuttrte, % 11,17 af, 1,6 unutupkamani, 3.1, atla, 1, 2 antena 1,5 asfam, 2, antartra (with ac), 3, 1 As syat, 1,3,3,3,3, sotam, 1, 3, sah,2,1 antarzedo (in quot), 1, I Vat peryat), 1,3 annam, 2,5. (ace) 1,5 Gamtalsarta 2, 3 anjani, 3, 3. awal, 3, 1, 3, (acc ) 3 3. Samautsarri i2, 3 - ·INDEX VI 379 akih 1,4 asaorah macarine, 3, 3 eskth, 3,1 osanamnatah (fcm ) 2,2, (loc pler).,6, 2 akthadahak, 31 Asmat (Deut), 3, 3, asya 1, 4, 5, 3, 4, 3, 2, ukthapatram (acc) 3,2 3, tu (masc.), 3. 3 ukthaviryasya 31, what aryant, 1, 5, ak astraha arazh, , thavryam (acc.), $ 11, 16 Vah ah, 3 3 ukthasampadan, 3,1 ahah, 1, 4, 3, 2, (acc) 3,3, aham, 1,5, 3, 3 uttaral, 2, 2, (acco masc.) 1, 2, 3, . (acc aha, 1,6 fen) 3, 3, 4, (instr masc) 3,, (gen Deat) 2, 5, 31, altavasyah (gen), 3.1, uffatt (loc), 1,1 ognidhriye, 1,1 uttar pret (with acc), 1, 3 ataryaya, 3, 3, $ 1,1 utlaratal, I, 1, 34 au aprauge, I, I witanam, L, I, 2, 1, 5, 31, atramat (neut), ayahudih (Ace ), 1, 1, $ 1,4 3, 2, uttamayal (abl), 3 T, ullore (acc atanah, 1, 1, cf chahatanal, $ 1,4 da fem), 2, 3, uttanurk (acc), 1, 1, 2, armanam, 1,7, dat ) 3, 3, (ab?) 1,6, (gen) 3, 5 3. 3, atman, 1,6 udakumbham (10 quot.), 1,5 adityan, 7,1 asdigugrah 1,3 anustubhan (nom), 3,1 udandenrı 1,1 crobhadriyam 31 udanmukanh 1, 2. Vap sampas et, 3.3, arabhi pripia; 4, 3, 3 udaran 25 abhi Mavrkar, 3,7 #lakstafarah, 1, 3 ayofase (ace), 33 udgala, I, 4 ward 31 3 @yusah (abl), 3,1 ardrayi I, 4 upamju, 1,1 aurparkams, 3,1 upottamurza 31, upottamayok (abl), ?, : Vas uparyasınak, 3, 3, (dat) 3, 3, asunak, ubkou (ac), 1,4, mbhabhyam, 1,4 3, 2 ublayalah, 1, 3 Grand, 1 4 ublayaramısthanat spars ayah (), , L. asrasam istam (acc.), ! miat, 2,5 ahm, 1, 3, (nom plur) 1, 5 WTH, 3, 4, urun, T, 1 (in quot) wadham, , 3, 4, (with abl) 3,1 Vi axtariyal, 3, 3, adheyat adkrila, 3 3. wendhragranthurt, 1, 3 anadhan, 3 3 atzz dlal, 3 3 wam, 1,2 3, fardhuwuk, 3, 3 odkla (neat ), 3, 3, 1-epile(loc deut), 3. 3, frately 3 Wys paryptants 1,3 ularn, , 4 staram (acc. masc.), 1, 4, llart fsabhai, 1, 1, $1,1 (acc. du peut), 1,6 1, 1, &c enom, 1,3 stał, 3, 3, 4, 2, 2, 3, kay 1, 2, 4, elastis, Am, 3, 1, (acc.) 3,7 3 3, che, 1,6 da mzd, 3, 3 claratnapfat m, 3,3 Intan (in quot), 1, 1, #ik (acc.), 1,6 skapad 1, 3, 5. 3.1 IVA, 3, 1 (cam sense) korumalaw, 1, 1. murai, 1,3 etadatan, 1,1 ko coa thana, 1,6 etakant (acc 1,6 UMA) 41, 3, 3 malam (ace), 3.1 Vis sa prestat, 3.7 dudala 2,4 stoffroylimm, 2, 3 stad 1:4, , 3 Hadley,1, 6. u Lidl, 1,6 ·380 MITAREYA ARANYIK 0m, 1,4 €1,1,2; 3; 3; 4; 5:6; 3; (atre, 1,1; TU, I, 11 41 3,2 na CENA, 3. 3; 10-10, 3, 4; 4 mtum, !, 4; 6; 3:3 ratarai, 1,1; (acc.) , 1; 3.1, 45,4,3; elsd, 1.3 / 2,1; 3,1; am, , 4; rofurangUN, 1, 3 3,2, 3, elm, 1,9; 2,3; tind. 3, 2; 3; fatursilaroi) (Best), 1.4; rodomadlarini, S. dwyd, 1, 6; <tarya (acul), 2,41 3,1 , 3. II, 6. clasin (neut), 1. 3; de (acc. neul.), 1,6; (aturgritam (asc). 1, 1. Hayot (gen nett.), 1,6, (nons. fem.), LinniMH, 1, 1. 