ORIENTAL TRANSLATION FUND 
 
 NEW SERIES 
 
 VOL. XVIII 
 
 THE 
 
 SMKHAYANA ARANYAKA 
 
 WITH Al^ APPENDIX 
 
 ON THE 
 
 MAHAVRATA 
 
 BY 
 
 AETHUR BERRIEDALE KEITH, MA., B.C.L. 
 
 Of the Inner Temple, Barrista-at-Law , and of the Colonial Office 
 
 PKINTED AND PXJBLISHED UNDER THE PATRONAGE OF 
 
 THE ROYAL ASIATIC SOCIETY 
 
 AND SOLD AT 
 
 22, ALBEMARLE STREET, LONDON 
 1908 
 
Preface 
 
 Introduction 
 
 Translation 
 
 Adhyaya 
 
 I. 
 
 II. 
 
 Ill 
 
 IV. 
 V. 
 
 VI 
 
 VIL 
 VIII 
 
 IX. 
 X. 
 
 XI 
 XII 
 XIII 
 XIV. 
 
 XV. 
 
 CONTENTS. 
 
 
 The Maliavrata .... 
 
 The Mahavrata (conchision) 
 
 The Path after Death 
 
 The Nature of Brahman 
 
 The Unity of the Self . 
 
 The Definitions of Brahman 
 
 The Samhita Upanisad 
 
 The Samhita Upanisad (conclusion) 
 
 The Strife of the Senses 
 
 The Internal Agnihotra 
 
 The Presages of Death 
 
 The S])ell of the Bilva Amulet . 
 
 The Brahman Offering 
 
 The Brahman Ofiering (conclusion) 
 
 The Vam^a 
 
 Appendix. The Mahavrata 
 
 PACES 
 
 V, vi 
 
 vii-xv 
 
 1-72 
 
 1-7 
 
 7-15 
 
 16-21 
 
 21-30 
 
 30-36 
 
 36-41 
 
 41-50 
 
 50-56 
 
 56-58 
 
 58-60 
 
 60-64 
 
 64-70 
 
 70,71 
 
 71 
 
 71,72 
 
 73-85 
 
PREFACE. 
 
 Though MSS. of the Sankhayana Aranyaka have for many 
 years been available in Europe, that text as a whole has been 
 unfortunate in remaining unedited, probably owing to the 
 fact that most of it is not of special importance or originality, 
 and that the part of greatest value and interest, the KausTtaki 
 Upanisad, was published as long ago as 1861 by the late 
 Professor Cowell in the Bibliotheca Indica. It forms, however, 
 in many respects a close parallel to, and commentary on, the 
 Aitareya Aranyaka, and I have thought it desirable to complete 
 my edition and translation of that work by a literal rendering 
 of the Sankhayana Aranyaka. 
 
 I am aware that in several places my version is unsatisfactory, 
 and I should have preferred if I could have found it possible 
 to obtain further manuscript material for the constitution of 
 the text of Adhyayas vii-xv. But I am inclined to think that 
 it is important in Sanskrit studies to observe some proportion 
 between the effort expended and the value of the result, and 
 I trust that this translation will afford students of the Yeda 
 a means of seeing, with the least expenditure of time and 
 trouble, exactly what the Sankhayana Aranyaka contains. 
 A full comparison with the Aitareya Aranyaka will be found 
 in my edition of the latter work, in the Indexes to which 
 I have included the lexicographical and other matter of the 
 Sankhayana so fully as to render an Index to this translation 
 needless. 
 
 I have added, as of more general interest, an Appendix on 
 the Mahavrata rite. This paper was prepared for the recent 
 
VI PEEFACE. 
 
 meeting of the Congress of Religions at Oxford, which I was 
 unavoidably prevented from attending, but at which Professor 
 Macdonell very kindly read an abstract of the paper. 
 
 I have to express my heartiest thanks to the Council of 
 the Royal Asiatic Society for accepting this translation for 
 their series, and to Miss Hughes for the great trouble she 
 has been so good as to take to secure its satisfactory production 
 and to remove errors. Professor Eggeling, under whom 
 I commenced to learn Sanskrit, has done me the honour of 
 reading a proof and of making suggestions which I have 
 been only too glad to accept. 
 
 A. BERRIEDALE KEITH. 
 
 London, September, 1908. 
 
INTRODUCTION. 
 
 The Mahavrata in the form described in the Sahkhayana 
 Aranyaka is the ceremonial performed on the second last day 
 of the Gaviimayana Sattra, a sacrifice extending over a year 
 and symbolic of the year. As a form of the Agnistoma the 
 ritual feature of the day is its division into three parts, the 
 morning, midday, and evening pressings of the Soma and their 
 accompanying Stotras of the Saman singers and Sastras of 
 the Hotrs. The Sastras alone are systematically dealt with 
 in the Sarikhayana Aranyaka, though mention is made also 
 of the corresponding Stotras. In the morning pressing there 
 correspond to the Bahispavamana and to four Ajya Stotras 
 the Ajya and Praiiga Sastras of the Hotr and three Ajja 
 Sastras of the Hotrakas. In the midday pressing there 
 correspond to the Madhyandinapavamana Stotra and four 
 Prstha Stotras the Marutvatlya and Niskevalya Sastras of 
 the Hotr and three Niskevalya Sastras of the Hotrakas. In 
 the evening pressing there correspond to the ArbhavapavamJina 
 Stotra and the Yajnayajniya Saman the Vaisvadeva and 
 Agnimaruta Sastras. 
 
 These Sastras receive, however, very different shares of the 
 attention of the writer of the Aranyaka, i and ii. After an 
 introduction (i, 1) he devotes a single chapter to the Ajya 
 and Praiiga Sastras (i, 2), and one to the Marutvatlya 
 Sastra (i, 3). He then describes and explains the ceremonies 
 preceding immediately the Niskevalya Sastra or Mahad Uktha, 
 which forms the essential and highest part of the ritual, 
 commencing with the oblations of ghee (i, 4; 6), interpolating 
 a legend of Visvamitra (i, 6), and concluding with the 
 ceremonial of the mounting of the swing (i, 7 ; 8), which 
 symbolizes the sun. The Mahad Uktha itself, in its full 
 
VIU INTRODUCTION. 
 
 detail, occupies nearly all the second book (ii, 1-17), and a 
 concluding chapter (ii, 18) deals with the Vaisvadeva and 
 Agnimaruta Sastras. 
 
 The Aranyaka does not go into any detailed explanation of 
 the ceremonies alluded to in i, 4 ; 5 ; 7 ; 8, and to understand 
 the allusions it is necessary to refer to Sahkhayana Srauta 
 Siitra, xvii and xviii, of which a brief summary follows. 
 
 Preparations for the ceremony are commenced some days 
 before it begins. For making a swing for the Hotr there are 
 brought together two or three planks, preferably of Udumbara 
 wood, an arm ^ thick, an ell long, pierced at the corners ; also 
 two forked poles of over a man's height, a cross-bar and strong 
 cords of Munja grass, more than two fathoms long. For the 
 Udgatr's seat Mufija or Darbha grass is used, and the feet 
 are a span high, the other parts an ell. The Adhvaryu is 
 given a bundle of Munja or Kusa grass, on which he stands 
 and makes his responses. The other priests have only brsls 
 (mats) a span high. A lute with a hundred strings is got 
 ready, the body of Palasa, the handle of Udumbara wood, or 
 vice versa ; it is covered with a red ox-hide, hairy side upmost, 
 and as bow a naturally crooked reed with leaves is used. For 
 the maidens who are to dance water-jugs are provided, and 
 there is a variety of musical instruments ^ which are merely 
 names to us. There are also four or six drums, two within and 
 two without the Sadas. A horse and chariot are ready and 
 a bow and three arrows for use by a king or other distinguished 
 archer. The target consists of an entirely round skin hung 
 up between two posts to the left of the Agnidlira. Behind 
 the Agnldhra a hole is dug and covered with the skin of the 
 sacrificial animal, which serves as the so-called * earth-drum,' 
 which is beaten with the tail of the sacrificial animal. The 
 presence of a Sudra woman and an Aryan ' bald head * is 
 mentioned as antiquated and obsolete.^ 
 
 ^ None of these measures can be fixed with certainty ; cf. Hopkins on 
 Epic Measures, J.A.O.S., xxiii, 147 seq. ; Z.D.M.G., Ivi, 347. 
 
 * Avaghatarikd, aldbuv'ma, ghdtakarkari, godhdvlndkd, kdndavlnd, 
 picchord, etc. Cf. the list in Sayana's comm. on Aitareya Aranyaka, 
 V, 1, 5, quoted from Apastamba. 
 
 ■* Sankhayana Srauta Sutra, xvii, 1-6. 
 
INTRODUCTION. IX 
 
 In the evening before the rite begins, as usual, the place 
 of the sacrifice is swept, fresh grass strewed, etc., and at night 
 begins the Prataranuvaka litany, which has to be composed 
 of a full thousand verses. An animal sacrifice is performed, 
 either of one beast for Indra and Agni or of eleven,^ and in 
 addition the beasts mentioned in the Aranyaka, i, 1. The 
 utensils are, after the sacrifice is completed, carefully washed 
 outside the Yedi and brought within the Sadas after the 
 Samprasarpana, or ' gliding in,' of the celebrants is completed. 
 No peculiarities occur in the ritual which follows the Agnistoma ^ 
 until after the Marutvatlya Sastra,^ or just after the ending of the 
 morning pressing, when the setting up of the swing takes place. 
 Holes * have to be dug, and the side-posts and the cross-bars are 
 carpentered. The cross-beam is placed as high as the Hotr's 
 forehead, or, if he is small, extended arms. The posts are 
 rammed hard into the ground, and made secure by pressing 
 in twigs, etc., and the swing seat is fastened firmly with the 
 ropes, so as to be a span above the earth. Grass is strewed 
 under it, and the right side may be a little elevated. 
 
 After the Mahendragrahas have been drawn off", the Adhvaryu 
 goes in front of the Hotr's altar, and the Hotr then addresses 
 to him the Praisa, ' Adhvaryu, now cease.' Then the Hotr 
 leaves the Sadas, goes round the Agnidhra's altar, and, bending 
 the right knee, takes with a ladle of Udumbara wood eight 
 libations of ghee (i, 4), which he offers to the accompaniment 
 of a Mantra apiece. He puts down the ladle, and, leaving 
 the vicinity of the Agnldhra, stands in front of the Sadas ^ to 
 the north of the Sruti, facing the east, and mutters the 
 Parimads (i, 4; 5). Then^ he pays reverence to the fire altar 
 
 ' Saiikhayana Srauta Sutra, xvii, 7, 7. 
 
 - Now most fully and admirably described by Caland & Henry, 
 L'' Agnisto7na, Paris, 1906,^1907. 
 
 ^ For the morning Sastras and the Marutvatlya, see Sankhayana, 
 xvii, 8 ; 9. 
 
 * Ibid., xvii, 10-12, .5. 
 
 ^ See plan in Eggeling, S.B.E., xxvi, followed in L'Agnistmna. 
 
 * Sankhayana Srauta Sutra, xvii, 12, 6-15, 12. Other accounts of 
 the ritual are given in Latyayana Srauta Sutra, iii, 10 -iv, 3 ; Katyayana 
 Srauta Sutra, xiii, 3; Tandya Mahabrahmana, v, 5, 6 ; Taittinya Samhita, 
 vii, 5, 9 ; 10 ; Brahmana, i, 2, 6, 7 ; Aitareya Aranyaka, v. See Hillebrandt, 
 Mom. Forsch., v, 299 seq. ; below, pp. 73 seq. 
 
X INTRODUCTION. 
 
 in its several parts, and to the sun while in the sacrificial hut 
 (i, 5). The Hotr then retires into the Sadas, goes behind the 
 swing which is there, and takes hold of it, not again to let it 
 go until he has mounted on and descended from it. He gives 
 to the Adhvaryu instructions as to the exact mode of making 
 responses, and to the Prastotr as to leaving out seven Stotriyas. 
 The Adhvaryu begins the Mahavrata Saman, the Udgatr 
 mounts his Udumbara stool, and the other priests sit on their 
 mats. The Udgatr beats the big lute and the women their 
 lutes. The drums, including the ' earth-drum ' are beaten, 
 and loud cries raised. Maids with water-pitchers on their 
 heads dance thrice to the left, round the Marjaliya altar, 
 singing ' Oh, this is sweet, this is sweet ! ' and then thrice 
 to the right in silence. The horse is yoked to the chariot on 
 the right side of the Vedi, and an armed warrior, or the king, 
 mounts, and, taking the bow and three arrows, encircles the 
 Vedi to the right, piercing as he does so with his arrows the 
 target, so that, however, the arrows remain fixed in the hide. 
 Then the horse is unyoked. The Prastotr, if seven Stotrij^as of 
 the Stotra still remain, then signals to the Hotr with the words 
 a veld. The Hotr thereafter drags the seat of the swing towards 
 him, and thrice breathes out and thrice in (i, 6 fin.). The 
 Mantras at the end of i, 5, are spoken just before this,^ when 
 he touches simultaneously with his right hand the earth and 
 the seat of the swing, when he lays his hand on the swing, 
 and when he holds it in the air a span above the seat of the 
 swing. After touching the swing with his breast alternately 
 on the right and left sides, the Hotr slides over, stretches out 
 his feet in front of him on the earth, and again breathes 
 out and breathes in. He sits down, making a lap, on the 
 swing seat, and with his right hand he touches the back part 
 of the swing, repeating during the first Pratihara a Mantra, 
 and then breathes out and in. At the end of the Stotra the 
 drums, including the earth-drum, are split up, all noise ceases, 
 the dancing maids ]3ut down their jars on the Marjaliya altar, 
 
 ^ Comm. on Saiikhayana, xvii, 15, 10-12 ; in 15, 13, the action of the 
 Hotr as regards the swing is dealt with, there being, of course, nothing to 
 correspond with the Aranyaka, i, 6, as a whole. 
 
INTRODUCTION. XI 
 
 and go away. The Prastotr, with the word eija, urges the 
 Hotr to begin the Niskevalya Sastra. The Hotr then utters 
 after the last Pratihara the Ahava, adhvaryo somsdvodin.^ 
 
 The Srauta Sutras proceed, in book xviii, to give in detail 
 the composition of the several parts of the Mahad Uktha. 
 These details will be found abstracted in the notes to my 
 edition of the Aitareya Aranyaka and need not be repeated here. 
 
 The Mahavrata section is followed by the Kausltaki Brahmana 
 Upanisad,- forming books iii-vi of the Aranyaka. The first 
 book deals in a confused fashion with the fate of the soul 
 after death, apparently attempting to reconcile the double 
 version of the fate of the dead presented in the Brhadaranyaka 
 and Chandogya TJpanisads.^ The second is an exposition of 
 the pre-eminence of Prana as the truth of the universe, but 
 is mainly devoted to showing the practical and quasi-magical 
 uses of the conception. The third is more philosophical, and 
 identifies the real with the inner self, the subject. In the 
 fourth there is a later and more elaborate version of the 
 questioning of Ajatasatru by Balaki'* found in the Brhad- 
 aranyaka Upanisad. 
 
 Then follows the Samhita Upanisad (books vii and viii), 
 treating of the symbolism of the Samhita, Pada, and Krama 
 texts of the Rgveda. Then an Upanisad (book ix) dealing with 
 the rivalry of the Pranas, one of the commonest of Upanisad 
 topics. In the following book (x) the internal Agnihotra 
 is minutely described as a substitute for the formal sacrifice ; 
 the next book (xi) contains a brief account of the Prana- 
 samvada, presages of death, and a set of spells. In book xii 
 
 ' Sankhayana Srauta Sutra, xvii, 16; 17. On somsaroSm, cf. L'Agnistoma, 
 p. 232. 
 
 2 Ed. and trans, by Cowell, Bibl. Ind., 1861 ; ed. as one of 32 
 Upanisads in Anandasrama series, 1895; trans, by Max Miiller, S.B.E., i 
 (2nd ed., 1900) ; de Harlez, Louvain, 1887 ; Deussen, Sechzig UpanishacVs 
 des Veda, 1897, pp. 21-58. I follow in my version the recension adojjted 
 by Cowell, noting all variants which make the sense difterent. The 
 Upanisad is analysed after Anquetil du Perron's version and a Chambers 
 MS. by Weber, Ind. Stud., i, 392-420. As usual, Anquetil's version is 
 now of no real service. 
 
 3 Deussen, Phil, of the Upanishads, pp. 336, 337. 
 
 ■• Ibid., pp. 87, 88. Four new definitions are added to the original 
 twelve. 
 
Xll INTRODUCTION. 
 
 is a hymn, or rather spell, addressed to an amulet of Bilva. 
 Book xiii reverts, in a series of quotations inaccurately 
 attributed and cited, to the pre-eminence of the self ; book xiv 
 insists on the need of knowing the meaning of the Yeda, and 
 book XV contains the Yamsa.^ 
 
 For books i and ii the translation follows the text of Dr. W. F. 
 Friedlander (Berlin, 1900), for iii-vi that of Co well, for vii-xv 
 that published by myself. Occasional reference is made to 
 two MSS., the Berlin,2 MS. Orient, fol. 630 (fE. 82, dated 
 Samvat 1734 ( = a.d. 1677), at E-ajapura, but many pages 
 injured by water and imperfectly restored), and the Bodleian,^ 
 MS. Sansk. e. 2. Both of these are excellent MSS., and in 
 most places correct each other's deficiencies. I have derived 
 much benefit from the translations of the Upanisads, especially 
 from Cowell's version, a very remarkable piece of work for 
 so early a date, and from Dr. Friedlander's rendering of book i. 
 Of native commentaries I have only seen that of Sahkarananda 
 on the Kausitaki TJpanisad,* which is a fair interpretation of 
 the text, but contains many blunders. The Upanisad is also 
 paraphrased in part by Yidyaranya ^ in his Sarvopanisadartha- 
 nubhutiprakasa, of which the eighth and ninth chapters, 
 corresponding to the fifth and sixth books of the Aranyaka, are 
 printed in Cowell's edition, and follow the version adopted 
 by Sahkarananda, This is probably explained by the fact 
 that Sahkarananda is described as the teacher of Madhavacarya ^ 
 
 ' For further details, see my article, J.R.A.S., 1908, pp. 363-88, which 
 deals also with the probable date of the several parts of the Aranyaka. 
 The relations of the Aranyaka to the Aitareya Aranyaka are fully discussed 
 in my edition of the latter (pp. 30 seq., and in the explanatory notes), 
 in which will also be found an index of the proper names of the 
 Sahkhayana, the text of and a very full index to Adhyayas vii-xv, and 
 a full index to Adhyayas i and ii. Jacob's Concordance includes the 
 Upanisad. For the relation of the Aranyaka and Saiikhayana Srauta 
 Sutra, see my note, J.R.A.S., 1907, pp. 410-12 ; Eggeling, S.B.E., xliv, 
 pp. xliv seq. 
 
 - Weber, Berlin CaiaL, ii, 5, 6. The MS. was very kindly lent to me 
 by the Royal Library, through the India Office, by Prof. Pischel's suggestion. 
 
 3 Winternitz & Keith, Bodl. CataL, p. 60. 
 
 * In Cowell's edition ; cf Max Miiller, S.B.E., i, p. c. 
 
 5 That is, Madhava ; see Klemm, Gurupiijakaumudl, pp. 41 seq. 
 
 ^ Hall, Bibliogr. hid., p. 98 ; Max Miiller, S.B.E., i, p. c ; Deussen, 
 Phil, of the Upanishads, p. 29. 
 
INTRODUCTION. XllI 
 
 and pupil of Anandatma.^ The version of the Upanisad given 
 by these authors prevailed in the south,^ but its inferior 
 validity is shown by the fact that Sankara ^ followed the other 
 text. Ramatlrtha on MaitrayanI Upanisad, iii, 2, quotes v, 8, 
 from the ordinary version, and the upper limit of age for 
 Sankarananda's version is uncertain. 
 
 A word may be said in conclusion on the philosophic merit 
 of the Upanisad. Its contribution to thought lies in v, 5-8, 
 where the unity of consciousness, the interdependence of the 
 organs of sense, the activity of sense, and the objects of sense, 
 and their miity in consciousness are expressed with some 
 clearness and detail. Such passages in truth represent the 
 highest doctrine of the Upanisads ; the further step which 
 identifies this unity with the Brahman and finds the macrocosm 
 in the microcosm is conceived rather religiously or mystically 
 than philosojDhically, nor is any attempt made to prove it, 
 while the unity of consciousness is established by tolerable 
 arguments. No doubt the Upanisad stands on a much lower 
 j)lane of thought than the Theastetus or Parmenides, or the 
 de Anima, and the ideas of Plato and Aristotle are infinitely 
 more subtle and complicated ; but the fact remains that the 
 Upanisad — probably of earlier date — does deal with a philo- 
 sophic problem in a j)hilosophic spirit, however much that 
 spirit may be confused by mythology. It should be noted 
 that this section is of Brahmanic origin, and that the 
 speculations of Citra in iii deal with pure mythology in the 
 doctrine of the paths after death, a fact which led Max M tiller 
 to ascribe to the Ksatriyas a special interest in this unj^hilo- 
 sophical topic, and scarcely speaks well for their theoretical 
 devotion to pure knowledge as against ritual. 
 
 1 Hall, p. 116 ; Winternitz & Keith, Bodl. Catal., p. 75. 
 
 2 In the Telugu edition, Madras, 1883, of 108 Upanisads, there is no 
 Kausitaki (cf. Deussen, Sechzig Upcmishad^s, pp. 533, 534), but it is 
 included in a collection of 129 Uijanisads known to the Andhrika 
 Brahmanas, made in 1850-1, in Telingana, by Sir ^W^^^te^ Elliot, 
 Eggeling, India Office Catal., p. 122, and agrees with Sankarananda's 
 recension. Anquetil usually follows it, Cowell, p. viii. 
 
 3 Cowell, p. 5. Deussen, Phil, of the Upa7iishads, p. 28, gives the 
 references to Badarayana's Sutra. 
 
XIV INTRODUCTION. 
 
 The text of the Aranyuka is on the whole in a satisfactory 
 condition. The exceptions to the rule are mainly in the case 
 of forms whose meaning is obvious, but which contradict 
 established grammatical rules.^ It is obvious that the tradition 
 was unable to discriminate between Vedic forms and mere 
 textual blunders, and no reasonable scholarship will hesitate 
 to amend all the forms given by Cowell as ' strange solecisms 
 which sometimes half remind us of the giithas of the Lalita 
 Yistara ' from the Upanisad, though the mode of emendation 
 may be doubtful. In other cases it is uncertain whether we 
 have a rare usage or a text error. For example, in iv, 7, we 
 have it said of Sarvajit KausTtaki, yad ahordtrdhhijam pdpam 
 akarot sam fad vrhJde, where the imperfect ^ stands in a curious 
 relation to the present, here probably historical.^ Or again, 
 in iii, 4, Saukariinanda reads dhunute vd, where rd cannot be 
 ignored as it is by Max Miiller and Deussen. He renders 
 it asvd iva romdiii kmnpanena, and Cowell regards this as 
 possible. Yet it is hardlj' possible to doubt that it is a mere 
 transposition of dlmnumte, actuall}^ read in some MSS., and 
 that again an error for dJuuwdte, the verb being intransitive. 
 Or again, in vi, 2 ; 3, we cannot accejDt a masculine nominative 
 hrJiat, or in iv, 4, abhi vdtdt (Berlin MS.), etc. On the other 
 hand, genuine archaisms exist, e.g., svapnyayd in vi, 15, yoju- 
 darah in a Re in iii, 7, and in several other cases the evidence 
 for hyper-Sandhi is convincing ; e.g. iii, 5, where udgltho- 
 2)ci(ra)sraya/i must represent ud(jU/ia upa°. Or again, in vii, 2 ; 
 viii, 1, the genitive asya is remarkable,* but certain, and 
 may perhaps be compared with fdha maJidvratasya, Aitareya 
 Aranyaka, v, 1, 1, though there the following words can be 
 
 1 Viz., nidnca in iii, 2 (si.^inca or sisikta) ; praiti (read piirvd praju 
 for pfirmh prajdh) in iv, 8 ; 10 ; samvesi/an (samvisyau or samvek^yan) in 
 iv, 10 ; veti {>'yeti) in v, I ; adudhani (uduUiam or aduduhat) in v, 5, etc. 
 
 - Cf. the curious use of ajayat in Maitraj^anl Sanihita, iv, 3, 1, discussed 
 by Delbriick, Festgruss an BohtUngk-, p. 25, and Synt. Forsch., ii, 89 seq. ; 
 v, 279, 577, 586. 
 
 ^ This use of the historical present is doubtful, cf. Delbriick, Syyit. 
 Forsch., ii, 90 ; v, 278 ; and it may here be the true present, Sarvajit 
 Kausltaki being alive, vsrhich is of course quite possible ; then akarot 
 becomes even more difficult. 
 
 * Cf. the gen. with vid, Synt. Forsch., v, 159 ; Caland, Altind. Zauher- 
 ritual, p. 18, n. 2. 
 
INTRODUCTION. XV 
 
 more easily construed with the genitive. In iv, 8, the 
 accusative with man, the subjects being the same, is against 
 the Vedic use ^ observed in vii, 8 seq., but occurs in a E,c. 
 The secondary character of ix, 7, is shown by the genitive 
 with hrii,'^ and of viii, 11, by the use yo 'tra vicikitset saTialcdram 
 eva bfuijdd rte nakaram iti, where the usual Briihmana con- 
 struction requires the first person, as in i, 1 ; ii, 17 ; viii, 6, 
 and in the parallel Aitareya version.^ So in viii, 1, and xi, 8, 
 tsarmlr and Sdviirlr present apparent feminine nominatives in s, 
 which may be pseudo-antiquities or merely errors of the text, 
 as is suggested by the fact that the former word is very variously 
 read in the parallel passages and the latter occurs only in one 
 of the MSS., the other having the correct form.* In viii, 9, 
 the MSS. agree in reading the accusative jyaram, which is quite 
 impossible, and so forth. 
 
 1 Stpit. Forsck., V, 104, 179. 
 
 2 Ibid., p. 162. 
 
 3 Cf. Maitrayani Samhita, ii, 1, 11 ; 7/0 vai kdmayetdnnddah sydd iti. 
 
 * Cf. saballs in Taittiriya Samhita, ^iv, 3, 11, 5, but saball in Katliaka 
 Samhita, xxxix, 10 ; glmtakarkarlr in Saiikhayana Srauta Sutra, xvii, 3, 12 ; 
 ghdtarir, ibid., 15. 
 
THE SANKHAYATsTA ARANYAKA. 
 
 Adliydya I. 
 
 Prajapati is the year ;' the Mahiivrata is his body ; therefore 
 one should not recite it for another, lest one place in that 
 other the body of all beings. Again, the Mahavrata is the 
 body of Indra ; therefore one should not recite it for another, 
 lest one place in that other the body of Indra. Again, the 
 Mahavrata is the body ^ of the man, composed of Re, Yajvis, and 
 Siiman verses, whom they make ready ; therefore one should not 
 recite it for another, lest one place in that other the body of all 
 the metres. One may, however, recite it (for another) as Hotr 
 priest of Sattrins or for one's father or teacher.^ For in that 
 case the recitation is really for himself, and by his own self 
 he perfects^ the sacrifice. The Stoma of the Mahavrata is of 
 twenty-five parts. Twenty-four, indeed, are the half-months of 
 the year, so that the year is made up. Again, Prajapati, the 
 year, is of twenty-five parts. Twenty-four parts are placed at 
 the beginning, and the end is the twenty-fifth.^ A bull is to 
 be offered to Indra and a goat to Prajapati. That day, indeed, 
 is Indra's ; Indra is Prajapati. (The goat) is the symbol of 
 Prajapati. Again, among animals the bull is the symbol of 
 Indra. (1.) 
 
 The Ajya Sastra of the Mahavrata is the twelve- verse hymn,^ 
 ' The guest of every man.' Twelve, indeed, are the months 
 
 ' See Eggeling, S.B.E., xliii, p. xxiii. 
 
 * This confirms the view of the comm. on Sankhayana Srauta Sutra, 
 xviii, 2, 1, that in this school the litany is regarded as of human shape. 
 For the idea, cf. iv, 6, and note. 
 
 ^ In the two latter cases the Mahavrata must be_ part, not of a Sattra, 
 but of an Ahina or Ekaha, see note on Aitareya Aranyaka, v, 3, 3 ; i, 8, 
 infra, rather contradicts this by recognising a friend also. 
 
 * >SaHiarc^Aa^a<i approaches the sense 'unites' here, and in some passages 
 of the Maitrayani Samhita. The translation adopted is Prof. Eggeling's. 
 
 ^ A reference to the Caturvimsa, which is de facto the first day of 
 the Gavamayana, Kausitaki Brahmana, xix, 8. For the Atman as 25, see 
 Weber, Lid. Shed., v, 375, n. ; Garbe, Sdmkhya Philosophie, p. 16. 
 
 ® EV., viii, 74, 1-12 (vv. 13-15 are a Danastuti and so not used). 
 
2 SANKHAYANA ARANYAKA. 
 
 in the year ; so the year is made up. In this hymn there are 
 two metres, Gayatrl and Aniistubh. In the recitation one adds 
 the twenty-five-verse hymn/ ' Agni, from fire-sticks, men with 
 devotion.' For the Stoma is of twenty-five parts, and the 
 Sastra is perfect in form when it corresponds with the Stoma. 
 In this hymn there are two metres, Viraj and Tristubh. These 
 make up four (metres). This all,^ indeed, is fourfold, so that 
 all this is made up. The Praiiga Sastra is in Tristubh. The 
 Tristubh is the metre of Indra, and so he is united with his 
 own metre. The (Trca ^), ' Were not they, who were magnified 
 by praise,' is addressed to Vayu, and contains the words ' great ' 
 and 'magnify,' It contains the word 'great,' for this day is 
 described as 'great' (Maha-vrata). The following Trca,^ 'As 
 far as the strength of the body, as far as might,' is addressed 
 to Indra and Vayu, because (of the expression) ' As far as men 
 perceiving with vision.' ' The fair eye of you two, Varuna,' 
 is (the Trca ^) addressed to Mitra and Varuna, because (of the 
 expression) ' The sun goes extending (the light) of the two 
 gods.' ' Who will hear, who of those who merit worship,' is 
 (the Trca ^) addressed to the Asvins, because (of the expression) 
 ' Whom the daughter of the sun chose.' ' How, what priest's 
 (sacrifice) has the great one magnified,' is (the Trca''') addressed 
 to Indra, and contains the words ' great ' and ' magnify.' It 
 contains the word ' great,' for this day is described as ' great,' 
 ' Who is of you a protector, Vasus, Avho of you a guardian,' is 
 (the Trca ^) addi'essed to the All-gods, because of the expression 
 'Varuna, Mitra, from the stronger mortal.' 'May this 
 
 1 RV., vii, 1. 
 
 ^ Cf. Kausitaki Brahmana, ii, 1 ; xix, 4 ; xxviii, 7. 
 
 ^ RV., vii, 91, 1-3. The statement that the words 'great' and 
 ' magnified ' are contained is not correct as regards the former, but the 
 correctness of the version seems clear from ii, 7 ; 8, though but for the 
 parallels one might render ' has the word " great," having the word 
 "magnified " = having the word " great." ' 
 
 •» R.V., vii, 91, 4-6. The reasons given are only, I think, for the 
 attribution to the deities, who correspond to those of the original Praiiga, 
 and it is not sought — as Friedlander, p. 32, n. 3, thinks — to prove that 
 each verse has an equivalent of 'great.' 
 
