Aitareya Aranyaka. I, 4, 1
*
"The Upanishads, Part 1 (sbe01)\", by Max Mller, [1879],
p. 187
Fourth Adhyya.
First Kha\"N"D"A.
1. Next comes the Sdadohas 1 verse. Sdadohas is breath, and thereby he joins all joints with breath.
2. Next follow the neck verses. They recite them as Ush"n"ih, according to their metre 2.
3. Next comes (again) the Sdadohas verse. Sdadohas is breath, and thereby he joins all joints with breath.
4. Next follows the head. That is in Gyatr verses. The Gyatr is the beginning of all metres 3; the head the first of all members. It is in Arkavat verses (Rv. I, 7, 1-9) 4. Arka is Agni. They are nine verses. The head consists of nine pieces. He recites the tenth verse, and that is the skin and the hairs on the head. It serves for reciting one verse more than (the nine verses contained in) the Stoma 5.
p. 188
[paragraph continues] These form the Trivrit Stoma and the Gyatr metre, and whatever there exists, all this is produced after the production of this Stoma and this metre. Therefore the recitation of these head-hymns serves for production.
5. He who knows this, gets offspring and cattle.
6. Next comes the Sdadohas verse. Verily, Sdadohas is breath, and thereby he joins all joints with breath.
7. Next follow the vertebrae 1 (of the bird). These verses are Vir"g" (shining). Therefore man says to man, 'Thou shinest above us;' or to a stiff and proud man, 'Thou carriest thy neck stiff.' Or because the (vertebrae of the neck) run close together, they are taken to be the best food. For Vir"g", is food, and food is strength.
8. Next comes the Sdadohas verse. Sdadohas is breath, and thereby he joins all joints with breath.
Footnotes
187:1 The Nishkevalya-"s"astra is represented in the shape of a bird, consisting of trunk, neck, head, vertebrae, wings, tail, and stomach. Before describing the hymns which form the neck, another hymn has to be mentioned, called Sdadohas, which has to be recited at the end of the hymns, described before, which form the trunk. Sdadohas is explained as 'yielding milk,' and because that word occurs in the verse, the verse is called Sdadohas. It follows on the Nada verse, Rv. Viii, 69, 3. Cf. Ait. r. I, 5, 1, 7.
187:2 They occur in another "s"kh, and are to be recited such as they are, without any insertions. They are given by "S"aunaka, Ait. r. V, 2, 1.
187:3 It was created from the mouth of Pra"g"pati.
187:4 They are called so, because the word arka occurs in them.
187:5 The chanters of the Sma-veda make a Triv"ri"t Stoma of this hymn, without any repetitions, leaving out the tenth verse. The reciters of the Rig-veda excel them therefore by reciting a tenth verse. This is called ati"s"a"m"sanam (or -n).
188:1 Vi"g"avas may be a singular, and the commentator seems to take it as such in his first explanation. The text, t vir"g"o bhavanti, proves nothing, because it could not be sa vir"g"o bhavanti, nor even sa vir"d" bhavati. Possibly the word may occur in both forms, vi"g"u, plural vi"g"ava"h", and vi"g"ava"h". In a somewhat similar way we find grv and grv"h", folia and la feuille. On p. 109, the commentator speaks of vi"g"avabhga, and again, p. 110, pakshamlarp vi"g"av abhihit"h". He, however, explains its meaning rightly, as the root of the wings, or rather the lower bones of the neck. Grv"h", plural, were originally the vertebrae of the neck. The paragraph, though very empty, contains at least some interesting forms of language. First vi"g"u, vertebrae, then the participles duta and samb"lh"atama, and lastly the verb pratya"k", the last probably used in the sense of to bring near, to represent, with the superlative adverb annatamm (P"n". V, 4, 11), i. e. they are represented as if they brought the best food.
"The Upanishads, Part 1 (sbe01)\", by Max Mller, [1879],
p. 187
Fourth Adhyya.
First Kha\"N"D"A.
1. Next comes the Sdadohas 1 verse. Sdadohas is breath, and thereby he joins all joints with breath.
2. Next follow the neck verses. They recite them as Ush"n"ih, according to their metre 2.
3. Next comes (again) the Sdadohas verse. Sdadohas is breath, and thereby he joins all joints with breath.
4. Next follows the head. That is in Gyatr verses. The Gyatr is the beginning of all metres 3; the head the first of all members. It is in Arkavat verses (Rv. I, 7, 1-9) 4. Arka is Agni. They are nine verses. The head consists of nine pieces. He recites the tenth verse, and that is the skin and the hairs on the head. It serves for reciting one verse more than (the nine verses contained in) the Stoma 5.
p. 188
[paragraph continues] These form the Trivrit Stoma and the Gyatr metre, and whatever there exists, all this is produced after the production of this Stoma and this metre. Therefore the recitation of these head-hymns serves for production.
5. He who knows this, gets offspring and cattle.
6. Next comes the Sdadohas verse. Verily, Sdadohas is breath, and thereby he joins all joints with breath.
7. Next follow the vertebrae 1 (of the bird). These verses are Vir"g" (shining). Therefore man says to man, 'Thou shinest above us;' or to a stiff and proud man, 'Thou carriest thy neck stiff.' Or because the (vertebrae of the neck) run close together, they are taken to be the best food. For Vir"g", is food, and food is strength.
8. Next comes the Sdadohas verse. Sdadohas is breath, and thereby he joins all joints with breath.
Footnotes
187:1 The Nishkevalya-"s"astra is represented in the shape of a bird, consisting of trunk, neck, head, vertebrae, wings, tail, and stomach. Before describing the hymns which form the neck, another hymn has to be mentioned, called Sdadohas, which has to be recited at the end of the hymns, described before, which form the trunk. Sdadohas is explained as 'yielding milk,' and because that word occurs in the verse, the verse is called Sdadohas. It follows on the Nada verse, Rv. Viii, 69, 3. Cf. Ait. r. I, 5, 1, 7.
187:2 They occur in another "s"kh, and are to be recited such as they are, without any insertions. They are given by "S"aunaka, Ait. r. V, 2, 1.
187:3 It was created from the mouth of Pra"g"pati.
187:4 They are called so, because the word arka occurs in them.
187:5 The chanters of the Sma-veda make a Triv"ri"t Stoma of this hymn, without any repetitions, leaving out the tenth verse. The reciters of the Rig-veda excel them therefore by reciting a tenth verse. This is called ati"s"a"m"sanam (or -n).
188:1 Vi"g"avas may be a singular, and the commentator seems to take it as such in his first explanation. The text, t vir"g"o bhavanti, proves nothing, because it could not be sa vir"g"o bhavanti, nor even sa vir"d" bhavati. Possibly the word may occur in both forms, vi"g"u, plural vi"g"ava"h", and vi"g"ava"h". In a somewhat similar way we find grv and grv"h", folia and la feuille. On p. 109, the commentator speaks of vi"g"avabhga, and again, p. 110, pakshamlarp vi"g"av abhihit"h". He, however, explains its meaning rightly, as the root of the wings, or rather the lower bones of the neck. Grv"h", plural, were originally the vertebrae of the neck. The paragraph, though very empty, contains at least some interesting forms of language. First vi"g"u, vertebrae, then the participles duta and samb"lh"atama, and lastly the verb pratya"k", the last probably used in the sense of to bring near, to represent, with the superlative adverb annatamm (P"n". V, 4, 11), i. e. they are represented as if they brought the best food.