7,5, etJR, 1,6, aléms (acc.) 1,6; atarh, 1,1 {amasds, 3.3 Wtor: cartit, 2,4 au kalaka4, 3.2. carna (acc.), 1,5 orxdrixJW, 3, 1. (d, 1,6; 2,!; 3. 2 audumbaram (ncc. masc.), 1,4. (Inser) 1,1; qonuda, 3,1 audumdarani, 1, 3. audumbarin, audumbaryi, 114 chandins (acc), 1, 4; chudoby. 1. 4. awsuihi, , 4, $ 11,7 chandogebya(dat.), 1, 4. study.IIX, 3, 3 Kasman ad (yadh, 1, 4 chadruni, 1,3 katsodike, 3, 3 chestene, 1, 4 karlins, 3,3 kartui, l, 3 Vyotgogelt, 1, 43 $: SI, A. &c.; Japman kanda ingh (acc), 1,5 kumam (adv), 3.3 jag intak, 1, 1 kamabhyah (dal), 1,+ Vjir wiessel, 3, 1; witu, 11,17 Aasthani, 1. 3. tırlaya, 3. 3 (prob akirtayesen Vraks fasteus, 1,3 kurflasa, 1,3 tatra, 1, 6, 3,3 kurds, 3, 4 Vian upasamlatya, 3,1 VI karok, 1.2, kuryal, 1, 4: Mpakrie (lo), lon, 1, 4, fat (dom) 3.3; (acc.) 3.3: luna 1, 2, kriv, 33, Okaram, 1, 6, 31, kurse (masc.), 1,2; lasya (peat ), 3 , 2, LUSALIM yanti, 1, 5, kartyitva, 3, 3 (masc.), 1, 1; 14(acc de deat), 3, 1, las VHp naalipro, 1, , Klachandash, $ 1,, (ACC), 4, 6, Afrum, 2, 3. Vkram ditemaniya, 1, 2, anulranna, 1, 4, luvalgel, 1, 3, fatah, 1, 6, 3, 7, lavande akramya, 3.3, miskranya, 1, 5, % (ace), 3, 1. Aral prakralya, 143. tinyen, , 3, tirgoteram, 1. + Vahan nkhors, s, 3. Iisrah, 1, 6, 7, 2, 3.5. (ecc) 1, 1, 2, 3, 5. Male, 2,5 fiSPS4, 1, 5; trayal, 1, 5, 2, 5, trim, I, 1; Ayi yaddyaryamok, 3, 31 prstkyaja, 3i 1, 2,5 Turtlema, 1, 3. 18, 1, 41 3, 3: nat, 1,5 gafrum, 3, 3. Era, 2, 3. trcaktual, S. 1, 2 Vgra wongamya,3,3,nyamase1,1,4, $ 11,11 Ire4, 2, 3; 4. 5: 100m pier) , 5; (0%) &uyaram, 2,1 3.3 gaydin, 2, 3; $ 11,7,87yotryah, %, 4. fry, third persed of ft;" 313 gayatrikuran, 3, t. trhyopojam, 1,6 NET opsirya 3, 1. Irtiyasatiantati, 3.2 Vyk uigraniyat, 1, 4; ferithya, 1, 4 treyan, 2, 1. fok, 1, 6. frinat (chapa tu), , 4 frigne (som du fem), 1, 3 ·INDEX VI 381 Irinaram, 313 Realth, 1,5 Cf ind Stud, XVIII, tratabagal nan, 3, ! Mouldhana, 3, 1, (all) 3, a. trik, 1, 3, 4,6 musketalyeyo, !, 5. Iraidha, I, starkyant (acc. masc.), 1,3 datsunak, 1, 2; (acc, masc) 1, 2, 4, 51,7. V t'i pranayati, 1, 4, finty utha (in qaot). 1,1 (acc beat), 4, (tastr fem ) 7,5 (loc ) 1,2, 110 cpa, 3, 3 acc. plar masc. in quot }1,9, (inste in quot) paksah, 2,2, (cc) 1, 2, (dat du ) 1, 6. dulranatak, 1, 2, 3 Azbcapade, 1,6 daksenottare (acc , :, 3, cf dalstwoltarinant fankth, 2, 3 pasthane Ayt, $ 1,7 partea, 3, 7 dafs, 1, 1, duradhuk, 1, 4 Airedala, 2, 3, 4 dtfatah, 3,1 buſcalalastomah, :,1 defatınam, 3,1 parapiglasyr, 1,3 W dal sandakej uh, 3, 3 pa Acapumataw, I, 1 Ver dadydl, 1,5 Maratyayanit (nom du), 1, 3 wdi otadiya, 1,5 potansya,1,G d'rrokye (nor de fem), 1, 3 Aatmral, 1,5 di samuddifah, 3, 3, a laya, 1,4 Vpad gratipadyrka, 1, 5, askinslysta, 1, 4. diksite (loc), 1,5 sampauname (neut.). 