 5 RV., vii, 61, 1-3. 
 
 6 RV., iv, 43, 1-3. 
 
 ■ RV., iv, 23, 1-3, Cf. for the Praiiga, Aitareya Aranyaka, i, 1, 1. 
 « RV., iv, 55, 1-3. 
 
SANKHIYANA ARANYAKA. O 
 
 Saras vati, glad,' is (the Trca ^) addressed to SarasvatI, because 
 of the expression ' He has opened the doors of Rta, happy 
 one.' This is the Praiiga Sastra of Vjimadeva, arranged in 
 Trcas in Tristubhs, and containing the word ' Ka.' - Prajapati, 
 indeed, is Viimadeva ; in Prajapati so do they obtain all desires. 
 
 Others say the (Sastra of the) morning pressing should not 
 be in Tristubhs. Otherwise it confuses the (parts of the service) 
 which have fixed metres. (The 8astra) should be that of the 
 one-day rite. The one-day rite is Brahman ; ^ this day is 
 Brahman ; so Brahman is perfected by Brahman. (2.) 
 
 ' Thee as a car for help ' is the strophe ^ of the Marutvatlya 
 Sastra. ' This juice pressed, Yasu,' is the antistrophe.^ This 
 is the regular scheme ^ for the one-day rite. The Brahmana 
 as to it has already^ been set forth. After reciting first the 
 (hymn ^ of) Yasukra, ' Fair has been the singer's onset,' he 
 inserts a Nivid in the Tristubh (hymn^), 'Great, hero-like, 
 controlling men, is Indra.' Now (the reason) that he recites 
 the Yasukra hymn first is that Indra is Yasukra, and (the 
 reason for reciting) ' Great, hero-like, controlling men, is 
 Indra,' is that it contains the word ' great,' for this day is 
 described as ' great.' (3.) 
 
 Then he offers the oblations of ghee. Thus he wins success 
 for the calming of the sacrifice and the healing of the sacrificers. 
 There are eight (oblations). By these, indeed, the gods 
 obtained ^^ all success ; thus also do sacrificers by means of 
 them obtain all success. Then he mutters the mutterings 
 
 1 RV., vii, 95, 4-6. 
 
 - ^As only tliree Trcas are from RV., iv, this is curious, but the comm. 
 on vSrauta Sutra, xvii, 8, 10, explains that the three new Trcas give the 
 name to the whole to distinguish it from the Vasistha Praiiga, Kausltaki 
 Brahmana, xxv, 2, of the Visuvant. 
 
 •' Cf. Kausitaki Brahmana, xxv, 3. 
 
 * RV., viii, 68, 1-3. 
 
 5 RV., viii, 2, 1-3. 
 
 •^ This must be the sense here, not ' addition ' as taken by Sayana on 
 Aitareya Aranyaka, v, 1, 1 ; cf. Friedlander, p. 34, n. 4. 
 
 ■" Cf. Kausltaki Brahmana, xv, 2. 
 
 « RV., X, 27. 
 
 ' RV., vi, 19. 
 
 ^^ An untranslatable play on ai^ti and a^tau, as in Kausitaki ^Brahmana, 
 xvii, 3 ; xix, 5. For the Mantras of the eight oblations, see Sankhayana 
 Srauta Sutra, xvii, 12, 1-4, and note on Aitareya Aranyaka, v, 1, 1. 
 
4 SANKHAYANA ARANYAKA. 
 
 accompanying the Parimads. They are Parimads (those which 
 boil around). The waters indeed are Parimads, for by the 
 waters all this is boiled around, and so they are the Parimads. 
 Now the hymn is food. The waters indeed come first before the 
 coming of food, and the waters are the Parimads. Again, 
 the Parimads are the nails, teeth, body, and hair. Therefore 
 are they to be employed, for they are bringers of good 
 fortvme. There are twenty-five and the conclusion.^ The 
 Angirasa (Saman) serves as a support ; of that it is a symbol. 
 (Then comes ^ the) Bhiitechad (Saman) ; (in reciting it he 
 feels) ' I have reached Indra's deaf abode.' Then the Krosa 
 and Anukrosa (they use) — (thereby) have they won ; then 
 the Payas (Saman) — (thereby) have they won ; then the Arka 
 and Arkapuspa (Samans). Arka is Agni here; Arkapuspa 
 is Aditya. If the Saman singers sing a round according to 
 these (Samans), then they say to the Hotr priest, ' Mutter 
 after us.' If they sing, he should mutter after them ; ^ if 
 they sing thus, or even if they do not sing, he should mutter 
 all the same. (4.) 
 
 These are the seven divine metres ; ^ therefore he should 
 mutter after the (Siiman singers). Again, Indra's indeed is this 
 day, for Indra are the mutterings ; therefore he should mutter 
 after them. Then standing there he adores the fire in each 
 of its members, saying ' Honour, Honour.' For the gods are 
 not above receiving honour. He should honour the parts of the 
 fire when it is kindled, if it is on the high altar.^ Then 
 
 ' For the Parimads (connected with mad., 'be glad,' by Sayana on 
 Satapatha Brahmana, x, 1, 2, 8, but see Weber, Ind. Stitd., ix, 235), see 
 especially Eggeling,,<S'.i?.^., xliii, 288, n. 2. The seven names are given 
 here, not in the Satapatha. It is clear that the Satapatha follows 
 a similar rite to the Sankhayana, while Tandya Mahabrahmana, v, 4, 1-13, 
 and Latyayana Srauta Sutra, iii, 9, recognise thirteen Parimads with 
 diverse names. 
 
 2 The following passage is so brief as to be of doubtful interpretation, 
 but I follow Friedlander in regarding the remarks as Arthavada. It would 
 probably be more natural and perhaps better to take prii/am Indrasya 
 dhmnopajagdma as a descrij^tion of the Krosa and Anukrosa, for Jac/dma 
 in early texts is usually third person, Whitney, Sanskrit Orammar, p. 283. 
 
 2 For the anvjapa, see Sankhayana Srauta Sutra, xvii, 12, 5. 
 
 * i.e. the seven Samans. Cf. Satapatha Brahmana, ^vii, 3, 1, 41. , 
 
 5 See note on Aitareya Aranyaka, v, 1, 2, and cf. Saiikhayana Srauta 
 Sutra, xvii, 13, 6. 
 
SANKHAYANA ARANYAKA. 
 
 standing there he adores the sun. Some say ^ he should make 
 an opening in the shed ; but he should only perform his 
 adoration in the direction (of the sun). For being concealed in 
 this highest hymn, before the highest,^ he utters the bene- 
 dictions ^ * The great (m.) hath united with the great (f.) ' — 
 Agni indeed is great, the earth is great, for these two have 
 united ; ' The god hath united with the goddess ' — Vayu is 
 the god, the atmosphere the goddess, for these two have 
 united ; ' The Brahman (n.) hath united with the Bnlbmanl ' — 
 the sun is the Brahman, the heaven the BrahmanI, for these two 
 have united. So does he unite these worlds for him who will 
 chant this hymn.^ (5.) 
 
 Yisvamitra,-^ indeed, went to the dear home of Indra by 
 reason of recitation and the performance of vows. To him 
 said Indra, ' Visvamitra, choose a boon.' Visvamitra said, ' Let 
 me know thee.' ' (Choose) again.' ' Thee only.' ' (Choose) 
 a third time.' ' Thee only.' To him said Indra, ' I am the 
 great (m.) and the great (f.) ; the god and the goddess; the 
 Brahman and the BrahmanI.' Visvamitra was still fain to 
 know more. To him said Indra, ' I am that which I have said, 
 but what is more, he that performs no penance may be even 
 such as I am.' Then indeed did Indra proclaim the Yyahrtis. 
 They sufficed for him. 
 
 Then (the Hotr), after gathering to himself the plank of the 
 swing, draws in his breath thrice, after thrice breathing out. (6.) 
 
 The (plank of the swing) is of Udumbara wood. Strength 
 and proper food are the Udumbara, so that strength and proper 
 food are won. Then, after touching it with his breast, putting 
 his right side '' over it, he mvitters, ' Thou art the sun. Let 
 
 1 Cf. Srauta Siitra, xvii, 13, 9, and comm. ; the Mantra is given, ibid., 10. 
 
 - Parama of the MSS. is strange, but not impossible ; dditye must be 
 supplied. Cf. Baudhayana Srauta Sutra, ix, 20 ; p. 67, n. 3. 
 
 ^ They are not wishes proper ; he declares the result of his manual 
 acts (Srauta Sutra, xvii, 15, 10-12), a piece of sympathetic magic. 
 
 * i.e. Sastra, theMahad Uktha. The speaker and the object are one. 
 
 ' Cf. Aitareya Aranyaka, ii, 2, 3, which shows considerable diversity, 
 and which appears more primitive. 
 
 , ® This is the sense, not hrdaydt prthaH.urvan (comm. on Saukhayana 
 Srauta Sutra, xvii, 16, 1). See Aitareya Aranyaka, v, 1, 4 ; Latyayana 
 Srauta Sutra, iii, 12, 1. Similar series of deities and metres are common, 
 cf. Weber, Ind. Stud., xiii, 268. 
 
b SANKHAYANA AEANYAKA. 
 
 the Vasus mount thee with the Gayatrl metre. They are thy 
 mounters.' So he says, and ' After them I mount for royal 
 sway.' This, indeed, do they count royal swa3^ Then, putting- 
 his left side over (the swing), he mutters, 'Let the Rudras 
 mount thee with the Tristubh metre. They are thy mounters.' 
 So he says, and ' After them I mount for self-rule.' Self-rule, 
 indeed, is, as it were, something more than royal sway. Then, 
 putting his right side over, he mutters, 'Let the Adityas 
 mount thee with the Jagati metre. They are thy mounters.' 
 So he says, and 'After them I mount for universal sway.' 
 Universal sway, indeed, is, as it were, something more than self- 
 rule. Then, putting his left side over, he mutters, 'Let the 
 All-gods mount thee with the Anustubh metre. They are thy 
 mounters.' So he says, and ' After them I mount for the 
 fulfilling of desire.' The fulfilling of desire is the best of all. 
 Then, having slipped along over (the plank), he brings down 
 his feet towards the east and rests them on the g^round. He 
 is thus higher than this world. (The reason) why he places 
 (his feet so) is that he thus rests on this Avorld as a secure 
 resting-place. Then he breathes forth thrice and draws 
 in breath thrice. Then, making a lap over the south a"nd 
 north ^ (sides of the plank), he strokes the plank of the swing 
 from west to east with the span of the right (hand), saying, 
 'Prajapati mount thee, Vayu swing thee.' Prajapati indeed 
 mounts it, Viiyu swings it, as alive. Then he breathes forth 
 and draws in breath thrice. Then, holding both hands to the 
 east, he mutters. (7.) 
 
 ' May speech with breath, I with breath, eye with mind, 
 I with mind, Prajapati with cattle, I with cattle (be united).' 
 So he prays.- 'Thou art a fair- winged bird' — breath has 
 fair wings ; ' I shall proclaim this speech ' — he speaks being 
 
 ^ He sits facing east, keeping one leg to the right ( = south) and one 
 to the left ( = north) ; for the form, cf. Wackernagel, Altind. Oramm., 
 ii, 1, 147, 148. The Pet. Lexx. and Monier- Williams render 'hanging 
 over to the right,' which I do not understand. It might be taken (like 
 daksiiiottara, Gobhila Grhya Sutra, i, 7, 4) as with the legs crossed. 
 Cf. Sahkhayana Srauta Sutra, xvii, 16, 7, and comm. : yasmin jpiUrddayas 
 tisthanti; Weber, Ind. Stud., v, 397 ; x, 115. 
 
 2 Cf. Latyayana Srauta Sutra, iv, 2, 10 ; Aitareya Aranyaka, v, 1, 5. 
 
SANKHAYANA ARANYAKA. 7 
 
 minded to proclaim this speech ; ' which will effect much, 
 I who am minded to effect much ' — for this speech is going 
 to effect much, and much (will he effect) who gains the 
 Sastra of this day ; ' which will effect more than much, 
 I who am minded to effect more than much' — for this 
 speech is going to effect more than much, and more than 
 much (will he effect) who gains the Sastra of this day ; 
 ' which will go to heaven, I that am minded to go to 
 heaven' — for this speech is going to go to heaven, and to 
 heaven (will he go) who gains the Sastra of this day ; ' I that 
 am minded to bear these sacrificers to heaven,' so let him say ; 
 but (for a sacrificer) whom he hates, let him say, ' Not N. N., 
 not N. N.' So many, indeed, as he enumerates and shakes 
 forth from this divine chariot, he casts forth. The two ^ 
 (following) are not for him to enjoy ; so he overcomes him 
 (breath) ; so, having overcome him, he places him in his body. 
 Vayu, indeed, becoming breath recites this hymn. So he 
 overcomes him ; so, having overcome him, he places him in 
 bis body. Yoked indeed to his teacher is he who gains the 
 Sastra of this day. Being yoked to his teacher, his breath is 
 liable to be taken away.^ So he overcomes him ; so, having 
 overcome him, he places him in his body. For such a divinity 
 there is no piercing by poisoned^ (arrow), nor sword, nor axe, 
 nor anything else. He who reviles him who knows this 
 becomes worse ; not so he who knows this. There is no piercing 
 one who knows. (8.) 
 
 Adlujaija II. 
 He begins ^ the hymn with the word ' him.' The word ' him ' 
 is breath ; by breath he begins the hymn. Again, the word 
 
 ' i.e. Vayu, who is breath (Deus«en, Phil, of the Upanishads, pp. 107-9) 
 and the teacher. The text tells how he overcomes them and makes 
 them bhogya. Friedlander renders 'have no right to the Prana which 
 he has to enjoy,' but though this gives an approximate sense it seems 
 difficult to tind a parallel construction ; for the one assumed, see Delbriick, 
 Sifnt. Forsch., v, 148. It would be easier if we could read tan for tam, but 
 it is not essential. 
 
 ' For the construction, cf Kausitaki Brahmana, x, 2 ; xvii, 9. 
 
 3 See Zimmer, Altind. Leben, p. 299 ; Murray, Rise of Greek Epic, 
 pp. 120 seq. 
 
 * Cf. Aitareya Aranyaka, i, 3, 1. 
 
8 SANKHAYANA ARANYAKA. 
 
 * him ' is strength and sa^} ; so he places in the hymn strength 
 and sap. Again, the word ' him ' is immortality ; so he places 
 immortality in himself. The E-ajana is (the Saman of) the 
 Prstha (Stotra). The Raj ana is manifestly the Saman; so he 
 unites (the hymn ^) with its own Saman, It consists of verses 
 not specially marked.^ Prajapati, indeed, is not specially marked. 
 That is the symbol of Prajapati. Some say it should consist of 
 verses with *Ka' in them, for Ka is Prajapati and that is a symbol 
 of Prajapati. Then he recites inaudibly the silent recitation. 
 Speech indeed is this day, mind the silent recitation ; so with 
 mind he perfects speech. ' That was mightiest in the worlds ' 
 is the strophe ^ Trca. ' Waxing * with strength, of great might,' 
 has the word * wax,' and so has the word ' great,' for the day 
 is described as ' great.' The body is of twenty-five parts. He 
 recites (the hymn ^) with the addition of the nada (verses). 
 The body indeed is of twenty-five parts, offspring and cattle 
 are additions, so he increases the body by children, cattle, 
 servants, and food,^ (in using) the iiadn verses.' He puts 
 the Tristubh Piidas first,^ then the Padas of the nada verses. 
 Having joined the first Piida of the nada verses with the 
 first Tristubh Pada, he pauses ; having joined the second with 
 the second Tristubh (Pada), he utters the syllable om. Having 
 joined the third with the third Tristubh (Piida), he pauses; 
 having joined the foiu'th with the fourth Tristubh (Pada), he 
 utters the syllable om. He recites thrice the first (verse) 
 thus varied, and the others which follow are similarly varied. 
 He omits the second half-verse of the third verse of the 
 h}Tnn and the second of the nada. This is the opening of 
 the mouth ; by that he utters speech. By the mouth indeed 
 
 1 Enat seems needed. 
 
 - i.e. verses not specially assigned to others by some mark are his ; 
 Macdonell, Brhaddevatd, ii, 5 ; Levi, La Doctrine du Sacrifice^ p. 16, n. 4. 
 => RV., X, 120, 1. 
 
 * RV., X, 120, 2. 
 
 ^ Read tan (i.e. tad). 
 
 ^ Iti probably not = ' etc' in such a case. Cf. Knauer, Festgruss an 
 Bohtlingk, pp. 62 seq. ; Bohtlingk, Z.D.M.G., xli, 516 seq. It may be the 
 iti of enumeration, which is very common in this style ; see p. 51, n. 6. 
 
 ' RV., viii, 69, 2 ; see Pischel, Ved. Stud., i, 183-98. 
 
 * See notes on Aitareya Aranyaka, v, 1, 6 ; i, 3, 8. 
 
SANKHAYANA ARANYAKA. 9 
 
 lie utters speech. He recites these two (half-verses) before 
 the Dvipadas.^ Thus his Stotra verse is not separated by 
 a break. After reciting the body (verses), he recites the 
 sudadohas ^ (verse) ' of the milk-yielder,' Food indeed is the 
 sudado/tas (verse). By food these joints are united. Again, 
 immortality is the sudadohas (verse) ; so he places immortality 
 in the body. Again, the sudadohas (verse) is the form of the 
 Ahava call. So just as wood may be joined by a string or 
 a piece of leather, the sudadohas verse joins all the Yedas. (1.) 
 
 Then he recites the head (verses). They consist of three 
 Trcas. Three indeed are the bones ^ of his head ; them by 
 these he unites. These three again are each threefold, and 
 so make up nine verses. Nine indeed are the breaths in the 
 head. They have the word ' hymn ' in them. This is the 
 symbol of this day. (2.) 
 
 Then he recites the neck (verses). They are three verses. 
 Three indeed are the joints* of the neck. These he unites by 
 those. The last is an Usnih. It is the shoulder, large and 
 expansive. (3.) 
 
 Then he recites the collarbone^ (verse). It is a Tristubh. 
 Therefore the collarbone is the strongest. The (verse ^) 
 * Indra, the mighty arms of thee, strong one,' is suitable to 
 the arms. Then he recites the strophe and antistrophe of 
 the Rathantara, The Brahmana for them has been set forth 
 already. Then he recites the Dhiiyya (verse). This is the 
 Dhayyii, for it is placed in all beings. It indeed is placed 
 on the right side, therefore a woman lies on a man's right 
 side. Then he recites the Pragiitha of the Rathantara. The 
 
 ^ See ii, 11 fin. 
 
 - RV., viii, 69, 3. 
 
 ^ Here, again, the number is probably fanciful, cf. Hoernle, Osteology/, 
 pp. 172 seq., and the stock division of the head into three, Satapatha 
 Brahmana, xii, 2, 4, 9, etc. For the nine breaths — apertures — cf. Deussen, 
 Phil, of the Upanishads, p. 28.3, where, however, the older passages are 
 not quoted, and note on Aitareya Aranyaka, i, 4, 1. 
 
 * Probably purely unscientific ; the official osteology (Hoernle, Osteology., 
 p. 64) is quite difterent. For sections 2-6, cf. notes on the Aitareya 
 Aranyaka, v, 2, 1 ; 2 ; i, 4, 1 ; Sankhayana Srauta Sutra, xviii, 2-6. 
 
 5 So akm certainly, see Hoernle, Osteology, pp. 202 sq. ; Srauta Sutra, 
 xviii, 4, 1 ; 5, 1 ; Z.D.M.G., 1908, p. 139. 
 
 « RV., vi, 47, 8-=. 
 
10 SANKHAYANA ARANYAKA. 
 
 Brahmana for it has been set forth ah^eady. The hymn ^ is 
 ' Who alone of mortals deserves oblation.' He recites it by 
 Padas. Taking out the second verse of it, he puts in as second 
 (verse) the second (verse) of the hymn,^ ' All my other friends 
 have come.' Thus he interweaves the two sides to prevent 
 them separating. Therefore he performs all actions by (the use 
 of) both sides. (4.) 
 
 Then he recites the hand (verses). They indeed are three. 
 These are the joints^ of his hand. These he unites by those. 
 The first is in an excessive metre. This is the thumb. So the 
 thumb approaches all the fingers. The right side has the 
 Rathantara, the left the Brhat, and the Brahmana for it has 
 been set forth. These two sides, with Brhat and Bathantara, 
 are of twenty-four parts. Twenty-four are the half-months of 
 the year, so that the year is made up. (5.) 
 
 Then he recites the Caturuttara (verses). They are the spine. 
 They are twenty- one verses. Twenty-one indeed are the joints •* 
 of the spine. These he unites by those. They make up seven 
 Trcas. Seven indeed are the metres, so that all the metres are 
 made up. They have the word 'hymn.' That is the symbol 
 of this day. (6.) 
 
 Then he recites the (sets of) eighty verses. He recites them 
 in correspondence with the Stotra verses, Gayatrl (corresponding 
 to) Gayatra, Usnih and Brhati (sets) to Brhad and Rathantara. 
 The Gayatrl (set) is the right side, the Usnih the left, the 
 Brhati the middle. In the middle indeed of the bod}' is food 
 deposited. Between the two Tristubhs there is a Tristubh in 
 a Nivid.^ They belong to Yisvamitra, are corresponding, and 
 have the word ' hymn.' For Visviimitra was the seer of that 
 (hymn). The strophes contain the word ' great,' and they have 
 the word ' magnify.' ^ It (the hymn) has the word ' magnified ' 
 
 ' RV., vi, 22. See Kausltaki Brahmana, xxv, 5 ; 6. 
 
 2 RV., X, 28. ' , ^ Hoernle, Osteology, p. 36. 
 
 ■* Possibly this means, as in Satapatha Brahmana, xii, 2, 4, 12 (Hoernle, 
 Osteology, p. 106), the twenty transverse processes of the atadominal 
 portion of the spine {udara), but the word is anuka and the number there 
 is thirty-two, the spine itself in either case making the odd figvire. 
 
 5 RV., iii, 31, 9 and 11 ; Srauta Sutra, xviii, 9, 4-7. 
 
 ^ Read vrdhavatyah, etc., not vrddka". For Visvamitra, of. Kausitaki 
 Brahmana, xxviii, 2. 
 
SANKHAYANA ARANYAKA. 11 
 
 and the word ' great.' It has the word ' great,' for this day is 
 described as ' great.' (7.) 
 
 ' Great Indra, who by might,' and ' is magnified by Vatsa's 
 lauds ' : with this verse ' he commences the Gayatrl (set of) 
 eighty (verses). It (the verse) contains both the words 'great' 
 and ' magnify.' It (the litany) has the words ' great ' and 
 
 * magnified.' It has the word ' great,' for this day is described 
 as ' great.' (8.) 
 
 * What joys thou didst bring, Indra,' and ' his praises 
 magnify, great one ' : with this verse ^ he begins the Brhati 
 (set of) eighty (verses). It (the verse) contains both the words 
 
 * great ' and ' magnify.' It (the hymn) has the words ' great ' 
 and ' magnify.' It has the word ' great,' for this day is 
 described as ' great.' ' May this delightful (Soma) for thee ' 
 and ' Hither, with thy bay steeds, Indra,' are the two hymns.^ 
 (The reason) why he recites them at the end is that he may 
 commence the Usnih (set of) eighty verses (after concluding) 
 with perfect Brhatls. (9.) 
 
 'Indra in the poured libations,' and 'He gains the power 
 that magnifies ; for he is great ' : with this verse "^ he begins 
 the Usnih (set of) eighty verses. It (the verse) contains both 
 the words ' great ' and ' magnify.' It (the hymn) has the 
 words 'great' and 'magnify.' It has the word 'great,' for 
 this day is described as ' great.' These sets of eighty (verses) 
 recited together make up 720.'^ 720 indeed are the days and 
 nights of the year. Thus by these (sets of) eighty he obtains 
 the days and nights of the year. Some make into Usnihs the 
 Gayatris by means of the ends of the Samans ; others, again, 
 add (to make the Usnihs) (sets of) four syllables. From the 
 Brhati (set of) eighty (verses) he takes out eighty (sets of) 
 fovir syllables ; from the Kakubh Pragiithas twenty-four (sets of) 
 four syllables ; these 104 sets of four syllables he inserts in the 
 
 1 RV., viii, 6,,1. For sections 6-17, cf. notes on Aitareya Aranyaka, i, 4, 
 3 ; V, 2, 3-5 ; Sankhayana Srauta Sutra, xviii, 7-21. 
 
 2 RV., viii, 97, 1. 
 
 3 RV., iii, 44 ; 45. 
 
 * RV., viii, 13, 1. 
 
 ^ For this, see Aitareya Aranyaka, p. 36, and notes on v, 2, 3-5 : 
 Eggeling, S.B.E., xli, 111 seq. 
 
12 SANKHAYANA ARANYAKA. 
 
 104 Gilyatrls. So the Gayatrls are turned into Usnihs. But 
 one need not be concerned with this.^ The (result) is here 
 brought about. ' Sing to Indra the Saman ' : (the reason) whj^ 
 he recites this^ last is that he may commence the vnsa (hymn), 
 (after concluding) with perfect Usnihs. (10.) 
 
 Then he recites the rasa (hymn^). The belly is the vasa 
 hymn. With it, when made ready, whatever is outside it 
 would come into immediate proximity. Thus it matures what 
 is within the belly. Therefore many deities and many metres 
 are recited in the vam (hymn). Therefore much variegated 
 food is deposited in the belly. Then (he recites) the two half- 
 verses * which were taken out. Then (he recites) the sitdadohas 
 (verse). It is then left out (afterwards). Here it has been 
 recited twenty-four times. (H.) 
 
 Then he recites the Dvipadas. Metre indeed is a support, 
 so that the Dvipadas serve as a support. (12.) 
 
 Then he recites the hymn to Indra and Agni, reciting it as 
 in GayatrT. Indra and Agni are supports, so that support is 
 obtained. (13.) 
 
 Then he recites the Avapana.^ The Avapana is a support, 
 so that support is obtained. Then these go on again straight 
 forward. (14.) 
 
 Then he recites the Anustubh text. Speech indeed is this 
 day ; speech the Anustubh. So in speech he places speech. 
 * Ye have gone to the skj^, ye have gone to the sky ' : with this 
 hymn ^ he approaches the gods. The Trca ' He, of old, 
 inspiring sages,' ^ has the word 'hymn,' and by reason of it is 
 
 1 i.e. the precise method of the transformation. 
 
 - RV., viii, 98, 1 ; cf. ii, 9. The hymns are Usnih and BrhatI 
 respectively. Samsiddha is a metaphor from cooking, Hke samsJcrta. 
 
 ^ RV., viii, 46. See Pischel, Vedische Studien, i, 7 sq. ; Aitareya 
 Aranyaka, i, 5,,1 ; Eggehng, S.B.E., xli, 112, n. 2. 
 
 * ii, 1 ; cf Satapatha Brahmana, viii, 6, 2, 4, and for the Aindragna 
 Sukta (RV., viii, 40), Eggehng, I.e., p. 113, n. 1. 
 
 * i.e. insertion, which explains the last words. Cf. Aitareya Aranyaka, 
 i, 5, 2 ; Satapatha Brahmana, viii, 6, 2, 3 ; S:liikhayana Srauta Sutra, 
 xviii, 17. 
 
 * The Bodleian MS. reads jaya for yaya. The reference is clearly to 
 RV., viii, 34, P-ISJ. 
 
 The Bodleian MS. reads, correctly, pratnathCi and kavivrdha ; see 
 RV., viii, 63, 4. 
 
SANKHAYANA ARANYAKA. 13 
 
 perfect. The last verse is in Gtiyatri, and by reason of it it 
 is perfect. In ^ ' Thou art the great ruler here ' there is the 
 word ' great,' for this day is described as ' great.' (15.) 
 
 Then he recites the hundred Tristubhs. The Tristubh is 
 Indra's metre ; so he perfects him with his own metre. The 
 Hiranyastupa - hymn and the Yataiitlya ^ hymn correspond to 
 the Brhat and Rathantara, For the Brhat and Rathantara are 
 put in front. The Sajanlya * hymn and (the hymn ^) ' Priests, 
 bear to Indra the Soma ' make u]) twenty-seven verses. 
 Twenty- seven are the Naksatras ; thu.s he obtains the majesty 
 of the Naksatras. He should recite (a hymn) of Visvamitra,. 
 for Visvamitra beheld it. He should recite (a hymn) of 
 Vamadeva, for that is pleasant ^ to the gods. He should recite 
 (a hymn) of Yasistha, for that is best for the gods. Then 
 before the Udubrahmiya "^ (hymn) he recites (the verses) with 
 interwoven Piidas. All desires, indeed, are within this hymn. 
 Just as having shut cattle in a pen one puts a bar and a pin ^ 
 (to keep them in), so by these intertwined verses he grasps all 
 desires on either side and places them in the body. Again, of 
 the Udubrahmiya hymn the last (verse) has the word ' hymn.' 
 That is the symbol of this day. He concludes by repeating this 
 (verse) thrice. Having concluded he mutters the Ukthavlrya. 
 The one-day form comes first ; the one-day is a support, so 
 that support is obtained. The Mahiivrata form comes next. 
 In^ 'Thou art great' there is the word 'great,' for this day 
 is described as ' great.' (16.) 
 
 Reckoning in the sudadohan verse, recited once, which has 
 to be supplied throughout the litany, but without the silent 
 recitation, there are a thousand Brhatls. In this thousand 
 
 ' RV., X, 152, 1. Also quoted in xii, 7 fin. ; see Sutra, xviii, 18. 
 
 2 RV., i, 32 ; Aitareya Brahmana, iii, 24. 
 
 ^ RV., vi, 25 ; Sankhayana Srauta Siltra, xviii, 19, 3. 
 
 * RV., ii, 12. 
 
 5 RV., ii, 14, 1. The next hymns referred to are iii, 43 ; iv, 16 ; vii, 24. 
 
 ^ Vamadeva's o\yn allusion to his name ; cf. Aitareya Aranyaka, ii, 2, 1. 
 
 ' RV., vii, 23 ; Sankhayana Srauta_ Sutra, xviii, 19, 10 ; 20, G. For the 
 interweaving, cf. note on Aitareya Aranyaka, i, 5, 2 ; v, 3, 1 ; Eggeling, 
 S.B.E., xli, 113, n. 1 ; Roth, Z.D.M.G., xxxvii, 106. 
 
 8 Argalesike must have this sense or something like it. Add. to diet. 
 
 ^ i.e. in the Mahavrata form, Sankhayana Srauta Siitra, xviii, 20, 8. 
 Cf. note on Aitareya Aranyaka, v, 3, 1. 
 
