[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Vedic Literature](https://indike.org/pramana/in.veda) › [Brāhmaṇas (ritual exegesis)](https://indike.org/pramana/in.veda.brahmana) › [Aitareya Brahmana](https://indike.org/pramana/in.veda.brahmana.aitreya) › 1 # Aitareya Brahmana 1: pañcikā 1 Aitareyabrāhmaṇa 1 - **Language:** Sanskrit ### pañcikā 1 ### [1.1](https://indike.org/pramana/in.veda.brahmana.aitreya.1.1) Agnir vai devānām avamo Viṣṇuḥ paramas, tadantareṇa sarvā anyā devatā āgnāvaiṣṇavam puroḷāśaṃ nirvapanti dīkṣaṇīyam ekādaśakapālaṃ sarvābhya evainaṃ tad devatābhyo 'nantarāyaṃ nirvapanty Agnir vai sarvā devatā, Viṣṇuḥ sarvā devatā ete vai yajñasyāntye tanvau yad Agniś ca Viṣṇuś ca. tad yad āgnāvaiṣṇavam puroḷāśaṃ nirvapanty, antata eva tad devān ṛdhnuvanti tad āhur: yad ekādaśakapālaḥ. puroḷāśo dvāv Agnāviṣṇū, kainayos tatra kḷptiḥ kā vibhaktir ity aṣṭākapāla āgneyo, 'ṣṭākṣarā vai gāyatrī, gāyatram Agneś chandas; trikapālo vaiṣṇavas, trir hīdaṃ Viṣṇur vyakramata: sainayos tatra kḷptiḥ sā vibhaktir ghṛte caruṃ nirvapeta yo 'pratiṣṭhito manyetā/syāṃ vāva sa na pratitiṣṭhati yo na pratitiṣṭhati tad yad ghṛtaṃ tat striyai payo, ye taṇḍulās te puṃsas, tan mithunam: mithunenaivainaṃ tat prajayā paśubhiḥ prajanayati prajātyai prajāyate prajayā paśubhir ya evaṃ vedā/rabdhayajño vā eṣa ārabdhadevato yo darśapūrṇamāsābhyāṃ yajata. āmāvāsyena vā haviṣeṣṭvā paurṇamāsena vā tasminn eva haviṣi tasmin barhiṣi dīkṣetaiṣo ekā dīkṣā saptadaśa sāmidhenīr anubrūyāt saptadaśo vai Prajāpatir: dvādaśa māsāḥ pañcartavo hemantaśiśirayoḥ samāsena. tāvān saṃvatsaraḥ, saṃvatsaraḥ Prajāpatiḥ prajāpatyāyatanābhir evābhī rādhnoti ya evaṃ veda > i. 1. Agni is the lowest of the gods, Viṣṇu the highest; between them are all the other deities. A cake to Agni and Viṣṇu on eleven potsherds they offer in connexion with the consecration; verily thus they offer it without omission to all the deities. All the deities are Agni; all the deities are Viṣṇu; Agni and Viṣṇu are the two terminal forms of the sacrifice. In that they offer the cake to Agni and Viṣṇu, verily thus at the ends they prosper as regards the gods. They say 'In that the cake is on eleven potsherds, and Agni and Viṣṇu are two, what is the arrangement here for the two, what the division?' That for Agni is on eight potsherds; the Gāyatrī has eight syllables; the metre of Agni is the Gāyatrī. That for Viṣṇu is on three potsherds, for thrice did Viṣṇu stride across this. This is the arrangement here for the two, this the division. A pap in ghee should he offer, who considers himself unsupported; in this (earth) does he not find support who does not find support. Ghee is the milk of the woman, the rice grains that of the man; that is a pairing; with a pairing verily thus does he propagate him with offspring and cattle, for generation; he is propagated with offspring and with cattle who knows thus. He has grasped the sacrifice, he has grasped the deities, who offers the new and full moon sacrifices. Having sacrificed with the new moon or full moon oblation he should consecrate > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > himself in the same oblation, the same strew; this is one consecration. Seventeen kindling verses should he recite; Prajāpati is seventeenfold; the months are twelve, the seasons five through the union of winter and the cool season; so great is the year; Prajāpati is the year. With these (verses) which abide in Prajāpati does he prosper who knows thus. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [1.2](https://indike.org/pramana/in.veda.brahmana.aitreya.1.2) yajño vai devebhya udakrāmat, tam iṣṭibhiḥ praiṣam aichan. yad iṣṭibhiḥ praiṣam aichaṃs, tad iṣṭīnām iṣṭitvaṃ. tam anvavindann anuvittayajño rādhnoti ya evaṃ vedā/hūtayo vai nāmaitā yad āhutaya, etābhir vai devān yajamāno hvayati, tad āhutīnām āhutitvam ūtayaḥ khalu vai tā nāma yābhir devā yajamānasya havam āyanti. ye vai panthāno yāḥ srutayas tā vā ūtayas; ta u evaitat svargayāṇā yajamānasya bhavanti tad āhur: yad anyo juhoty, atha yo 'nu cāha yajati ca kasmāt taṃ hotety ācakṣata iti yad vāva sa tatra yathābhājanaṃ devatā amum āvahāmum āvahety āvāhayati, tad eva hotur hotṛtvaṃ hotā bhavati, hotety enam ācakṣate ya evaṃ veda > i. 2. The sacrifice went away from the gods; it they sought to start up with offerings; in that they sought to start it up with offerings that is why offerings have their name. They found it; he prospers having found the sacrifice who knows thus. The libations (\_āhuti\_) are callings by name, for by them the sacrificer calls to the gods; that is why libations have their name. Ways (\_ūtī\_) rather are they called by which the gods come to the call of the sacrificer; paths and passages are ways; verily thus are they the roads to heaven of the sacrificer. They say, ‘Since another pours the libation, then why do they style Hotṛ him who recites (the invitatory verses) and says the offering verses?’ In that he here according to their portion invites the deities, (saying) ‘Bring hither N. N., bring hither N. N.’, that is why the Hotṛ has the name. A Hotṛ becomes he, a Hotṛ they call him who knows thus. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [1.3](https://indike.org/pramana/in.veda.brahmana.aitreya.1.3) punar vā etam ṛtvijo garbhaṃ kurvanti yaṃ dīkṣayanty adbhir abhiṣiñcanti reto vā āpaḥ, saretasam evainaṃ tat kṛtvā dīkṣayanti navanītenābhyañjanty ājyaṃ vai devānāṃ, surabhi ghṛtam manuṣyāṇām, āyutam pitṝṇāṃ, navanītaṃ garbhāṇāṃ. tad yan navanītenābhyañjanti, svenaivainaṃ tad bhāgadheyena samardhayanty āñjanty enaṃ tejo vā etad akṣyor yad āñjanaṃ, satejasam evainaṃ tat kṛtvā dīkṣayanty ekaviṃśatyā darbhapiñjūlaiḥ pāvayanti śuddham evainaṃ tat pūtaṃ dīkṣayanti dīkṣitavimitam prapādayanti yonir vā eṣā dīkṣitasya yad dīkṣitavimitaṃ, yonim evainaṃ tat svām prapādayanti tasmād dhruvād yoner āste ca carati ca tasmād dhruvād yoner garbhā dhīyante ca pra ca jāyante tasmād dīkṣitaṃ nānyatra dīkṣitavimitād ādityo 'bhyudiyād vābhyastamiyād vāpi vābhyāśrāvayeyur vāsasā prorṇuvanty ulbaṃ vā etad dīkṣitasya yad vāsa, ulbenaivainaṃ tat prorṇuvanti kṛṣṇājinam uttaram bhavaty uttaraṃ vā ulbāj jarāyu, jarāyuṇaivainaṃ tat prorṇuvanti muṣṭī kurute muṣṭī vai kṛtvā garbho 'ntaḥ śete, muṣṭī kṛtvā kumāro jāyate. tad yan muṣṭī kurute, yajñaṃ caiva tat sarvāś ca devatā muṣṭyoḥ kurute tad āhur: na pūrvadīkṣiṇaḥ saṃsavo 'sti, parigṛhīto vā etasya yajñaḥ, parigṛhītā devatā, naitasyārtir asty aparadīkṣiṇa eva yathā tathety unmucya kṛṣṇājinam avabhṛtham abhyavaiti, tasmān muktā garbhā jarāyor jāyante sahaiva vāsasābhyavaiti, tasmāt sahaivolbena kumāro jāyate > i. 3. Him whom they consecrate the priests make into an embryo again. With waters they sprinkle; the waters are seed; verily having made him possessed of seed they consecrate him. With fresh butter they anoint; to the gods appertains melted butter, to men fragrant ghee, slightly melted butter to the fathers, fresh butter to embryos. In that they anoint with fresh butter, verily thus