3, 1, Arospady, 9,3 V drt destt 1,3 1 Nude (acc.), 1,6 delam, 3.3. (Joc) 3,3 fled::matr, 3 d 6,1,3, d wyor (scn), 1,4 paresmas, 3, 3, $11 dray, 3.3 Anthonis ayah, 1, $ dira, 1, 3 patral, 1, 2, (with gen) 4. pada, 2,5,, (acc) 3, 4, (loc. plar) 1,2, Mafrårdhe, 1,4 (gen plur) II: pint (acc.), 1,4 indhold (in quot), 1, 1 dalam, 1,2 Adam (aet), 14. JUN, 1,6,31. Allth, 1, 6, 3, 1 packsu, 1,6 Vdha wa dhati, 1,6 atyw Podhali 1 3 pm 1,4 paridudA 114, 31, fraly rudalhan 1,6 1 plans, 1,3 3. 4. dhalli 1,6 Arztle (loe Degt), 3 factum 1, 2, 3, 2, (gen) , 1 1, #Mamdhaya, 1, 1, 51,6 mar al, 1, 1 dk iyra, 2,2 Arrasti, 1, 1, 3. (with gen) $ 11, 1 dihasmyam (acc. in qaot.), 1,1 (all): 3, rurd 16, 3 3 (gen )1,4. (acc. Ilus) 1,3 * disarin (Ace-), 1,6 NW (0 vb), 1,5. 3-3, (with ot) 1.4.3. MARSUMBATM (Acc or perhaps nom a part 3,77 (with lut and ther yoti) 3 1, con of quot), 1,1 mit Irmjet 2,4 #17, 3:1, MI-CURT, fon (acc. mat., 141, pirts 3. 3 (ex con (masc.), 3, . fun! 1,1 Wir (acc., 1,6 PATUR (adr), 1,1 17V, 2, 3, 4 PANTAN, Vmik Gru 3, 3 fradrid Minipimildum (Lastt), 1, 4 1, 2, frugals», 1,7 #lfrnd, 3 3 fretire at, 16 , 33. LCC) 3.3. frond nurew, 3,2 XT171, 3,3 funn, 1,5 Arial, 14 Non 12 www otrh, 1,3 ff.farmeff, 1,7 ·382 AITARIYA ARAŞYAKA 5 II, 17, frathamam, 1, 3, pralkamly.dk (gest ), 3,"; makalah (gen acat.), 3; 3. prathamaya, 1, 6, malavrata, 3, 7, (acc) 3,3, (2), I. fradaksının (adv) (la quot.), 1, 1, 3; 3 recall, $ Arabhulam (acc Deut.), 1:5 majhyandine, 1,1 prarlotárant, 7,5 maryainyal, 1, 1; (loc.) 1.1; 3 pris, 1 ; 43,7, pradcom, 1, 4, zafrani, 1, 3, marin, 3,5 prumudhah, 1, 2, 3 uitatry, 1.3 prut (with abl), 2, 1, 6; 3,1; 3 maladelena, 1, + prazagrabhyam (instr), 1, 3. megke, 3. 3 prugudagauare, L, maudhartant, 1,5 fragdvart, 1,1 ya), 1,3; 3.3i yal, 3, 3 prutahs sidne, 1, 1, (101) $. 1, 2 Vyaj yajali, 3 2 fryzli, 1,5 gyanenna fallas, 1, 5 Brendhas, 1, 3, (acc) , 4; 3, 2, gagna ajilijam, 3,2 (#bL) 3, m. (ger) 1, 3, 3, 2, (loc ) 1, 4 presas (acc), I, 1. yitra, 3.3 paths (with verb) 1, 2, 3, (with tran) yalli praisa), 3, 3 pinam 3, 4, pathahh, 1, 4. polka na (with palatam (acc ), 1, 4. (loc), 4. (nom plur) fut) 2, 3,2 1, 3, o preklaphalakan (acc.), S 1,6, Jathakalam, 3, .. LI, 17 Bathasthanam, 2,6 bath badknatı, , 3, atabadhnants, 3,3 yada 1,4 Jadi, 3, 5, yade kasmet al, 1, 41 grady am bahu (acc), 3. 3 harhatok, 2, 1, $ II, 5, barhali, 2, 4, 5 Wyant praychalt, 1,4 II, 7 byhasa), 2,1 yavalih (acc.), 3, Orhan (acc), 7, * Japan, 1, Mrhankaran, 1,6 mayu, 1, 3. raublyam, 1, 3 Orhaliramparnonant, 3,1 ralhanteras & 3,7 Oraha, 14(prest) TARRA 1,6 drakna (neat pon ), 3,3 manastotrijena 1,5 Arianocarpum calor (gen), 1 g ajaprirena, 1,5 Voru bruyar 1,4. 5. Prebrayal, 3, 2, rathaniarak, 2, 1, $ II, 3, Talhantaran, brutal, 1,5 1,3 brak mankams, I, I Vruk maroint 3,2, apararohalı Ś II, 17 bkako bhaisajah, 3, 2, Dhaksayisyanld17,3,2. amarohats, 2, 4, 54m trokanti, 1, 4, aroha W zesza 32 (o yohel), 1, 4, avarthya 1,4 bhadran, a 1 Vladih ubalandkaniya. 