14 SA.NKHAYANA ARANYAKA. 
 
 Brhatis there are thirty-six thousand syllables. So many are 
 the days of a hundred 3'ears ; thus he obtains the days of 
 a hundred years.^ Some sa}^ (the thousand) is composed of 
 Anustubhs. Speech indeed is that day, speech the Anustubh, 
 speech all beings ; again, speech is this all, so they say. But 
 it is fixed that it is composed of Brhatis. For he that gives 
 heat here is connected with the BrhatI ; so he perfects him with 
 his own metre. Three times he calls (to the Adhvaryu). Three 
 indeed are these Avorlds ; so he obtains these worlds. The Yajyii 
 verse is taken from the one-day (rite). The one-day (rite) is 
 a support, so that support is obtained. They loosen the swing, 
 before the secondary vasal ' cry is made. He descends towards 
 the east (to meet) him who bears the Graha as he advances. 
 He thrusts away to the west the plank of the swing. Touching 
 the Graha, he mutters, ' This victory I have won, let me be 
 associated Avith it, lest I sever myself from this victor3\' The 
 Atigrahya is for Yisvakarman. Prajapati's indeed is this day, 
 Prajapati is Visvakarman ; thus he perfects him with his own 
 symbol. 
 
 This day Indra proclaimed to Ahgiras, Ahgiras to Dirgha- 
 tamas. Therefore did Dirghatamas live ten lives of man. This, 
 too, the Bsi has recorded, Dirghatamas, son of Mamatii, in the 
 words ^ ' In the tenth stage of eld.' If a man desire life, this 
 is the Sastra to use, so said Kausltaki.* So he who knows thus 
 and recites (the litany of) this day, lives all his life in this 
 world and obtains immortality and imperishableness in the 
 world of heaven. (17.) 
 
 ' We choose that of Savitr ' is the strophe of the Yaisvadeva^ 
 
 1 Read with the Berhn and Bodleian MSS. : tCivanti mtasamvatsara- 
 syahani bhavanti tac chatasam vatsarasyO hdny dpnoti. 
 
 • For this and the following, cf. Hillebrandt, Vedische Opfer und Zauber, 
 p. 102 ; note on Aitareya Ai'anyaka, i, 2, 4 ; Sankbayana Srauta Sutra, 
 xviii, 21 ; I read, of course, prajaimm. 
 
 ^ RY., i, 158, 6, which presumably really means 'in the tenth decade.' 
 
 * Repeatedly referred to in the Kausitaki Brahmaua, and again in iv, 1 ; 
 7 ; XV (Kahola). The word is a mere patronymic, and we must probably 
 distinguish two members at least of the family, Visvajit and Kahola, the 
 latter being perhaps the Kausitaki pm- excellence. 
 
 ' This section contains the hymns for the two Sastras of the evening 
 Soma-pressing., See RV., v, 82, 1-3 ; note on Aitareya Aranyaka, i, 5, 3 ; 
 Sankbayana Srauta Sutra, xviii, 22 and 23. 
 
SANKHAYANA ARANYAKA. 15 
 
 (Sastra). (The strophe) contains the word 'great' because of 
 the occurrence ^ of ' we choose.' (The Sastra) has the word 
 ' great,' for this day is described as ' great.' ' To-day, god 
 Savitr ' is the antistrophe.^ It contains the word ' great ' 
 because of the occurrence of the words ' May we win all good 
 things.' (The Sastra) has the word ' great,' for this day is 
 described as ' great.' ' That desirable greatness of the god 
 Savitr' is a Savitr hymn.^ It has the word 'great,' for this 
 day is described as ' great.' ' They, heaven and earth, all 
 propitious,' is a hymn* to heaven and earth. (The verse ^) 
 ' Widely-capacious, great, never-failing,' contains the word 
 ' great,' for this day is described as ' great.' ' Why has the best, 
 whj'- has the youngest, come to us,' is a h3aun *" to the Rbhus. 
 (The verse) ' We blame not the bowl of great birth ' contains 
 the word ' great,' for this day is described as * great.' ' Of 
 the aged, grey-haired Hotr,' is the * Water ' hymn," addressed 
 to the All-gods. For that is the water of the gods. He 
 places a Nivid in the (hymn) of the one-day rite. The one-day 
 (rite) is support, so that sujDport is won. The (hymn of the) 
 one-day rite is addressed to Vaisviinara.^ The one-daj- (rite) 
 is support, so that support is won. ' The Maruts rushing 
 onwards with gleaming lances,' is a hymn^ to the Maruts. 
 (The hymn) contains the words ' mighty ' and ' great ' in ' Ye 
 great ones, mightily and wide ye rule,' for this day is described 
 as great. ' Of a truth the fair refulgence was established ' is 
 a hymn !•' to Jatavedas. The last (verse), 'With hymns of 
 might hath Agni now been praised,' contains the word 'hymn.' 
 That is the symbol of this day. These are the hymns of the 
 Agnimaruta (Sastra) . 
 
 These are the hymns of this day. So ends the Agnistoma.^^ 
 Brahman(n.) is the Agnistoma. Brahman is this day. So 
 they place Brahman in Brahman. They obtain immortality 
 who observe (the ritual of) this day. (18.) 
 
 ^ The sense seems to be that VDilmahe gives mah, as dhlmahi below 
 - RV., V, 82, 4-6. ■ ■ 3 Rv., iv, 53, 1. 
 
 * RV., i, 160. 5 RV., i, 160, 2. 
 
 « RV., i, 161. ' RV., i, 164, 1. 
 
 8 RV., iii, 3. _ 9 RV., V, 55, 1. 10 RV., i, 141, 1. 
 
 ' ' Cf. Aitareya Aranyaka, v, 3, 2 fin. The Agnistoma is the Prakrti of 
 the Mahavrata. 
 
16 SANKHAYANA ARANYAKA. 
 
 Adhydya III. 
 
 Citra Gangyayani,^ being about to sacrifice, chose Aruni (as 
 the priest). He sent his son, Svetaketu, saying, 'Perform the 
 sacrifice.' Him when he had arrived (the King) addressed, 
 ' Thou art the son of Gautama. Is there a secret place ^ in the 
 world where thou wilt set me, or is there any road and wilt thou 
 set me in the world to which that road leads ? ' He said, ' I do 
 not know that. I Avill ask my teacher.' Going to his father 
 he asked him, saying, ' Thus did he question me. How shall 
 I reply ? ' He replied, ' I also do not know that ; we will learn 
 in his house and gain the knowledge, for even others give to us. 
 Come, we will both go.' With fuel in his hand he went to 
 Citra Gahgyayani, saying, ' Let me approach thee.' He said 
 to him, 'Thou art fit to receive the knowledge of Brahman,^ 
 since thou hast not been proud. Come, I will instruct 
 thee.' (1.) 
 
 He said : Those who depart from this world all go to the moon. 
 Their breaths swell the first fortnight (of the moon) ; in the 
 second it brings them to birth again.* The moon is also the 
 door of the world of heaven. Him who can answer,^ it sends 
 
 1 More likely than the obvious v.l. Gargyayani of Sankarananda's 
 recension. 
 
 - The question is vague and mysterious. Yasya and anyataro, suggested 
 by Max Miiller, would be easier, but mystery is in place, and too much need 
 not be made of it. Deussen paraphrases it satisfactorily as ' Is there any 
 end of transmigration, and will you set me on the path to it ? ' Sankara- 
 nanda's recension has the very unsatisfactory anyam utdho for anyatamo, 
 and renders vadhva as baddhm, contrasting a secret with a non-secret 
 place. Max Miiller renders ' Is there a hidden place ... or is it 
 the other way.' Bohtlingk, Ber. d. sacks. Ges. d. Wiss., xlii, 198, adopts 
 practically the same view as Deussen does. 
 
 ^ Deussen Ye&da agranlr {or gnlhl ; Sahkarananda has brahmdrghah, but 
 the text, if less easy, is certain. , 
 
 ^ ' Gladdens them not,' in Sankarananda's version. Max Miiller's 
 conjecture aparapakse is not necessary. 
 
 5 I follow Deussen. The moon is the centre of the Devayaua and 
 Pitryana, and sends on the one who can reply. Saiikarananda, Cowell, 
 Max MuUer, take pratydha as ' reject.' For the theory, cf. Brhadaranyaka 
 Upanisad, vi, 1 (= 2 K.) ; Chandogya Upanisad, v, 3-10 ; and Deussen, 
 Sechzi'g Upanishad's, pp. 137-40, with whose view of the priority of 
 these two Upanisads to the Kausitaki I agree. Max Miiller recognises 
 two classes : the former, which rejects the moon and is set free at once ; 
 the latter, which rejects Svarga, and is then set free, but the sense 'set 
 free' is hardly to be got out of atisrjate. It means 'sends on.' 
 
SANKHAYANA ARANYAKA. 17 
 
 on ; him who answers it not, it rains down on earth, becoming 
 itself rain. He is born on earth as a worm, or a grasshopper, 
 or a fish, or a bird, or a lion, or a boar, or a snake (?),' or 
 a tiger, or a man, or another creature, in one or other station 
 according to his deeds and his knowledge. Him, when he has 
 arrived, it asks, ' Who art thou '? ' To it should he reply ,2 
 ' From the light I came as seed, seasons, from that produced 
 as the fifteen-fold fatherland. In the man as creator ye placed 
 me, and by man as creator impregnated the mother. I am 
 born and again born as the twelve-month (year) and the 
 thirteen-month (year), from the twelve-fold, the thirteen-fold 
 father. I know this and I recognise this. Then do ye bear 
 
 ' Parasodn. Saukarananda has dandasiikavisesah vdsabddcl vrscikddih, 
 Bohtlingk's i>iV_t. compares joarasyani, 'wild ass' (Atharva Veda, Paipp.) ; 
 ' Beisstier,' Deussen ; ' dog,' Weber, I)id. Stud., i, .396. 
 
 - What follows is in verse, and as it has been much misunderstood 
 (even in Bloomfield's Vedic Concordance) I give the text as I restore it — 
 ' vicaksandd rtavo rcta ubhrtam pancadaidt prasutdt pitrydvatas \ 
 
 tan md pumsi kartarij erayadhvam pumsd kartrd mdtari mdsisincd || 1 || 
 
 &a jdyamdna iipajuyamfnio dvdduiatrayodaiopamdsah \ 
 
 dvddauitrayodascna pitrd suiii tad vide ^ ham prati tad vide ^ham 
 
 tan martavo 'wrtyava dhharudhvam || 2 || ' 
 I keep erayadhvam ; Deussen suggests airayadhvam, but the augment is 
 not needed. For the md nisim ca of the ordinary recension (including the 
 Berlin and Bodleian MSS.), or the md^isikta of Sankarananda's recension, 
 adopted by Deussen, I read md-dsisinca as 2nd plur. perf. with strong form 
 (Whitney, Sanskrit Grammar, p. 284) metri causa. Bloomlield, p. SSS'', 
 conjectures nisiiicata, but this would hardly have been corrupted, and the 
 conjecture ignores the fact that, though the first two Padas are in Jagati, 
 the third and presumably the fourth are in Tristubh. The verse occurs in 
 Jaminiya Brahmana, i, 18 ; 50, where tarn md pwmsi is, of course, palseo- 
 graphically the same as tan, which { = retas) I prefer, and the last Pada 
 reads pumsah kartur ondtary dsisikta, also a Tristubh. In v. 2 jdyamdna 
 is Deusseu's certain restoration for jdya (Berlin reads jdyamdnah, only 
 showing how easy the omission was). For dvddasatrayodasopamdsah, 
 Cowell's MS. A, Berlin and Bodleian MSS. have dvddasatrayodaso mdsak, 
 Sankarananda's recension °trayodaki upamdsah, which gives perhaps the 
 pronunciation of the real text, though it is much more probably dim", as in 
 Pada 3. I read saTn, not dsam, and metri causa begin a new Pada with it ; 
 vide I recognise as a verbal form, not an infinitive. In his version Cowell 
 accepts one view of Sahkarananda that rtavah is in the first verse abl., 
 in the second ace, and that vide is infin., dsam, ' I was.' Deussen takes 
 the other view of Saiikarananda in the first case, in both cases rightly, 
 of rtavah as voc, but adheres to dsam, vide as infin., and reads mrtyave 
 for amrtyave, which is unnecessary, since we need not take the verb as 
 imperfect. His martavo for the archaic ma rtavo I have accepted metri 
 causa. The Berlin MS. in a correction reads drabhadhvam, like Anand. 
 MS. Gh. Max Miiller agrees with Cowell, and both render the first two 
 second persons as if third persons. Anand. has nisikta. QtJ.A.O.S.,x\x, 118. 
 
18 SANICHA.YANA ARAN YAK A. 
 
 me, seasons, to deathlessness. By that truth, that penance, 
 I am the season of the seasons.' 'Who^ art thou?' 'I am 
 thou.' He then sends him on. (2.) 
 
 He having reached the road of the gods arrives at the world 
 of Agni, then at the world of Viiyu, the world of Yaruna, 
 the world of Indra, the world of Prajapati, the world of 
 Brahman.2 Of that world ^ is the lake Ara (of enemies), the 
 moments Yestiha (which destroy the sacrifice^), the Yijarii 
 (imaging) river, the Ilya^ tree, the Salajya^ city, the AparJijita 
 (unconquerable) palace, Indra and Prajapati the doorkeej)ers, 
 the hall Yibhu, the throne Yicaksana, the couch Amitaujas 
 (of unsurpassed splendour), the dear ManasI (spirit of mind), 
 her peer CaksusI (spirit of the eye), who weave" the worlds 
 holding flowers in their hands, the Apsarases, Ambii ^ and 
 Ambayavl, and the streams Ambayiih. The knower advances 
 to that world. Brahman says of him, ' Run to meet him 
 with the glory due to me. He has won the unaging river. 
 He shall never grow old.' (3.) 
 
 ' ' Who am I ? Who art thou ? ' in Saukar;lnanda's recension. The 
 father and son are both here identified with the year of twelve or thirteen 
 months {upayndsa is curious and refers to the intercalary month). The 
 question ' Who art thou ?' is probabl}' the moon's (so all the translators). 
 It might be rhetorical, and the omission of iti is doubtful ; see Synt. 
 Forsch., V, 533 ; Eggeling, S.B.E., xhv, 61, 355. 
 
 2 We need not doubt the personal Brahman anywhere in this Upanisad. 
 On the other hand, neither the Aitareya Brahmana nor Ai-anyaka, i-iii, 
 know him ; cf. von Schroeder, Ind. Lit., p. 91. 
 
 ^ Cf. Chandogya Upanisad, viii, 5, 3, where occur the Somasavana b'ee, 
 the Aparajita city, the Prabhuvimita, and the Airammadija lake, the Ara 
 and Nya seas, etc., and Weber, Jnd. Stud., i, 398, 399. 
 
 * This is Weber's rendering, taking 9/esti from i/aj. It is admittedly 
 conjectural, but i/e?ti is read in Cowell's MSS. and the Berlin MS., and is 
 probably correct. 
 
 5 Sankarananda derives it from /'Id, so evidently read ili/a, not ilpa. 
 Deussen accepts this. Cf. Hillebrandt, Ved. Myth., iii, 312, n. 3. , 
 
 " ' Protected by bow-strings thick as Sal trees,' Deussen with Sahkaril- 
 nanda. 
 
 ' dvayato (not °tau as Sankarananda) and probably caiva for vai ca 
 should be read. Yovjagdni, a vox nihili, Ye&djaganti, an easy corruption, 
 as the i is easily confused with an d-i. Below Deussen joins 'with my 
 glory ' with the following words, but this is against their place in the 
 sentence. 
 
 * Weber, p. 183, has amhdyavdh, like Anand. MS. Gh. The form is 
 irregular, and may be an error for ambdi/avlh. The exact sense of these 
 expressions must remain in doubt, but probably they are all variants of 
 ' mother,' Bohtlingk's Diet., s.vv. 
 
SANKHAYANA AEANYAKA. 19 
 
 Five hundred Apsarases advance towards him, a hundred 
 with fruit ^ in their hands, a hundred with unguents, a hundred 
 with garlands, a hundred with garments, a hundred with 
 aromatic powders. Him they adorn with the ornaments of 
 Brahman, He, adorned with the ornaments of Brahman, 
 knowing Brahman, advances to Brahman (n.). He arrives at the 
 lake of enemies. He crosses it by his mind. Men who know 
 but the present, on coming to it, are overwhehiied. He arrives 
 at the moments which destroy the sacrifice. They flee from 
 him. He arrives at the unaging river. He crosses it by his 
 mind alone. His good deeds and his evil deeds then shake 
 themselves off.- His dear relatives obtain his good deeds, his 
 enemies his bad. Just as a man driving on a chariot may 
 look down at the wheels of the chariot, so may he look down 
 at day and night, good deeds and evil deeds, and all opposites. 
 He, severed from good, severed from evil deeds, knowing 
 Brahman, advances to Brahman (n.). (4.) 
 
 He arrives at the Ilya tree. The odour of Brahman reaches 
 him. He arrives at the Siilajya city. The savour of Brahman 
 reaches him. He arrives at the vmconquerable palace. The 
 splendour of Brahman reaches him. He arrives at Indra and 
 Prujilpati, the doorkeepers. They flee from him. He arrives 
 at the hall Vibhu. The glory of Brahman reaches him. 
 He arrives at the throne Yicaksana. The Samans, Brhad 
 and Bathantara, are its eastern ^ feet ; Syaita and Naudhasa 
 its western feet ; YairOpa and Yairaja the sides south and 
 north ; Sakvara and Baivata the sides east and west. It is 
 knowledge, for by knowledge he discerns. He arrives at 
 the couch of unsurpassed splendour. It is breath. The past 
 and the future are its eastern feet ; prosperity and food its 
 western feet; (the Samans) Bhadra and Yajfiayajnlya are the 
 
 1 Saiikarananda'.s recension h&aphana, 'ornaments,' a mere misreading. 
 
 - Read dhunvC(ti\ which alone accounts for the variants dhunutevCt, 
 dhunvate, dhinuvdtc, J.R.A.S., 1908, p. 388. 
 
 ' These expressions are taken with Sankarananda, Cowell, and Max 
 Miiller, as local, not merely front, etc., though the two would coincide. 
 I read tirascye, see Whitney on Atharva Veda, xv, 3, 5. Cf. also Aitareya 
 Brahmana, viii, 12; Jaiminiya Brahmaiia, ii, 24. In Latyayana Srauta 
 Sutra, iii, 12, 2, am'ici and tirascl are read. Cf. Weber, hid. Stud., 
 i, 401 ; Aufrecht, ibid., pp. 122 seq. 
 
20 SANKHAYANA ARANYAKA. 
 
 (bars) at the head ^ (and foot) ; Brhad and Rathantara are the 
 (bars) across ; the Re verses and the Samans the cords ^ running 
 east (and west) ; the Yajus verses the cords across; the rays of 
 the moon are the cushion ; the Udgltha the support ^; prosperity 
 the pillow. Thereon sits Brahman. The knower first mounts 
 on it with one foot. Brahman asks him, ' Who art thou ? ' 
 To him let him reply. (5.) 
 
 ' I am the season, of the season, born of the ether as womb, 
 as seed from wife,* the glory of the year, the soul of all that 
 has been. Thou art the soul of all that has been. What thou 
 art, that am I.' He says to him, ' Who am I ? ' ' Truth,' 
 let him say. ' What is truth ? ' ' That which is other than 
 the gods and the breaths, that is being (sat) ; the gods and 
 the breaths are that {tijam). This is called by the (one ^) 
 word "truth" [sattijam). Such is all this; all this art thou.' 
 So he says to him. This is laid down in a verse. (6.) 
 
 * The indestructible, which has the Yajus as belly, the 
 Saman as head, the Re as form, he should be known as 
 Brahman, the Rsi, composed of Brahman, the great one.' ^ 
 
 He says to him, ' How dost thou obtain my male names ? ' 
 ' By breath,' he should reply. ' How female names ? ' ' By 
 
 1 Slrsanye is the usual brachylogy of 'head (and feet),' I think. So 
 Max Miiller, with Cowell. Max Muller takes ird as ' earth.' 
 
 * So probably tantu, being used in Atharva, xv, 3, 6. 'Cornices,' Cowell 
 with Sahkarananda ; ' Liingsborten ' and ' Querborten,' Deussen ; ' Aufzug ' 
 and 'Einschlag,' Weber ; 'sheets,' Max Muller. 
 
 3 I read uparasrayah {udgithop', an irregular Sandhi). The upasrih 
 of the scholiast, though accepted by Max Muller and Whitney (on Atharva, 
 XV, 3, 8), is merely a dittogi-aph of srlr following. Cowell's udgitho 'paras 
 ca yah with his MSS. and my Berlin and Bodleian MSS. is a corruption 
 of an unknown word. Possibly upasrayah, as in Atharva, I.e., may be 
 correct. The rendering given is Whitney's ; ' coverlet,' Cowell, Deussen, 
 Max Muller, Weber, and Lexx. Cf. v, 1. 
 
 *■ Bhdryuyai is supported by my MSS., and must be right ; bhdyai 
 of Sankarananda is impossible. The version above agrees with that of 
 Cowell and Deussen in substance. Max Muller has 'sprung from the 
 womb of endless space, from the light (from the luminous Brahman). 
 The light, the origin of the year, which is the past, which is the present, 
 which is all living things, and all elements is the Self,' but despairs of 
 the original reading, unneces.sarily it seems, for bhdyai is an easy error 
 for bhdrydyai, and the other variant etat not difficult for retas. 
 
 * The Berlin MS. actually has ekayd. 
 
 ^ Not in Bloomfield, Vedic Coticorda?ice. Yajudarah is noteworthy and 
 early in character. 
 
SANKHAYANA AEANYAKA, 21 
 
 speech.' ' How neuter (names) ? ' ' By mind.' ' How scents ? ' 
 
 * By smell.' ^ ' How forms ? ' ' By the eye.' ' How sounds ? ' 
 ' By the ear.' ' How the savour of food ? ' 'By the tongue.' 
 
 * How actions ? ' ' By the hands.' ' How pleasure and pain ? ' 
 'By the body.' 'How joy, dalliance, offspring?' 'By the 
 organ of generation.' ' How moving?' ' By the feet.' ' How 
 thoughts, what is to be known, desires ? ' ' By intelligence 
 alone,' he should reply. To him he says, ' The waters indeed 
 are my world, this is thine.' What victory, what success, 
 Brahman has, he wins that victory, he attains that success, who 
 knows this. (7.) 
 
 Adhydya IV. 
 
 ' Breath is Brahman,' says KausTtaki. Of this breath 
 which is Brahman the mind is the messenger, the eye the 
 protector, the ear the proclaimer, speech the tirewoman. He 
 who knows mind as the messenger of this breath which is 
 Brahman becomes possessed of the messenger, eye as the 
 protector becomes possessed of the protector, ear as the 
 proclaimer becomes possessed of the proclaimer, speech as> 
 the tirewoman becomes possessed of the tirewoman. To 
 this breath which is Brahman all these deities, unasked, pay 
 homage ; so to him who knows this all beings, unasked, pay 
 homage. His secret rule ^ is, ' One must not beg.' Just 
 as one having begged through a village without getting 
 anything sits down, (saying) , ' I would not eat anything given 
 from this (place),' then those who formerly refused him invite 
 him, thus is the rule of him who begs not. The givers of food 
 invite him, (saying), ' We give.' (1.) 
 
 ' Breath is Brahman,' so says Paihgya. Of this breath which 
 
 > Prana and ghrCina are so alike iu Devanagari that one need have httle 
 hesitation in accepting here ghrdna with Cowell's MS. A, the Berhn and 
 Bodleian MSS., though jirCina could mean 'smell,' and frequently is used 
 decisively in that sense, especially when a verbal form of frdn is used. 
 Sankarananda adds (so Weber, but not Anquetil) after the eye, touch and 
 the skin. 
 
 - Such a use is decidedly against Oldenberg's theory of the meaning of 
 upanimd as 'worship.' Cf. Deussen, Phil, of the Upanishads, p. 13, and 
 see Oldenberg's articles, Z.D.M.O., 1, 457, and liv, 70. Parivestrl is rendered 
 ' housekeeper ' by Max Miiller ; ' waitress ' by Deussen. 
 
22 SANKHAYANA ARANYAKA. 
 
 is Brahman after speech the eye envelops ; after the eye 
 the ear envelops ; after the ear the mind envelops ; after 
 the mind breath envelops.^ To this breath which is Brahman 
 all these deities, unasked, pay homage ; so to him who knows 
 this all beings, unasked, pay homage. His secret rule is, ' One 
 must not beg.' Just as one having begged through a village 
 without getting anything sits down, (saying), ' I would not eat 
 anj^thing given from this (place),' then those who formerly 
 refused him invite him, thus is the rule of him who begs not. 
 The givers of food invite him, (saying), 'We give.' (2.) 
 
 Then follows the obtaining of a choice portion of wealth. 
 If a man desire a choice portion of wealth, on the night of full 
 or new moon or in the bright fortnight under- an auspicious 
 Naksatra, on one of these seasons, he places the fire, sweeps 
 round, scatters (grass) about, sprinkles (water), purifies (the 
 ghee),^ and bending his right knee offers oblations of ghee 
 with a ladle. ' The deity, speech by name, is the obtainer. 
 May she obtain this for me from N. N. To her srdhd. The 
 deity, smell ^ by name, is the obtainer. May he obtain this for 
 me from N. N. To him sm/id. The deity, the eye by name, 
 is the obtainer. May it obtain this for me from N. N. To 
 it svdhd. The deity, the ear by name, is the obtainer. May 
 it obtain this for me from N. N. To it svdhd. The deity, 
 mind by name, is the obtainer. May it obtain this for me from 
 N. N. To it svdhd. The deity, intelligence by name, is the 
 obtainer. May she obtain this for me from N. N. To her svdhd* 
 Then, having inhaled the fragrance of the smoke, and having 
 
 ' This appears tbe best rendering of the somewhat doubtful text, 
 arundhate being a 3rd sing, from a by-form of rudh. The reading of 
 Sankarananda and Max Miiller, drundhe, may be dismissed as a facile 
 conjecture, and Cowell's conjecture, drudhyate, is not necessary. For the 
 sense, of Taittirlya Upanisad, ii. Max Miiller renders ' stands firm behind,' 
 and reads srotraparastdt, which, though not essential, is very probable. 
 
 - The absence of vd after nahatre suggests three seasons (parvan), 
 each to have an auspicious Naksatra. Sankarananda thinks there are 
 four, the dark half being a vikalpa ! Cowell, gives four, Deussen three. 
 
 2 Omitted by accident in Cowell's text. Sahkarananda's recension has 
 'with a ladle, cYOHrtsrt, or kamsa.' Cf. Brhadaranyaka Upanisad, vi, 3; 
 ■infra, xii, 8, for the ritual. 
 
 * Possibly ghrdno should be read, the unusual gender helping the 
 alteration to prdno. Similarly, in iv, 4. 
 
SANKHAYANA ARAN YAK A. 23 
 
 anointed his limbs with ghee, he should go forth, restraining 
 his speech, and declare his desire (to the man in question), or 
 send a messenger. He then obtains it.^ (8.) 
 
 Then follows the divine desire. If a man desire to be dear 
 to any man or woman, or men or women, on one of these 
 seasons, he places a fire and offers in the same manner oblations 
 of ghee. ' Thy speech I offer in myself here, svdhd. Thy 
 smell I offer in myself here, svdhd. Thine eye I offer in 
 myself here, svd/id. Thine ear I offer in myself here, svdhd. 
 Thy mind I offer in myself here, svdiid. Thine intelligence 
 I offer in myself here, svdhd.' Then, having inhaled the 
 fragrance of the smoke, and having anointed his limbs with 
 ghee, he should go forth, restraining his speech, and should 
 seek to place himself in contact (with the object of his desire), 
 or should stand in his wind addressing him. He indeed 
 becomes beloved ; of him they have desire. (4.) 
 
 Then follows the restraint of Pratardana.^ They call it the 
 inner Agnihotra. So long as a man speaks, so long he cannot 
 breathe. Then he offers breath in speech. So long as a man 
 breathes, so long he cannot speak. Then he offers speech in 
 breath. These eternal, immortal, oblations he ever offers, 
 awake or asleep. Again, other oblations are not eternal, for 
 they are compact of action. Therefore ancient sages did not 
 offer the (ordinary) Agnihotra. (5.) 
 
 'The hymn is Brahman,' so says Suskabhrngara. Let him 
 worship it as Re. All beings, indeed, are won by worship^ 
 for his excellence. Let him worship it as Yajus. All 
 beings indeed, are yoked to him for his excellence. Let him 
 worship it as Siiman. All beings, indeed, bow to him for his 
 excellence. Let him worship it as prosperity. Let him 
 worship it as glory. Let him worship it as splendour. Just 
 
 1 This and the next chapter are curious examples of sympathetic magic, 
 of which the Vedic ritual is so full. Cf. Caland, Altiiidisches Ztmberritual ; 
 Bloomfield, S.B.E., xlii ; and with iv, 4, Samavidhana Brahmana, ii, 5 ; 6. 
 
 - Cf Kausitaki Brahmana, xxvi, 5, for him as a teacher. The similarity 
 of 1 Cor. X, 31, cited by Deussen is not obvious. 
 
 3 Saiikarananda renders as active, and so Cowell ; ' Zujauchzen 
 gemacht,' Deussen ; ' will praise him,' Max Miiller, who renders also below 
 ' will join before him.' The Berlin MS. has abhyarcante. 
 
24 SANKHAYANA ARAN YAK A. 
 
 as it is among the Sastras ' the most prosperous, glorious, 
 and splendid, so among all creatures he who knows this 
 becomes the most prosperous, glorious, and splendid. The 
 Adhvaryu prepares the self to be connected with sacrifice ^ 
 and compact of work. In it he weaves what is compact of 
 the Yajus. In what is compact of the Yajus, the Ilotr 
 weaves what is compact of the Re ; in what is compact of 
 the Re, the Udgiitr weaves what is compact of the Saman. 
 He is the soul of the threefold knowledge ; he is the soul 
 of Indra,^ who knows this. (6.) 
 
 Then follow the three meditations of Sarvajit * KausTtaki. 
 Sarvajit KausTtaki adores the rising sun, having put on the 
 sacrificial thread, and having brought water, and having thrice 
 sprinkled the cup of water, (saying), 'Thou art the scatterer ; 
 scatter away my sins.' In the same manner (he adores him) 
 at the zenith, (saying), ' Thou art the utter scatterer ; utterly 
 scatter away my sins.' In the same manner ^he adores him) 
 at his setting, (saying) , ' Thou art the complete scatterer ; 
 completely scatter away my sins.' Thus, whatever evil by 
 day or night he does, this he scatters completely.-^ There- 
 fore, he who knows this in this manner adores the sun. 
 Whatever evil he does by day or night, this he scatters 
 completely. (7.) 
 
 ' 'Weapon,' Sankarananda, followed by Cowell, and Max Miiller, 
 forgetting that the Aranyaka treats of this very Sastra. Cf. Eggeling, 
 S.B.E., xli, p. xiv. 
 
 - Sankarananda reads and translates aistakam ; hence Cowell's version, 
 'connected with the sacrificial bricks.' For the sense, cf. i, 1 ; Aitareya 
 Aranyaka, ii, 1-3 ; Deussen, Allgem. Gesch. der Phil., i, 328. 
 
 ^ Max Miiller takes this differently. He translates above, ' conceives 
 the fire of the altar, which is nsed for the sacrifice, to be ,hiinself. In it 
 he (the Adhvaryu) weaves,' and adopts the text of Sankarauanda's 
 recension, slightly modified, sa esa sarvasyai trayyai vidyCiyd dtina, esa 
 u emsyutma. EtadCitmCi bhavati ya evam veda, ' He (the Adhvaryu or 
 prdna) is the self of the threefold knowledge ; he indeed is the self of it (of 
 prdna). He who knows this is the self of it (becomes prdna).'' Sankara- 
 nanda himself takes asya as uktdyds trayyai. 
 