they make him successful with his own portion. They anoint him completely; ointment is the brilliance in the eyes; verily thus having made him possessed of brilliance they consecrate him. With twenty-one handfuls of Darbha they purify him; verily thus purified and pure they consecrate him. They conduct him to the hut of the consecrated; the hut of the consecrated is the womb of the consecrated; verily thus they conduct him to his own womb; therefore (in and) from a firm womb he stands and moves; therefore (in and) from a firm womb embryos are placed and grow forth. Therefore the sun should not rise or set on the consecrated > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > elsewhere than in the hut of the consecrated, nor should they call out to him. With a garment they cover him; the garment is the caul of the consecrated; verily thus they cover him with a caul. Above that is the black antelope skin; the placenta is above the caul; verily thus they cover him with the placenta. He closes his hands ; verily closing its hands the embryo lies within; with closed hands the child is born. In that he closes his hands, verily thus he clasps in his hands the sacrifice and all the deities. They say, ‘There is no competing pressing for him who is first consecrated; the sacrifice is grasped by him, the deities are grasped; no misfortune is his as there is of him who is not consecrated first.’ Having loosened the black antelope skin, he descends to the final bath; therefore embryos are born freed from the placenta; with the garment he descends; therefore a child is born with a caul. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [1.4](https://indike.org/pramana/in.veda.brahmana.aitreya.1.4) tvam agne saprathā asi, soma yās te mayobhuva ity ājyabhāgayoḥ puronuvākye anubrūyād, yaḥ pūrvam anījānaḥ syāt tasmai tvayā yajñaṃ vi tanvata iti, yajñam evāsmā etad vitanoty agniḥ pratnena manmanā, soma gīrbhiṣ ṭvā vayam iti, yaḥ pūrvam ījānaḥ syāt tasmai pratnam iti pūrvaṃ karmābhivadati tat-tan nādṛtyam agnir vṛtrāṇi jaṅghanat, tvaṃ somāsi satpatir iti vārtraghnāv eva kuryād vṛtraṃ vā eṣa hanti yaṃ yajña upanamati, tasmād vārtraghnāv eva kartavyāv agnir mukham prathamo devatānām, agniś ca viṣṇo tapa uttamam maha ity āgnāvaiṣṇavasya haviṣo yājyānuvākye bhavata āgnāvaiṣṇavyau rūpasamṛddhe. etad vai yajñasya samṛddhaṃ yad rūpasamṛddhaṃ, yat karma kriyamāṇam ṛg abhivadaty Agniś ca ha vai Viṣṇuś ca devānāṃ dīkṣāpālau, tau dīkṣāyā īśāte. tad yad āgnāvaiṣṇavaṃ havir bhavati yau dīkṣāyā īśāte tau prītau dīkṣām prayachatāṃ, yau dīkṣayitārau tau dīkṣayetām iti triṣṭubhau bhavataḥ sendriyatvāya > i. 4. ‘Thou, O Agni, art extending’ and ‘O Soma, thy wondrous’ should he recite as invitatory verses for the butter portions for him who previously has not sacrificed; ‘with thee they extend the sacrifice’ (he says ); verily thus for him he extends the sacrifice. ‘Agni with ancient thought’ and ‘O Soma, with verses thee’ (he should use ) for him who has sacrificed before; in the word ‘ancient’ he refers to the former offering. This is not to be regarded. ‘May Agni slay the foe’ and ‘Thou, O Soma, art very lord’ (these should he recite and) make (the butter portions) contain a reference to the slaying of Vṛtra. Vṛtra he slays to whom the sacrifice condescends; therefore should they be made to contain a reference to the slaying of Vṛtra. ‘Agni the head, the first of the deities’ and ‘With Agni, O Viṣṇu, the highest great penance’ are the invitatory and offering verses of the oblation for Agni and Viṣṇu ; they are perfect in form as being addressed to Agni and Viṣṇu; that in the sacrifice is perfect which is perfect in form, that rite which as it is performed the verse describes. Agni and Viṣṇu are the guardians of consecration of the gods; they are lords of the consecration; in that the oblation is for Agni and Viṣṇu, (it is because they desire ) ‘May those who are the lords of the consecration, being delighted, confer consecration, may those who consecrate consecrate.’ They are Triṣṭubh verses, to secure power. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [1.5](https://indike.org/pramana/in.veda.brahmana.aitreya.1.5) gāyatryau sviṣṭakṛtaḥ saṃyājye kurvīta tejaskāmo brahmavarcasakāmas tejo vai brahmavarcasaṃ gāyatrī tejasvī brahmavarcasī bhavati ya evaṃ vidvān gāyatryau kuruta uṣṇihāv āyuṣkāmaḥ kurvītā/yur vā uṣṇik sarvam āyur eti ya evaṃ vidvān uṣṇihau kurute 'nuṣṭubhau svargakāmaḥ kurvīta dvayor vā anuṣtubhoś catuḥṣaṣṭir akṣarāṇi, traya ima ūrdhvā ekaviṃśā lokā; ekaviṃśatyaikaviṃśatyaivemām̐l lokān rohati, svarga eva loke catuḥṣaṣṭitamena pratitiṣṭhati pratitiṣṭhati ya evaṃ vidvān anuṣṭubhau kurute bṛhatyau śrīkāmo yaśaskāmaḥ kurvīta śrīr vai yaśaś chandasām bṛhatī śriyam eva yaśa ātman dhatte ya evaṃ vidvān bṛhatyau kurute paṅktī yajñakāmaḥ kurvīta pāṅkto vai yajña upainaṃ yajño namati ya evaṃ vidvān paṅktī kurute triṣṭubhau vīryakāmaḥ kurvītau/jo vā indriyaṃ vīryaṃ triṣṭub== ojasvīndriyavān vīryavān bhavati ya evaṃ vidvāṃs triṣṭubhau kurute jagatyau paśukāmaḥ kurvīta jāgatā vai paśavaḥ paśumān bhavati ya evaṃ vidvāñ jagatyau kurute virājāv annādyakāmaḥ kurvītā/nnaṃ vai virāṭ tasmād yasyaiveha bhūyiṣṭham annam bhavati sa eva bhūyiṣṭhaṃ loke virājati, tad virājo virāṭtvaṃ vi sveṣu rājati, śreṣṭhaḥ svānām bhavati ya evaṃ veda > i. 5. Gāyatrī verses should he use as the invitatory and offering verses of the Sviṣṭakṛt, who desires brilliance or splendour; the Gāyatrī is brilliance and splendour; brilliant and resplendent does he become who knowing thus uses Gāyatrī verses. Uṣṇih verses should he use who desires life; the Uṣṇih is life; he lives all his days who knowing thus uses Uṣṇih verses. Anuṣṭubh verses should he use who desires the heaven; of two Anuṣṭubhs there are sixty-four syllables; three worlds each twenty-onefold are there stretching upwards; with twenty-one (verses) each he mounts these worlds; with the sixty-fourth he finds support in the world of heaven; support he finds who knowing thus uses Anuṣṭubh verses. Bṛhatī verses should he use who desires prosperity and glory; the Bṛhatī is prosperity and glory among the metres; verily prosperity and glory he places in himself who knowing thus uses Bṛhatī verses. Paṅkti verses should he use who desires the sacrifice; the sacrifice is fivefold; verily the sacrifice condescends to him who knowing thus uses Paṅkti verses. Triṣṭubh verses should he use who desires strength; the Triṣṭubh is force, power, and strength; possessed of force, power, and strength does he become who knowing thus uses Triṣṭubh verses. Jagatī verses should he use who desires cattle; cattle are connected with the Jagatī; he becomes possessed of cattle who knowing thus uses Jagatī verses. Virāj verses should he use who desires proper food; the Virāj is food; therefore he who here has most food is most glorious in the world; that is why the Virāj has its name (the glorious). Glorious among his own is he, best of his own does he become who knows thus. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [1.6](https://indike.org/pramana/in.veda.brahmana.aitreya.1.6) atho pañcavīryaṃ vā etac chando yad virāḍ yat tripadā tenoṣṇihāgāyatryau, yad asyā ekādaśākṣarāṇi padāni tena triṣṭub, yat trayastriṃśadakṣarā tenānuṣṭum. na vā ekenākṣareṇa chandāṃsi viyanti na dvābhyāṃ. yad virāṭ tat pañcamaṃ sarveṣāṃ chandasāṃ vīryam avarunddhe, sarveṣāṃ chandasāṃ vīryam aśnute, sarveṣāṃ chandasāṃ sāyujyaṃ sarūpatāṃ salokatām aśnute, 'nnādo 'nnapatir bhavaty, aśnute prajayānnādyaṃ ya evaṃ vidvān virājau kurute tasmād virājāv eva kartavye preddho agna, imo agna ity ete ṛtaṃ vāva dīkṣā satyaṃ dīkṣā, tasmād dīkṣitena satyam eva vaditavyam atho khalv āhuḥ: ko 'rhati manuṣyaḥ sarvaṃ satyaṃ vadituṃ; satyasaṃhitā vai devā, anṛtasaṃhitā manuṣyā iti vicakṣaṇavatīṃ vācaṃ vadec cakṣur vai vicakṣaṇaṃ, vi hy enena paśyatīty etad dha vai manuṣyeṣu satyaṃ nihitaṃ yac cakṣus tasmād ācakṣāṇam āhur: adrāg iti. sa yady adarśam ity āhāthāsya śrad dadhati. yady u vai svayam paśyati, na bahūnāṃ canānyeṣāṃ śrad dadhāti tasmād vicakṣaṇavatīm eva vācaṃ vadet, satyottarā haivāsya vāg uditā bhavati bhavati > i. 6. Now the Virāj is a metre of five strengths; in that it has three Padas, it is the Uṣṇih and Gāyatrī; in that its Padas have eleven syllables, it is the Triṣṭubh; in that it has thirty-three syllables, it is the Anuṣṭubh, for metres are not different by reason of one syllable, nor yet by two; in that it is the Virāj, that is its fifth (strength). The strength of all the metres he wins, the strength of all the metres he attains, unity with and identity of form and world with all the metres he attains, an eater of food, a lord of food he becomes, with his offspring he attains proper food, who knowing thus uses Virāj verses. Therefore should Virāj verses be used, namely ‘Kindled, O Agni’ and ‘These, O Agni’. The consecration is holy order, the consecration is truth; therefore by one who is consecrated should truth alone be spoken. Rather they say, ‘What man ought to speak all truth; the gods are > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > of truth compact, but men of untruth compact.' He should speak with (the word) 'discerning'; 'the discerning is the eye, for by it he sees distinctly' (they say). Now the eye is truth deposited among men; therefore to him who narrates they say, 'Hast thou seen?' If he replies 'I have seen', then him they believe. But if a man himself sees, he believes not even many others. Therefore should he speak with (the word) 'discerning'; his speech is uttered as essentially true. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [1.7](https://indike.org/pramana/in.veda.brahmana.aitreya.1.7) svargaṃ vā etena lokam upa prayanti yat prāyaṇīyas, tat prāyaṇīyasya prāyaṇīyatvam prāṇo vai prāyaṇīya, udāna udayanīyaḥ, samāno hotā bhavati, samānau hi prāṇodānau, prāṇānāṃ kḷptyai prāṇānām pratiprajñātyai yajño vai devebhya udakrāmat, te devā na kiṃ canāśaknuvan kartuṃ na prājānaṃs. te 'bruvann Aditiṃ: tvayemaṃ yajñam prajānāmeti. sā tathety abravīt, sā vai vo varaṃ vṛṇā iti. vṛṇīṣveti. saitam eva varam avṛṇīta: matprāyaṇā yajñāḥ santu madudayanā iti. tatheti. tasmād ādityaś caruḥ prāyaṇīyo bhavaty āditya udayanīyo, varavṛto hy asyā atho etaṃ varam avṛṇīta: mayaiva prācīṃ diśam prajānāthāgninā dakṣiṇāṃ, Somena pratīcīṃ, Savitrodīcīm iti Pathyāṃ yajati yat Pathyāṃ yajati, tasmād asau pura udeti, paścāstam eti; Pathyāṃ hy eṣo 'nusaṃcaraty Agniṃ yajati yad Agniṃ yajati, tasmād dakṣiṇato 'gra oṣadhayaḥ pacyamānā āyanty, āgneyyo hy oṣadhayaḥ Somaṃ yajati yat Somaṃ yajati, tasmāt pratīcyo 'py āpo bahvyaḥ syandante, saumyā hy āpaḥ 11 Savitāram yajati yat Savitāraṃ yajati, tasmād uttarataḥ paścād ayam bhūyiṣṭham pavamānaḥ pavate, savitṛprasūto hy eṣa etat pavata uttamām Aditiṃ yajati yad uttamām Aditiṃ yajati, tasmād asāv imāṃ vṛṣṭyābhyunatty abhijighrati pañca devatā yajati, pāṅkto yajñaḥ. sarvā diśaḥ kalpante, kalpate yajño 'pi tasyai janatāyai kalpate yatraivaṃ vidvān hotā bhavati > i. 7 (ii. 1). In that there is the introductory (sacrifice), thereby they advance to the world of heaven; that is why the introductory (sacrifice: Prāyaṇīya) has its name (advancing). The introductory (sacrifice) is expiration, the concluding (sacrifice) is out-breathing, the Hotṛ is common, for expiration and out-breathing are common, for the arrangement of the breaths, for the discrimination of the breaths. The sacrifice went away from the gods; the gods could do nothing, they could not discern it. They said to Aditi, 'Through thee let us discern the sacrifice.' She said, 'So be it, but let me choose a boon from you.' 'Choose' (they replied). This boon she choose, 'Let the sacrifices begin from me and end with me.' 'So be it' (they replied). Therefore there is a pap to Aditi as introductory (offering), (a pap) to Aditi as concluding (offering), for as a boon by her was this chosen. Moreover she chose this boon, 'Through me shall ye know the eastern quarter, through Agni the southern, through Soma the western, through Savitṛ the northern.' He says the offering verse for Pathyā; in that he says the offering verse for Pathyā, therefore does yonder (sun) arise in the east and set in the west, for it follows Pathyā. He says the offering verse for Agni; in that he says the offering verse for Agni, therefore from the south the plants come first ripe, for the plants are connected with Agni. He says the offering verse for Soma; in that he says the > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > offering verse for Soma therefore westward flow many rivers, for the waters are connected with Soma. He says the offering verse for Savitṛ; in that he says the offering verse for Savitṛ, therefore on the north-west he that blows blows most, for he blows instigated by Savitṛ. For Aditi last he says the offering verse; in that he says the offering verse for Aditi last, therefore yonder (sky) wets this (earth) with rain and snuffs it up. For five deities does he say the offering verses; the sacrifice is fivefold; all the regions are in order, the sacrifice also is in order, for that people is (all) in order, where there is a Hotṛ knowing thus. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [1.8](https://indike.org/pramana/in.veda.brahmana.aitreya.1.8) yas tejo brahmavarcasam ichet prayājāhutibhiḥ prāṅ sa iyāt, tejo vai brahmavarcasam prācī dik tejasvī brahmavarcasī bhavati ya evaṃ vidvān prāṅ eti yo 'nnādyam ichet prayājāhutibhir dakṣiṇā sa iyād, annādo vā eṣo 'nnapatir yad Agnir annādo 'nnapatir bhavaty, aśnute prajayānnādyaṃ ya evaṃ vidvān dakṣiṇaiti yaḥ paśūn ichet prayājāhutibhiḥ pratyaṅ sa iyāt, paśavo vā ete yad āpaḥ paśumān bhavati ya evaṃ vidvān pratyaṅṅ eti yaḥ somapītham ichet prayājāhutibhir udaṅ sa iyād, uttarā ha vai somo rājā pra somapītham āpnoti ya evaṃ vidvān udaṅṅ eti svargyaivordhvā dik, sarvāsu dikṣu rādhnoti samyañco vā ime lokāḥ, samyañco 'smā ime lokāḥ śriyai dīdyati ya evaṃ veda Pathyāṃ yajati. yat Pathyāṃ yajati, vācam eva tad yajñamukhe sambharati prāṇāpānāv Agnīṣomau, prasavāya Savitā, pratiṣṭhityā Aditiḥ Pathyām eva yajati. yat Pathyām eva yajati, vācaiva tad yajñam panthām apinayati cakṣuṣī evāgnīṣomau, prasavāya Savitā, pratiṣṭhityā Aditiś cakṣuṣā vai devā yajñam prājānaṃś, cakṣuṣā vā etat prajñāyate yad aprajñeyaṃ; tasmād api mugdhaś caritva yadaivānuṣṭhyā cakṣuṣā prajānāty atha prajānāti yad vai tad devā yajñam prājānann asyāṃ vāva tat prājānann, asyāṃ samabharann; asyai vai yajñas tāyate, 'syai kriyate, 'syai sambhriyata, iyaṃ hy Aditiś tad uttamām Aditiṃ yajati. yad uttamām Aditiṃ yajati, yajñasya prajñātyai svargasya lokasyānukhyātyai > i. 8 (ii. 2). He who desires brilliance and splendour should turn towards the east with the libations of the fore-offerings; the eastern quarter is brilliance and splendour; brilliant and resplendent does he become who knowing thus goes to the east. He who desires proper food should turn towards the south with the libations of the fore-offerings; Agni is eater of food and lord of food; he becomes an eater of food, a lord of food, with his offspring he attains proper food who knowing thus turns to the south. He who desires cattle should turn west with the libations of the fore-offerings; the waters are cattle; he becomes possessed of cattle who knowing thus turns west. He who desires the drinking of Soma should turn north with the libations of the fore-offerings; Soma the king is in the north; he obtains the drinking of Soma who knowing thus turns north; the upward region is heavenly; in all the quarters he prospers. These worlds are turned towards one another; turned towards him these worlds shine for prosperity for him who knows thus. For Pathyā he says the offering verse; in that he says the offering verse for Pathyā, verily thus at the beginning of the sacrifice he gathers speech together. Agni and Soma are expiration and inspiration, Savitṛ (serves) for instigation, Aditi for support. Verily for Pathyā he says the offering verse; in that he says the offering verse for Pathyā, verily thus with speech he leads the sacrifice to the path. Agni and Soma are the eyes; Savitṛ (serves) for instigation, Aditi for support. By the eye the gods discerned the sacrifice; by the eye that is discerned which cannot be discerned; therefore even after wandering in confusion, when a man perceives with the eye immediately, then he discerns indeed. In that the gods discerned the sacrifice, in this (earth) they discerned, in it they gathered together; from it is the sacrifice extended, from it is it performed, from it is it gathered > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > together, for Aditi is this (earth). Thus he says the offering verse for Aditi last; in that he says the offering verse for Aditi last, it is for the discernment of the sacrifice, for the revealing of the world of heaven. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [1.9](https://indike.org/pramana/in.veda.brahmana.aitreya.1.9) devaviśaḥ kalpayitavyā ity āhus, tāḥ kalpamānā anu manuṣyaviśaḥ kalpanta iti; sarvā viśaḥ kalpante, kalpate yajño 'pi tasyai janatāyai kalpate yatraivaṃ vidvān hotā bhavati svasti naḥ pathyāsu dhanvasv ity anvāha svasty apsu vṛjane svarvati \ svasti naḥ putrakṛtheṣu yoniṣu svasti rāye maruto dadhātaneti Maruto vai devānāṃ viśas, tā evaitad yajñamukhe 'cīkḷpat sarvaiś chandobhir yajed ity āhuḥ. sarvair vai chandobhir iṣṭvā devāḥ svargaṃ lokam ajayaṃs, tathaivaitad yajamānaḥ sarvaiś chandobhir iṣṭvā svargaṃ lokaṃ jayati svasti naḥ pathyāsu dhanvasu, svastir id dhi prapathe śreṣṭheti pathyāyāḥ svastes triṣṭubhāv. agne naya supathā rāye asmān, ā devānām api panthām aganmety Agnes triṣṭubhau. tvaṃ soma pra cikito manīṣā, yā te dhāmāni divi yā pṛthivyām iti Somasya triṣṭubhāv. ā viśvadevaṃ satpatiṃ, ya imā viśvā jātānīti Savitur gāyatryau. sutrāmāṇam pṛthivīṃ dyām anehasam, mahīm ū ṣu mātaraṃ suvratānām ity Aditer jagatyāv etāni vāva sarvāṇi chandāṃsi: gāyatraṃ traiṣṭubhaṃ jāgatam, anv anyāny; etāni hi yajñe pratamām iva kriyanta etair ha vā asya chandobhir yajataḥ sarvaiś chandobhir iṣṭam bhavati ya evaṃ veda > i. 9 (ii. 3). ‘The subjects of the gods should be brought into order,’ they say; ‘as they are brought into order, the subjects of men come into order.’ All the subjects come into order, the sacrifice comes into order also, (all) is in order for that people where there is a Hotṛ knowing thus. He recites, > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > ‘Prosperity to us in the ways, in the deserts, > Prosperity in the waters, in the abode which hath the light, > Prosperity to us in the wombs that bear children, > Prosperity for wealth do ye, O Maruts, bestow.’ > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > The Maruts are the subjects of the gods; verily thus at the beginning of the sacrifice he brings them into order. ‘With all the metres should he say the offering verse,’ they say; having sacrificed with all the metres, the gods conquered the world of heaven; verily thus the sacrificer having sacrificed with all the metres conquers the world of heaven. ‘Prosperity to us in the ways, in the deserts’ and ‘The highest safety in the way’ are the Triṣṭubh verses for Pathyā Svasti. ‘O Agni, lead us by a fair path to wealth’ and ‘We have come to the path of the gods’ are the Triṣṭubh verses for Agni. ‘Thou, O Soma, skilled in thought’ and ‘Thine abodes in the sky, on the earth’ are the Triṣṭubh verses for Soma. ‘The god of all, the lord of the good’ and ‘Who all these beings’ are the Gāyatrī verses for Savitṛ. ‘The good protector, the earth, sky unequalled’ and ‘The great one, the mother of those of good vows’ are the Jagatī verses for Aditi. These are all the metres, Gāyatrī, Triṣṭubh, and Jagatī, the others are dependent (on them), for these are used most prominently in the sacrifice. By means of these metres the sacrificer has sacrificed with all metres, who knows thus. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [1.10](https://indike.org/pramana/in.veda.brahmana.aitreya.1.10) tā vā etāḥ pravatyo netṛmatyaḥ pathimatyaḥ svastimatya etasya haviṣo yājyānuvākyā. etābhir vā iṣṭvā devāḥ svargaṃ lokam ajayaṃs, tathaivaitad yajamāna etābhir iṣṭvā svargaṃ lokaṃ jayati tāsu padam asti: svasti rāye maruto dadhātaneti. Maruto ha vai devaviśo 'ntarikṣabhājanās. tebhyo ha yo 'nivedya svargaṃ lokam etīśvarā hainaṃ ni va roddhor vi vā mathitoḥ. sa ad āha: svasti rāye maruto dadhātaneti, tam Marudbhyo devaviḍbhyo yajamānaṃ nivedayati; na ha vā enam Maruto devaviśaḥ svargaṃ lokaṃ yantaṃ nirundhate, na vimathnate svasti hainam atyarjanti svargaṃ lokam abhi ya evaṃ veda virājāv etasya haviṣaḥ sviṣṭakṛtaḥ saṃyājye syātāṃ ye trayastriṃśadakṣare sed agnir agnīm̐r aty astv anyān, sed agnir yo vanuṣyato nipātīty ete virāḍbhyāṃ vā iṣṭvā devāḥ svargaṃ lokam ajayaṃs, tathaivaitad yajamāno virāḍbhyām iṣṭvā svargaṃ lokaṃ jayati te trayastriṃśadakṣare bhavatas. trayastriṃśad vai devā: aṣṭau Vasava, ekādaśa Rudrā, dvādaśādityāḥ, Prajāpatiś ca Vaṣaṭkāraś ca. tat prathame