1,1, amibigaw, Vahel sambhash, 3 ? LE Ibhay Dharata 3 3, bảxlvi, 3 2 Vuwih khans, 1, 4, Ullathalt, 1, 4, ra VW# sharart 1, 1, 5, 3, , Dharanti, hthya, 3, 3, thkhyd, 3, 3 1,3, ddulasse (deut),3 3, ékt lengrx, 5,5 Vilst exulipya 3 3 Dilindundubhin, 1.5 Lokeramt (ace), 3,7 danya), 3 3, Bhupası 4, 3, 2 V titani, 32, prelle (loc abs), 1, 5, V mad prawadyu, 3, 3 vacayalı, 3, 7, progurarela, 1, $ Fuad fandene I vatsa, 'ın youth' 3,3 madhyamam (acc. neat), 1,4 Nesent cadałyed, 1, 1. drnofiyan, 1, 1, (gen)!, ?, (loc.) 1, ? Velas tafea, 1, , afron, 3 1 ·INDEX V1 383 52, 1,6 samzalarā, 3,1 samsthanaparyayak, 2,1 sukrdgalaxial, 3,3 Jauh (40), 1,4 Vsaj yata aja!1, 1, 6, 3, 1, $ II, 4 sadah (ace), 1,9. sadamadi, 3,3 sanaraamsesu, 3.3 sandhini, 1, 4 sapalataya, 1, 4 sopla, 3, 5, sapahıl, 1,4 sapia lafaslomal, 2, 2 sapramun, 2, 4 54. (with Jativc, wr for fam?), 1,6 Jamal, 1, 3 sanamualadu, I, 6, 7, samammalara, zarna bend, 3.3 Larse, 3, 3, Days 2002 (act ), 3,1 vaa, 3, 5 24sallamott (anu), 3 2 Dasallarannan rana, 3, 3 vak adhyâlhe, 3,3,ak, $ 11, 3. upokal2, 1,4 27, 1, 3, 4, 5, 2, 1, 3,3, --1, 1, 3, ?? , 3, 3, W 04 72,1,1, 14 v, 3, 1. Vundvayals, 1, 3, samutal, 2, 3 Danan (acc}, 11 4 Valakhazanant, 2, + vt mifatch, 3, 4 uljavah, 2, 1. ✓ord veda, 3.3 ordunak, 4, 3, vibhuman (acc), 7,4 vefvaplak (abl), 1, 1 visansth mcarend, 1,1 viharana prabhrt, 1, 1. VIAM, 1, 4 vivadhah, 1, 3. (acc) 1, 3, (loc.) 1,3 Vom pureope (loc.), !, -. Vorr Paryavrite (loc. masc.), vrtiya, 1, 1 Erla (IDSLY ), , 4(qurta). prah, 3, 2, urdu, 2, 3, belter orsal EWE 33 paidikura (masc), 3, 3 ini adevat, 3, 2, (gen) 3 2 Viyadh vruhazants, 1,5 Voraj panturajatha (in quol.), 1, 1, para erajya, 1, 3, wajan, urajale, 3, 3 sans fariset, I, 6, 3. 3, fastami, 3 3, fasive 3,1 Fantaram, 3,7 fatalanum, 1, 4 Jabuk, I, 5 San Samayam mu, 3, 3 Jastram, 1,6 fartrault, 1,5 sakhay 1, 1, 4, 11habhA, 1, 3 Vlas samast , 1,5 Vfatnak 3 3. (dat ) 3, 3 Vins randasi, 1, 5 FunA, , 1, (12), feat, , 3.41 3,, (acc.), 2. VIraw fremyel, 1,4 win anagarsiah, 3, 2, Inyam, 1,6 341, , (crbal nom), 2,2, 4. S. 3,1,3 sampada, 1,5 Japatah, 2, 3 s2.wprasdal, 1, 5 saram (som deut), 2, 1, sorluh (fem), 3,5, sartant, 7, 3 kahlaya, 3, 2, 3 11,18 (name of hymn) savyan (acc. Bent.), 1, 1. sariyayu, 1,3 savyalakture (non cu), 1,3 safadham (acc, masc.), 1,4 sa/ s, 3,3 June, 1, 5, 6 Simurdhenya, 1, Stakle (du), 2. 3. 4 5. Tuliasja, 3, 1, Juk funte, 1, , 4 snej al, 2, 3, fucblyam, 1,3 sudional, 1, 6, 1, 1, 2, 3, 4, 5. (abl) 1,6 srye wprsena, 3, 2, e spasrslas, $ II, 1. V srp glasaryan, 1, 2, snapsyan, 1, 4, and duy34, 31,7 Vstadt eruntukkah 3 3. fratistabblad 3 3 Vstu sa IS, SI, 4, strin,! ,, 1, 1, 3, 2, $ 1,4 tare, 1, 1 stotriyah, 1, 1, $. 11, 1. (act p!)$ 11,7 $ efri AIM, 2, 2, 3.2 maya, ,5 whai, 3,3 Vista muthal 1,1, 1, 1, 5. 34m- Astha.6,3.2. I, 18, assiflo minus), 1, +, Farut la neut), 1.7, 4an, 1,

·384
AITÄRCYA ARANYAKA
1, 2, 3), Anthalt, 3, , gratistipyall, han aghnauti, 115, #pakantiyoni, 3
is juholi, 1, 1
stane, 1, 6, 3, 1, %, sanasi (ecc), 5, +, te ahuya 1,8
sekarandst, 1,4
he dardh, 3,1, kdhafalk, , 3, 4, 5.