 * I think this must be a propei- name, though Sankarananda does not 
 so take it, and is followed by Cowell, Max Miiller, and Deussen. But see 
 Weber, Ind. Stud., i, 404. The use of the sacrificial cord is noteworthy ; 
 Max Miiller compares Taittiriya Brahmana, iii, 10, 9, 12. For varga, 
 cf. Hillebrandt, Ved. Myth., iii, 271. 
 
 5 Omitted in Anand. ed. Akarot is curious ; see p. xiv. 
 
SANKHAYANA ARANYAKA. 25 
 
 Then on every month, on ^ the night of new moon, let him 
 adore the moon when it is seen in the west in the same 
 manner, or let him throw towards it two blades of young 
 grass,^ (saying), 'That fair heart of mine resting in the 
 moon in the sky, I deem myself to know. May I never 
 weep for misfortune to my children.' His children^ die 
 not before him. This (is the rite) for one who has a son. 
 Then follows that for one who has no son. Having recited 
 the three verses,* ' Do thou wax great, be thou united,' 
 ' May thy draughts, may my strengths be united,' ' The 
 drop which the Adityas make to swell,' he revolves round 
 his right arm, (saying), ' Increase not by our lives, children, 
 and cattle ; he who hates us and whom we hate, increase by 
 his life, children, and cattle. So I turn the turning of Indra ; 
 so I re-turn the turning of Aditj^a.' '^ (8.) 
 
 Then on the night of full moon, let him adore the moon 
 when seen in the east^ in the same manner, (saying), 'Soma, 
 the king, art thou, the wise, the five-mouthed, Prajapati. The 
 Brahmana is one of thy mouths. With that mouth thou 
 dost eat kings. With that mouth make me an eater of food. 
 The king is one of thy mouths. With that mouth thou eatest 
 the folk." With that mouth make me an eater of food. The 
 hawk is one of thy mouths. With that mouth thou eatest 
 
 ' The scholiast's recension reads only ' on,' omitting vrttCiydm, which, 
 however, need only mean ' having come,' as Deussen takes it. 
 
 - In that recension is read ' lie shoots his voice in a blade of grass.' In 
 the verse Deussen suggests suslme (voc.) ; Max Miiller follows Sankara- 
 nanda in reading te suslmam hrdai/am adhi candramasi srltam 
 tendmrtasyesdne, as in iv, 10 ; cf. J.A.O.S., xiii, p. cxx. 
 
 ■* I read pilrvd prajd. The plural is quite impossible in a case like this. 
 So in iv, 10. 
 
 * RV., i, 91, 16 ( = ix, 31, 4) ; 18; Taittiriya Samhita, ii, 3, 5, .3; iv, 14, 1. 
 "Of. also Atharva Veda, vii, 81, 6. 
 
 ^ i.e. the pradahina, from west to east ; cf. Caland & Henry, 
 L'Affnisto)7ia, p. xxxvii. In iv, 9, fi'om east to west, Varuna being in the 
 west, indra's connection with the sun is noteworthy ; cf. Hillebrandt, 
 Ved. Myth., iii, 158 seq. ; 207, n. 2 ; and for this passage, ibid., p. 280, 
 n. 2 ; Caland, Een Indogerm. Lustratiegebmik, p. 10. 
 
 * In view of pascdt in iv, 8, this must be the sense. ' In front,' 
 Sankarananda followed by Cowell. 
 
 ' This recurrent phrase in the Brahmana texts is a clear reference to 
 the king's right of maintenance by the common people ; cf. Foy, Die 
 Konigliche Gewalt, p. 41. 
 
26 SANKHAYANA AEANYAKA. 
 
 birds. With that mouth make me an eater of food. The 
 fire is one of thy mouths. With that mouth thou eatest this 
 world. With that mouth make me an eater of food. In 
 thyself is the fifth mouth. With that mouth thou eatest all 
 creatures. With that mouth make me an eater of food. Do 
 not diminish ^ with our lives, children, and cattle ; he who hates 
 us and whom we hate, diminish with his life, children, and 
 cattle. So I turn the turning of the gods. So I re-turn 
 the turning of Aditya.' So (saying), he revolves round his 
 right arm. (9.) 
 
 Then, when he consorts^ with his wife, let him touch her 
 heart, (saying), 'What in thy fair heart rests within PrajiTpati 
 (the moon), through that, mistress of immortality, mayst 
 thou never weep for misfortune to thy children.' Her children 
 die not before her. (10.) 
 
 Then, when coming back after absence, he should smell ^ 
 the head of his son, (saying),^ ' From each limb art thou born ; 
 from the heart thou dost spring ; self indeed is thy name, 
 son ; live thou a hundred autumns, N. N.' So he utters his 
 name. ' Be^ thou a stone ; be an axe ; be ** gold indestructible ; 
 splendour indeed is thy name, son ; live thou a hundred 
 autumns, ;N. N.' So he utters his name. Then he embraces 
 him (saying"), ^Even as Prajapati embraced creatures for their 
 
 ' As ill iv, 8, we must reject Saiikarananda's version, adopted by 
 Cowell, which ignores the reference to the moon's waxing and waning, and 
 renders ' gladden (us) ' and ' destroy (us) ' or ' our enemy ' respectively, 
 a construction rendered impossible by the form of the relative clause 
 alone. The difference in the ideas is remarkable, though not contradictory ; 
 lives are instruments in the first case, objects of comparison in the 
 second ; cf. Deussen, PhjL of the Upanisliads, p. 218, n. 7 ; Sechzig 
 Upanishad^s, pp. 34, 35. For the destruction of the world, cf. Deussen, 
 Phil, of the Cpanishads, pp. 219 seq. 
 
 - Read probably samvisyan (fourth class from vis)^ or °veks}/an, as 
 suggested by Deussen. In the verse susime may be voc, as Deussen takes 
 it. The Berlin MS. has hrdayam. Sankarananda mentions the v.l. 
 manye liam mam tadvidvdmsam muham, and reads na hdsmdt ; cf. iv, 8. 
 
 ^ See Hopkins, J.A.O.S., xxviii, 120-34, an amusing and important 
 sketch. The scholiast's recension has °mrset, a much inferior reading. 
 
 * See reff". in Bloomfield, Vedie Concordance, p. 33^. 
 
 5 Ibid., p. 126». 
 
 6 Ibid., p. 1068''. 'Solid,' Max Miiller ; ' unscattered,' Deussen; 
 ' widely scattered,' Sankarananda. 
 
 '' Sankarananda has, ' he utters his name.' 
 
SANKHAYANA ARANYAKA. 27 
 
 safety, so do I embrace thee, N. N.' Then he mutters in his 
 right ear, ' To him,^ O bounteous one, O onrusher, giver ' ; 
 * Indra,- bestow the best riches,' in his left ; ' Be not 
 divided ; ^ be not troubled ; live a hundred autumns of life ; 
 son, I smell thy head with thy name, N. N.' ■* So (saying), 
 let him thrice smell his head. (Saying), ' I low over thee with 
 the lowing of kine,' thrice let him low over his head. (11.) 
 
 Then comes the dying round of the deities. This ^ Brahman 
 (n.) shines forth when the fire blazes. Then it dies when the 
 fire blazes not. Its splendour goes to the sun, its breath to 
 the wind. This Brahman shines forth when the sun is seen. 
 Then it dies when the sun is not seen. Its splendour goes 
 to the moon, its breath to the wind. This Brahman shines 
 forth when the moon is seen. Then it dies when the moon 
 is not seen. Its splendour goes to the lightning, its breath 
 to the wind. This Brahman shines forth when the lightning 
 flashes. Then it dies when the lightning flashes not. Its 
 splendour goes to the quarters,^ its breath to the wind. All 
 these deities indeed, having entered the wind, having died in 
 the wind, die not. Therefore they arise again. 
 
 So much as regards the deities. Now as regards the 
 self. (12.) 
 
 This Brahman(n.) shines forth when one speaks with speech. 
 Then it dies when one does not speak. Its ^ splendour goes 
 to the eye, its breath to the breath. This Brahman shines 
 forth when one sees with the eye. Then it dies when one 
 sees not. Its splendour goes to the ear, its breath to the 
 breath. This Brahman shines forth when one hears with the 
 
 1 Asme in RV., iii, 36, 10. 
 
 2 RV., ii, 21, 6. 
 
 3 Read mcl bhetthd md vyathisthdh, of which other readings are only 
 misunderstandings, J.R.A.S., 1908, p. 388. Max Miiller renders cketthdh^ 
 ' do not cut oit" (the line of our race).' 
 
 * Sankarananda takes ascni as noni. But the sense requires a voc. ; 
 see Whitney, J.A.OS., xiii, p. Ixxi. Cowell's text is here defective. 
 
 ° i.e. breath. For this parimara, cf. Aitareya Brahmana, viii, 28 ; 
 Deussen, Phil, of the Upanishads, p. 108 ; Taittiriya Upanisad, iii, 10, 4. 
 
 ^ As the abodes of wind. The scholiast's recension has actually vCiyum, 
 which Deussen prefers, and Max Miiller renders. 
 
 ■' We need not read, with Deussen, tasydh, for the identification is 
 thorough. 
 
28 SANKHAYANA ARANYAKA. 
 
 ear. Then it dies when one does not hear. Its splendour goes 
 to the mind, its breath to the breath. This Brahman shines 
 when one thinks by the mind. Then it dies when one does 
 not think. Its splendour goes to the breath, its breath to 
 the breath. All these deities indeed, having entered the breath, 
 having died in the breath, die not. Therefore they arise again. 
 Thus even if the two mountains,^ the south and the north, 
 should advance against one who knows this eager to destroy 
 him, they would destroy him not. But those who hate him and 
 whom he himself hates die round him. (13.) 
 
 Then follows the gaining of pre-eminence.^ These deities, 
 disputing on their pre-eminence, went forth from this body. 
 Then it lay, without breath, dry, a mere log. Then speech 
 entered it, and it spoke, but still lay. Then the eye entered 
 it, but it lay, speaking with speech, seeing with the eye. 
 Then the ear entered it, but it lay, speaking with speech, 
 seeing with the eye, hearing with the ear. Then mind 
 entered it, but it lay, speaking with speech, seeing with the 
 eye, hearing with the ear, thinking with mind. Then breath 
 entered it. Then it arose. Then all the deities, recognising 
 the superiority of breath, having entered^ into breath, the 
 intellectual self, went forth from the body with all these "* 
 (organs). They entered into the wind, and, identified with the 
 ether, went to heaven. Even so a man who knows this, 
 recognising the pre-eminence of breath, having entered into 
 breath, the intellectual self, goes forth from the body with 
 all these (organs). He enters into the wind, and, identified 
 with the ether, goes to heaven. He goes then where the gods 
 are. As the gods became immortal, so does he become immortal 
 who knows this. (14.) 
 
 ' AVritten in the Madhyadesa, but we need not suppose, with Weber, 
 Ind. Stud., i, 408, before the South was known. Cf. on Aitareya Aranyaka, 
 
 - Cf. V, 3 ; ix ; Brhadaranyaka Upanisad, vi, 2, 7-15 ; Chandogya 
 Upanisad, v, 1, 6-12 ; Aitareya Aranyaka, ii, 1,4; 4, 3 ; Prasna Upanisad, 
 ii, 2-4 ; Deussen, Phil, of the Upanishads, pp. 104, 105. I agree with his 
 estimate of the place of the Kausltaki, but not of the Aitareya. 
 
 This is the sense of qbhisambhfi, not 'honoured,' as Cowell ; 'com- 
 prehended,' Max Muller. Sankarananda has vdyupratisthah. 
 , * Scil. indriyaih.^ over which the deities preside ; the five Pranas, 
 Sankarananda, Deussen, and Max Muller. 
 
SANKHAYANA ARANYAKA. 29 
 
 Then follows the tradition from father to son. Thus do 
 they set it forth. The father, when about to die, calls for 
 his son. After strewing the house with fresh grass, and 
 laying the lire, and placing a pot of water with a jar (of rice), 
 he lies clothed in a new garment. The son comes and 
 approaches him from above, having touched all his organs 
 with his own. Or he may perform the tradition for (his son) 
 seated in front of him. ' My speech I will place in thee,' 
 says the father. ' Thy speech I place in me,' says the son. 
 ' My breath ^ I will place in thee,' says the father. ' Thy 
 breath I place in me,' says the son. ' Mine eye I will place 
 in thee,' says the father. ' Thine eye I place in me,' says 
 the son. ' Mine ear I will place in thee,' says the father. 
 ' Thine ear I place in me,' says the son. ' My savour of food 
 I will place in thee,' says the father. ' Thy savour of food 
 I place in me,' says the son. ' My deeds I will place in thee,' 
 says the father. ' Thy deeds I place in me,' says the son. 
 ' My good and evil hap I will j)lace in thee,' says the father. 
 'Thy good and evil hap I place in me,' says the .son. 'jMy 
 joy, dalliance, and offspring I will place in thee,' says the 
 father. ' Thy joy, dalliance, and offspring I place in me,' says 
 the son. ' My going I will place in thee,' says the father. ' Thy 
 going I place in me,' says the son. 'My mind^ I will place in 
 thee,' says the father. ' Thy mind I place in me,' says the 
 son. ' Mine intelligence I will place in thee,' says the father. 
 ' Thine intelligence I place in me,' says the son. If then he 
 should be very ill, he should speak summarily. ' My breaths 
 I will place in thee,' says the father. ' Thy breaths I place 
 in me,' says the son. Then, after going round his father 
 with his right side towards him, he departs. His father cries 
 after him, * May glory, holiness, suitable food,^ and fame attend 
 thee.' Then the other looks back over his left shoulder hiding 
 (his face) with his hand or covering it with the hem of his 
 
 ' No doubt in the sense of 'smell.' Ghranam is possible. For the 
 whole, cf. Brhadaranyaka Upanisad, i, 5, 25 seq. (=17 seq. K.). 
 
 - The scholiast's recension reads dhiiio vijJidtavyam kCimdn (as in iii, 7), 
 and omits the rest down to atha. That recension also makes the father 
 approach the son, while Cowell's MS. A adds after ' deeds ' ' the body.' 
 
 ^ Omitted in (Jowell's text. 
 
30 SANKHAYANA ARANYAKA. 
 
 garment, (saying), ' Obtain the worlds of heaven, thy desires.* 
 If the father recover, let him live in his son's control, or 
 let him wander about (as an ascetic). If, however, he die, 
 let them provide for him, as he sliovdd be provided for.' (15.) 
 
 Adiiydya V. 
 
 Pratardana Daivodasi went to Indra's loved abode through 
 war and courage. Indra said to him, ' Pratardana, choose 
 a boon.' Pratardana said, ' Do thou choose for me what 
 boon thou thinkest best for man.' Indra said to him, ' The 
 superior ^ chooses not for the inferior. Choose thyself.' ' Then 
 hast thou no boon^ for me,' said Pratardana. Then Indra 
 deviated not from truth, for Indra is truth. Indra said to 
 him, ' Me only know. That I deem best for man that he 
 should know me. The offspring of Tvastr,^ the three-beaded, 
 I slew ; I gave to the wolves the devotees, the Arunmukhas ; 
 breaking many a compact, I crushed the Prahladlyas in heaven, 
 the Paulomas in the atmosphere, the Kalakiinjas on the earth, 
 and then not a hair of me was harmed. He who knows me, 
 his life to come is harmed by no deed whatsoever, neither by 
 theft, nor slaying the babe unborn,^ nor by slaying his mother, 
 
 ' The reference is, I think, to the funeral rites, as taken by Max Miiller. 
 Cowell renders ' receive the tradition ' ; Deussen, ' the powers of the 
 father take possession of him.' Sahkarananda seems to have read enam 
 samdpayati. 
 
 ■^ The scholiast's recension has vurah parasnuii, and the Berlin MS. has 
 varo parasmai. The true reading is, I think, not varo 'varasmat, but 
 varo ^parasmai. 
 
 •' Deussen inverts the names Indra and Pratardana, and so can render 
 ' thou art lower than I ' possible in Indra's mouth. Cowell gives as 
 alternatives, ' Let not the inferior choose ' and ' Let not the boon become 
 no boon.' Max Muller has, ' No one who chooses, chooses for another ; 
 choose thyself . . . that boon to choose is no boon for me.' I take meti 
 as an irregular contraction for ma itl ; cf. udglthopa" in iii, 5. A-vara 
 mvist, I think, contain a reference to some appeal to Indra's love of truth ; 
 hence my rendering. 
 
 ■' For the following, cf. Sayana on RV., v, 34, 4 ; Aitareya Brahmana, 
 vii, 28 ; and other passages in Weber, hid. Stud., i, 410 seq. ; iii, 464, 465 ; 
 xiii, 191 seq. The mythological sense, if any, is hopelessly lost, except in 
 the case of Tvastra, Macdonell, Vcdic Mythology, p. 160. Indra's kilhisdni 
 are famed in the Brahmana period. The Berlin MS. has arunimd-hdn. 
 
 5 Not ' slaying a Brahmana,' as Weber, Cowell, with the scholiast, and 
 Max Muller. The scholiast's recension has a clause more. 
 
SANKHAYANA ARANYAKA. 31 
 
 nor by slaying his father. Nor when he has done ^ evil does the 
 bloom leave his face.' (1.) 
 
 He said, * I am breath. Worship me as the intelligent self, 
 as life, as immortality. Life is breath ; breath is life, for as 
 long as breath dwells in the body, so long does life. For by 
 breath he obtains immortality in this ^ world, by intelligence, 
 truth,^ and will. He, who worships me as life and immortality, 
 enjoys full length of days in this world and obtains immortality 
 and imperishableness in the world of heaven.' ^ Some say, 
 ' The breaths become one. For else no one could at one time 
 make known a name by speech, a form by the eye, a sound by 
 the ear, a thought by the mind. The breaths having become 
 one make known all these one by one. When speech speaks, all 
 the breaths speak after it ; when the eye sees, all the breaths 
 see after it ; when the ear hears, all the breaths hear after it ; 
 when the mind thinks, all the breaths think after it ; when 
 the breath breathes, all the breaths breathe after it.' ' Even 
 so it is,' said Indra ; ' there is, however, a highest of the 
 breaths.' (2.) 
 
 One lives though deprived of speech, for we see the dumb. 
 One lives though deprived of sight, for we see the blind. 
 One lives though deprived of hearing, for we see the deaf. 
 One lives though deprived of mind, for we see infants. One 
 lives though one's arms are lost, or when one's legs are 
 lost, for we see it so.^ Breath alone is the intelligent self. 
 
 ' Veti cannot be correct, for vl does not mean 'go away.' Read v?/eti as 
 in Taittirlya Saniliita, iii, 1, 1, 2, ndsya nilam na haro vyeti. The cakrso of 
 Sankarananda and the edd. is impossible. The Berhn MS. has ca'fcmso, 
 and the correct reading is obviously cakruso ; so Deussen and two of 
 the Anand. MSS. The Berlin MS. adds cana. The substantial im- 
 morality of this doctrine remains a fatal difficulty in Vedantism as m 
 the Samkhya. 
 
 - The scholiast's recension reads 'in the other' ; so Max Miiller. That 
 recension has, ' Bi'eath is life, breath too is immortality,' which Mas Miiller 
 adopts and expands. 
 
 3 '^True resolve,' Cowell ; ' true knowledge,' Deussen and Max Miiller. 
 
 •* Saiikarananda makes Pratardana commence here to speak. This 
 seems unnecessary, though adopted by Cowell, Deussen, and Max Miiller, 
 who at the end snggeats prdnasya for the plural, but it is not necessary. 
 
 = Apparently a reference to mutilation as a punishment. Cf. Hopkins, 
 J.A.O.^., xiii, 134. The 'mind' sentence is omitted in the scholiast's 
 recension in some MSS. 
 
32 SANKHAYANA ARANYAKA. 
 
 Encompassing the body it raises it up ; therefore should one 
 worship it as the hymn^ {uldha). Thus is everything to he 
 won in breath. What breath is, that is intelligence ; what 
 intelligence is, that is breath. This is its insight, its true 
 knowledge. When then a man in sleep dreams no dreams, 
 then his breath becomes one ; ^ then speech with all names 
 enters it ; sight Avith all forms enters it ; hearing with all 
 sounds enters it ; mind with all thoughts enters it. When 
 he awakes, just as from a burning fire sparks leap to all 
 the quarters, so from that self the breaths rise up according 
 to their places ; from the breaths the deities arise ; from the 
 deities the worlds. This breath ^ alone is the intelligent self. 
 Encompassing the body it raises it uj) ; therefore should one 
 worship it as the hymn. Thus is everything to be won in 
 breath. What breath is, that is intelligence ; what intelligence 
 is, that is breath. This is its insight, its true knowledge. 
 When then a man, ill, on the point of death, and very weak, 
 falls into a faint, they say, ' His thought has departed ; he 
 hears not, he sees not, he speaks not, he thinks not.' Then 
 his breath becomes one ; then speech with all names enters it ; 
 sight with all forms enters it ; hearing with all sounds enters 
 it ; mind with all thoughts enters it. When he leaves the body 
 he leaves it with all of these. (3.) 
 
 Speech and all names are deposited in him. By speech he 
 obtains all names. Smell * and all odours are deposited in him. 
 By smell he obtains all odours. Sight and all forms are 
 deposited in him. By sight he obtains all forms. Hearing 
 and all sounds are deposited in him. By hearing he obtains 
 all sounds. Mind and all thoughts are deposited in him. 
 
 ' Uktha from ut-thdpayati. The reference is, of course, to the Mahad 
 Uktha of i and ii. 
 
 2 Or 'he becomes one in breath ' ; cf vi, 20 ; S.B.E., slviii, 378 seq. 
 So Cowell, Deussen, and Max Miiller (doubtfully). The scholiast's recension 
 omits in the beginning of the sentence ' This . . . breath,' and adds ' They 
 dwell together and depart together ; this is its insight.' 
 
 ^ Omitted in the scholiast's recension. 
 
 ^ The usual variation in MSS. between prdna and ghrana. Saiikara- 
 nanda has, ' Speech dismisses all names,' etc., and he inserts above, 
 'When he awakes,' etc., over again. Max Miiller has, 'Speech gives up' 
 or ' takes away ' all names. 
 
SANKHAYANA ARANYAKA. 33 
 
 By mind he obtains all thoughts. Together ^ they dwell in the 
 body ; together they depart. 
 
 Now we will explain how all beings become one for this 
 intelligence. (4.) 
 
 Speech is taken out ^ as one portion of it ; to correspond with 
 it a rudimentary element, the name, was placed outside. Smell 
 was taken out as one portion of it ; to correspond with it 
 a rudimentary element, the odour, was placed outside. Sight 
 was taken out as one portion of it ; to correspond with it 
 a rudimentary element, form, was placed outside. Hearing 
 was taken out as one portion of it ; to correspond with it 
 a rudimentary element, sound, was placed outside. The tongue 
 was taken out as one portion of it ; to correspond with it 
 a rudimentary element, the savour of food, was placed outside. 
 The hands were taken out as one portion of it; to correspond 
 with them a rudimentarj^ element, action, was placed outside. 
 The body was taken out as one portion of it ; to correspond 
 w4th it a rudimentary element, pleasure and pain, w^as placed 
 outside. The organ was taken out as one portion of it ; to 
 correspond with it a rudimentary element, joy, dalliance, and 
 offspring, w^as placed outside. The feet were taken out as one 
 portion of it ; to correspond with them a rudimentary element, 
 motion, was placed outside. Miud"^ was taken out as one 
 portion of it ; to correspond w^ith it a rudimentary element, 
 thought and desires, was placed outside. (5.) 
 
 Having mounted on speech with intelligence, he obtains, 
 through speech, all names. Having mounted on smell with 
 intelligence, he obtains, through smell, all odours. Having 
 mounted on sight with intelligence, he obtains, through sight, 
 
 ' This is preceded in the scholiast's recension by ' Thus is everything 
 to be won in breath. What breath is, that is intelHgence. What 
 inteUigence is, that is breath.' Cf. v, .3. 
 
 - We must read ucU'dJiarii (as Deussen and Max Miiller) or aduduhat 
 throughout (cf. J.B.A.S., 1908, p. 388). There seem to have been early 
 two readings, udidham and aduduhat, and possibly the second is merely 
 a gloss on the first. Adulham is a meaningless contamination. The sense 
 is, from intelligence come the five organs ( = their activities, the two 
 being identified) and their objects. 
 
 ■■' The scholiast's recension has, ' Intelligence as one part was taken 
 out from it ; to correspond with it a rudimentary element, thought, what 
 is to be known, desires, was placed outside.' 
 
34 SANKHAYANA ARANYAKA. 
 
 all forms. Having mounted on hearing with intelligence, he 
 obtains, through hearing, all sounds. Having mounted on the 
 tongue with intelligence, he obtains, through the tongue, all 
 the savour of food. Having mounted on the hands with 
 intelligence, he obtains, through the hands, all actions. 
 Having mounted on the bod}^ with intelligence, he obtains, 
 through the body, pleasure and pain. Having mounted on the 
 organ with intelligence, he obtains, through the organ, joy, 
 dalliance, and offspring. Having mounted on the feet with 
 intelligence, he obtains, through the feet, motions. Having 
 mounted on the mind ' with intelligence, he obtains through 
 the mind, all thoughts. (6.) 
 
 For, bereft of intelligence, speech could not make known any 
 name. ' My mind has been somewhere else,' it says, * I have 
 not perceived that name.' For, bereft of intelligence, smell 
 could not make known any odour. ' My mind has been 
 somewhere else,' it says, ' I have not perceived that odour.' 
 For, bereft of intelligence, sight could not make known any 
 form. ' My mind has been somewhere else,' it says, ' I have 
 not perceived any form.' For, bereft of intelligence, hearing 
 could not make known any sound. ' My mind has been 
 somewhere else,' it says, ' I have not perceived that .sound.' 
 For, bereft of intelligence, the tongue could not make known 
 any savour of food. ' My mind has been somewhere else,' 
 it says, ' I have not perceived that savour of food.' For, 
 bereft of intelligence, the hands could not make known any 
 action. ' Our mind has been somewhere else,' thej' ^ say, 
 ' we have not perceived that action.' For, bereft of 
 intelligence, the body could not make known any^ pleasure 
 or pain. ' My mind has been somewhere else,' it says, 
 ' I have not perceived pleasure or pain.' For, bereft of 
 intelligence, the organ could not make known any joy, 
 dalliance, or offspring. ' My mind has been somewhere else,' 
 it says, ' I have not perceived joy, dalliance, or offspring.' 
 
 ' Sankarananda has, ' Mounting on thoughts with intelligence, he 
 obtains, through intelligence, thoughts, what is to be known, desires.' 
 
 ' Sankarananda keeps throughout the singular, 'One says,' and 
 Deussen and Max Mliller follow him. 
 
 ^ The na inserted in Cowell's MS. D is not necessary. 
 
SANKHAYANA ARANYAKA. 35 
 
 For, bereft of intelligence, the feet could not make known 
 any motion. ' Our mind has been somewhere else,' they say, 
 ' we have not perceived motion.' For, bereft of intelligence, 
 no thought could be complete, nor what is to be known be 
 known. (7.) 
 
 One should not seek to know speech, but the speaker one 
 should know. One should not seek to know the odour, but 
 the smeller one should know. One should not seek to know 
 form, but the seer one should know. One should not wish 
 to know sound, but the hearer one should know. One should 
 not wish to know the savour of food, but the knower of the 
 savour of food one should know. One should not seek to 
 know the act, but the actor one should know. One should 
 not seek to know pleasure and pain, but the knower of 
 pleasure and pain one should know. One should not seek 
 to know joy, dalliance, and offspring, but the knower of joy, 
 dalliance, and offspring one should know. One should not 
 desire to know motion, but the mover one should know. One 
 should not desire to know the mind, but the thinker one 
 should know. These ten rudimentary elements indeed depend 
 on intelligence. The ten rudiments of intelligence depend on 
 the elements. For if there were not the rudimentarj' elements 
 there would not be the rudiments of intelligence, or if there 
 were not the rudiments of intelligence there would not be 
 the rudimentary elements, for from neither of the two by 
 itself could any form be made. Nor again are they separate. 
 Just as the rim of a chariot wheel is placed on the spokes, 
 and the spokes are placed on the nave, so these rudimentary 
 elements are placed upon the rudiments of intelligence, and 
 the rudiments of intelligence are placed upon the breath. 
 This breath is the intelligent self, joy,^ unaging, immortal. 
 It becomes not greater through a good deed, nor less 
 through an evil deed. For him,^ indeed, it causes to do 
 
 1 Gowell's MS. D has anantah, ' unending,' the usual variant. The use 
 of the word in two quite different senses is strange, Deussen, Phil, of the 
 Upaiu'shads, p. 144, and the variant may be correct. In the Berlin MS, 
 the da is added later. 
 
 - The scholiast's recension has, ' whom he wishes to draw after him ; 
 and whom he wishes to draw away from these worlds.' 
 
36 SANKHAYANA ARANYAKA. 
 
 good deeds whom it desires to lead forth from these worlds. 
 Him again it causes to do evil deeds whom it seeks to plunge 
 below. This is the guardian of the world, the lord of the 
 world, the ruler of the world ; this is my soul ; this let a man 
 know. (8.) 
 
 Adhydya VI. 
 
 Now Gargya Biilaki was famous^ as a student (of the Yeda). 
 He dwelt among the Usinaras, the Yasas^ and Matsyas, the 
 Kurus and the Pancalas, the Kiisis and the Videhas. He 
 went up to Ajatasatru of Kiisi and said, 'Let me expound 
 Brahman(n.) to thee.' To him said Ajatasatru, ' " "We give ^ 
 thee a thousand (cows)," for that speech men run acclaiming, 
 "Janaka, Janaka." ' (1.) 
 
 (The spirit) in the sun, the great one ; (the spirit) in the 
 moon, food ; (the spirit) in the lightning, truth ; (the spirit) 
 in the thunder-cloud, sound ; (the spirit) in the wind, Indra 
 Yaikuntha ; (the spirit) in the ether, the full ; (the spirit) 
 in fire, the irresistible ; (the spirit) in the waters, splendour ; 
 as regards the deities (these ^ are the views as to Brahman of 
 Balaki and Janaka respectively). Then as regards the self. 
 (The spirit) in the mirror, the reflection ; (the spirit) in the 
 shade, the double ; (the sjjirit) in the echo, the life ; (the 
 
 ' This must be the sense of samspastah. Samsprstah, the v.l. of Cowell's 
 MS. A and the Anandasrama, is not supported by my MSS. See the 
 parallel version in Brhadaranyaka Upanisad, ii, 1. This version omits 
 the spirit in the quarters, but adds the spirits of thunder, echo, the 
 right and the left eye, and prajnd, cf. Max Miiller, S.B.K, i, 301. 
 