sthane, 1, 3, (acc. du) 1,3
Erharat, 1, 6, auharatl, 1, 4, haryuh, 3,
spr} wpasprfct, 1,4
2, udáharigámal, 1,6, udr34, !, 6, 2,
raam, 3) 3
3, 4, arrinh, 1, 6, aliharan, 5 1,7,
SNG 1
riparabris, $ 1,7
svasya (neut), 1,4
hota, 1, 1, 4, 3.2
Stadhyayadherman, 3, 3
holrastre, 3, 3.
hefrsedarane (ace ! °s), , 3
ha aira ha, 1,6, alha ha, 2, 4, haida, 3, 3, hotras, 1, 2
ka 35, 3, 3.
hetralak, 1, 4, (fen) 3.3

·INDEX VII BEGINNINGS OF KHANDAS OF ARANYAKAS Aguam nare didthbhur cranfor its annadya gayatram praugam kuryuddly ahuk, I, 1,3 kanal, I, 1,7 gamats: frcufati, V, 2, 3 atha Maantharavzas, III, 2, 2, Ś VIII, Sugatrim frestalsmu tasusah, 1, 4, 3 atha kkal ahur ardhuravaktrah, III, 1, 5, griza yasyedani, V, 2, 1 $ VII, 11, Cf athalo nirbhupapravadah, $ VII, to, and atha un vayan druno mrdka catarak purus. Hi l'alar, III, 2, 3, Javakiran, S VII, 12 (Vatsly)ak) Ś VIII, 3 alha kaal tyam sarvas al dia sepanssal, III, 7,5 tairarte flokah, II, 3, 8 atha mirbhujapravoduł, III, 1, 3 als fat Savztur vinnare 1, 513, $ IX, 1, II 18 VII, to tad ahul kom prenlharja prehlhatzamt, L atha mahasra am, I, I, I 2, 3 atka Šakalyarya, III, 1, 2, $ VII, 3 lad alul kalasy zhnak pratipad 11. 1. 3. 2 alla suda dokul, 1, 4,1 iad ih pran padyatı 1 3 3,6 alha hasma edat krsnaharilah III, 2 6 lad idara bhutanesu nestkant traffad att athatah samråttaya u panisat, III, 1, 1, Ś VII, 2 crad zawa, 1, 34 athulo daksinah raksat, 1. 4 > lalu asa bhuvanesh pyestham ih pratadyale atholo'nden yahara, III, 1, 4, Ś vii, 8 Jad nat, 1, 37 atkala relasah sy$14, II, 1, 3 fad id ata bluzanesu yestham lam lekort ararni marra upri daunch, I, 1, 4 V, 1,6 ajat a nic jariak, 1, 2, 2. food ii dam brkatirahasram sandannam la! jalah II, 3, 7 tal ta dan irratsal asam sam/anname fol a rua rathara zatkofaye, I, 2, 1, § 1, 3 katal, II 36 af 3ty oja A, 11, 1,8 tid sa dami br halısakasram JunaN JOTT wblhamt rektham tis praja udante, 11, 3, ! yani, II, 3, 4 Maple staye fraudham, V, 2, 3 tad gadam by hatualasam samfannam larya ta classe, II, 36 Mr Indragni, V, 3, 1. lami det fransania, II, 1, Lam preparatione pron syat 7, 11, 2, 4 csa imam lokam aðhyartal, II, 2,5 rasyt ja alanda, 11, 3,3 eta w eta bidkradajah, 11, 2, 3 fasya tak lantai, II, 1,6 (sa santa clad karma, I, 1, 1 tasya seslau 11, 2, 7 cafunt, V, 1,5 13&adrvu, 11, 4, 3 id ning tiharsh furus ramass4, 1, 3 5 Is 'gam mun tuyam wusmak, IL, G l's Halstsarah frung TUT JA, 1, 3,8 CC atma ta tam, 1, 4, I, LETX ·386 AITJRCY, ARANYAKA damlastoltage vlibeart, III, 1, 4 mardi I lardm all, V, 52 muliksid malitrolam fome, V, 1,3 poil dan salah frasarjan,1,1,3 Airthe frondde holdt res audumierani, 1,75 hastánnam, 11, 31. Jo ha tudi jazik, 11, 364 rallaxtors dakwah faksad, V, 2, 3 furre la estaram ddilo gorllas, II, 5, 1 fra w male moulam inay inithual, 3, , : rolan famsali, 1, 5.1, alla d'am fans! Frarlotaram sami Iit,, 1,5 $ 11, 11 Arino tama at Sthat tras Sakalj 24, 111, 3, 1, Ja me mandie, 11, 1,5 $ vill, 18 ar dyah, 1, 1, 4 2013 magkaru, 11, 1, 1. dirhart trcaliu, V, 3, 4 Viltumiram hy flat als), 11, 1,3 Aholrathantarnya rafena III, 2, 6, fradra Hantarena rupena, $ VI, 19 3a ikrulent hip lol ), II, 4 3 sa isa purusa samudrah, 11, 3.3 #tahu ralasja gasa mfatem semblenyat , Pindarensidad ahalt, 1, 3.1 PRATIKAS IN SANKHAVANA ÄRANYAKA I, II, VII-XV. wi dayanı tamasas part, VIII, 5 frant murdhanam, XIY gaul purtanyam, VIC, 20 Cunadigas Chánda yanad amabber adslan, Хү caktur Pacakranus VIII, can drama irudityoh, VIII > olsam deuram, VIII, 4 ago porziarajani, VII 5 atka dhalv tyam duni tiltz, VIII, 9 alka pada malay jsonISI, IX, 8 atha sapnak VIII, or/a ha smatra putrah, VIS, 13 arhatas Tamarindas a incah III, 10 athuto 'dhyatmikom, X athata ) ait :khajanır zah, VU 21 athuo natragyasamsarte fartre, ATIT athiyan pwnual, XI, 3 athattam graivam, II, 3 Adaurador apanat, 11, 14 athartar aindragnans, 11, 13 atharam tristupchatir1, II, 11 atharlant prahastakani, 11, 5 athavam ons tudhant, II, 15 alhauti aldı, II, 7 athenti ajjahadah, 14 atau dupa:1, 11, 12 atkartáni caturutlar it, II 6 at alansa yan, II, 3 otherium aftan 11, dining lalu XI, 7 af to thiro vas int, XI 8 a purtarwam, VII, 16 Iti clad sabrechasi jam II, 17 lad na audumbaram bhazalt 1,7 tasya vifo viſo 16 althan, 1, tons va duni, 1.5 priho praruam dyaxr uttararapan dalal sanhuld, VII, 6 prihsul pirvaru Azm dyaur ullararupama Santua, VII, 4 rthtz ja rufasforfa, VIII, & Pyayapaus prajal srstra, VIII, 11 Majopaura Iman fursant Adries, 11, 1 rajutatır bat 147 afstrah, 1, 1, Indiah stess sou, II, 10 ·INDEX VII 387 Praja purvandam, VII, 17. prano Iaccarama, IX, 7 want horcakrama, IX, 6. makax /redral, II, 3 mata purvarupan, VII, 15 yas hityaga sacridam, VIII, ya Indya olujak, 11, 9 Yo ka vai jyestham ca, IX, 1 Vivantro la da, 1,6 frotrans hoccabrana, 1, 5 same tahromena, 1,8 Mirplah peranan darpajati, Y, 3 sa irftaf caktur farpnyah, X, 4 sa irpias frotrant taronjani, 1,6 sa ir par fad elad, X, B sa trplo moras larmyads, X, 5 su Irpla relas far asals, X, 7 sa rypto Eucant lar pats, X, ? Ja rade pranan, VII, 9 sarva vag bralne, VII, 23 sa ha vah, VIII, 3 hastevarcasam prathal, II Iz mlavena prahpadyale, 11, 1 vok purvarigam, VII, 7 zal promena sandhal, VII, 14 cuk samhetett, VII, 18 can mamelt, XI, 2 Doa megach pralskotak svaha, XI, 6 pia megath pralisthulo vag Srday, XI, 6 CC 2 ·VIII. INDEX TO INTRODUCTION AND NOTES (Only the more important pornts are here referred te References to the Introdoction are to pages, to the Notes to the Aranyolas.) Abase, employment of, la ritual, V, 1, 5, Chariots (trakra), 1,5, 3, n. 6. 1.17 Agnuámta Sastra, B. Deussen, discussion of theory of significance of Aquestama, 2133 Uganisada, 41 sq Altareya Aranyaka, MISS ol, 1-11, commen lanes op, 11-15. dinsions of, 11-26, tbe Epic, date of, 50; 1, 5, 2, . 