 2 See J.B.A.S., 1908, p. 367. 
 
 ^ I ascribe this to Janaka, vdci is the nimittasaptaml. I read ta iti 
 with Cowell's MS. D and the Berlin and Bodleian MSS. Janaka's 
 generosity takes people away from Ajatasatru. If the words are given 
 as Ajatasatru's, as by Cowell (mismiderstanding also Sahkarananda's view 
 of the sense), it is difficult to give a good meaning. The Brhadaranyaka 
 has a diiFerent and perhaps better reading as rendered by Bohtlingk, ' We 
 give a hundred cows for this speech, and people come around, saying, 
 "(A second) Janaka, (a second) Janaka.'" So here Deussen has, 'I give 
 you a thousand cows ; when this is said, people come with the cry,' etc. 
 Cowell has, ' I give thee one thousand cows for those words of thine. 
 Many are the persons who run hither (foolishly), crying, "Janaka, 
 Janaka." ' Max jNIuller, ' For verily all people run away, saying, " Janaka 
 (the king of Mithila), is our father (patron)."' 
 
 * A quasi Anukramani, found in the scholiast's recension as section 18. 
 Cowell omits it in his translation and renumbers the next sections. 
 
SANKHAYANA ARANYAKA. 37 
 
 spirit) in sound, death ; (the spirit) in sleep, Yama ; (the spirit) 
 in the body, Prajiipati ; (the spirit) in the right eye, (the 
 self of speech ; (the spirit) in the left eye, (the self) of 
 truth. (2.) 
 
 Balaki said, ' I worship him as the spirit in the smi.' 
 Ajiitasatru said to him, ' Do not, do not make me talk ^ of 
 this. I worship him as the great one,- clothed in white, 
 pre-eminent, the head of all beings.' He who worships him 
 thus becomes pre-eminent, the head of all beings. (3.) 
 
 Balaki said, ' I worship him as the spirit in the moon.' 
 Ajatasatru said to him, ' Do not, do not, make me talk of 
 this. I worship him as the self ^ of food.' He who worships 
 him thus becomes the self of food. (4.) 
 
 Balaki said, ' I worship him as the spirit in the 
 lightning.' Ajatasatru said to him, ' Do not, do not, make 
 me talk of this. I worship him as the self of truth.' * He 
 who worships him thus becomes the self of truth. (5.) 
 
 Balaki said, ' I worship him as the spirit in the thunder- 
 cloud.' Ajatasatru said to him, ' Do not, do not, make me 
 talk of this. I worship him as the self of sound.' He who 
 worships him thus becomes the self of sound. (6.) 
 
 Balaki ^ said, ' I worship him as the spirit in the wind.' 
 
 1 Cowell renders, ' talk proudly ' ; Deusseu, ' Thou should.st not have 
 called me to a discussion,' or, following the reading of the scholiast, 
 samavCtdai/isthdh, 'Thou shouldst not expect my sigreement ' {samavdda). 
 The latter rendering is impossible, and the former unduly presses the 
 sense of the negative aorist. ' Do not challenge,' Max Mliller, who points 
 out that Ajatasatru shows his knowledge by supplying the predicates. 
 He does not, however, add the rewards, as Max Mliller says, these being 
 statements by the writer of the text. Eggeling suggests ' argue.' 
 
 - Read, of course, brhan pdndaravdsali ; brhat^ though read even by 
 Cowell and Max Mliller, is nonsense, and t = n in most MSS. The 
 scholiast's recension has brhan, so have the Berlin MS. (probably, but 
 brhac in vi, 2) and Bohtlingk's ed. of the Brhadaranyaka. The secondary 
 character of the Kausitaki version appears in this definition, which in 
 the prototype applies to the moon. Pdndara is the reading of the Berlin 
 MS., and may be kept, as in the scholiast's recension and the 
 Brhadaranyaka. 
 
 ' The scholiast's recension has, ' As Soma, the king,' etc. Cf. vi, 19 ; 
 Brhadaranyaka, ii, 1, 3. Probably these words should be read here as 
 Deussen does, with Max Mliller. 
 
 * That recension has, 'the self of splendour' (read tejasa dtmd) ; so 
 Max, Mliller. 
 
 ^ Sankarananda's recension in some MSS. transposes sections 7 and 8. 
 
38 SANKHAYANA ARANYAKA. 
 
 Ajatasatru said to him, ' Do not, do not, make me talk of 
 this. I worship him as Indra Yaikuntha,^ the invincible 
 host.' He who worships him thus becomes a conqueror, 
 unconquerable by others, conquering others. (7.) 
 
 Balaki said, ' I worship him as the spirit in the ether.' 
 Ajatasatru said to him, ' Do not, do not, make me talk of 
 this. I worship him as the full and actionless ^ Brahman(n.).' 
 He who worships him thus is filled with children, health, glory, 
 holiness, the world of heaven. He lives all his days.^ (8.) 
 
 Balaki said, ' I worship him as the spirit in fire.' Ajata- 
 satru said to him, ' Do not, do not, make me talk of this. 
 I worshijD him as the irresistible.' He who worships him 
 thus becomes irresistible among others.* (9.) 
 
 Balaki said, ' I worship him as the spirit in the waters.' 
 Ajatasatru said to him, ' Do not, do not, make me talk of 
 this. I worship him as the self of splendour.' ^ He who 
 worships him thus becomes the self of splendour. 
 
 So far as regards the deities. Now as regards the self. (10.) 
 
 Balaki said, ' I worship him as the spirit in the mirror.' 
 Ajatasatru said to him, ' Do not, do not, make me talk of 
 this. I worship him as the reflection.' He who worships him 
 thus, a reflection of him is born among his offspring, not 
 a counterfeit. (H.) 
 
 Balaki^ said, * I worship him as the spirit in the shadow.' 
 Ajatasatru said to him, ' Do not, do not, make me talk of this. 
 I worship him as the second' and inseparable.' He w^ho 
 worships him thus obtains (his desire) from the double. For 
 he becomes double. (12.) 
 
 ^ Cf. Brhadaranyaka, ii, 1, 6, probably the earliest occi;rrence of the ej^ithet. 
 ' Cf. Deussen, Phil, of the Upanishads, p. 20, n. 3. 
 
 ' Sankarananda has, ' is filled with children, cattle ; neither he himself 
 nor his children die before their time.' 
 
 * The scholiast's recension has anv esa for anyesu. All these clauses 
 are not Ajatasatru's as Cowell and Max Miiller take them. 
 
 '' That recension has, 'the self of a name' {nCimna Citma) ; so Max Miiller. 
 
 * The scholiast's recension has these sections in the order 13, 14, 12, 16, 15. 
 ' That recension has, 'as death,' etc., as in 14, ending ' neither he 
 
 himself nor his children perish before their time.' Deussen's reading 
 dvitlydn (apparently in Cowell's MSS. F, G, ,not in the schohast) is 
 probably correct ; Max Miiller renders with Sankarananda, ' from the 
 second (his wife).' 
 
SANKHAYANA ARANYAKA. 39 
 
 Bcllaki said, ' I worship him as the spirit in the echo.' 
 Ajatasatru said to him, 'Do not, do not, make me talk of 
 this. I worship him as life.' ^ He who worships him thus 
 does not faint before his time. (13.) 
 
 Balaki said, *I worship him as the spirit- in sound.' 
 Ajatasatru said to him, ' Do not, do not, make me talk of this. 
 I worship him as death.' ^ He who worships him thus does 
 not die before his time. (14.) 
 
 Balaki said, ' I worship him who sleeping moves ^ in 
 a dream.' Ajatasatru said to him, ' Do not, do not, make me 
 talk of this. I worship him as King Yama.' He who worships 
 him thus, to him all this is subdued for his weal. (15.) 
 
 Balaki said, ' I worship him as the spirit in the body.' 
 Ajatasatru said to him, ' Do not, do not, make me talk of this. 
 I worship him as Prajiipati.' He who worships him thus is 
 multiplied in children, cattle,'' glory, holiness, the world of 
 heaven. He lives all his days. (16.) 
 
 Balaki said, ' I worship him as the spirit in the right eye.' 
 Ajatasatru said to him, ' Do not, do not, make me speak of 
 this. I worship him as the self of speech,^ the self of fire, 
 the self of light.' He who worships him thus becomes the self 
 of all these. (17.) 
 
 Balaki said, ' I worship him as the spirit in the left eye.' 
 Ajatasatru said to him, * Do not, do not, make me speak of 
 this. I worship him as the self of truth, the self of the 
 lightning, the self of splendour.' He who worships him thus 
 becomes the self of all these. (18.) ^ 
 
 ' That recension has, ' as the second,' etc., as in 12. 
 
 - That recension has, ' who as sound follows the spirit.' So Max Miiller, 
 ' Nachrede,' Deussen. 
 
 ^ That recension has, 'as life,' etc., as in 13, ending ' neither he himself 
 nor his children faint before their time.' 
 
 * That recension has, ' I worship the intelligent self by which the 
 sleeper moves in a dream.' So Max Miiller. Whether the reading is 
 svapnyayd (CowelFs MS. A, Anand., the Berlin and Bodleian MSS.) or 
 svapriayd, the sense is the same, and Cowell's suggested svapnin/ Cicarati 
 is unnecessary. 
 
 ^ That recension omits the rest as in vi, 8 ; so Max Miiller. 
 
 * The scholiast's recension has, ' of the name ' ; so Max Miiller. 
 
 ' The sections 3-18 in that recension are numbered 2-17, as the resume 
 in 2 occurs after 18 (17) joined on to 19 (18). 
 
40 SANKHAYANA ARANYAKA. 
 
 Then held Baliiki his peace. Ajatasatrii said to him, 
 'Thus far only, Balaki?' BiTlaki replied, 'Thus far only.' 
 Ajiitasatru said to him, ' Make me not (again) ^ to talk vainly, 
 (saying), "Let me teach thee Brahman(n.)." He who, Balaki, 
 is the maker of these spirits, of whom this is the work, he 
 it is who must be known.' Then Balaki came to him with 
 fuel in hand, (saying), 'Let me approach thee.' Ajiitasatru 
 said to him, ' Contrary to nature do I deem it that a Ksatriya 
 should instruct a Brahmana. Yet come, I will instruct you.' 
 Taking him by the hand he set forth. They came to a man 
 asleep. Then Ajata.satru hailed him,^ ' O great one, clothed 
 in white, Soma, the King.' He still lay (asleep^). He then 
 touched him with his staff. He then rose up. Ajata^atru 
 said to him, ' Where, Balaki, has lain the spirit (asleep), where 
 has this taken place, whence has this returned ? ' Balaki then 
 did not know.* Ajiitasatru said to him, ' (This is) where has 
 lain the spirit (asleep), where this has taken place, whence 
 this has returned. The veins named Hitii stretch from the 
 heart to the pericardium ; slender as a hair divided into 
 a thousand parts, they are filled with minute atoms of brown,^ 
 white, black, yellow, and red.^ In them (the sleeper) dwells 
 when he has no dreams. (19.) 
 
 ' Then breath in him becomes one." Speech with all names 
 enters it. Sight with all forms enters it. Hearing with 
 all sounds enters it. Mind with all thoughts enters it. 
 When he awakes, just as from a burning fire sparks fly 
 to all the quarters, so from this self the breaths proceed 
 
 1 Samvddayisthah cannot legitimately be made intransitive, as in 
 Cowell's translation, and the sense with this reading must be as given. 
 I prefer the reading of the scholiast's recension ; samavadayisthdh, ' thou 
 hast caused me fruitless talk ' ; so Max Miiller and Deussen. The error in 
 the MSS. is easy in view of the preceding clauses. 
 
 • Read brhan with Sankarananda and Brhadaranyaka, ii, 1, 15. Cf. 
 p. 37, n. 2. ■ 
 
 •' The scholiast's recension has ' silent.' 
 
 * That recension ends its section 18 here, and combines the rest of 
 19 (18) with 20. The Anand. ed. differs, however, and follows in the main 
 the divisions of the ordinary text. 
 
 5 ' Various colours,' Cowell and Max ]\I tiller, needlessly. 
 
 " Iti here enumerates ; above, p. 8, n. 6 ; below, p. 51, n. 6. 
 
 " Or, 'Then is he absorbed in that Prana' (Cowell, Deussen, Max Mtiller). 
 
SANKHAYANA ARAN YAK A. 41 
 
 forth according to their stations. From the breaths arise 
 the deities, from the deities the worlds. This breath, the 
 intelligent self, enters into the compound self up to the hair, 
 up to the nails. Just as a razor is placed in a razor-case, or 
 fire in a receptacle of fire,^ so this intelligent self enters into 
 the corporeal self up to the hair, up to the nails. That self 
 these selves depend on, as his dependants on a rich man.^ 
 Just as a rich man feeds on ^ his dependants, or his dependants 
 feed on a rich man, so the intelligent self feeds on these selves, 
 or so these selves feed on him. So long as Indra did not 
 know this self, so long had the Asuras the mastery over him. 
 When he knew this self, having slain and conquered the 
 Asuras, he obtained superiority, sovereign control, and lordship 
 over all gods and all beings.* Even so one who knows this, 
 smiting away all evils, obtains superiority, sovereign control, 
 and lordship over all beings,^ one who knows this.' (20.) 
 
 A dhydija VII. 
 
 Om.^ I shall proclaim the right, I shall jDroclaim the true. 
 May that avail me ; may that avail the speaker ; may it 
 avail me ; may it avail the speaker. In me be radiance ; 
 in me greatness. Speech rests on my mind ; my mind on 
 speech. Be thou revealed to me, that" art hidden in Veda 
 
 ^ Cf. Brhadaranyaka Upanisad, i, 4, 7. ' Wood,' Cowell, Deussen ; 
 'fireplace,' Max Miiller. Kmra may mean blade only, Hopkins, J.A.O.S., 
 xvii, 61, 79. 
 
 - Possibly a sketh is already meant. Cf. Hopkins, India, Old and New, 
 pp. 169 seq. 
 
 3 Sankarananda, ignorant of the Vedic idiom (Delbriick, Synt. Forsch., 
 V, 132), renders 'eats with,' followed hy Cowell, Deussen, and Max Miiller. 
 
 * This clause is omitted in the scholiast's recension, and also in the 
 Berlin MS., where, however, the previous ca shows the slip, and indicates 
 the process by which that recension arose. 
 
 •' Vidyaraiiya, Sarvopani^adarthunuhhutiprakdsa, ix, 67, points out the 
 pun on Ajatasatru's name. 
 
 ^ See Aitareya Aranyaka, i, 1, 1, note ; ii, 7, note ; Baudhayana Srauta 
 Sutra, ix, 19. 
 
 ' The parallel versions show much divergence, but tsdrimr may be an 
 irregular nom. (cf. v.l. in xi, 8), and it makes a good contrast to Civir. The 
 words are given in the Santi prefixed and appended to the Upanisad in 
 the Anand. ed. as dvir maryo 'bhilr vedasd matsdnlr, with a commentary 
 of which it is sufficient to say that diiir is treated as a verbal form. 
 The corruption (cf. v.l. in my ed.) is apparently too deep-seated for 
 
42 SANKHAYANA ARANYAKA. 
 
 and Saman. Right, hurt me not. I spend day and night 
 in learning this. Agni, honour and oblation, honour and 
 oblation ; honour be there to the Rsis who made the Mantras, 
 who are lords of the Mantras, to the gods. May SarasvatI be 
 propitious, bearing favour, and kindly to us. May we not 
 be severed from thy sight. Mind undeceived, living eye, sun 
 best of lights. Consecration, harm me not. (1.) 
 
 Then follows the Samhittl Upanisad. ' Earth is the symbol 
 of the former, the sky of the latter. Wind is the union,' 
 says Sauravira Mandukeya. * Ether is the union,' Miindavya 
 taught in this connection,^ ' for it is not considered independent, 
 and so I have not agreed with his son.' Agastya says, ' It 
 is independent.' So wind and ether are the same.^ So far 
 as regards the deities. JSTow as regards the self. ' Speech is 
 the symbol of the former, mind the form of the latter. Breath 
 is the union,' says Sauravira Mandukeya. Then his son, 
 Dirgha (the tall one), says, 'By mind he first proclaims, then 
 speaks with speech. Therefore is mind the symbol of the 
 former, speech of the latter. The union is mind, speech, and 
 breath.' This chariot, drawn by horses, with a triple yoke, 
 compact of mind, speech, and breath, bears (man) to the 
 world of heaven. He who knows thus this union is united 
 with children, cattle, glory, holiness, the world of heaven. 
 He lives all his days. So the Mandfikeyas. (2.) ^ 
 
 Then follows (the doctrine) of Sakalya. The earth is the 
 symbol of the former, the heaven of the latter. The wind 
 is the union; the rain is the junction, Parjanya the joiner. 
 When a great cloud rains mightily and unceasing, (they say), 
 
 cure. Below vyoma is equally nonsense, but the parallel i^assages (cited 
 in my ed.) show the sense given in the trans., which differs entirely 
 from that in the commentary in the Anand. or on Aitareya Aranyaka, 
 ii, 7(q.v.). 
 
 ' Asya, vague as in Aitax'eya, iii, 1, 1. Cf. Uvata on Rgveda Pratisakhya, 
 Max Muller's ed., p. vi, and again in viii, 1. To render it 'him' is 
 possible, but rather strained, with a causative. 
 
 ''■ Pitus ca putrasya ca has no sense here, and is a misplacement of 
 a remark which in the fuller version of the Aitareya, iii, 1, 1, where see 
 my note, has a place, but not here. 
 
 •* Followed in the MSS. by an Anukramanl of contents, not translated, 
 as it consists merely of the first words in each case. Cf. vi, 2, which is, 
 however, a real summary. 
 
SANKHAYANA ARANYAKA. 43 
 
 'Heaven and earth have joined together.' So far as regards 
 the deities. Now as regards the self. This person is all 
 egg-shaped. There are two halves. In it this is the symbol 
 of the former, this of the latter. Between them here is this 
 ether, just as there is that ether between heaven and earth. 
 In this ether breath is stretched, just as in that ether wind 
 is stretched. As those are those three lights, so there are 
 these three lights. As there is that sun in the heaven, so 
 there is this eye in the head. As there is that lightning in 
 the atmosphere, so there is this heart in the body. As there 
 is this fire on earth, so there is this seed in the organ. Thus, 
 as it w^ere, having compared the body (\Aith the macrocosm) 
 in all points, he says, ' This is the symbol of the former, this 
 of the latter.' The union is mind, speech, and breath. This 
 chariot drawn by horses, with a trijale j'oke, compact of mind, 
 speech, and breath, bears (man) to the world of heaven. He 
 who knows thus this union is united with children, cattle, 
 glory, holiness, the world of heaven. He lives all his 
 days. (3.)i 
 
 ' The earth is the symbol of the former, the heaven of the 
 latter. Wind is the union, the quarters the junction, the sun 
 the joiner,' says Yisvamitra. So far as regards the gods. 
 Now as regards the self. Speech is the symbol of the former, 
 mind of the latter. Breath is the union, the ear the junction, 
 the eye the joiner. He who knows thus this union is united 
 with children, cattle, glory, holiness, the world of heaven. 
 He lives all his days. (4.) 
 
 ' Fire is the symbol of the former, the moon of the latter. 
 Lighting is the union,' says Silrj^adatta. So far as regards 
 the deities. Now as regards the self. Speech is the symbol 
 of the former, mind of the latter. Truth is the union. He 
 who knows thus this union is united with children, cattle, 
 glory, holiness, the world of heaven. He lives all his days. (5.) 
 
 ' The earth is the symbol of the former,- the heaven of the 
 
 ^ Cf. Aitareya Aranyaka, iii, 1, 2, where there is nothing corresponding 
 to 4-7 here, and the names of the authorities of these sections do not 
 seem genuine, J.B.A.S., 1908, pp. 371, 372. 
 
 ^ Cf. Radha in the Vam^a Brahmana, Ind. Stud., iv, 373, 384. 
 
44 SANKHAYANA ARANYAKA. 
 
 latter. Time is the union,' says Rildheya. So far as regards 
 the deities. Now as regards the self. Speech is the symbol 
 of the former, mind of the latter. The self is the nnion. He 
 who knows thus this union is united with children, cattle, 
 glory, holiness, the world of heaven. He lives all his 
 daj's. (6.) 
 
 ' Speech is the symbol of the former, mind of the .latter. 
 Knowledge is the union,' says Pauskarasadi. He who knows 
 thus this union is united with children, cattle, glory, holiness, 
 the world of heaven. He lives all his days. (7.) 
 
 Then follow the imprecations.^ One should know that 
 breath is the beam. If one who calls this breath the beam 
 should revile another, if he think himself strong, he says,^ 
 * Thou hast grasped breath, the beam. Thou canst not be fain 
 to grasp breath, the beam.' Then he should say to him, 
 ' Breath, the beam, will forsake thee.' Again, if he think 
 himself weak, he should say, ' Thou hast been fain to grasp 
 breath, the beam. That thou hast not been able to grasp. 
 Breath, the beam, will forsake thee.' But whatever, whether 
 speaking or not,^ he says to him, it is certain that it shall be 
 accomplished. He should not, however, say anything save 
 what is favourable to a Brahmana. Only in exceeding prosperity 
 may he speak thus to a Brahmana. ' Not even * in exceeding- 
 prosperity. Let there be honour to Briihmanas,' says Sauravira 
 Mandukeya. (8.) 
 
 If another^ revile him who calls breath the beam, if he 
 think him strong, he says, ' I have been fain to grasp 
 
 ' Neither in Aitareya Aranyaka, iii, 1, 4, nor here, is the sequence of 
 thought or construction perfectly satisfactory, nor can it be made so 
 without violent emendation or interpretation. The easiest change is to 
 read samadimm for samadhdh^ ' I have grasped,' which gives a closer 
 parallel to vii, 9. 
 
 2 This aha (so emended for the artha of the MSS.) is strange, but is 
 already in the Aitareya. 
 
 ^ Apparently, whether cursing or not, his words, if he knows breath as 
 the beam, come true. 
 
 * For the error of the IMSS., na ca for ca na, cf. Mbh., xii, 21, 7, 
 corrected by Hopkins, J.A.O.S., xxiii, 119. The locative has probably a 
 causal sense (wmiVtosoptomt),' because of excessive prosperity.' Cf. vi, 1 : 
 vii, 19, and note on Aitareya Aranyaka, iii, 1, 6. 
 
 = Parah must be read to make sense. Cf. Aitareya Aranyaka, iii, 1, 4. 
 
SANKHAYANA ARANYAKA. 45 
 
 breath, the beam ; thou canst not be fain to grasp it.' Then 
 he should say to him, ' Breath, the beam, will forsake thee.' 
 Again, if he think him weak, he should say to him, ' Thou 
 hast been fain to grasp breath, the beam. That thou hast 
 not been able to grasp. Breath, the beam, will forsake thee.' 
 But whatever, whether speaking or not,' he says to him, it 
 is certain that it shall be accomplished. He should not, 
 however, say anything save what is favourable to a Brahmana. 
 Only in exceeding prosperity may he speak thus to a Brahmana. 
 ' Not even in exceeding prosperity. Let there be honour to 
 Brahmanas,' says Sauravira Mandukeya. (9.) 
 
 Then follow the declarers of the Nirbhuja.^ The Nirbhuja 
 rests on earth, the Pratrnna on heaven, the Ubhayamautarena 
 on the atmosphere. If a man who recites the Nirbhuja revile 
 another, he should say to him, ' Thou hast offe7ided earth, the 
 deity ; earth, the deity, will punish thee.' If a man who 
 recites the Pratrnna revile another, he should say to him, 
 ' Thou hast offended heaven, the deity ; heaven, the deity, 
 will punish thee.' If a man Avho recites the Ubhayamantarena 
 revile another, he should say thus to him, ' Thou hast offended 
 the atmosphere, the deity; the atmosphere, the deity, will 
 punish thee.' For when he manifests the Sandhi, that is the 
 form of the Nirbhuja; when he utters the two syllables in 
 their natural form, that is the form of the Pratrnna and the 
 original ; ^ in the Ubhayamantarena both are included. He 
 who desires proper food should recite the Nirbhuja ; who desires 
 heaven, the Pratrnna ; who desires both, the Ubhayamantarena. 
 Again, if he who recites the Nirbhuja revile another,^ he 
 
 ' i.e. whether he reviles or not. 
 
 ^ Cf. Aitareya Aranyaka, iii, 1, 3, from which, as in the case of 8 and 9' 
 above, there are considerable differences. 
 
 3 So Sayaiia on Aitareya, I.e., renders agra u, and it may be correct. 
 The Rgveda Pratisakhya, p. vi (ed. Max Mtiller), has : 
 
 samdher vivartanam nirbhiijam vadanti sanddhaksaroccdranam ca pratpinam \\ 3 || 
 uhhayamantarenohliayam vydptam agre pare Mind annandkobhaydh \ 
 
 * In the Aitareya these curses are only for reply, and the last sentence 
 as to their being no possibility of blaming a reciter of the Ubhaya- 
 mantarena is therefore in i:)lace ; more so than here, where the reciter is 
 active in cursing. In both 9 and 10 the reading bruvantam para for 
 brtivan param renders the sense much simpler. 
 
46 SANKHAYANA ARANYAKA. 
 
 should say to him, ' Thou hast fallen from the two lower 
 stations.' If he who recites the Pratrnna revile another, he 
 should say to him, 'Thou hast fallen from the two higher 
 places,' But for him who recites the Ubhayamantarena there 
 is no rebuke possible. But whatever, whether speaking or 
 not, he says to him, it is certain that it shall be accomplished. 
 He should not, however, say anything save what is favourable 
 to a Brahmana. Only in exceeding prosperit}^ may he speak 
 thus to a Brahmana. ' Not even in exceeding prosperity. 
 Let there be honour to Brahmanas,' says Sauravira Miindu- 
 keya. (10.) 
 
 Then the reciters of the Nirbhuja ^ say, ' The first syllable is 
 the symbol of the former, the latter of the latter. That which 
 is between the letters // and r is the union.' He who knows 
 thus this union is united with children, cattle, glory, holiness, 
 the world of heaven. He lives all his days. (H.) 
 
 'Then we say, "we are reciters of the Nirbhuja," ' says Hrasva 
 McTndukeya, 'the first syllable is the s^^mbol of the former, 
 the latter of the latter. The mora between the former and 
 latter forms, that by which one makes distinct^ the Sandhi, 
 that by which one distinguishes what is a mora and what is 
 not, that by >vhich one distinguishes accent from accent,^ 
 that is the union.' He who knows thus this union is united 
 with children, cattle, glory, holiness, the world of heaven. 
 He lives all his days. (12.) 
 
 Then says his son Madhyama, the son of PratibodhI, who 
 lived in Magadha,* ' The first syllable is the symbol of the 
 former, the latter of the latter. The mora which declares the 
 
 ^ For 11-13, cf. Aitareya Araiiyaka, iii, 1, 5. 
 
 ^ Here and above vitartayati is ambiguous. 'Produces' seems best ; 
 possibly ' separates,' ' distinguishes ' ; cf. Max Mliller, Rgveda PrCiti- 
 sCikhya, p. vi. 
 
 ' ' Accent and unaccented ' in the Aitareya. 
 
 * The reference to Magadha denotes its somewhat unbrahminical 
 character, and suggests that in the difficult passage, Aitareya Aranyaka, 
 ii, 1, 1, there should be read Vangd-Magadhas Cerapdddh as names of the 
 outcaste peoples, for the vahgCnagadhCts of the MSS. For the qviestion of 
 these tribes, cf. Pargiter, J.R.A.S., 1908, pp. 851-3. For the confusion 
 of V and m, cf. Bloomfield, J.A.O.S., xiii, p. xcvii, and Wackernagel, 
 Altind. Oramm., i, 223, and cf. Atharva Veda, v, 22, 14. 
 
SANKHAYANA ARANYAKA. 47 
 
 Sandhi is the gliding. I recognise the gliding as the union.' 
 That is declared in a Re : — ^ 
 
 * Give us not up to those who, foes in ambuscade, are greedy 
 
 for the wealth of him who sits at ease, 
 Who cherish in their heart abandonment of gods. Brhaspati, 
 the Saman is the highest known.' - 
 
 He who knows thus this union is united with children, 
 cattle, glory, holiness, the world of heaven. He lives all 
 his days. (13.) 
 
 ' Speech is united with breath,' says Kauntharavya,^ 
 ' breath with the blowing (air), the blowing (air) with the 
 all-gods, the all-gods with the w^orld of heaven, the world 
 of heaven with Brahman. This is the progressive union.' 
 He who knows thus this union, even so is united with 
 children, cattle, glory, holiness, the world of heaven, like this 
 progressive union. If, at the instigation of another or for 
 his own sake, he recites, then in reciting he should know 
 ' The union has gone to heaven ; of him who knows the 
 gods,'* so will it be for his reciting.' This, indeed, is it by 
 this progress. (1-i.) 
 
 'The mother is the form of the former, the father of the 
 latter. The child is the union,' sa3's Bhargava. All that 
 is declared to be one. For the mother and the father and 
 the child are this all. This is the Aditi union. For Aditi 
 is this all, whatever this universe is. This is declared in 
 a Re:— 5 
 
 ' Aditi is the heaven, Aditi atmosphere, Aditi is the mother, 
 
 the father, and the son, 
 Aditi is all gods, Aditi the five races, Aditi all that hath 
 been born and shall be born.' 
 
 ' RV., ii, 23, 16 ; Geldner, Ved. Stud., iii, 68. 
 
 ^ The latter part of the verse is artificially interpreted. 
 
 ^ For 14-16, cf. Aitareya Aranyaka, iii, 1, 6. For Kauntharavya and 
 Bhargava, see J.R.A.S., 1908, p. 371 ; a Bhargava occurs as Vaidarbhi in 
 Prasna Upanisad, i, 1. 
 
 * This is the most probable construction of this obscure text, though 
 vi'diiso devan might be ace, ' to the knowing gods.' 
 
 = RV., i, 89, 10 (adapted from Griffiths' trans.). 
 
48 SAN KH AY AN A ARAN YAK A. 
 
 He who knows thus this union is united with children, 
 cattle, glory, holiness, the world of heaven. He lives all 
 his days. (15.) 
 
 * The wife is the symbol of the former, the husband of the 
 latter. The son is the union, the seed the joining, the 
 begetting the joiner,' ^ says Sthavira Sakalya. This is the 
 Prajiipati union. He who knows thus this union is increased "^ 
 with children, cattle, glory, holiness, the world of heaven. He 
 lives all his days. (16.) 
 
 ' Offspring is the symbol of the former, faith ^ of the latter. 
 Action is the union, truth the joiner,' says Kasyapa. This is 
 the truth union. They say the gods are of true unions.* He 
 who knows thus this union is united with children, cattle, 
 glory, holiness, the world of heaven. He lives all his 
 days. (17.) 
 
 ' Speech is the union,' says Pancalacanda. By speech, 
 indeed, the Yedas are united, by speech the metres, by 
 speech he unites friends. "When he studies or speaks, then 
 breath is in speech, then speech absorbs breath. Again, when 
 he sleeps or is silent, then speech is in breath, then breath 
 absorbs speech ; they absorb each other. This is declared in 
 a Re:— 5 
 
 ' One of these birds hath passed into the sea of air ; thence 
 
 he looks round and views this universal world. 
 With simple heart I have beheld him close at hand ; his 
 mother him absorbs, and her he too absorbs.' 
 
 Speech, indeed, is the mother, breath the child. He who 
 knows thus this union is united with children, cattle, glory, 
 holiness, the world of heaven. He lives all his days.^ (18.) 
 
 1 Samdhdnam after scondhih must be the agent, which persists in the 
 result. 
 
 * Prajdyate here for the play on Prajapati. 
 