19 Alabātrata as, 36-39, the Upsnoads of Fire, significance of ase of, 29 ritual, V, 3, , 36-57, style and grammar, 51-74; sels- 21. tion of I and Y. 1, , 3, 0.5, date of ILL, Ture atzer, bund form of, 5032.1, 1, 2, notes III, 1, 2, 2. and 5 Altareya Brahmana, 1654, relation to Kausetak Brahmana, 30-33, style and grammar, Glutazn, knows Atharsisitas Upanjsad, 26 5, 66, 67 Gatamarana, 57, 26, Anandatırtba, fik z op Sanlara's bhusta, 11, 12, Copaths Brahmana, date of, 25, 26, of 1°OJ, Thasya, 12. XIII, 191 sq Apastarba, kaows Vediata (?), 36 Gramma(wcludung Accdence, Syntax, and Aranyaha, meaning of, 5, III, 2, 6, D II Vocabulary) Atually ana, anthor of Aranyaka IV ), 18, @ ENGLISH INDEX. 19. Srauta Sutra quoted in Arnyala, 1, 3, 2, 4.14, relation to Saunals, ibid. Cases, 38, 39, 68, 69, Accts, with man Athassasiras Upanisad, Loow to Gaulana, 25 altercating with nons, III, 5, 4, 3. Atman, doctrine of, 40 59 rith brw (190 accus), III, 1, 3, 4, 6, 1.0 S, X\VIII, 378 89, 398 sq; Babyca Brabrana Upanisad, 18 fost with antır+V.,1,3,3,n 1, wala Byladimnyala Upansad, relation to Altareya capsatire of bu), III, 2.4,0 10; Dat Aransala 11, 111, 41, 44-46 with sart, V, I, 6, n. 3; Gen. predica- By baddessta, comparison of grammar of, with DEE, J, 3, 2, * $,3,4 A 10, 11, 1, 4 Altareya Ananyaka, 71 the 3, 4, 3, 3. 12, partise, with posi- Buddbasin, relation to Altareya ánnyala II, dire adı, 1, 2, 3, 6, with verb Gyoja). 111, +7-9 1, 3, 3, 3: absolutely, IL, 3.1, 0.6, dchong, IV, 1, 3, V, 1,6, 3. Chandogya Vyamsad, relation to Altareya construction of whole sod part,1,1,4 Aranyaka II, IIS, +' 41-46 # 5, pom, 1, 3, 8, 11 bat is girta in the lotro lactan is not repegtet 10 the Index ·INDEX VIII 389 III, 1, 2, 1 4 Compounds, Misjunctive adjectival Dyan armalaam, 1, 4, 1, n ft dv2, 1, 3, 3, 4 exponan, III, 1, 6, RT. Concord, attraction of predicate, V, 1, 1, alih vyskursant (P), III, 2, 6,11 5 114, plural for durl(?), I, 1, 2,0 7; aun edhs, II, 7, 1. V, 2, 2, 12, superlative agrees with akya bhar dyan, III, 2, 3, 4 subject, 1, 2, 4, 6, mase after masc kakses: 1, 2, 3, and neut, II, 1,7,0 I, net ad pred kuksodake, V, 3, 3, 1) fakirlapaset, V, 3 3,1 21, Matrical lengthentig of vowels, 11, 3, 8, d'hab, I, 4, 5, 119 n9 V, 7,2,0 12, in prose, 11), 1, 2,0 1 Hous, (1-63, Condicional, ml, , to wabiu (), III, 2,5 n 3, Inoperative in Hot, V, 1, 6, 1, Nana, V, 1, 4, 11 Optative of characteristic, II, 1, 2, n 3, porcs II, 4, 3, L 3 CF Ini Stard, III, 2, 3,0 3, defuite, III, 2, 5, 1, XVII, 190 V, 3.3, II J RAS, 1909, D 157, dralma, III, 2, 3, 304, 367 Injonctive, 1, 6, 7, 8 rathantaroja, V, 1, 2, 3 Nirmenuls, use of acc for nom, II, 2, 4, hpl, 23 3, 8, V, I, I, D 2. ZAS, V, 1, 4713 Particles, 65, 66, use of sua, 1, 1, 3,1 3, vydlis, V, 2, 1, 2 ase of no, V, 3, 3, 12, use of cara, sambathalantak, 1,4 1, n ro III, 1, 3, 6, use of jat, II, 1, 2, (?) 111, 1, 9, + 10, 5, 15 Preposuitems 59, adku with noc, II, 3, 1, Jaamwya Upandsad Praha 46, 7,3,2,13 n 6, all witla ucc, 1 47, apa Katyāyana, grammanan date of, 21, 24 with acc, I1, , 5, 8, atuak with hatyayana, author of Saruandkrmani, 11, 14 ACE, V, 3, 5, 6, sarena with act, Kansitaht Braumos, relation to Ailareya V, 3.1, 1 6, free with sec, 1, 5.1, Brahmana, 31 33. 39 13. palcal with gen, V, 1, 4, 15 Kausitaki Upahisad, relation to Astareya Am Promowner, 58, enam 111, 4,13 raha 21, III, 4, 12, 45 Sandi1, 55, arregular contraction of vowels, ksatriyas, interest in philosophy, so, III, 6, III 1, 3, 1, 14 n 11, V, 32, 9, n11, AAS, 1908, PP 668 M of om, V, I, 6, 4 Tenses, 59-63, Perfect and Imperfect, I, blagic ries, 1, 2, 3, a 1, 1, 1, 5, 1101cs 13, 14, 15 and 17 1, 2, n 6, JA AS, 1909, P150 Mabadoktda, 29 l'erfest, odiginal force of, 11, 1,8, 8 Blahaltareya, Rs!, 39 Verbal Mots and partides, 64, 66. Mahatareya Upaniad, 29 infin la ind, , 1, 1, 1 4, gerund and Mahanambi, 18, 1\, o ! parte, with man, III, 1, 4,0 3, 7, 4Mabayrata, 26-39, set my Sasidhipana dre 17, gerned (time of), 1,3,1, I prata, PP 73-85 Pokt, use of middle as passie la perfect 3ſakkdisa Attares, 16 17, 1, , 0,7 4, II, formos, III, 1, 1, 3, !n present and 313, 4, 111, , 6, 8, 13. Ito perfect 5, 1, 2,0 14; to paniciple, Yantras, style of, 1.5, 5, 7, V, 33, n 17 Maroseript description of, 2-3, ralec 06, 8, 15. Marotsaliya Sastrs, 28 SAVSKAJT INDEL Vette, II, 3, 8,0 ausalzkam, 1, 1, 2, n It adal, 1, 7 1.R 11,1,1,5, Nirdoj, 17: b), I, I, I, 16 Si kesala, 18 ·390 AITAREYA ARANYAKA Talaeography, confis.oe of Es and , 9, 11, Samhita Upsised, 49 4 3,2 11, of: () and sy (o), III, 1,6, Samhituned Brabsmana, relation to Aitares 35. MISUR of 5, 1, 2, 3,5-3, oftssargs, Aranyaka III, 2 1,3 6,6. 2,1,1,1,1 18, 1, 3, 5, 6, Sambhya płals.ophy, deritabda of Duduches unterchange of m and a (a), 11, 1, 3, 5, 3, from, $0 3, n. 2, 111, 1, 4, 3, of? and 1, L1,7 1, Sayana, błaga, 13, 14, probably author a 3, of d and 1, 3, III, 2, 6, 6, 1, of a and part of draga on Taiturija Aranyha 11 4,3. of und 1, 3, of a and 4, 3, of rand 2, 4.1, 2, 3, 9.5 3, of rand IF, II, 3, 6, Ct also Style of Arany aha, 52-54 P 305 Sådhuys, rules of, 1, 3,3 l'anid, date of, *1-24 Iurimals,1,1,1,0 13, Taittiriya Aranyala, relation to Aitareya BA! l'atanjali, date ol, 21, 21 mana 33 Print, 418,1,3,7,26,41,53,51Talttii15a Sambua 11, relation to Altarey n 6, 3,0 13 Brahmana, 33 Iratmna, ?? Taltunya Upuisad, relation to Attareya ar l'unsaradas, 18, 11, 1 nyaha II, III, 41, 46, 5a. Jun1,428 Tapas, 46, 61,6 religion in India, 47 Ulyamantaren, 17 Ultha, 41 ilolya, date of, 73, III, 1, 2,01 Ukthadona, 1, 3, 1, 0.9 Sakrant, ace Mahigima! Ulthasampad, 1, 372,79 Sadhara Magya, 13, 14 L'Itharinya, ,5.5 6 Akhayana Arapyaka, relation to Altareya Ārs Upanitis faterpretation of 49,4, chales o mraka I, 34-36, I, 1, 5, ?, to Altareya 49. mersing of name, 111, 1, 1, $ Aranyaha II, III, 29 30, grammar 67, 68 30 büyans Srante Soira, 11 II, XIII, 70,79 Tatradera Sastra, 28 Jinta verses, 1 1, 1, crit. Rote, 11, Terracolar, use (1,3 1,3.3 %, n. 19 Seuratha dirahmana, relation to Altare) V. Dragt, 37, 3+ Brahmara, 3, to Anarty Aranyala, 36-39 Istres, asartha, borer-commentary on Anan la Saunaks, aather of Aranyha 1, 18, 19, atla ttshas off&, 11, 13 tion to Atalayasa 1, 3, 2, 14 12xka, da1c of, 34 35 acnfce, weis Trams can performin, 1, 3, 3, luvanani, 1,4 Se niso Buller, SRF II, Ist, Intian Syndic, ILI , tt

·OXTORD
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