 •* On sraddhd, cf. Ludwig, Bgveda, iii, 262-5 ; Oldenberg's article, 
 Z.D.M.O., 1, 448; A.J. P., xvii', 408. It is more intellectual than the 
 later Bhakti, but it is its lineal predecessor. 
 
 * Cf. Atharva Yeda, xi, 6, 19. 20 ; Aitareya Brahmana, i, 6, 7. 
 5 RV., X, 114, 4. 
 
 ^ For 18, 19, cf. Aitareya Aranyaka, iii, 1, 6 ; for the Samans, Hillebrandt, 
 Rom. Forsch., v, 316-20 ; Eggehng, S.B.E., xli, pp. xiv seq. 
 
SANKHAYANA ARANYAKA. 49 
 
 ' The union is made by the symbol of Brhat and Rathantara,' 
 says Tarksya. Speech, indeed, is the symbol of the Rathantara, 
 breath of the Brhat. By both, indeed, is the union made, by 
 speech and breath. For the sake of this Upanisad one watches 
 cows for a year,' says^ Tarksya. 'For the sake of just this 
 one watches cows for a year,' says Tarksya. He who knows 
 thus this union is imited with children, cattle, glory, holiness, 
 the world of heaven. He lives all his days. (19.) 
 
 ' Movement is the symbol of the former, stopping of the 
 latter. Rest is the union,' says Jaratkiirava Artabhaga.^ In 
 this union there are united dhvamsk,^ nimesas, kastfids, seconds, 
 minutes, hours, days and nights, half-months, months, seasons, 
 and years. This union unites these times; time unites move- 
 ment, stopping, and rest. By movement, stopping, and rest, 
 all this is united. So far as regards the deities. Now as 
 regards the self. The past is the symbol of the former, the 
 future of the latter. The present is the union. This is the time 
 union. This is declared in a Re : — * 
 
 * Great is that secret name, and far extending, whereby thou 
 
 madest all present and future. 
 
 The light he loveth that was made aforetime, the five tribes 
 
 whom he loveth well have entered.' 
 
 He who knows thus this union is united with children, cattle, 
 
 glory, holiness, the world of heaven. He lives all his days. (20.) 
 
 Then follows the saying of Valisikhayani.^ ' There are, then, 
 
 ^ In the Aitareya he is said to guard the cows, presumably a more 
 primitive view than that which merely makes him the authority. 
 
 • Cf. for him, Brhadaranyaka, iii, 2, 1. 
 
 3 Dhvamsi is a special term of this school, J.R.A.S., 1908, p. 373. The 
 exact relations are unknown. In the Sahkhayana Srauta Sutra, xiv, 81 
 and 82, the nimesa is a tenth of a mukilrta (a thirtieth of a day) and 
 a dhvamsi a tenth of a nimesa. The words ' seconds . . hours ' are kalah 
 k^aridh muhurtdh. See Hopkins, J.A.O.S., xxiv, 13. 
 
 *'RV., X, 55, 2. 
 
 5 Cf., for the teaching, Aitareya Aranyaka, ii, 6. The name is new and 
 late, and the teaching itself raises the question of the relation of this 
 text to the Samkhya system, which recognises the tanmdtras and the 
 mixed character of the Mahabhutas, see Garbe, Samkhya Philosophic, 
 pp. 237, 239, and Deussen, Phil, of the Upanishads, pp. 193 seq. We 
 need not, however, assume that this passage is borrowed from the Samkhya. 
 If Deussen exaggerates the certainty of the derivation from the Vedanta of 
 that system, Garbe equally exaggerates the character of its revolt (op. cit., 
 
60 SANKHAYANA ARANYAKA. 
 
 five gross elements,' says Valisikhayani, ' the earth, wind, 
 ether, water, light. These are united with each other. Again, 
 the others, the small ones, are united with the gross elements. 
 This is the union of all elements. He who knows thus this 
 union is united with children, cattle, glory, holiness, the world 
 of heaven. He lives all his days. (21.) 
 
 ' The whole of speech is Brahman,' says Lauhikya.^ What- 
 ever sounds there are, let him know to be sjDcech. This a Rsi 
 declares : — ^ 
 
 ' I with the Rudras and the Yasus fare.' 
 
 This speech is all sounds. He who knows thus this union is 
 united with children, cattle, glory, holiness, the world of heaven. 
 He lives all his days. And even as Brahman (n.) can change 
 form at will and move at will, so among all beings can he 
 change form and move at will who knows thus. (22.) 
 
 Adhiiaija VII F. 
 Om. ' Breath is the beam,' says Sthavira Siikalya. ' Just as 
 all the other beams rest on the main-beam, so the whole self 
 rests on this breath. Of this self breath is the symbol of the 
 sibilants, the bones of the mutes, the marrow of the vowels, the 
 flesh and blood, the fourth element, of the semi-vowels.' ^ ' But 
 
 pp. 5-20), and the tanmdtra conception has no necessary connection with 
 the fundamental view of either system, while the Vedanta adopt.s it in the 
 physiology of the self. The mistake of Garbe's view of the Pauranic 
 Samkhya (pp. 53 seq.) and of the Bhagavadgita (cf. his trans., Leipzig, 
 190.5, and Hopkins' review, J.R.A.S., 1905, pp. 384-9) seems to me to lie 
 in not recogni.sing the great part played in all Vedic and Hindu religion 
 by Bhakti, which is accompanied by a quasi-theistic, quasi;pantheistic, 
 conception of philosoiihy, such as is made explicit in the Sribhasya of 
 Ramanuja, see J.R.A.S., 1906, pp. 490 seq. ; Grierson, ibid., 1908, }). 361. 
 The issue is not so much between pantheism and theism, which indeed tend 
 to blend into each other, but between atheism as in the Sanikhya and 
 Buddhism, Advaitism as in Sahkara, and the Dvaitism of the Bhagavatas, 
 Pasupatas, etc., who de facto are pantheists, since in a sense all is in God, 
 theists since God is the object of devotion and individual souls seek Him, 
 yet are not merged in or identical with Him, and who believe in the real 
 existence of the world. Cf. Vijuanabhiksu's Samkhya-pravacanabhasya 
 (Garbe, op. cit., pp. 75-7, 115) ; Thibaut, S.B.E., xxxiv, pp. xcvii seq. 
 
 ^ Perhaps Lauhitya, cf. J.R.A.S., 1908, p. 372, n. 1 ; Jaiminlya 
 Brahmana Upanisad, iii, 42, 1 (a Vamsa). 
 
 - RV., x, 125, i. 
 
 ^ The parallel version, Aitareya Aranyaka, iii, 2, 1, has antasthdrupam, 
 and this srives the sense. 
 
SANKHAYANA ARANYAKA. 51 
 
 we have heard of a triad only,' says Hrasva Mandukeya. 
 Of this triad, on one side there are three hundred and sixty 
 joinings, on the other the .same ; these make up seven hundred 
 and twenty. Seven hundred and twenty, indeed, are the days 
 and nights of the year. Thus he obtains the days and nights 
 of the year. This is the self, commensurate with the year, 
 composed of the eye, the ear, the metres, the mind, speech. 
 He who knows thus this self, commensurate with the year, 
 composed of the eye, the ear, the metres, the mind, speech, wins 
 union, and communion with the year, residence in the same 
 world, and similarity of form. He becomes rich in sons and 
 cattle. He lives all his days. So taught Arunikeya.^ (1.) 
 
 Then follows (the teaching of) Kauntharavya.- There are 
 three hundred and sixty letters, three himdred and sixty 
 sibilants, three hundred and sixty unions. What we have 
 called letters,^ they are the days. What we have called 
 sibilants, they are the nights. What we have called unions, 
 they are the unions of days and nights. So far as regards 
 the deities. Now as regards the self. What we have called 
 letters as regards the deities, these are bones as regards the 
 self. What we have called sibilants as regards the deities, 
 these are marrow as regards the self. This indeed is the chief 
 breath, marrow. This is seed. Without breath, indeed, seed 
 cannot be won. If without breath seed were effvised,^ it would 
 decay, it would not be productive. What we have called 
 unions as regards the deities, these are joints^ as regards the 
 self. Of this triad, ^ bones, marrow, joints, on this side 
 there are five hundred and forty unions, on that side the same ; 
 this makes a thousand and eighty. One thousand and eighty 
 BrhatI verses the singers' produce on this day as the (hymn 
 
 1 Cf. J.R.A.S., 1908, p. 371. For asi/a, cf. vii, 2, note. 
 
 - Cf. Aitarej-a Aranyaka, iii, 2, 3. ^ Perhaps ' vowels.' 
 
 * Sicyeta seems most proliable, as sici/et is very irregular. Sicydt, 
 a precative form, is just possible, but not likely. 
 
 5 It would probably be a mistake to press this word for any very 
 definite sense. 
 
 " Trayasya must be supplied in sense, probably also textually ; itl is 
 here svimming up; cf. Bohtlingk, Diet., i, 202 ; ii, 1 ; vi, 19; viii, 1 and 9. 
 
 ' Vdrkalino is, I think, irregular Sandhi for va{i) arkalino^ cf. Weber, Ind. 
 Stud., xvii, 380. It is, of course, curious that there is the v.l. vashalinah. 
 
52 SANKHAYANA ARANYAKA. 
 
 of the) day. This is the self, commensurate with the day, 
 composed of the eye, the ear, the metres, the mind, speech. He 
 who knows thus this self, commensurate with the day, composed 
 of the eye, the ear, the metres, the mind, speech, wins union 
 and communion with the days, residence in the same world, and 
 similarity of form. He becomes rich in cows and cattle. He 
 lives all his days. (2.) 
 
 'There are four persons,' says Vatsya,^ 'the person of the 
 body, th^ person of the metres, the person of the Vedas, the 
 great person.' What we have called the person of the body 
 is the corporeal self. Of it the essence is this incorporeal 
 intelligent self. What we have called the person of the metres 
 is the alphabet. Of it the letter a is the essence.^ What we 
 have called the person of the Vedas is that by which one 
 knows the Vedas, the Rgveda, the Yajurveda, the Stimaveda. 
 Of it the Brahman(n.) is the essence. Therefore one should 
 take as priest a Brahman priest fullest of Brahman, who can 
 know the unusuaP in the sacrifice. What we have called 
 the great person is the year. Of it yonder sun is the 
 essence. The incorporeal intelligent self here and yonder 
 sun are the same, so one should know. This is declared in 
 a Re.— '' (3.) 
 
 ' The brilliant presence of the gods has risen, the eye of 
 Mitra, Varuna, and Agni. 
 The soul of all that moveth not or moveth, the sun hath 
 filled the air and earth and heaven.' 
 
 ' Thus do I deem the union duly made,' says Vatsya. Him 
 the Bahvrcas seek in the Mahad Uktha, him the Adhvaryus 
 in the fire, him the Chandogas in the Mahavrata, him on 
 earth, him in the atmosphere, him in the heaven, him in the 
 fire, him in the wind, him in the moon, him in the Naksatras, 
 
 ' Cf. Aitareya Aranyaka, iii, 2, 3 ; Ind. Stud., xvii, 197. The Berlin 
 MS. has vdtsah. 
 
 * This is apparently the earliest occurrence of aksarasamdmndya as 
 ' alphabet.' 
 
 3 So probably ulhanam, in accordance with the real duties of the 
 Brahman priest ; S.B.E., xlii, pp. lix seq. The Sadasya is accorded this 
 function by Paingya, Kausltaki Brahmana, xxvi, 4. 
 
 * RV., i, 115, 1. 
 
SANKHAYANA AE AN YAK A. 53 
 
 him in the waters, him in the plants, him in all beings, him in 
 the letters,^ him they worship as Brahman. This is declared 
 in a Re— 2 (4.) 
 
 * Looking upon the loftier light above the darkness we 
 
 have come 
 To Siirya, god among the gods, the light that is most 
 excellent.' 
 
 This is the self, commensurate with the letters, composed 
 of the eye, the ear, the metres, the mind, speech. He who 
 thus this self, commensurate with the letters, composed of the 
 eye, the ear, the metres, the mind, speech, recites to another, 
 his Yedas lose their savour, he has no part in speech, no part 
 in what is studied.^ This is declared in a Re. — * (5.) 
 
 ' No part in speech hath he who hath abandoned his own dear 
 
 friend who knows the truth of friendship. 
 Even if he hears him, still in vain he listens ; naught knows 
 he of the path of righteous action.' 
 
 In his study there is no part of speech, so he says. Therefore 
 one should not recite (the litany of) that day for another, nor 
 pile up the fire, nor celebrate the Mahavrata,^ lest he be torn 
 away from his self. 
 
 ' This incorporeal self here and yonder sun are one,' we have 
 said. When these two are seen apart,^ (6.) 
 
 The sun appears like the moon, its rays do not shine forth, 
 the sky is leaden like madder, the anus is gaping, ' the self 
 in on the point of death, it will not live long,' so one should 
 
 ' This sentencethe Berlin MS. omits, and it is not in the parallel 
 version, Aitareya Aranyaka, iii, 2, 3. 
 - RV., i, 50, 10. 
 3 Read ^nukte for the meaningless ndke of the MSS. 
 
 * RV., X, 71, 6. 
 
 _ 3 The Saman as opposed to the Sastras. Cf. i, 1, and note on Aitareya 
 Aranyaka, v, 3, 3. 
 
 * For 6 and 7, cf. Aitareya Aranyaka, iii, 2, 4 ; 5, and notes ; infra, 
 xi, 3 ; 4. Some of the predictions, if not all, can be paralleled to-day, 
 even in Europe. In Mbh., vi, 112, 12, we have the moon, avdksiras, as 
 a portent, but it is, I think, significant of the early date of the Upanisad 
 that the Grahas do not appear here ; in the epic they are prominent, 
 Hopkins, J.A.O.S., xxiv, .38 seq. See also Weber, Omina und Portenta ; 
 Konow, Sdmavidhdna Brdhmana ; Ausanasadbhutani, J.A.O.S., xv, 
 207-20 ; Z.D.M.O., xxxii, 573 seq." 
 
54 SANKHAYANA ARAN YAK A. 
 
 know. Whatever he considers should be done, he should do. 
 Again, if he sees himself in a mirror or water with a crooked 
 head or without a head, or cannot see himself, he should 
 know that it is so. Again, if his shadow is pierced, or he 
 throws no shadow, he should know that it is so. Again, 
 if the sun appears pierced like the nave of a chariot wheel, 
 he should know that it is so. Again, if the fire appears 
 black like the neck of a peacock, or if amid a large cloud 
 he should see as it were brightness, or when there is no 
 cloud see lightning, or in cloudy weather see it not, he 
 should know that it is so. Again, if closing his eyes he 
 does not see motes, as it were, he should know that it 
 is so. Again, if he shut his ears and listen, and does not 
 then hear a noise as of burning fire or the sound of a chariot, 
 he should know that it is so. Again, if the pupils of the 
 eyes appear inverted or doubly crooked, or cannot be seen, 
 he should know that it is so. ' The unheard, unthought, 
 unknown, unseen, undirected, soundless hearer, thinker, 
 knower, seer, director, sounder, the inner self of all beings, 
 he is my soul,' so should one know. He departing enters 
 into this incorporeal intelligent self, and abandons the other 
 corporeal self. This is the Upanisad of speech as a whole. 
 All these, indeed, are Upanisads of speech as a whole, but 
 this one they call so especially. (7.) 
 
 The mutes ^ are the form of earth, the sibilants of the 
 atmosphere, the vowels of the heaven. The mutes are the 
 form of Agni, the sibilants of Vayu, and the vowels of Aditya. 
 The mutes are the form of the Rgveda, the sibilants of the 
 Yajurveda, the vowels of the Samaveda. The mutes are 
 the form of the Rathantara, the sibilants of the Vamadevya, 
 the vowels of the Brhat. The mutes are the form of expiration, 
 the sibilants of inspiration, the vowels of Vyana.- The 
 mutes are the form of expiration, the sibilants of inspiration, 
 the vowels of mind. ' The mutes are the form of expiration, 
 the sibilants of inspiration, the vowels of Udana,' says 
 
 ' For 8 aud 9, cf. Aitareya Aranyaka, iii, 2, 5. 
 
 ^ For these Pranas, cf. Jacob, Concordance, s.vv. ; Deussen, Phil, of the 
 Upanishads, pp. 264 seq. ; Z.D.M.G., Ivi, 556. 
 
SANKHAYANA AEANYAKA. 55 
 
 Punardatta. He, indeed, knows speech as a whole who knows 
 this. (8.) 
 
 Again, there is this divine lute. That human lute is an 
 imitation of it. As this has a sounding-board^ and is tightly 
 strung, so has that a sounding-board and is tightly strung. 
 As this has a head, so that has a head. As this has a spine,^ 
 so that has a bridge. As this has a belly, so that has a cavitj^ 
 As this has mouth, nose, and eyes, so that has holes. As this 
 has joints,^ so that has finger-catches and covers. As this has 
 fingers, so that has strings. As this has a tongue, so that 
 has a sounder. As this has sounds, so that has sounds. As 
 this is covered with a hairy skin, so that is covered with 
 a hairy skin. For with a hairy skin they used of old to cover 
 lutes. This is the divine lute. He who knows thus this 
 divine lute becomes exceedingly famous ; his renown fills the 
 earth ; men hearken to him when he speaks in the assemblies, 
 (saying), 'Let this be done which he desires.' "Where Aryan 
 speech is uttered they know him there. (9.) 
 
 Then follows the saying of Tiindavindava. As a lute struck 
 by an unskilled player fulfils not the full purpose of a lute, 
 so speech set in motion by an unskilled speaker fulfils not the 
 full purpose of speech. As a lute struck by a skilled player 
 fulfils the full purpose of a lute, so speech set in motion by 
 a skilled speaker fulfils the full purpose of speech. ' Of this 
 lute the splendour is the union,' says the son of KatyayanI, 
 Jiitukarnya. 
 
 Now Krtsna Harita sets forth a Brahmana.'* (10-) 
 
 Prajilpati having created creatures fell to pieces. He united 
 himself by means of the metres. Because he united himself by 
 means of the metres, there is the union. Of this union the 
 letter na is strength, the letter sa breath, the self the union. 
 
 ' Sahdavati in Aitareya. My rendering is guesswork. 
 
 - Vanimh is some bone or othei", and this sense occurs later, see Pet. Lex. 
 
 3 Here again there must be a transposition in the text, as there is of 
 ' fingers ' and ' strings " in the corresponding sentence to the next in the 
 Aitareya. Cf. Oldenberg, Z.D.M.G.,\x\, 824, 825. 
 
 ^ For 10 and 11, cf. Aitareya Aranyaka, iii, 2, 6 ; for Krsna, who 
 appears there for the Krtsna of the Sankhayana, cf. Weber, Ind. Stud., i, 
 190, n., 391, n. ; for vi/asra»isata, Eggehng, S.B.K, xU, 112, n. ; Delbruck, 
 Si/7it. Forsch., V, 385. 
 
66 SA.NKHAYANA ARANYAKA. 
 
 As for this modification ^ (in which gross are) combined with 
 minute (elements), they are nails, hairs, consonants. If he 
 should be in doubt whether to say it with a na or without a na, 
 let him say it with a iia. So if he should be in doubt whether 
 to say it with a m or without a sa, let him say it with the sa. 
 Knowing these two letters 7ia and sa one should study the 
 Re verses according to the Samhitii text. Let him know that 
 it is lifegiving. Again, speech is the Itihasapurana,^ and 
 whatever else there is of holy work ; this should one study ; 
 let him know this also (to be lifegiving). ' In that we 
 study the Re verses according to the Samhita and speak forth 
 the recitation of Mandukeya, so we secure the letters na and 
 sa,' says Hrasva Mandukeya. Again, * In that we study the 
 Re verses according to the Sarnhita and learn the recitation, 
 so we secure the letters na and m,' says Sthavira Sakalya. 
 Knowing that the Kavaseyas say, * For what purpose shall we 
 sacrifice, for what purpose shall we study ? For in speech 
 we offer breath, in breath speech. The source is also the scene 
 of disappearance.' ' These Samhitiis one should not proclaim 
 to one who is not a pupil, who is not a pupil for a year, 
 who is not a student, who is not a knower of the Yedas, who is 
 not to be a teacher,' so say the teachers.^ (11-) 
 
 Adhyaya IX. 
 Om. 
 
 We crave of Savitr the god this treasure much to be 
 
 enjoyed. 
 The best, all-yielding, conquering gift of Bhaga gladly 
 
 we would win.* 
 May we attain the excellent glory of Savitr the god : 
 So may he stimulate our prayers.^ 
 Mind undeceived, living eye, sun best of lights. Consecration 
 
 ' Cf. vii, 21, and Aitareya, ii, 6. Vyahjandni should perhaps be taken 
 of the body. 
 
 2 A definite book, Geldner, Ved. Stud., i, 290. Hardly so, cf. Oertel, 
 Am. Journ. Phil., xx, 447 ; Jackson's attempt {J.B.A.S., 1908, p. 530) to 
 find Mahabharata and Harivamsa is hardly lucky. 
 
 ■' Possibly a plural jnajestati-s, and ' teacher ' may be intended. 
 
 * RV., v,''82, 1. 
 
 * RV., iii, 62, 10. 
 
SANKHAYANA ARANYAKA. 57 
 
 harm me not.^ He^ who knows the highest and best becomes 
 highest and best among his own (people). Breath indeed is the 
 highest and best. He who knows the most excellent becomes 
 the most excellent among his own (people). Speech indeed is 
 the most excellent. He who knows the support finds support 
 both in this world and in that. The eye indeed is support. He 
 who knows obtainment, his desires are obtained together for 
 him. The ear indeed is obtainment. He who knows the resort 
 becomes the resort of his own (people). Mind indeed is the 
 resort. These deities approached Prajapati and said, ' Who 
 indeed is the best of us ? ' Prajapati said, ' He is the best on 
 whose departure the body considers itself worst as it were.' (2.) 
 
 Speech departed. They were like dumb men, speechless, 
 breathing with breath, seeing with the eye, hearing with the 
 ear, thinking with the mind. (3.) 
 
 Sight departed. They were like blind men, sightless, 
 breathing with breath, speaking with speech, hearing with the 
 ear, thinking with the mind. (4.) 
 
 Hearing departed. They were like deaf men, devoid of 
 hearing, breathing with breath, speaking with speech, seeing 
 with the eye, thinking with the mind. (5.) 
 
 Mind departed. They were like infants, without mind, 
 breathing with breath, speaking with speech, seeing with the 
 eye, hearing with the ear. (6.) 
 
 Breath departed. Then just as a fine steed from the Indus 
 strains the pin of his hobbles,^ so he strained the breaths. 
 They assembled and said, 'Lord, depart not.' Breath said, 
 * What will be my food ? ' ' All there is up to dogs, up to 
 birds.' ' What will be my clothing ? ' ' The waters,' they 
 replied. Therefore a man about to eat purifies himself before 
 
 ^ See vii, 1. 
 
 - Cf. Chandogya Upanisad, v, 1 ; 2 ; Brhadaranyaka Upanisad, vi, 2 
 (= K. 3) ; J.R.A.S., 1908, pp. 373, 374 ;' above, ii, 14 ; iii, 3.' In the 
 close parallels, Chandogya, v, 1, and Brhadaranyaka, vi, 2, the evam iti 
 is motived by its being a rej^ly to a question by breath. Here it is 
 a survival. 
 
 3 See Pischel, Ved. Stud., i, 234, 235, not 'foot ropes' as usually 
 rendered in the parallel passages. The dsvabkyah is uncertain ; I follow 
 Bohtlingk's version. Max Miiller {S.B.E., xv, 204, n. 1) suggests every 
 kind of food, such as is eaten by dogs, etc., and Deussen, Sechzig Upani- 
 shad's, p. 135, n. 1, takes that as the sense in Chandogya, v, 2, 1. 
 
58 SANKHAYANA ARAN YAK A. 
 
 and after with water. He is eager to take his clothing, for 
 he is not naked. This Satyakama Jabala declared to Gosruta 
 Vaiyiighrapadya and said, ' If one declared this to a dry stump, 
 there would arise from it branches, there w^ould spring up 
 blossoms.' ' Spring forth, tree, with a hundred blossoms. Harm 
 not the sky, harm not the atmosphere,' says Yajnavalkya.' (7.) 
 Now if one desires to obtain something important, after 
 consecrating himself for three nights, on the night of new 
 moon, having mixed wath curds and honey a mess of all sorts 
 of herbs, having built up the fire, having swept (the place 
 of sacrifice), having scattered (grass) about, having sprinkled 
 water, bending the right knee, he places the mess in a vessel 
 to the north of the fire, sacrifices, and pours into the mess 
 the remainder of the oblation. ' Svdhd to the highest and 
 best,' (with these words) having sacrificed in the fire, he 
 should pour the rest into the mess. ' Svahd to the most 
 excellent,' (with these words) having sacrificed in the fire, 
 he should pour the rest into the mess. ' Svdlid to support,' 
 (with these words) having sacrificed in the fire, he should 
 pour the rest into the mess. ' Svd/id to obtainment,' (with 
 these words) having sacrificed in the fire, he should pour 
 the rest into the mess. ' Svdhd to resort,' (with these words) 
 having sacrificed in the fire, he should pour the rest into 
 the mess.' Having eaten, (repeating) by quarter-verses ' We 
 crave of Savitr,' he sips, (repeating) by quarter- verses ' The 
 excellent (glory) of Savitr,' the fourth (sij)) being accom- 
 panied by the Yyahrtis.^ Then he washes the vessel and goes 
 to rest on a skin or on the bare ground. If he sees a w^oman,^ 
 he should know that his rite is successful. (8.) 
 
 Adhydya X. 
 
 Then follows the internal Agnihotra^ relating to the self. 
 So they describe it. These deities, indeed, are established in 
 
 1 Vajasaneyi Samliita, v, 43 ; cf. J.R.A.S., 1908, p. 374. 
 - Because RV., iii, 62, 10, has only three Padas. 
 
 3 i.e. he sleeps and dreams. The efficacy of sleeping on earth for mantic 
 purposes is recognised all over the world. For the ritual, cf. iv, 3 ; xii, 8. 
 * See J.B.A.S., 1908, pp. 374, 375. 
 
SANKHAYANA ARAN YAK A. 59 
 
 man ; fire in speech, wind in breath, sun in the eye, moon 
 in the mind, the quarters in the ear, the waters in the seed. 
 In all of these is offering made by him who knowing this 
 eats and drinks and makes to eat and drink. He eats, he 
 drinks, he delights, he causes delight. (1.) 
 
 He delighted delights speech, speech delighted delights fire, 
 fire delighted delights earth, earth delighted whatever is 
 covered by earth. Present, future, past, all that he delights, 
 who knowing this eats and drinks and makes to eat and drink. 
 He eats, he drinks, he delights, he causes delight. (2.) 
 
 He delighted delights breath, breath delighted delights wind, 
 wind delighted delights ether, ether delighted all that is 
 covered by ether. Present, future, past, all that he delights, 
 who knowing this eats and drinks and makes to eat and drink. 
 He eats, he drinks, he delights, he causes delight. (3.) 
 
 He delighted delights the eye, the eye delighted delights 
 the sun, the sun delighted delights the sky, the sky delighted 
 whatever is covered by the sky. Present, future, past, all that 
 he delights, who knowing this eats and drinks and makes to 
 eat and drink. He eats, he drinks, he delights, he causes 
 delight. (4.) 
 
 He delighted delights the mind, the mind delighted delights 
 the moon, the moon delighted delights the Naksatras, the 
 Naksatras delighted delight the months, the months delighted 
 delight the half-months, the half-months delighted delight the 
 days and nights, the days and nights delighted delight the 
 seasons, the seasons delighted delight the year, the year 
 delighted whatever is covered by the year. Present, future, 
 past, all that he delights, who knowing this eats and drinks 
 and makes to eat and drink. He eats, he drinks, he delights, 
 he causes delight. (5.) 
 
 He delighted delights the ear, the ear delighted delights 
 the quarters, the quarters delighted delight the intermediate 
 quarters, the intermediate quarters what is covered by the 
 intermediate quarters. Present, future, past, all that he 
 delights, who knowing this eats and drinks and makes to eat 
 and drink. He eats, he drinks, he delights, he causes 
 delight. (6.) 
 
60 SANKHAYANA ARANYAKA. 
 
 He delighted delights seed, seed delighted delights the 
 waters, the waters delighted delight the rivers, the rivers 
 delighted delight the ocean, the ocean delighted whatever is 
 covered by the ocean. Present, future, past, all that he delights, 
 who knowing this eats and drinks and makes to eat and drink. 
 He eats, he drinks, he delights, he causes delight. (7.) 
 
 He delighted is the tenfold, Yiraj-like, Agnihotra. His 
 expiration is the Ahavanlya (fire), his inspiration the Giirha- 
 patya, his Yyiina the Anvaharyapacana, his mind the smoke, 
 his anger the flame, his teeth the coals, his faith the milk, 
 his speech the brand, his truth the oblation, his intelligent self 
 the essence. That Yiraj-like, tenfold, Agnihotra is offered. 
 Him it sends to the world of heaven, which is mounted by 
 these two ascents,^ who knowing this eats and drinks and 
 makes to eat and drink. Now if one, knowing not this 
 Agnihotra, sacrifices, it is with him as though he pushed 
 aside the coals and made oblation in the ashes. (8.) 
 
 Adhyaya XI. 
 
 Prajapati ^ elevated this person. In him he made these 
 deities to dwell, in his speech fire, in his expiration wind, in 
 his inspiration the lightning, in his Udana Parjanya, in his 
 eye the sun, in his mind the moon, in his ear the quarters, 
 in his body the earth, in his seed the waters, in his strength 
 Indra, in his anger Isana, in his head the ether, in his self 
 Brahman (n.). As a great jar of ambrosia stands swelling, so 
 he stood. Then these deities considered, ' What shall this 
 person do with us, or what we with him ? Come, let us depart 
 from the body.' They departed. Then this bod}' was, as it 
 were empty, and perforated on all sides. ^ Prajapati reflected, 
 
 ' i.e. the real and the dntara Agnihotras, but the real one, even if 
 performed without knowledge, is ineftective. The passage looks like 
 a fragment of a verse. 
 
 2 For this Adhyaya, cf. J.R.A.S., 1908, p. 375. Udancat, is read by 
 Cowell's MS. B ; for the confusion of %t,d and ad, cf. v, 5. 
 
 ^ This seems the most probable sense {pari-susira) and supports the 
 emendation to randhrCiya na kmmani (for na maksam of the MSS.) which 
 I have made in the next sentence. Otherwise we might read parisusiram, 
 and take it as 'dried vip,' from svas with ira, cf. Lindner, Altind. Nominal- 
 bildung, pp. 100 sq. ; Macdonell, Vedic Grammar, p. 130. 
 
SANKHAYANA AEANYAKA. 61 
 
 * The body is not capable of standing these gaps. Come, I will 
 vex them with hunger and thirst.' Them he vexed ; they, 
 being vexed and finding no joy, again entered this person. (1.) 
 
 (Saying), 'Speech is mine,' fire entered. (Saying), 'Ex- 
 piration is mine,' wind entered. (Saying), 'Inspiration is 
 mine,' lightning entered. (Saying), 'The Udana is mine,' 
 Parjanya entered. (Saying), ' The eye is mine,' the sun 
 entered. (Saying), ' The mind is mine,' the moon entered. 
 (Saying), ' The ear is ours,' the quarters entered. (Saying), 
 ' The body is mine,' the earth entered. (Saying), ' The seed 
 is ours,' the waters entered. (Saying), ' The strength is mine,*^ 
 Indra entered. (Saying), ' Anger is mine,' Isilna entered. 
 (Saying), ' The head is mine,' the ether entered. (Saying), 
 ' The self is mine,' Brahman entered. As a great green tree 
 stands with its roots moistened, so he stood. (2.) 
 
 Now a man when he is to die before the year's end, sees 
 visions of the year.^ His shadow is crooked, or is not seen at 
 all. He may see either light, as it were, in a great cloud or 
 lightning without a cloud, or not see lightning in a cloud. 
 Closing his eyes he does not see motes, as it were. Or closing 
 his ears he does not hear a noise, as it were. He has no joy 
 in this world ; his mind pleases him not.^ These are the 
 waking visions. (3.) 
 
 Then follow the dream visions. He sees a black man with 
 black teeth. He kills him, a boar kills him, a monkey kills 
 him. He devours stalks ; having devoured them he spits 
 them forth. He carries a single lotus. Wearing a wreath 
 of spikenard, he drives towards the south a cow with its calf. 
 If he sees any of the following things, a yellow-looking or 
 black woman, with loosened hair, or shaved, anointing with 
 sesamum oil, a garment dyed with safflower, singing, a bufFala 
 carriage, going to the south, etc., having looked at them he 
 fasts, cooks milk in a pot, using the milk of a cow which 
 
 1 Cf. viii, 7. 
 
 * Or ' it pleases not him, his mind,' an ace. of whole and part, rare in 
 Vedic and Sanskrit, Speyer, Vedische und Sanskrit Syntax, p. 8, whose 
 citation of Atharva Veda, v, 8, 9, is not in point, as marmani is a false 
 reading for marmani. 
 
62 SANKHAYANA ARANYAKA. 
 
 has a calf like itself, but on no account of a black ^ cow, piles 
 up the fire, sweeps out (the place of sacrifice), scatters grass, 
 sprinkles water around, and, bending the right knee, offers 
 oblations of ghee by means of a ladle. (4.) 
 
 ' In my speech rests fire, svdJid. In my expiration rests 
 wind, svd/id. In my inspiration rests the lightning, svd/id. 
 In my Udana rests Parjanya, svdJid. In my eye rests the 
 sun, srdltd. In my mind rests the moon, svdhd. In my ear 
 rest the quarters, srdhd. In my body rests the earth, svdhd. 
 In my seed rest the waters, svdhd. In my strength rests 
 Indra, svdhd. In my anger rests Isana, svdhd. In my head 
 rests the ether, svdhd. In my self rests Brahman(n.), svdhd,' 
 (he repeats), and then pouring the remainder of the ghee into 
 the pot of milk he offers the pot of milk, ladling it out.^ (5.) 
 
 ' In m}' speech rests fire, speech in the heart, the heart in 
 the self. That is the truth of the deities. I shall not die 
 against my will. May I be rich in food, an eater of food, 
 svd/id. In my expiration rests wind, expiration in the heart, 
 the heart in the self. That is the truth of the deities. I shall 
 not die against my will. May I be rich in food, an eater of 
 food, svdhd. In my inspiration rests the lightning, inspiration 
 in the heart, the heart in the self. That is the truth of the 
 deities. I shall not die against my will. May I be rich in 
 food, an eater of food, svdhd. In m}- Udana rests Parjanya, 
 Udana in the heart, the heart in the self. That is the truth 
 of the deities. I shall not die against my will. May I be 
 rich in food, an eater of food, svdhd. In ray eye rests the 
 sun, the eye in the heart, the heart in the self. That is the 
 truth of the deities. I shall not die against my will. May 
 I be rich in food, an eater of food, svdhd. In my mind rests 
 the moon, mind in the heart, the heart in the self. That 
 is the truth of the deities. I shall not die against my will. 
 May I be rich in food, an eater of food, svdhd. In my ear 
 rest the quarters, the ear in the heart, the heart in the self. 
 
 1 Here the taboo is sympathetic negative magic, contrast Samavidhana 
 Brahmana, ii, 8, 3. Cf. Marrett, Anthropologiccd Essays presented to 
 Tylor, pp. 219-34. 
 
 - Possibly tipaghCitam is here a noun. 
 
SANKHAYANA ARANYAKA. 63 
 
 That is the truth of the deities. I shall not die against my 
 will. May I be rich in food, an eater of food, srd//d. In 
 my body rests the earth, the body in the heart, the heart 
 in the self. That is the truth of the deities. I shall not die 
 against my will. May I be rich in food, an eater of food, 
 svCihd. In my seed rest the waters, seed in the heart, the 
 heart in the self. That is the truth of the deities. I shall 
 not die against m}^ will. May I be rich in food, an eater of 
 food, avail a. In my strength rests Indra, strength in the 
 heart, the heart in the self. That is the truth of the deities. 
 I shall not die against my will. May I be rich in food, an 
 eater of food, srdhd. In my anger rests Isana, anger in the 
 heart, the heart in the self. That is the truth of the deities. 
 I shall not die against my will. May I be rich in food, an eater 
 of food, svd/id. In mj head rests the ether, the head in the 
 heart, the heart in the self. That is the truth of the deities, 
 I shall not die against my will. May I be rich in food, an 
 eater of food, srdhd. In my self rests Brahman(n.), the self 
 in the heart, svd/id,' (he repeats), and sacrifices by consuming 
 the remains of the pot of milk.^ (6.) 
 
 Stone is of Jagati, iron ^ of Tristubh, copper of Usnih, lead 
 of Kakubh, silver of Svarilj, gold of Gayatrl, food of Viraj, 
 enjoyment of Anustubh, the firmament of Samrilj, Brhaspati 
 of BrhatT, Brahman(n.) of Pankti, Prajapati of Atichandas, 
 the Savitri ^ of the metre of all the Vedas. (7.) 
 
 ' May I be established firm as a stone * by the Jagati metre. 
 Man is the jewel, breath the thread, food the knot, that knot 
 I tie, desiring food, a holy power ^ against death. May 
 I obtain full length of days, long lived. I shall not die against 
 my will. May I be rich in food, an eater of food, f>rd/id. 
 
 1 i.e. he drinks it. 
 
 - For the meaning of ai/as, cf. Zimmer, Altind. Leben, pp. 51 seq. ; 
 Schraeder, Prehist. Antiq.^ pp. 187 seq. 
 
 3 The reference is very curious, but presumably alludes to the Gayatrl. 
 
 ■* For the use of the stone, cf. its use in the marriage ritual, and 
 Westermarck, Anthropological Essays, pp. 374 seq. ; Frazer, ibid., 
 pp. 132-4 ; Warde Fowler, Roman Festivals, p. 231. 
 
 * This seems the best rendering of mrtyave brdhmanam. The metaphor 
 is from an amulet, which consists of a jewel on a string, cf. Weber, Ind. 
 Stud., xvii, 202 ; xviii, 182 ; Bloomfield, J.A.O.S., xiii, p. cxxxii. 
 
64 SANKHAYANA ARANYAKA. 
 
 May I be established firm as iron by the Tristubh metre. 
 Man is the jewel,' etc. May I be established firm as copper by 
 the Usnih metre. Man is the jewel, etc. May I be established 
 firm as lead by the Kakubh metre. Man is the jewel, etc. 
 May I be established firm as silver by the Svaraj metre. Man 
 is the jewel, etc. May I be established firm as gold by the 
 Gayatrl metre. Man is the jewel, etc. May I be established 
 firm as food by the Yiraj metre. Man is the jewel, etc. 
 May I be established firm as enjoyment by the Anustubh 
 metre. Man is the jewel, etc. May I be established firm 
 as the firmament by the Samraj - metre. Man is the jewel, 
 etc. May I be established firm as Brhaspati by the BrhatI 
 metre. Man is the jewel, etc. May I be established firm as 
 Brahman(n.) by the Pahkti metre. Man is the jewel, etc. 
 May I be established firm as Prajapati by the Atichandas 
 metre. Man is the jewel, etc. May I be established firm as 
 the Savitrl by the metre of all the Vedas. Man is the jewel,' 
 etc. (he repeats). Either to a dear wife, or a dear pupil, or 
 to whomsoever else he favours, he should give the remains of 
 the oblation.^ He indeed lives a hundred years, who ever and 
 again performs this (rite). (8.) 
 
 Adhyaya XII. 
 
 Om. May that splendour of the elephant, of great power, 
 manifest itself which was born from Aditi's body. That all 
 those have given to me, the Adityas in unison with Aditi.* (1.) 
 
 The great splendour that is deposited in thee, Jatavedas, with 
 that splendour do thou make me resplendent.-^ (2.) 
 
 ' Tte text in the Berlin MS. repeats in full, but as sufficient exempli- 
 fication of repetition is given in xi, 6, I have followed the Bodleian in 
 curtailing. 
 
 ^ In imitation of the Svaraj, no doubt. 
 
 ^ The gods enter the oblation and hence its sacredness ; cf. J.E.A.S., 
 1907, pp. 938 seq. ; Westermarck, Anthropological Essays, p. 374 ; Origin 
 and Development of Moral Ideas, i, 445 seq. ; Farnell, Cidts of the Greek 
 States, iii, 11. 
 
 * Cf. Atharva Veda, iii, 22, 1 ; Roth, Ind. Stud., xiv, 392 ; Weber, ibid., 
 xvii, 282 seq. 
 
 5 This corresponds closely with the Paippalada version of Atharva 
 Veda, iii, 22, 2 ( = parts of 3 and 4 of the vulgate). 
 
SANKHAYANA ARANYAKA. 65 
 
 The splendour that is in man, that is deposited in elephants, 
 the splendour in gold and kine, in me be that splendour of 
 the elephant.^ (3.) 
 
 The glory that there is in golden dice,- in cows and horses, 
 in the Sura being purified, in me be that splendour of the 
 elephant. (4.) 
 
 In me be radiance, in me greatness, in me the glory of the 
 sacrifice, in me may Prajapati make that fast as the heaven in 
 the sky.3 (5. 1.) 
 
 May the Asvins anoint me with the honey of bees, with milk, 
 that a honey-sweet voice I may utter among the folk.^ (6.) 
 
 Snatched out of ghee, rich in honey and milk, winning 
 wealth, bearing and supporting, destroying our foes and putting 
 them down, mount upon me for great good fortune.^ (7.) 
 
 None other than thou, Prajapati, doth encircle all these 
 beings. That for which we long in sacrificing to thee, be that 
 ours. May we be lords of riches.^ (8.) 
 
 May this ancient (amulet) crush my foes, even as Indra Vrtra, 
 enduring in the battles. As Agni a forest, spread widely, so in 
 the winds the sharp-toothed one rubs me.' (9.) 
 
 This ancient one who accords with us in sooth, as Indra 
 Vrtra, has rent the burghs asunder. With this, Indra, 
 
 • Cf. Atharva Veda, vi, 69, 1 ; xiv, 1, 35, for vv. 3 and 4. 
 
 2 This is not in the Atharva, but there is no reason to suspect it. 
 We must therefore accept Liiders' doctrine {Das Wiirfelspiel im alten Indien, 
 p. 21) that the mention of gold dice need not refer to the late joa^a^a game. 
 Even in the Vibhidaka game a rich man might ostentatiously have golden 
 dice, and this notice shows they were actually used, not merely a ritual 
 aberration ; J.R.A.S., 1908, p. 827. 
 
 3 Cf. Atharva Veda, vi, 69, 3. We must pronounce divam va or 
 diveva for the metre, almost certainly the latter, see Oldenberg, Z.D.If.G., 
 Ixi, 830-2. 
 
 * I read, for samahdn, samanktam, nkt being misread. Payas is = 
 payasd on Eoth's jirinciple, cf Wackernagel, Altind. Gramm., i, p. xvii ; 
 Pischel, Ved. Stud., ii, 331. See Atharva Veda, vi, 69, 2 ; ix, 1, 19, and 
 for madhu and joo?/os the next verse, and 8.B.E., xlii, 587 ; RV., ix, 11, 2. 
 
 5 Cf. Atharva Veda, v, 28, 14 ; xix, 33, 2 ; Scheftelowitz, Die Apokryphen 
 des Rgveda, p. 118. The last parallel is against reading {a)dhdrayisnuh. 
 
 " RV., X, 121, 10. 
 
 ' I take sano as 'ancient.' The 'sharp-toothed' is the amulet which 
 in the wind strikes against the speaker's body, as Agni on the trees of 
 the forest. For the theory of wind and forest fires, see Hopkins, J.A.O.S., 
 XX, 217 ; xxiv, 390, 391 ; Hillebrandt, Vedische 3fythologie,u,65,n. 1. The 
 rendering and reading of the verseswhich occur only here are very uncertain. 
 
66 SANKHA.YANA ARANYAKA. 
 
 smiting aside the foes, bring us the wealth of the hostile 
 ones.' (10. 2.) 
 
 Conquer the foes, conquer, hero, the enemy. Slaying Yrtra, 
 cleave him with thine axe. Like the flood pieces of wood, let 
 him smite away our foes, and lay low our enemies as an axe 
 the woods.2 (11-) 
 
 Cleave along from the middle, cleave forward from above, 
 cleave from behind, cleave, O hero ; the foes smitten by thee, 
 bountiful one, hero, let the Maruts follow thee as thou 
 destroyest. (12.) 
 
 Thee swelling with Rudra's darts, deeming thee Indra, 
 let the Maruts gladly choose. Let the vultures and herons 
 seize on them (the foes). May the tusker be joyous in the 
 increase.^ (13.) 
 
 bountiful one, may thy blows fall on all sides on the enemy 
 smitten by the spell. May they own no friend, no support. 
 Mutually hindering they go to death.* (14.) 
 
 glorious Agni, bring us to glory. Bring hither Indra's 
 recompense. May he be the head, the supreme, the splendid, 
 of his kinsmen may he have the highest praise.^ (15. 3.) 
 
 With auspicious glances they have sat down. The E,sis who 
 know heaven have come to the consecration. Then were 
 heroism, strength, and might born. May this the gods to him 
 make obedient.^ (16.) 
 
 Creator, disposer, highest seer, Prajapati, the supreme, the 
 splendid. The Stomas, the metres, the Nivids mine they call. 
 To him may they make the kingdom obedient." (17.) 
 
 1 The reading is doubtful, but Indra must be supplied, I think, and 
 puro (apparently in the Berlin MS.) is rather better, though duro is quite 
 possible ; and then kllah might be read. 
 
 ''■ Jahydt, which must be read, has a somewhat unusual sense here. 
 
 ■* i.e. eat the bodies. This is fair sense without emendation. The 
 meaning of kahka is doubtful, cf. kankaparvan, Bloomfield, S.B.E., 
 xlii, 558 ; Zimmer, Altind. Lebeii, p. 92. 
 
 * I read md jndtdram isata md pratistkdtn rnitho vighndnd Mpaydnti ; 
 cf. Atharva Veda, vi, 32, 3; viii, 8, 21"; Bloomfield, 8.B.E., xlii, 475 ; 
 Asvalayana Grhya Sutra, iii, 10, 11. 
 
 5 For vv. 15-18, cf. Taittirlya Sanihita, v, 7, 4, 3-5, with a good many 
 variants. The verses here are absurdly out ofplace. 
 
 " Cf. Atharva Veda, xix, 41, 1 ; Taittirlya Aranyaka, iii, 11, 9. I read 
 bhadram pasyanta and ksatram. Tato is probably an error for tapo. 
 
 ' The reading appears to be stomdms, perhaps a correction for the 
 
SANKHAYANA ARANYAKA. 67 
 
 Approach hither, pay him honour. Let Agni be our ruler 
 and our king. Be ye in accordance with his will. On him 
 hereafter do ye all depend.^ (18.) 
 
 Thou art born, Alarda by name, before the sun, before the 
 dawn. I know thee as destroyer of my enemies, and overthrower 
 of their supports.^ (19.) 
 
 He will not be cut off in the midst (of life) ,^ he will overcome 
 his foe, he will be skilled in speech, he will be strong against 
 battles, his foe they call likely to perish, who bears a comforting 
 amulet of Bilva. (20. 4.) 
 
 He eats not accursed food,* he commits no sin, the heavenly 
 Varuna terrifies him not, nor slays him, wrath overcomes him 
 not in anger, who bears a comforting amulet of Bilva. (21.) 
 
 Jatavedas injures not his skin. He eats not flesh ^ nor harms 
 these (creatures). After a hundred (years of life), reaching old 
 age, in this world, he departs, who bears a comforting amulet of 
 Bilva. (22.) 
 
 No offspring of his is harmed in birth, no robber, no evil 
 deed is there, nothing else amiss happens in his families, who 
 bears a comforting amulet of Bilva. (23.) 
 
 In his house there are no reviling ^ nor scolding women, nor 
 those who quarrel. Misfortune comes not to him, nor does 
 she fix her abode in him, who bears a comforting amulet of 
 Bilva. (24.) 
 
 Him neither Raksas nor Pisiica injures, nor Jambhaka,^ nor 
 
 stomas of the Samhita (where d/mh is parenthetical, cf. note on Aitareya 
 Aranyaka, ii, 3, 8). 
 
 ' This verse is altered to make Agni subject. 
 
 - Alarda is a new word (the nearest word in appearance is alarka, 
 Bohthngk, Diet., i, 294 ; Bloomfield, S.B.E., xlii, 536, n. 2), but there is no 
 special reason to doubt the reading. 
 
 3 For the loc, cf. Apastamba Srauta Sutra, xv, 21, 8 ; p. 5, n. 2. 
 
 * Saptam for the suptam of the MSS., which hardly makes sense. Spells 
 against curses are not rare in the Atharvan, cf. Bloomfield, S.B.E., xlii, 
 285, 556. 
 
 5 Cf. Weber, Ind. Stud., xvii, 280, 314 ; Hopkins, J.A.O.S., xiii, 119, 120. 
 
 ^ Apavddd is probably an adjective like pravddakd, which I read for 
 pravdtakd, which, however, might perhaps be rendered ' unsteady.' The 
 reading sampatantyo seems certain, and the last part of the line must be 
 construed with the next line. 
 
 ■' Some sort of demon, cf. Vajasaneyi Samhita, xxx, 16 ; Bohtlingk's 
 Diet., s.v. ; and ci.jambha, Bloomfield, S.B.E., xlii, 283. 
 
68 SANKHAYANA ARANYAKA. 
 
 Asura, nor Yaksa. In his house there is no lying-in woman,^ 
 who bears a comforting amulet of Bilva. (25. 5.) 
 
 Him neither tiger, nor ^yolf, nor panther, nor beast of prey 
 whatsoever hurts. No angry elej)hant meets he to scare him, 
 who bears a comforting amulet of Bilva. (26.) 
 
 No serpent, nor viper, nor scorpion, nor striped one,^ nor black 
 one injures him, who bears a comforting amulet of Bilva. (27.) 
 
 He sins not so that Varuna harms him ; no crocodile, nor 
 shark, nor porpoise injures him ; on all sides it makes peace for 
 him, who bears a comforting amulet of Bilva, (28.) 
 
 They say his foe is likely to perish, like a flower fallen ^ from 
 its stalk. Like the flood pieces of wood, he shall overcome his 
 foes, who bears a comforting amulet of Bilva. (29.) 
 
 This amulet, the reverter,* of the Jamba,'' is tied on for the 
 sake of life. By it Indra slew Yrtra, and by the help of the 
 wise Rsi. (30. 6.) 
 
 Overcome, Indra, our foes, overcome our enemies, overcome 
 the warriors ; like an elephant (?) with its fore-feet, outmatch 
 the warriors. (31.) 
 
 Here has come the amulet of Bilva, the strong subduer of 
 foes. The Rsis, all heroic, behold it that they may overcome 
 their foes in the battle. (32.) 
 
 Ambrosia is the thread in this amulet. May the Asvins 
 fasten (the thread). Thou art of the Bilva, of a thousand 
 powers. May I that bear thee never be injured. (33.) 
 
 Snatched out^ of ghee, rich in honey and milk, winning 
 
 1 For the tabu of such women, cf. Frazer, Anthropological Essays, 
 pp. 151 seq. ; Taittiriya Sanihita, ii, 5, 1, 5. 
 
 '^ TirasclnarCiji should, I think, be read, cf. tirasciraji in Atharva Veda, 
 iii, 27, 2 ; Bloomfield, S.B.E., xUi, 488 ; Weber, Ind. Stud., xvii, 297 ; 
 tirasclnardji in Maitrayani Samhita, ii, 13, 21. It would be tempting to 
 render tirasci na raya as ' nor beast nor king' (for the king's exactions, 
 cf. Hopkins, J.A.O.S., xiii, 89 seq.), but the form tirasci would be difficult, 
 and the joke beyond the writer. For krsna, cf. Atharva Veda, xi, 2, 2 ; 
 vii, 56, 2 ; Maitrayani Samhita, iii, 14, 17. 
 
 3 An early instance of saha with a verb of separation ; Whitney, 
 Sanskrit Grammar, p. 95. For sdpa, cf. Geldner, Ved. Stud., iii, 184. 
 
 * Cf. Atharva Veda, iv, 40 ; punaksard, iv, 17, 2 ; Weber, Ind. Stud., 
 xiii, 164 ; xviii, 74, 75, 182 ; Ludwig, Rgveda, iii, 345 ; Zimmer, Altind. 
 Leben, p. 263 ; Bloomfield, J.A.O.S., xiii', p. cxxxiii ; S.B.E., xiii, 394, 576. 
 
 5 Presumably a plant, cf. Bohtlingk's Diet., s.v. jambdla. 
 
 6 V. 34 = V. 7 ; V. 35 = v. 8. 
 
SANKHAYANA ARANYAKA. 69 
 
 wealth, bearing and supporting, destroying our foes and putting 
 them down, mount upon me for great good fortune. (34.) 
 
 None other than thou (Prajapati) doth encircle all these 
 beings. That for which we long in sacrificing to thee, be that 
 ours. May we be lords of riches. (35.) 
 
 Then come five verses,^ (beginning), 'Thou art the great 
 ruler here.' (7.) 
 
 Then follows the ritual of the amulet. A man who desires 
 prosperity should fast on flowers for three nights, then taking 
 a piece from a living '^ elephant's tusk, he should pile up the fire, 
 sweep out (the place of sacrifice), scatter grass, sprinkle water 
 around, and bending his right knee, place the amulet in a vessel 
 to the north of the fire, sacrifice, and pour upon the amulet the 
 remnant from the oblation, to the accompaniment of the eight 
 verses (vv. 1-8), beginning * Splendour of the elephant,' verse 
 bv verse. Then for seven nio^hts, or three nights, or one he 
 should leave it to stand in honey and ghee and then put it on, 
 with the verse (v. 7) ' Snatched out of ghee.' Then next with 
 six (vv. 9-14) he should put on, having left it to stand 
 for three nights or one in (a mess of) meat and boiled rice, 
 an amulet of the point of the heart- spit or the point of the 
 goad or the point of the mortar or of the core^ of the Acacia 
 catechu. Then next with four verses (vv. 15-18) he should 
 put on an amulet of the point of a bull's horn, having left 
 it to stand for three nights or one in (a mess of) ghee and 
 boiled rice. Then next with one verse (v. 19) he should put 
 on an amulet of the castor-oil plant, having left it to stand 
 for three nights or one in (a mess of) sesamum and boiled rice. 
 Then next with sixteen verses (vv. 20-35) he should put on 
 an amulet of Bilva, having left it to stand for seven nights 
 or three or one in honey and ghee, fastening it with the verse 
 (v. 34) ' Snatched out of ghee.' Then with the next five 
 
 1 RV., X, 152, 1 ; also cited in ii, 15. 
 
 2 Cf. Bloomfield, S.B.E., xlii, 287, n. 1. 
 
 3 Khadirasfiramanim, where sdra cannot mean resin (rasa). The 
 Khadira is chosen as a specially hard wood, cf. Bloomfield, S.B.E., xlii, 
 609, 610. For the heart- spit, cf. ibid., 506. For the whole rite, cf. Caland, 
 Altind. Zauberritual, p. 11, n. 8. 
 
70 SANKHAYANA ARAN YAK A. 
 
 (w. 36-40) verses he should bind on a splinter ^ of the Fkus 
 infectoria which he has left to stand for three nights or one in 
 a (mess of) beans and boiled rice. If possible he should first 
 sacrifice in the shadow of an elephant or on a tiger's skin or ^ 
 sitting. (8.) 
 
 Adhijdya XIII. 
 
 Then ^ when his body has been made prepared for indifference 
 to desire, he should be bent on the Brahman offering. So he 
 drives repeated death away. ' The self is to be seen, to be heard, 
 to be thought, to be meditated on,' * ' Him they seek to know 
 by repeating the Vedas, by studentship, hj asceticism, by 
 faith, by sacrifice, by fasting,' ^ says Mandukeya. * Therefore, 
 he who knows this, calm, restrained, still, enduring, becoming 
 full of faith, should see the self in the self,' ^ says Mandavya. 
 ' " The person among the breath composed of knowledge is 
 incomprehensible, to be distinguished as ' No, no.' ^ This self 
 is the warrior- class, this the priesthood, this the gods, this 
 the Vedas, this the worlds, this all beings, this is all.* This 
 is 'That art thou.' The self is to be recognised in ' I am 
 Brahman.' This Brahman, without predecessor, without 
 superior, without other, immediate, without an exterior, is 
 this self, Brahman(n.), all- experiencing," such is the teaching,' 
 says Yajnavalkya.^ 'That one should not proclaim to one who 
 is not a son or a pupil.' ' Were a man to offer this earth 
 surrounded by water and filled with wealth, yet is this more 
 
 1 I read mahdvarohasya {"varahasya MSS.), a word hitherto only known 
 from lexica, and udoha I regard as a derivative of u\ cf. uduha in 
 Taittiriya Brahmana, iii, 8, 4, 3 (besom ?). Splinters are often used in such 
 rites, Bloomfield, S.B.E., xlii, 291, etc. 
 
 2 The vdpi distinctly makes this a third alternative, perhaps wrongly. 
 ^Cf. J.R.A.S., 1908, p. 382. For punarmrtj/u, see L^vi, La Doctrine du 
 
 Sacrifice, pp. 93 seq. 
 
 4 Cf. Brhadaranyaka Upanisad, iv, 5, 6 ( = ii, 4, 5). 
 
 s Cf. Brhadaranyaka, iv, 4, 25. 
 
 « Cf. Brhadaranyaka, iv, 4, 28. 
 
 ' Cf. Brhadaranyaka, iv, 4, 27 (with agrhyah) ; Deussen, Phil, of the 
 Upanishads, p. 149, for Hillebrandt's theory of na as affirmative (cf. Vedische 
 Mythologie, ii, 236, n. 2) ; na grhyah is possible here. 
 
 * Cf. Brhadaranyaka, iv, 5, 7. 
 
 • Cf. Brhadaranyaka, iv, 5, 19. 
 
SANKHAYANA ARANYAKA. 71 
 
 than that, more than that,' is the teaching.^ This Upanisad 
 he should declare to be the head of the Veda ^ in very truth. 
 This is declared in a Re : — 
 
 Adhydya XIV. 
 
 ' Head of the Re verses, highest member of the Yajus verses, 
 pinnacle of the Samans, the supreme tonsure of the Atharvans, 
 he who studies not the Yeda, him they call ignorant. Cleaving 
 his head, he makes himself a corpse.^ (1.) 
 
 ' He is but a pillar indeed who bears a burden, who repeats 
 the Veda without knowing the meaning. Who knows the 
 meaning alone wins prosperity. He goes to heaven, shaking 
 off sin through knowledge.' * (2.) 
 
 AdJnjdya XV. 
 
 Orn. Then follows the line of teachers.^ Honour to Brahman, 
 honour to the teachers ! 
 
 We have learnt it from Gunakhya Siinkhayana, Gunakhya 
 Sahkhiiyana from Kahola Kausitaki, Kahola KausTtaki from 
 Uddalaka Aruni, Uddiilaka Aruni from Priyavrata Saumapi, 
 
 ' Cf. Chandogya Upanisad, vii, 11, 6. 
 
 * Cf. the title, Atharvasiras, of an early Atharvan Uj)anisacl, Bloomfield, 
 S.B.E., xlii, p. xlvii. 
 
 3 Cf. J.R.A.S., 1908, pp. 383, 384. For miindamunda, apparently an 
 intensive Amredita, cf. Wackernagel, Altind. Gramm., ii, 1, 147, 148 ; 
 Macdonell, Vedic Grammar, p. 155. Cf the Mundaka Upanisad ; Deussen, 
 Sechzig Upanishad's, pp. 544, 545, which may jjossibly have been known 
 to the writer of this late verse just as the Atharvasiras may have been 
 known. 
 
 ^ Cf. Yaska, Nirukta, i, 18, and Roth, Erlauterungen, p. 19 ; Burnell, 
 Samhiiopanisad Brahmana, p. 38 ; J.R.A.S., 1908, pp. 381, 382. As 
 Colonel Jacob has reminded me, the second verse in Yaska occurs slightly 
 altered in the introduction to the Mahabhasya. 
 
 5 The shortness of the Vamsa is in striking contrast to the lists of 
 the Brhadaranyaka and Jaiminlya Brahmana Upanisads, and shows 
 the impossibility of iising such lists for chronology. For Kahola, see 
 Brhadaranyaka Upanisad, iii, 5, 1 (Kahoda in Madhyandina) ; for Uddalaka, 
 Oldenberg, Buddha, E. T., p. 396 ; for Priyavrata Somapi (or Saumapi), 
 Aitareya Brahmana, vii, 34 ; for Brhaddiva, Rsi of RV., x, 120, Aitareya 
 Brahmana, iv, 14 ; for Visvamanas and VyaSva, Liidwig, Bgveda, iii, 106 ; 
 Oldenberg, Z.D.M.G., xlii, 217 ; for Sakamasva, Arseya Brahmana, i, 7 ; 
 for Visvamitra, Ludwig, iii, 121. 
 
72 SANKHAYANA ARAN YAK A. 
 
 Priyavrata Saumapi • from Somapa, Somapa from Soma - Prati- 
 vesya, Soma Priitivesya from Prativesya, Prativesya from 
 Brhaddiva, Brhaddiva from Sumnayu, Sumnayu from Uddalaka, 
 Uddalaka from Visvamanas, Visvamanas from Vyasva, Vj^asva 
 from Sakamasva Devarata, Devarata from Yisvamitra, VisvJi- 
 mitra from Indra, Indra from Prajapati, PrajcTjDati from 
 Brahman, Brahman(n.) is self-existent. Honour to Brahman, 
 honour to Brahman ! 
 
 1 The Berlin MS. reads Somapi, as does a Benares MS. dated samvat 
 1663, of the existence of which I have just learned through the kindness of 
 Dr. F. Otto Schrader, Director of the Adyar Library, Madras, who writes 
 (July 24, 1908) : " Adhyayas i-v are = Kausitaki Upanisad (the Maha-\Tata 
 section being absent), then follows Samhitopanisad as Adhyaya viii, the 
 simplified Chandogya as Adhyaya ix, etc. At xii the counting of the 
 Adhyayas ceases . . . There seems to be some connection with the 
 Bodleian MS." From Somapa, Saumapi would be regular (Whitney, 
 Sanskrit Grammar, p. 466). 
 
 ^ The Berlin and Benares MSS. have Soma, the Bodleian Sauma. 
 
APPENDIX. 
 
 The Mahdvrnta. 
 
 In the accepted system of the Vedic sacrifices the Mahavrata 
 forms the second last day of the Gavamayana Sattra, which 
 lasts a year and is a symbol of the year. There can, however, 
 be no doubt that this position of the day is rather artificial, and 
 that the Mahavrata marks the commencement of the year. The 
 priestly ingenuity, which has transferred the Mahavrata to 
 the second last day of the year, has created a duplicate in the 
 Caturvimsa, the second day of the Gavamayana, but it is easy 
 to see through so obvious a manipulation. 
 
 Much more obscure is the relation of the Mahavrata and 
 the Visuvant day, which in the accepted system is reckoned 
 as the middle of the Gavamayana, Professor Hillebrandt ^ has 
 expressed the view that the Visuvant and the Mahavrata have 
 been changed in place by the priests, and that originally the 
 Mahavrata fell on the Summer solstice, and the Visuvant began 
 the year at the Winter solstice. The view is extremely plausible 
 and supported by strong arguments, so that it deserves full and 
 careful consideration. 
 
 Now it is quite certain that the accepted ritualistic view 
 places the Mahavrata at the Winter solstice. The Kausltaki 
 Brahmana,* for example, explicitly says that it occurs at the 
 moment when the sun, after going south for six months, stops, 
 as it is about to turn for the north. It has, indeed, been 
 suggested that the six monthly periods refer to the equinoxes, 
 but I consider that Dr. Thibaut ^ has once and for all disposed 
 of this argument, which in any case would not affect Professor 
 Hillebrandt's position. It remains, therefore, to seek for 
 
 1 See Hillebrandt, Rom. Forsch., v, 299 seq. ; Vedische Opfer und Zauber, 
 pp. 157, 158 ; Vedische Mythologie, iii, 216. Oldenberg, Religion des Veda, 
 p. 444, rejects the theory of change of date, but gives no reasons. 
 
 " xix, 3. ^ Ind. Ant., xxiv, 85 seq. 
 
74 SANKHAYANA AEANYAKA. 
 
 evidence showing that another dating of the Mahavrata was 
 possible. 
 
 A sign of this has been seen by Professor Hillebrandt in the 
 statement in the Pancaviraea Brahmana^ that the Mahavrata 
 should be placed in the middle of the year. But the statement 
 is not accepted by the Brahmana as correct, and as it is 
 characteristic of the Brahmana style to make every sort of 
 vague suggestion before arriving at the facts, it is not even 
 possible to say that any Brahminical school, much less the 
 people, ever reckoned the Mahavrata at the Summer solstice. 
 
 More important is a second argument derived from the 
 assignment of Samans to the Mahavrata in the Sahkhayana 
 Srauta Sutra.^ That Sutra ascribes to that day the Brhat, 
 Mahadivaklrtya, and Rathantara Samans, and Professor Hille- 
 brandt shows that the Brhat is made up of hymns and verses 
 addressed for the most part, though not in all cases, to Indra, 
 the Mahadivaklrtya of hymns and verses addressed to Surya. 
 Now both the Maitrayanl Samhita^ and the Taittirlya Brahmana* 
 connect the Visuvant with the Divaklrtya or Mahadivaklrtya 
 Saman, and it is therefore suggested that the presence of this 
 Saman in the Mahavrata is merely the result of contamination 
 of the rites, and that originally to the Mahavrata and the 
 Visuvant respectively belonged the Brhat and the Mahadiva- 
 klrtya Samans, connected the one with Indra, the other with 
 Surya. Now prayers to Silrya are most naturally connected 
 with the efforts required at the Winter solstice to rescue the sun 
 from destruction and death, while Indra's season is the breaking 
 of the monsoon about the Summer solstice, when he overcomes 
 Vrtra, the demon of drought, and waxes great.^ A further 
 support for this argument is derived from the third of the 
 Samans assigned to the Mahavrata by Sahkhayana, the 
 Rathantara. That Saman was, it is held, originally, in place 
 of the Mahadivaklrtya, the Saman of the Visuvant, and as it 
 is evidently connected with the sun — its very name * wheel- 
 impelling' reminding us of the wheels used in Schleswig at 
 
 ^ iv, 10, 3 ; cf. Taittiriya Brahmana, i, 2, 6. 
 
 2 xi, 13, 21 seq. ^ jv, 8, 10. •* i, 2, 3, 1. 
 
 ^ Aitareya Aranyaka, i, 1, 1, with my note. 
 
SANKHAYANA ARANYAKA. 75 
 
 the Winter solstice as sun-spells — we have another argument 
 for the connection of the Visuvant with the Winter sun and 
 the Mahavrata with the Summer solstice. 
 
 The argument clearly rests on too many hypotheses to be 
 convincing. In the first place, it should be noted that the 
 Asvaliiyana Srauta Sutra ^ sets only the Mahadivaklrtya Saman 
 in connection with the Mahavrata. Professor Hillebrandt 
 meets this objection by regarding the version of the ritual in 
 Asvalayana as later than that in Sarikhiiyana, but Dr. Fried- 
 lander ^ and I ^ have adduced a good deal of evidence to prove 
 that the Sankhayana ritual generally is of a more elaborate and 
 artificial type than that of Asvalayana, and that the relation 
 in time of the two Sutras is the reverse of that accepted by 
 Professor Hillebrandt. It is therefore very difficult to 
 eliminate from the Mahiivrata the Mahadivakirtj-a Siiman, 
 which by both Sarikhiiyana and Asvalayana is assigned to the 
 Mahavrata. Again, there is no evidence whatever for the 
 connection of the Rathantara and the Visuvant beyond the 
 improbable and unsupported conjecture that it originally 
 occupied the place of the Mahadivaklrtya. Moreover, the Brhat 
 and Mahadivaklrtya cannot be assigned solely to Indra and 
 Siirya respectively, without the arbitrary elimination of portions 
 of the received forms of these Saraans as used in this ritual.^ 
 
 Secondly, even if we accepted as true all these hypotheses, 
 and assumed that the Mahilvrata was connected with Indra 
 alone and the Visuvant with Surya alone, nevertheless we 
 would not be bound to accept the theory that the former must 
 be placed at the Summer solstice. There is no obvious reason 
 why SOrya should not be celebrated at the Summer solstice as 
 at the Winter solstice, and the wheel rite of Schleswig at the 
 Winter solstice quoted by Professor Hillebrandt may be balanced 
 
 1 viii, 6. The Kausltaki Brahmana, xxv, 4, on the other hand, mentions 
 that both the Brhat and Mahadivaklrtya Samans were by some assigned 
 to the Visuvant. The Sankhayana and Aitareya Aranyakas recognise both 
 Brhat and Rathantara for the, Mahavrata. 
 
 2 In his edition of the Sankhayana Aranyaka, Mahavrata section, 
 pp. 9 seq. 
 
 * Aitareya Aranyaka., pp^ 30 seq. 
 
 '' Cf. also Sankhayana Srauta Sutra, xi, 14, 8 ; Eggeling, S.B.E., xH, 
 p. XV, n. 
 
76 SANKHAYANA ARANYAKA. 
 
 by the similar use of a wheel at the Summer solstice at the 
 present day both in France and Germany, a custom which, 
 according to a mediaeval writer cited by Frazer,^ was one of the 
 three great features of the Midsummer ritual. In the case of 
 Indra we can now quote Professor Hillebrandt against himself, 
 for he has in his Veduche Mytholoqie - abandoned the idea that 
 Indra's foe, Vrtra, is a drought demon, and now finds in him 
 the Winter, without, however, giving up his theory of the 
 Mahavrata. It is not necessary here to discuss in detail how 
 far the view, which converts Indra into a sun-god, is an accurate 
 representation of the facts of the Rgveda as they stand. ^ It 
 is sufficient for our purpose to accept the view of Weber that 
 the conflict of the sun and Winter is Indo-European, or at least 
 Indo-Iranian, and that this conflict is inseparably confused and 
 combined with the later and more specially Indian conception — 
 naturally adopted under the climatic conditions of Hindustan — 
 of a conflict between the drought and the thunderer. 
 
 The further arguments adduced by Professor Hillebrandt 
 may be dismissed more briefly. The third ground brought 
 forward by him is the fact that the Yisuvant forms the middle 
 of a period of twenty-one days, and this period may be com- 
 pared with a period of like duration, apparently dating from 
 the end of November or the beginning of December, of which 
 faint traces are found in German mj^thology. But no stress 
 can be laid on this argument, for no special significance attaches 
 to the period of twenty-one daj'^s in the Vedic ritual — it is 
 merely one of various similar groupings — while the Germanic 
 evidence is not merely very scanty and doubtful, but, if it 
 shows anything, shows that the period lay just before the 
 Winter solstice, whereas the Visuvant is preceded by and 
 followed by ten days on either side. 
 
 The next argument rests on the fact that according to one theory 
 mentioned in the Kausltaki Brahmana, xix, 2, the Mahavrata 
 would have fallen in the month Taisa. This month derives 
 its name from the asterism Tisj^a, which is equated with the 
 
 Frazer, Golden Bough, ii, 260 seq. ^ iii, 162 seq. 
 
 See Bloomfield, Vedic Religion, pp. 179 seq. ; J.R.A.S., 190S, p. 883. 
 
SANKHAYANA ARANYAKA. 77 
 
 Avestan Tistrya and that again with Sirius. Sirius represents 
 the heat of Summer, and hence it is deduced that the Mahiivrata 
 must fall in the Summer. But even if we accept the equation 
 of Tistrya and Sirius,^ which is by no means without phonetic 
 difficulties, there remains the fact that there is no evidence 
 that Tisya was ever to the Vedic Indians a Summer month. 
 The asterism Tisya in the Taittirlya Samhita - holds the same 
 position to the others as Pusya in the Atharvan ^ list, and the 
 commentators on the passages where Taisa as a name of a month 
 is found concur in equating it with Pausa, while Professor 
 Hillebrandt himself admits that this was probably already the 
 view of the KausTtaki Brjihmana. 
 
 It is not necessary to discuss the minor arguments adduced 
 by Professor Hillebrandt,* as he naturally lays no stress on the 
 allegorical plays on the Samans and on their connection with 
 the length of the day, etc., which he adduces and explains on 
 his theory just as little convincingly as on any other. It 
 remains, however, to be seen whether the actual rites throw 
 any light on the season at which they were held. 
 
 The chief characteristic of the rite is the bird shape ^ ascribed 
 to the litany, the Mahad Uktha, as also to the altar and to the 
 sacred fire. Now the bird is undoubtedly the sun-bird, for it 
 is addressed in the ritual ^ by the word garutman, ' winged,' 
 which in the Rgveda itself denotes the sun-bird.^ Both the 
 sun (Aditya) and the fire (Agni) receive formal worship, and 
 there can be no doubt of the sun-character of the swing which 
 is set up and pushed from east to west by the priests. Already 
 in the Rgveda^ the sun is described as the golden swing in 
 
 1 Cf. Weber, Altiran. Sternnamen, p. 15 ; Zimmer, Altind. Leben, p. 355. 
 Professor Mills kindly informs me that he thinks the identification 
 probable. Cf. also Geigen, Ostiran Cult., p. 708 ; Roth, Z. D.3I.G., xxxiv, 713. 
 
 '^ iv, 4, 10, 1. ^ xix, 7, with Laoman's note. 
 
 ■* One, from the use of ekdstakd as the mother of Indra, he has with- 
 drawn ; see Vedische Mythologie, iii, 198, n. 2. 
 
 ^ So in the certainly older version of the Aitareya ; the Sankhayana 
 presupposes the human form of fire, altar, and hymn ; cf. Friedlander, 
 op. cit., p. 10 ; above, p. 1, n. 2. 
 
 ^ Sankhayana Aranyaka, i, 8 ; Aitareya Aranyaka, v, 1, 5, with 
 Sayana's note. 
 
 ■^ Cf. Macdonell, Vedic Mythology, p. 39. ® vii, 87, 5. 
 
78 SANKHAYANA ARANYAKA. 
 
 heaven, and the direction of the motion is extremely significant. 
 Moreover, in one of the formulae accompanying the bringing of 
 the swing into contact with the ground, occur the words, ' the 
 great hath united with the great,' this being explained as 
 Agni — here clearly in his celestial form — with the earth.^ Still 
 more significant is a struggle between an Arya, normally a 
 Vaisya, and a Siidra for a round white skin, which is won by 
 the Arya and used by him to strike down his defeated rival. 
 The old tradition, already known to the Kathaka, equates the 
 skin and the sun,- and, like all the other details mentioned, this 
 equation suits admirably the conception of the rite as an 
 attempt to stimulate the sun at the Winter solstice both by 
 worship and by magic. The movement of the swing stimulates 
 its motion ; the Arya rescues it from the hostile powers which 
 threaten to extinguish its light. Neither act is quite so appro- 
 priate at the Summer solstice, when the sun's heat is strong and 
 needs no recruiting. 
 
 In this connection can also be explained the use of a drum 
 by the priest and of various musical instruments — a long list 
 of names of these instruments is given made up of rare popular 
 words — by women, whose presence and activity are characteristic 
 of the popular character of the ritual. These noises may have 
 been designed, like the gong at Dodona, to drive away evil 
 demons,^ and to protect at once the sun and the performers of 
 the rite from their onslaught, and the sounds of the musical 
 instruments were reinforced by the shout of the priests. Pro- 
 fessor Hillebrandt prefers to regard the use of the drum as an 
 imitation of the thunder, designed to evoke real thunder, but 
 the simpler explanation is here quite adequate. 
 
 Nor can any support of Professor Hillebrandt's theory be 
 
 1 Sankhayana Aranyaka, i, 5. 
 
 - See Oldenberg, Religion des Veda, p. 88, n. 4, and Kathaka Samhita, 
 xxxiv, 5, cited by Weber, Ind. Stud., iii, 477, which Oldenberg appears to 
 have overlooked. This passage shows clearly that the analysis of hldrdryau 
 as siidra and arya is incorrect and strengthens Geldner's view that arya 
 never means the Aryan {Ved. Stud., iii, 94-7). 
 
 Cf. Frazer, Adonis, Attis, Osiris'^, pp. 164 seq. ; Warde Fowler, 
 Roman Festivals, pp. 40 seq. ; Crooke, Popular Relic/ion, pp. 60, 108 ; 
 Cook, J.H.S., xxii, 4, 20-8 ; Hillebrandt, Vedische Mythologie, ii, 32. 
 
SANKHAYANA ARANYAKA. 79 
 
 derived from other parts of the rite. The performance was 
 accompanied by a running commentary of praise and criticism 
 by two persons selected for that purpose. This is probably 
 a priestly refinement, for this feature of the rite is one of the 
 least well authenticated.^ On the other hand, all the versions 
 agree in mentioning the brahmacdripu7n§calyoh sampramda, a 
 contest in ritual ala-^poXoyla between a hetaera and a Brahmin 
 scholar vowed to chastity. Various theories have been advanced 
 to explain such instances of ala'^poko'yia ; the simplest - perhaps 
 is that it is merely another method of demon- scaring, but the 
 evidence for this view is hardly convincing, and it seems best 
 to regard the ritual here, as in the Thesmophoria,^ as un- 
 doubtedly calculated to promote the fertility of beings and the 
 earth. This view is probably rendered certain by a further 
 custom merely referred to in the Aitareya Aranyaka* in the 
 terse words bhiitdndm ca maithunam, and by a singular example 
 of priestly or general moral progress repvidiated as purdnam 
 utaannam in the Sankhiiyana Srauta Sutra,-^ but referred to in 
 the Taittirlya Samhita and described fully in the other Sutra 
 accounts.^ This rite must be compared with the iepo<s <ydiJ.o<i'^ 
 of the Greek and Asianic ritual and brought into connection 
 with the symbolic union of earth and sun, the touching of the 
 earth by the swing. Probably originallj^ the rite was one 
 celebrated by two Aryans, the pumscall, like the Magadha of 
 Liityayana, representing a degradation of the rite, and was 
 a solemn ceremony, at once a counterpart of the union of 
 sun and earth, whence sprang fertility for the crops, and a 
 powerful spell to promote human fertility. All this is perfectly 
 
 ^ It is noticed in neither of the Rgvedic Aranyakas, but it occui's in 
 Taittirija Samhita, vii, 5, 9, 3. 
 
 - Cf. Campbell, Ind, Ant., xxiv, 263 seq. 
 
 ^ Farnell, Cults of the Greek States, iii, 104. 
 
 ^ V, 1, 5. ■ 
 
 ^ xvii, 6, 2. The sense of utsanna is here made clear by the continuation 
 na hlryam. 
 
 •^ The plural in the Aitareya suggests that the ritual involved the union 
 of more pairs than one, representing the different sides of animal life. The 
 Taittiriya, vii, 5, 9, 4, has only one pair. 
 
 "' I assume that the Uphs ydfios is a remnant of a real marriage, not 
 a mere symbolism, but intended to promote fertility as a magic spell. 
 Cf. Farnell, op. cit., i, 184 seq. 
 
80 SANKHAYANA ARANYAKA. 
 
 compatible with a Midwinter rite, when heat is needed for the 
 earth and there is every reason to stimulate fertility. 
 
 It is, however, true that an explanation can be offered of 
 the facts if they are regarded as taking place at Midsummer. 
 Dr. Frazer ^ quotes cases both of May and Midsummer pairs as 
 representatives of the spirit of vegetation in its reproductive 
 capacity, and the drumming might be a thunder-magic, as at 
 Dorpat in Russia.^ A further support for this theory may be 
 found in a feature of the ritual which has not yet been 
 mentioned. Maidens with water pitchers dance round a fire 
 singing, in one version ^ — ' The cows smell pleasantly : here 
 is sweet drink ! The cows smell with sweet odour : sweet 
 drink ! The cows are mothers of butter : sweet drink ! May 
 they increase amongst us : sweet drink ! The cows we 
 would have bathe (in water) : sweet drink ! ' As they dance 
 they strike their right thighs with their right hands, or, 
 according to Hiranyakesin, beat the ground with their right 
 feet, and their dance is pradaJisinam,* following the sun's 
 motion. Finally, they cast the contents of their pitchers into 
 the Mar j ally a fire. With such a dance may, of course, be 
 compared the dance of the ' Sweethearts of St. John ' and 
 others on St. John's Eve in Sardinia, or the dance of the Oraons 
 and Mundas of Bengal (a non-Arj^an people) around the Karma- 
 tree.^ Nor can there be any doubt that the rite is essentially 
 a rain-spell of a common type, and it is possible that the cere- 
 monial beating of the thighs is a remnant of a more serious 
 efibrt to expel evil influences and promote fertility.^ But 
 granting all this, there is still no cogent reason for transferring 
 the time to Midsummer. The rains which it is sought to invoke 
 may, as Professor Oldenberg ^ has pointed out, quite as well be 
 
 1 Adonis, Attis, Osiris % pp. 208, 209. 
 
 " Golden Bough, i, 13. 
 
 3 Oldenberg, Religion des Veda, p. 445. 
 
 •» See Caland & Henry, V Agnistoma, p. xxxvii. 
 
 5 Adonis, Attis,Osiris-,^T^.\^Ss.e(i.; Hillebrandt, VedischeMi/thologie,u,l90. 
 
 ^ Cf. the rite of the Lupercalia (Warde Fowler, op. cit., p. 311) and the 
 Thesmopboria (Farnell, op. cit., iii, 104) ; Kathaka, xiii, 10. 
 
 ■^ Religion des Veda, p. 445 ; cf. Hillebrandt, Vedische Mythologie, 
 iii, 205 ; and for the great economic importance of these rains, Ind. Emp., 
 i, 140, 141. 
 
SANKHAYANA AEANTAKA. 81 
 
 the Winter rains necessary for the production of the Spring 
 crops, which we have independent evidence ^ were already reaped 
 in eaily Vedic times, and the connection of the sun with rain- 
 spells would seem a most natural conjunction, the combined 
 influence of both heat and rain being essential for the pro- 
 duction of crops. Professor Hillebrandt uses, however, the fact 
 that the water is poured over the fire as a piece of evidence in 
 favour of the Midsummer date. In his view the act symbolises 
 the extinction of the burning heat of Summer by the rain of 
 the monsoon, and is a spell to bring down the rains. But 
 this view seems somewhat far-fetched. For it must be noted 
 that de facto there is no hint in any of our texts that the fire 
 is extingviished by the water, and, indeed, no one familiar with 
 the ritual would expect that a sacred fire should be so summarily 
 disposed of, so that (unless we assume that the original practice 
 has been obliterated by priestly developments) the magic spell 
 would hardly be successful as a spell, if in fact it fails to 
 accomplish even its proximate purpose, the quenching of the 
 terrestrial fire. If a symbolical explanation must be found, it 
 woidd seem preferable to take the union of water with the fire 
 as denoting the /cpacrt? of the wet and warm elements to bring 
 forth the harvest. Or, more simply, the rite may be regarded 
 as a water-spell in the dashing of the water over the fire, the 
 fire being chosen as the receptacle simply because it is the 
 natural place in which all offerings are made, and the song 
 of the maidens shows that the water they bear is regarded as 
 more than mere water, as madhn, and a suitable drink for the 
 god Aditya, who is clearly intended to drink it, as is shown 
 conclusively, e.g. in the Aitareya version. 
 
 So far we have found no trace in the ritual of the most 
 characteristic feature of modern vegetation rituals at Midsummer, 
 the animal or human representation of the corn or vegetation 
 spirit, nor does Professor Hillebrandt seek to find any such 
 phenomena in the Mahavrata. It is, however, only fair to note 
 the evidence which could be alleged in favour of this view. 
 The MahJivrata is by no means a bloodless sacrifice. There 
 
 ^ Taittinya Samhita, vii, 2, 10, 1 seq. ; Kausitaki Brahmana, xix, 3, 
 where in Caitra the sasya is ready. 
 
82 SANKHAYANA ARANYAKA. 
 
 fell to be offered either one beast to be sacrificed to Indra and 
 Agni or a batch of eleven, and in either case there is an 
 additional sacrifice of a bull to Indra or to Prajapati, and 
 in the former case of a goat to Prajapati.^ Now at least in 
 some cases the skin of the sacrificial animal was removed and 
 used to form the drum [hhumidundnhhi), on which, with the 
 tail of the victim, the priest made solemn music. With this 
 usage may, of course, be compared the legends of the skin of 
 Marsyas and of other sacred skins, like the aegis, collected by 
 Dr. Frazer.2 But it is clear that the skin may equally well be 
 regarded as the natural means of making a drum, nor need we 
 be anxious to deny that the skin may have seemed particularly 
 effective for its purpose because it had come from an animal 
 which by sacrifice had come into close contact with divinity, 
 and in a sense itself was not without a share in the divine.^ 
 
 More obscure is another rite mentioned in all the sources. 
 To the left of the Agnldhra priest were placed two posts on 
 which was hung up as a target a completely round skin, or, 
 according to Latyayana, two skins, one for the chief archer and 
 the other for any others who were good shots. At one point 
 in the ceremony the king or a Pa j put mounted the chariot, 
 and driving round the Vedi pierced with three arrows the skin, 
 leaving the arrows to stick in the skin. 
 
 The exact sense of this rite is by no means clear. It may 
 possibly be compared with the Lapp ritual reported by Dr. Frazer.^ 
 After slaying a bear with ceremonies intended to deprecate 
 the wrath of the ghost and of the bear tribe, they hung its 
 skin on a post and women blindfolded shot arrows at it, a 
 custom comparable Avith the myth of the death of Balder and 
 the blindness of Hodur, who slew him. But the parallel is 
 hardly clear or cogent. In the Mahavrata there is no hint of 
 
 ^ Also, in the Aitareya, a bull to Visvakarnian. The details vary ; 
 cf. Friedlander, op. cit., p. 30. 
 
 ^ Adonis, Attis, Osiris'-', pp. 242 seq. For the aegis cf. Farnell, op. cit., 
 i, 100 ; for the peculiar magic potentialities of the tail — as the home of 
 the vegetation spirit or for other reasons — cf. Frazer, Golden Bough, 
 i, 408 ; ii, 3, 42 ; Warde Fowler, op. cit., pp. 246, 247. 
 
 ^ For other examples of this idea in Vedic religion, cf. J.R.A.S., 1907, 
 pp. 938 seq. ; MaitrayanI Samhita, iii, 7, 8 ; Aitareya Brahmana, ii, 3, 11. 
 
 ■* Golden Bough, ii, 360, n. 3. 
 
SA.NKHAYANA ARANYAKA. 83 
 
 blindness ; the archer is the best bowman available, and the 
 skin is nowhere stated to have been that of _ the sacrificial 
 animal. On the contrary, it is described by Apastamba ^ as 
 a 'dry' skin, and further there is no trace in the ritual of the 
 animal being treated as anything more than a mere sacrificial 
 victim on the gift theory of sacrifice, which notoriously is the 
 one represented in the Brahmana texts as the normal one.^ If, 
 therefore, there were ever any vegetation spirit in the rite, it 
 has departed without leaving a clear trace of its presence. 
 
 The rite, therefore, still remains to be explained. The bow 
 and the three arrows remind us of the ritual of the Rajasuya,^ 
 in which the king shoots three arrows at the princes of his 
 family as a token of superiority. The similarity of the picture 
 suggests that the act is hostile rather than an act of sympathetic 
 magic ; otherwise we might have compared the shooting of the 
 arrows with the custom of the jib ways in firing fire-tipped 
 arrows to rekindle the expiring light of the sun in an eclipse, 
 or the practice of throwing blazing discs shaped like suns in 
 the air in the jMidsummer rites.^ But there is no hint here of 
 fire- tipped arrows,^ and it is probably simplest and best to 
 consider that the arrows are used to pierce the sky and bring 
 down the rain. The round shape of the target can hardly be 
 used as an argument against this view, for though rouud — and, 
 therefore, so far like the sun — it is not claimed to have been 
 white, nor is even its roundness mentioned in most of the 
 authorities, nor indeed is there any difficulty in regarding the 
 sky as circular, since even in the Rgveda it is compared to 
 a wheel and to a bowl, while the earth itself, its counter j)art, 
 is described as circular.^ The question, however, still remains 
 why the arrows are not allowed to go right through the skin, 
 and the most plausible answer is perhaps that it was desired to 
 
 ^ Cited in Sayaiia on Aitareya Aranyaka, v, 1, 5. 
 
 ■^ Cf. Caland & Henry, L'Agm'stoma, App. iii. The only rival theory is 
 that of the magic eft'ect of the sacrifice, Levi, La Doctrine du Sacrifice, 
 pp. 122 seq. 
 
 ^ Hillebrandt, Vedische Opfer imd Zauber, p. 145. 
 
 '' Frazer, Oolden Bough, i, 22 ; ii, 268. 
 
 " Cf. for their later use in Epic war, Hopkins, J.A.O.S., xiii, 277, 298. 
 
 * Macdonell, op. cit., p. 9 ; Hillebrandt, Vedische MytJiologie, ii, 93, n. 2. 
 
84 SANKHAYANA ARANYAKA. 
 
 keep open the rents in order that the rain might continue to 
 fall ; the arrow might be conceiyecl as allowing enough room 
 for the escape of the rain while still remaining in the wound. 
 
 The rite is therefore merely a rain-spell, and is perfectly 
 compatible with a Midwinter date for the Mahavrata. Other 
 parts of the ritual ai'e also designed for the same end, notably 
 the ceremonial washing of the swing,' while the burning of the 
 material whence had been formed the seats of the officiating 
 priests is clearly a sun-spell, comparable with the lighting of 
 bonfires at Christmas - and at Midsummer. As the swing- 
 symbolises the sun, we may see, if we like, in its bathing 
 another sj-mbolism of the fertilising union of sun and water. 
 
 It would, of course, be useless to expect the Mahavrata to 
 have survived in modern India, but it is not uninteresting 
 to note that in the worship of Krsna, w^ho unites, it seems most 
 probable, in himself the attributes of sun-god (Visnu) and 
 a vegetation spirit (perhaps non- Aryan), are found, on the 
 12th and I'Jth of January, rites including sun and fertility 
 magic, and that, later, on the 14th of the light half of 
 Phalguna, takes place a doldydtra, in which the image of Krsna 
 is swung to and fro.^ Moreover, in Southern India,* long the 
 chief home of Brahmanism, in January, when the sun enters the 
 tropic of Capricorn, there is celebrated the feast of Pongol, in 
 which bonfires are made in every street and lane, and young 
 people leap over the fire or pile on fresh fuel. The fire is an 
 offering to Surya or to Agni (the identification is parallel with 
 that of Aditya and Agni in the Yedic rite), and is purposed to 
 awaken him to make glad the earth with his heat and light. 
 The parallel to the Mahavrata is striking ; the solemn dance 
 round the fire of the maidens in the Vedic ritual is parallel 
 with the less formal leap over the fire, and leaves little doubt 
 that we need not see in the Mahavrata any priestly trans- 
 formation of a Midsummer rite, but a genuine adoption into 
 the priestly ritual of a popular festival. Nor, indeed, is it likely 
 
 1 Aitareya Aranyaka, v, 3, 2, with my note. 
 
 2 Frazer, Adonis, Attis, Osiris", pp. 254 seq. 
 2 Cf. Wilson, Works, ii, 216 seq., 225 seq. 
 
 ■* Glover, J.R.A.S., 1870, pp. 96 seq. 
 
SANKHAYANA ARANYAKA. 85 
 
 that a rite so important as to force its way into the Brahminical 
 ritual, and to cause them to allow women to play so conspicuous 
 a part, could have been artificially altered in date. 
 
 We may, therefore, adhere to the view that the Mahavrata 
 is a ritual of the Winter solstice, and that it combines within 
 itself the characteristics of a spell to procure the heat of the 
 sun and the fall of rain, so as to bring about fertility for the 
 land, while more directly still it is designed to stimulate human 
 and animal productiveness. In view of the early date of the 
 rite — and already in the Taittirl^^a Saiphita and the Kathaka 
 Samhita it is clearly recognised and so cannot be dated later 
 than the eighth century B.C. — it is of considerable interest that 
 it contains no trace of a vegetation spirit such as can be fovind 
 in ancient Mediterranean rituals, and this fact renders us 
 entitled to be cautious before necessarily assuming that all 
 these vegetation and fertility spells involved the conception 
 of a vegetation spirit, an idea not readily verified in the other 
 Vedic texts. No doubt in the later Hindu religion among its 
 strange characteristics are many which depend on the idea of 
 a vegetation spirit, but in such cases non- Aryan influence is 
 certainly at work, either adding a new aspect of religious 
 thought or bringing into the foreground an aspect which for 
 some reason or another was not prominent in the mass of 
 conceptions which may be termed Vedic religion.^ 
 
 1 The original authorities are, Aitareya Aranyaka, i and v ; Sankhayana 
 Aranyaka, i and ii ; Taittiriya Sarphita, vii, 5, 9 and 10 ; Taittirlya 
 Brahmana,^i, 2, 6 ; Kathaka Samhita, xxxiv, 5 ; Tandya Mahabrahmana, 
 V, 5, 6 ; Sankhayana Srauta Sutra, xvii and xviii ; Latyayana Srauta 
 Sutra, iii, 10 - iv, 3 ; Katyayana Si'auta SCitra, xiii, 3. 
 
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