yajñamukhe devatā akṣarabhājaḥ karoty, akṣareṇākṣareṇaiva tad devatām prīṇāti, devapātreṇaiva tad devatās tarpayati > i. 10 (ii. 4). The invitatory and offering verses of this oblation contain the words ‘forward’, ‘lead’, ‘path’, and ‘prosperity’; having sacrificed with them the gods won the world of heaven; verily thus also the sacrificer having sacrificed with them wins the world of heaven. In them there is the line, ‘Prosperity for wealth do ye, O Maruts, bestow’; the Maruts, as subjects of the gods, occupy the atmosphere; whoever without notification to them goes to the world of heaven they are likely to obstruct him or to crush him. In that he says, ‘Prosperity for wealth do ye, O Maruts, bestow,’ he announces the sacrificer to the Maruts the subjects of the gods; > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > the Maruts, the subjects of the gods, do not obstruct him as he goes to the world of heaven, nor do they crush him. Prosperously they speed him to the world of heaven who knows thus. The invitatory and offering verses of the oblation for Sviṣṭakṛt should be the two Virāj verses of thirty-three syllables, ‘May Agni here be above the other Agnis’ and ‘The Agni who guardeth from the foe’. Having sacrificed with the two Virāj verses, the gods won the world of heaven; verily thus also the sacrificer having sacrificed with two Virāj verses wins the world of heaven. They are of thirty-three syllables; the gods are thirty-three, eight Vasus, eleven Rudras, twelve Ādityas, Prajāpati, and the vaṣaṭ call. Thus at the very beginning of the sacrifice he makes the deities sharers in the syllables; verily thus syllable by syllable he delights a deity; verily thus by a vessel for the gods he gladdens the deities. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [1.11](https://indike.org/pramana/in.veda.brahmana.aitreya.1.11) prayājavad ananuyājaṃ kartavyam prāyaṇīyam ity āhur, hīnam iva vā etad īṅkhitam iva yat prāyaṇīyasyānuyājā iti tat-tan nādṛtyam prayājavad evānuyājavat kartavyam. prāṇā vai prayājāḥ prajānuyājā; yat prayājān antariyāt prāṇāṃs tad yajamānasyāntariyād, yad anuyājān antariyāt prajāṃ tad yajamānasyāntariyāt tasmāt prayājavad evānuyājavat kartavyam patnīr na saṃyājayet, saṃsthitayajur na juhuyāt tāvataiva yajño 'saṃsthitaḥ prāyaṇīyasya niṣkāsaṃ nidadhyāt, tam udayanīyenābhinirvaped, yajñasya saṃtatyai yajñasyāvyavachedāyā/tho khalu yasyām eva sthālyām prāyaṇīyaṃ nirvapet tasyām udayanīyaṃ nirvapet, tāvataiva yajñaḥ saṃtato 'vyavachinno bhavaty amuṣmin vā etena loke rādhnuvanti nāsminn, ity āhur, yat prāyaṇīyam iti. prāyaṇīyam iti nirvapanti prāyaṇīyam iti caranti, prayanty evāsmāl lokād yajamānā ity avidyayaiva tad āhur. vyatiṣajed yājyānuvākyā yāḥ prāyaṇīyasya puronuvākyās tā udayanīyasya yājyāḥ kuryād, yā udayanīyasya puronuvākyās tāḥ prāyaṇīyasya yājyāḥ kuryāt. tad vyatiṣajaty ubhayor lokayor ṛddhyā, ubhayor lokayoḥ pratiṣṭhityā. ubhayor lokayor ṛdhnoty, ubhayor lokayoḥ pratitiṣṭhati pratitiṣṭhati ya evaṃ vedā/dityaś caruḥ prāyaṇiyo bhavaty āditya udayanīyo yajñasya dhṛtyai, yajñasya barsanaddhyai, yajñasyāprasraṃsāya tad yathaivāda, iti ha smāha, tejanyā ubhayato 'ntayor aprasraṃsāya barsau nahyaty, evam evaitad yajñasyobhayato 'ntayor aprasraṃsaya barsau nahyati yad ādityaś caruḥ prāyaṇīyo bhavaty āditya udayanīyaḥ pathyayaivetaḥ svastyā prayanti, pathyāṃ svastim abhy udyanti; svasty evetaḥ prayanti, svasty udyanti svasty udyanti > i. 11 (ii. 5). ‘The introductory (sacrifice) should be performed with the fore-offerings but without the after-offerings’ they say; ‘in that there are after-offerings in the introductory (sacrifice), there is deficiency as it were, and delay as it were.’ That is not to be regarded. It should be performed with the fore-offerings and also with the after-offerings; the fore-offerings are the breaths, the after-offerings offspring; if he were to omit the fore-offerings he would omit the breaths of the sacrificer; if he were to omit the after-offerings, he would omit the offspring of the sacrificer; therefore should it be performed with the fore-offerings and also with the after-offerings. He should not perform the joint sacrifices for the wives (with the gods), nor should he offer with the concluding Yajus. By so much is the sacrifice incomplete. He should preserve the scrapings of the introductory (sacrifice) and mingle them with the concluding (sacrifice), for the continuity of the sacrifice, to prevent a breach in the sacrifice. Or rather in the pot in which he throws the introductory (sacrifice) into that he should throw the concluding (sacrifice). By so much the sacrifice becomes continuous and without a breach. ‘Thereby they prosper in yonder world, not in this,’ they say, ‘in that it is introductory (advancing); as introductory they offer, as introductory they proceed; verily the sacrificers advance away from this world.’ In ignorance verily they say thus. He should intertwine the invitatory and the offering verses; the invitatory verses of the introductory (sacrifice) he should make the offering verses of the concluding (sacrifice); the invitatory verses of the concluding (sacrifice) he should make the offering verses of the introductory (sacrifice). Thus he intertwines for success in both worlds, for support in both worlds; in both worlds is he successful, in > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > both worlds he finds support. He finds support who knows thus. There is a pap for Aditi at the introductory, and one for Aditi at the concluding (sacrifice), for the support of the sacrifice, for the tying of the knots of the sacrifice, to prevent the slipping of the sacrifice. Just as then, he used to say, one ties the knots at both ends of a rope to prevent slipping, so at both ends of the sacrifice he ties knots to prevent slipping, in that there is a pap for Aditi at the introductory and also one for Aditi at the concluding sacrifice. With Pathyā Svasti hence they advance, in Pathyā Svasti they end; prosperously hence they advance, prosperously they end. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [1.12](https://indike.org/pramana/in.veda.brahmana.aitreya.1.12) prācyāṃ vai diśi devāḥ somaṃ rājānam akrīṇaṃs, tasmāt prācyāṃ diśi krīyate taṃ trayodaśān māsād akrīṇaṃs, tasmāt trayodaśo māso nānuvidyate; na vai somavikrayy anuvidyate, pāpo hi somavikrayī tasya krītasya manuṣyān abhy upāvartamānasya diśo vīryāṇīndriyāṇi vyudasīdaṃs, tāny ekayarcāvārurutsanta, tāni nāśaknuvaṃś tāni dvābhyāṃ tāni tisṛbhis tāni catasṛbhis tāni pañcabhis tāni ṣaḍbhis tāni saptabhir naivāvārundhata, tāny aṣṭābhir avārundhatāṣṭābhir āśnuvata. yad aṣṭābhir avārundhatāṣṭābhir āśnuvata, tad aṣṭānām aṣṭatvam aśnute yad-yat kāmayate ya evaṃ veda tasmād eteṣu karmasv aṣṭāv-aṣṭāv anūcyanta, indriyāṇāṃ vīryāṇām avaruddhyai > i. 12 (iii. 1). In the eastern quarter the gods bought Soma the king; therefore in the eastern quarter is he bought. Him from the thirteenth month they bought; therefore the thirteenth month is not known; the Soma seller is not known, for the Soma seller is evil. The strengths and powers of him when bought and going towards men went away to the quarters; them they sought to win with one verse; they could not win them; them with two, with three, with four, with five, with six, with seven they could not win; with eight they won, with eight they obtained; that is why eight has its name. Whatever he desires he attains who knows thus. Therefore in these rites eight (verses) each are repeated, to win powers and strengths. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [1.13](https://indike.org/pramana/in.veda.brahmana.aitreya.1.13) somāya krītāya prohyamāṇāyānubrūhīty āhādhvaryur bhadrād abhi śreyaḥ prehīty anvāhā/yaṃ vāva loko bhadras. tasmād asāv eva lokaḥ śreyān, svargam eva tal lokaṃ yajamānaṃ gamayati bṛhaspatiḥ puraetā te astv iti. brahma vai Bṛhaspatir, brahmaivāsmā etat purogavam akaḥ, na vai brahmaṇvad riṣyaty athem ava sya vara ā pṛthivyā iti. devayajanaṃ vai varam pṛthivyai, devayajana evainaṃ tad avasāyayaty. āre śatrūn kṛṇuhi sarvavīra iti. dviṣantam evāsmai tat pāpmānam bhrātṛvyam apabādhate 'dharam pādayati soma yās te mayobhuva iti tṛcaṃ saumyaṃ gāyatram anvāha some rājani prohyamāṇe, svayaivainaṃ tad devatayā svena chandasā samardhayati sarve nandanti yaśasāgatenety anvāha yaśo vai somo rājā, sarvo ha vā etena krīyamāṇena nandati yaś ca yajñe lapsyamāno bhavati yaś ca na sabhāsāhena sakhyā sakhāya ity. eṣa vai brāhmaṇānāṃ sabhāsāhaḥ sakhā yat somo rājā kilbiṣaspṛd ity. eṣa u eva kilbiṣaspṛd yo vai bhavati, yaḥ śreṣṭhatām aśnute sa kilbiṣam bhavati tasmād āhur: mānuvoco mā pracārīḥ, kilbiṣaṃ nu mā yātayann iti pituṣaṇir ity. annaṃ vai pitu, dakṣiṇā vai pitu; tām enena sanoty, annasanim evainaṃ tat karoty araṃ hito bhavati vājināyetīndriyaṃ vai vīryaṃ vājinam ājarasaṃ hāsmai vājinaṃ nāpachidyate ya evaṃ vedā/gan deva ity anvāhā/gato hi sa tarhi bhavaty ṛtubhir vardhatu kṣayam ity. ṛtavo vai somasya rājño rājabhrātaro yathā manuṣyasya, tair evainaṃ tat sahāgamayati dadhātu naḥ savitā suprajām iṣam ity āśiṣam āśāste sa naḥ kṣapābhir ahabhiś ca jinvatv ity. ahāni vā ahāni rātrayaḥ kṣapā, ahorātrair evāsmā etām āśiṣam āśāste. prajāvantaṃ rayim asme sam invatv ity āśiṣam evāśāste yā te dhāmāni haviṣā yajantīty anvāha tā te viśvā paribhūr astu yajñaṃ \ gayasphānaḥ prataraṇaḥ suvīra iti. gavāṃ naḥ sphāvayitā pratārayitaidhīty eva tad āhā/vīrahā pra carā soma duryān iti. gṛhā vai duryā. bibhyati vai somād rājña āyato yajamānasya gṛhāḥ. sa yad etām anvāha śāntyaivainaṃ tac chamayati, so 'sya śānto na prajāṃ na paśūn hinastī/māṃ dhiyaṃ śikṣamāṇasya deveti vāruṇya paridadhāti varuṇadevatyo vā eṣa tāvad yāvad upanaddho, yāvat pariśritāni prapadyate; svayaivainaṃ tad devatayā svena chandasā samardhayati śikṣamāṇasya deveti. śikṣate vā eṣa yo yajate kratuṃ dakṣaṃ varuṇa saṃ=śiśādhīti, vīryam prajñānaṃ Varuṇa saṃ śiśādhīty eva tad āha yayāti viśvā duritā=tarema sutarmāṇam adhi nāvaṃ ruhemeti. yajño vai sutarmā nauḥ, kṛṣṇājinaṃ vai sutarmā naur, vāg vai sutarmā naur; vācam eva tad āruhya tayā svargaṃ lokam abhi saṃtarati tā etā aṣṭāv anvāha rūpasamṛddhā etad vai yajñasya samṛddhaṃ yad rūpasamṛddhaṃ, yat karma kriyamāṇam ṛg abhivadati tāsāṃ triḥ prathamām anvāha trir uttamāṃ tā dvādaśa sampadyante: dvādaśa vai māsāḥ saṃvatsaraḥ, saṃvatsaraḥ Prajāpatiḥ prajāpatyāyatanābhir evābhī rādhnoti ya evaṃ veda triḥ prathamāṃ trir uttamām anvāha, yajñasyaiva tad barsau nahyati sthemne balāyāvisraṃsāya > i. 13 (iii. 2). ‘For Soma when bought and being brought forward, do thou say the invitatory verse’ the Adhvaryu says. ‘From good to better do thou come forward’ he says; this world is good; than it yonder world is better; verily thus he causes the sacrificer to go to the world of heaven. ‘Let Bṛhaspati be thy harbinger’ (he says); Bṛhaspati is the holy power; verily thus he makes the holy power precede him; what has the holy power come to no harm. ‘Do thou stay on the chosen spot of earth’ (he says). The chosen spot of earth is the place of sacrifice to the gods; verily thus he settles him on the chosen spot of earth. ‘Do thou drive afar the foes, with all powers’ (he says); verily thus he drives away the evil rival who hates him, and brings him low. ‘O Soma, thy wondrous’ this triplet to Soma in Gāyatrī > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > he recites when Soma the king is being brought forward; verily thus with his own deity, his own metre he makes him successful. ‘All rejoice in the glory that hath come’ he recites; Soma the king is glory; every one rejoices in his being bought, both he who is to gain something in the sacrifice and he who is not. ‘The comrades in the comrade strong in the assembly, (he says); Soma the king is the comrade, strong in the assembly, of the Brahmans. ‘Saving from sin’ (he says); he indeed is a saviour from sin. He who is successful, he who attains pre-eminence, becomes sinful; therefore they say, ‘Do not recite, do not proceed; let them not have sin to requite.’ ‘Winner of nourishment’ (he says); nourishment is food; nourishment is the sacrificial fee; thereby he wins it; verily thus he makes him a winner of food. ‘Ready is he for manly force’ (he says); manly force is power and strength; manly force is not lost by him up to old age who knows thus. ‘The god hath come’ (he says ), for he has come now; ‘With the seasons may he prosper the dwelling’ (he says). The seasons are the royal brothers of Soma the king, as of a man; verily thus with that he causes him to come. ‘May Savitṛ bestow upon us fair progeny and sap’ this benediction he invokes. ‘May he quicken us with nights and days’ (he says); the days are days, the nights are nights; verily then for him with the days and the nights he invokes this benediction. ‘Wealth with offspring may he accord to us’ this benediction he invokes. ‘Thine abodes which they worship with oblation’ he recites; ‘All these of thine be encompassing the sacrifice; conferring wealth, accomplishing with good heroes’ (he says); verily thus he says ‘Be thou a conferrer of cattle on us and an accomplisher.’ ‘Slayer of heroes, O Soma, go forward to the doors’ (he says); the doors are the house; the house of the sacrificer is afraid of Soma the king as he advances; in that he recites this (verse), verily thus he calms him; he calmed injures not his offspring or cattle. ‘This prayer of thy suppliant, O god’, with (this verse) to Varuṇa he concludes; so long as he is tied up, Varuṇa is his deity, so long as he proceeds to the closed places; verily thus with his own deity, his own metre, he makes him successful. ‘Of thy suppliant, O god’ (he says ); he who sacrifices is a suppliant. ‘Insight and skill, O Varuṇa, do thou quicken’ (he says); verily thus he says, ‘Do thou, O Varuṇa, quicken strength and knowledge.’ ‘Let us mount that ship fair crossing by > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > which we may pass over all evils' (he says); the ship fair crossing is the sacrifice; the ship fair crossing is the black antelope skin; the ship fair crossing is speech; verily thus having mounted upon speech with it he crosses over to the world of heaven. These he recites eight in number, perfect in form; that in the sacrifice is perfect which is perfect in form, that rite which as it is performed the verse describes. Of them he recites the first thrice, the last thrice; they make up twelve; the year has twelve months; Prajāpati is the year; verily with those whose abode is Prajāpati he prospers who knows thus. Thrice he recites the first, thrice the last; verily thus he ties the ends of the sacrifice, for firmness, for might, to prevent slipping. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [1.14](https://indike.org/pramana/in.veda.brahmana.aitreya.1.14) anyataro 'naḍvān yuktaḥ syād anyataro vimukto 'tha rājānam upāvahareyur yad ubhayor vimuktayor upāvahareyuḥ, pitṛdevatyaṃ rājānaṃ kuryur yad yuktayor, ayogakṣemaḥ prajā vindet, tāḥ prajāḥ pariplaveran yo 'naḍvān vimuktas tac chālāsadām prajānāṃ rūpaṃ, yo yuktas tac cakriyāṇāṃ. te ye yukte 'nye vimukte 'nya upāvaharanty, ubhav eva te kṣemayogau kalpayanti devāsurā vā eṣu lokeṣu samayatanta. ta etasyām prācyāṃ diśy ayatanta, tāṃs tato 'surā ajayaṃś te dakṣiṇasyāṃ diśy ayatanta, tāṃs tato 'surā ajayaṃś te pratīcyāṃ diśy ayatanta, tāṃs tato 'surā ajayaṃś ta udīcyāṃ diśy ayatanta, tāṃs tato 'surā ajayaṃs. ta udīcyām prācyāṃ diśy ayatanta, te tato na parājayanta. saiṣā dig aparājitā, tasmād etasyāṃ diśi yateta vā yātayed veśvaro hānṛṇākartos te deva abruvann: arājatayā vai no jayanti, rājānaṃ karavāmahā iti. tatheti. te somaṃ rājānam akurvaṃs, te somena rājnā sarvā diśo 'jayann. eṣa vai somarājā yo yajate. prāci tiṣṭhaty ādadhati, tena prācīṃ diśaṃ jayati. taṃ dakṣiṇā parivahanti, tena dakṣiṇāṃ diśaṃ jayati. tam pratyañcam āvartayanti, tena pratīcīṃ diśaṃ jayati. tam udīcas tiṣṭhata upāvaharanti, tenodīciṃ diśaṃ jayati somena rājñā sarvā diśo jayati ya evaṃ veda > i. 14 (iii. 3). One of the two oxen should be yoked, the other unloosened; then they should take down the king; if they were to take down when both were unloosed, they would make the king have the fathers as his deity; if when yoked, lack of peace and rest would come on offspring; offspring would scatter. The ox which is unyoked is the symbol of offspring who sit in the house; the yoked one is that of those on a journey. Those who take down when one is yoked and one unyoked, produce both peace and rest. The gods and the Asuras strove for these worlds; they contended for this eastern quarter; the Asuras conquered them thence; they contended for the southern quarter; the Asuras conquered them thence; they contended for the western quarter; the Asuras conquered them thence; they contended for the northern quarter; the Asuras conquered them thence. They contended for the north-eastern quarter; they were not conquered thence. This is the unconquered quarter; therefore in this quarter one should strive or cause striving; for he has power to dispose of debts. The gods said, 'Through our lack of a king they conquer us; let us make a king.' 'Be it so' (they said). They made Soma king; with Soma as king they conquered all the quarters. He who sacrifices has Soma as king. While (the cart) stands facing east, they place on (the Soma); thereby he conquers the eastern quarter; him they carry round to the south; thereby he conquers the southern quarter; him they turn round to the west; thereby he conquers the western quarter; him they take down from (the cart) facing north; thereby he conquers the northern quarter. By Soma the king he conquers all the quarters who knows thus. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [1.15](https://indike.org/pramana/in.veda.brahmana.aitreya.1.15) havir ātithyaṃ nirupyate some rājany āgate somo vai rājā yajamānasya gṛhān āgachati, tasmā etad dhavir ātithyaṃ nirupyate, tad ātithyasyātithyatvaṃ navakapālo bhavati. nava vai prāṇāḥ, prāṇānāṃ kḷptyai prāṇānām pratiprajñātyai Vaiṣṇavo bhavati. Viṣṇur vai yajñaḥ, svayaivainaṃ tad devatayā svena chandasā samardhayati sarvāṇi vāva chandāṃsi ca pṛṣṭhāni ca somaṃ rājānaṃ krītam anv āyanti, yāvantaḥ khalu vai rājānam anuyanti tebhyaḥ sarvebhya ātithyaṃ kriyate 'gnim manthanti some rājany āgate. tad yathaivādo manuṣyarāja āgate 'nyasmin vārhaty ukṣāṇaṃ vā vehataṃ vā kṣadanta, evam evāsmā etat kṣadante yad agnim manthanty; agnir hi devānām paśuḥ > i. 15 (iii. 4). The oblation of the guest reception is offered, when Soma the king has come; Soma the king comes to the house of the sacrificer; to him this oblation of the guest reception is offered; that is why the guest reception has its name. It is offered on nine potsherds; the breaths are nine; (it serves) to arrange the breaths, to recognize the breaths. It is for Viṣṇu; the sacrifice is Viṣṇu; verily thus with his own deity, his own metre, he makes him successful. All the metres and the Pṛṣṭhas follow Soma the king when bought. As many as follow Soma the king, to all these is the guest reception performed. They kindle the fire, when Soma the king has come. Just as in the world when a human king has come, or another deserving person, they slay an ox or a cow that miscarries; so for him they slay in that they kindle the fire, for Agni is the victim of the gods. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [1.16](https://indike.org/pramana/in.veda.brahmana.aitreya.1.16) agnaye mathyamānāyānubrūhīty āhādhvaryur abhi tvā devā savitar iti sāvitrīm anvāha tad āhur: yad agnaye mathyamānāyānu vācāhātha kasmāt sāvitrīm anvāheti Savitā vai prasavānām īśe, savitṛprasūtā evainaṃ tan manthanti. tasmāt sāvitrīm anvāha mahī dyauḥ pṛthivī ca na iti dyāvāpṛthivīyām anvāha tad āhur: yad agnaye mathyamānāyānu vācāhātha kasmād dyāvāpṛthivīyām anvāheti. dyāvāpṛthivībhyāṃ vā etaṃ jātaṃ devāḥ paryagṛhṇaṃs, tābhyām evādyāpi parigṛhītas. tasmād dyāvāpṛthivīyām anvāha tvām agne puṣkarād adhīti tṛcam āgneyaṃ gāyatram anvāhāgnau mathyamāne, svayaivainaṃ tad devatayā svena chandasā samardhayaty atharvā nir amanthateti rūpasamṛddhaṃ etad vai yajñasya samṛddhaṃ yad rūpasamṛddhaṃ, yat karma kriyamāṇam ṛg abhivadati sa yadi na jāyeta yadi ciraṃ jāyeta, rākṣoghnyo gāyatryo 'nūcyā agne haṃsi ny atriṇam ity etā rakṣasām apahatyai rakṣāṃsi vā enaṃ tarhy ālabhante, yarhi na jāyate yarhi ciraṃ jāyate sa yady ekasyām evānūktāyāṃ jāyeta yadi dvayor, atho ta bruvantu jantava iti jātāya jātavatīm abhirūpām anubrūyād yad yajñe 'bhirūpaṃ tat samṛddha ā yaṃ haste na khādinam iti hastābhyāṃ hy ena manthanti śiśuṃ jātam iti. śiśur iva vā eṣa prathamajāto yad agnir na bibhrati \ viśām agniṃ svadhvaram iti yad vai devānāṃ neti tad eṣām o+m iti pra devaṃ devavītaye bharatā vasuvittamam iti prahriyamāṇāyābhirūpā yad yajñe 'bhirūpaṃ tat samṛddham āsve yonau ni ṣīdatv ity eṣa ha vā asya svo yonir yad agnir agner ā jātaṃ jātavedasīti jāta itaro, jātavedā itaraḥ priyaṃ śiśītātithim ity. eṣa ha vā asya priyo 'tithir yad agnir agneḥ syona ā gṛhaptim iti, śāntyām evainaṃ tad dadhāty agnināgniḥ sam idhyate kavir gṛhapatir yuvā \ havyavād juhvāsya ity abhirūpā yad yajñe 'bhirūpaṃ tat samṛddhaṃ tvaṃ hy agne agninā vipro vipreṇa san sateti vipra itaro vipra itaraḥ, sanu itaraḥ sann itaraḥ sakhā sakhyā samidhyasa ity. eṣa ha vā asya svaḥ sakhā yad agnir agnes tam marjayanta sukratum puroyāvānam ājiṣu \ sveṣu kṣayeṣu vājinam iti eṣa ha vā asya svaḥ kṣayo yad agnir agner yajñena yajñam ayajanta devā ity uttamayā paridadhāti yajñena vai tad devā yajñam ayajanta yad agnināgnim ayajanta, te svargaṃ lokam āyaṃs tāni dharmāṇi prathamāny āsan \ te ha nākam mahimānaḥ sacanta yatra pūrve sādhyāḥ santi devā iti chandāṃsi vai Sādhyā devās, te 'gre 'gnināgnim ayajanta, te svargaṃ lokam āyann ādityāś caivehāsann Aṅgirasaś ca, te 'gre 'gnināgnim ayajanta, te svargaṃ lokam āyan saiṣā svargyāhutir yad agnyāhutir. yadi ha va apy abrāhmaṇokto yadi duruktokto yajate 'tha haiṣāhutir gachaty eva devān, na pāpmanā saṃsṛjyate gachaty asyāhutir devān nāsyāhutiḥ pāpmanā saṃsṛjyate ya evaṃ veda tā etās trayodaśānvāha rūpasamṛddhā etad vai yajñasya samṛddhaṃ yad rūpasamṛddhaṃ, yat karma kriyamāṇam ṛg abhivadati tāsāṃ triḥ prathamām anvāha trir uttamāṃ, tāḥ saptadaśa sampadyante. saptadaśo vai Prajāpatir: dvādaśa māsāḥ pañcartavas. tāvān saṃvatsaraḥ, saṃvatsaraḥ Prajāpatiḥ prajāpatyāyatanābhir evābhī rādhnoti ya evaṃ veda triḥ prathamāṃ trir uttamām anvāha, yajñasyaiva tad barsau nahyati sthemne balāyāvisraṃsāya > i. 16 (iii. 5). ‘Recite for Agni being kindled’ the Adhvaryu says; ‘To thee, O god Savitṛ,’ (this verse) to Savitṛ he recites. They say ‘Since it is for Agni being kindled that he recites by order, then why does he recite (a verse ) to Savitṛ?’ Savitṛ is lord of instigations; verily thus on the instigation of Savitṛ they kindle him; therefore he recites (a verse) to Savitṛ. ‘May the two great ones, sky and earth, for us,’ (this verse) to sky and earth he recites; they say, ‘Since it is for Agni being kindled that he recites by order, then why does he recite (this verse) to sky and earth?’ By means of sky and earth him when born the gods grasped; by these two even to-day is he grasped; therefore he recites (this verse) to sky and earth. ‘Thee, O Agni, from the lotus’ this triad in Gāyatrī to Agni he recites when the fire is being kindled; verily thus with his own deity, his own metre he makes him successful. ‘Atharvan kindled forth’ is perfect in form; that in the sacrifice is perfect which is perfect in form, that rite which as it is performed the verse describes. If he is not born, if he is long in being born, then should be repeated Gāyatrī verses, Rakṣas slaying, namely, ‘O Agni strike down the foe’ for the smiting away of the Rakṣases. The Rakṣases seize them when he is not born and is long in being born. If he is born when one only has been recited, or when two, then he should recite an appropriate (verse ) containing (the word) ‘born’, ‘Let men say’ for him when born. That which in the sacrifice is appropriate is perfect. ‘Whom with the hand like a quoit’ (he says ), for with the hands they kindle him. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > 'The child born' (he says); Agni is a first-born child as it were; 'Like (it) they bear, Agni of the folk, good sacrificer' (he says); \*om\* is for them what \*na\* is for the gods. 'Forward bear the god to the feast for the gods, best winner of wealth' is the appropriate (verse ) for him when being taken forward; that which in the sacrifice is appropriate is perfect. 'Let him seat himself in his own place of birth' (he says); he is his own place of birth in that Agni is Agni's. 'Born in the all-knower' (he says ); one is born, one is the all-knower. 'Quicken the dear guest' (he says); he is his dear guest in that Agni is Agni's. 'On a smooth (place) the lord of the house' (he says); verily thus he places him in health. 'By Agni is Agni kindled, the sage, the lord of the house, the youthful, bearer of the oblation, with the ladle in his mouth' is the appropriate (verse ); that which in the sacrifice is appropriate is perfect. 'For thou, O Agni, by Agni, sage by the sage, good by the good' (he says ); one is a sage, the other a sage; one is good, the other good. 'Friend with friend thou art enkindled' (he says); he is his own friend in that Agni is Agni's. 'Him they make bright, the skilled, the victor in contests, the mighty one in his own dwellings' (he says ); he is his own house in that Agni is Agni's. 'With the sacrifice the sacrifice the gods sacrificed', with the last he concludes; with the sacrifice the gods sacrificed the sacrifice in that with Agni they sacrificed to Agni; they went to the world of heaven. 'These laws were first; these greatnesses resort to the sky, where are the ancient Sādhya gods' (he says ); the Sādhya gods are the metres; they first sacrificed to Agni with Agni; they went to the world of heaven. The Ādityas and the Aṅgirases were here; they first sacrificed with Agni to Agni; they went to the world of heaven; the libation to Agni is a heavenly libation. Even if he who sacrifices is not a Brāhmaṇa or is wrongly spoken of, nevertheless his libation goes to the gods and is not united with evil; his libation goes to the gods, and is not united with evil, who knows thus. These thirteen he recites perfect in form; that in the sacrifice is perfect which is perfect in form, that rite which as it is performed the verse describes. Of these he recites the first thrice, the last thrice. They make up seventeen; Prajāpati is seventeenfold, > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > the months are twelve, the seasons five; so great is the year; Prajāpati is the year; verily thus with these which have their abode in Prajāpati he prospers who knows thus. He recites the first thrice, the last thrice; verily thus he ties the ends of the sacrifice, for steadiness, for might, to prevent slipping. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) _First 16 of 31 passages. [Read on](https://indike.org/pramana/in.veda.brahmana.aitreya.1)_ ## Translations (2) - [Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25)](https://indike.org/pramana/in.veda.brahmana.aitreya~en-keith.1.1.p2) — Arthur Berriedale Keith 1920, English - [English (machine translation)](https://indike.org/pramana/in.veda.brahmana.aitreya~en-mt.1.1) — English, machine translation ## Commentaries (3) - [Aitareyabrāhmaṇabhāṣya (Vedārthaprakāśa)](https://indike.org/pramana/in.veda.brahmana.aitreya!sayana.1.p3) — Sāyaṇa, Sanskrit - [Sukhapradā](https://indike.org/pramana/in.veda.brahmana.aitreya!sadgurusisya) — Ṣaḍguruśiṣya, Sanskrit - [Vedārthaprakāśa](https://indike.org/pramana/in.veda.brahmana.aitreya!madhava-alias-sayanacarya) — Mādhava alias Sāyaṇācārya, Sanskrit ## Linked texts (7) - [Kauṣītakibrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.kausitaki.8.6.14) — Kauṣītaki, Sanskrit - [Śāṅkhāyanaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.sankhayana-school.sankhayana.5.9.17) — Śāṅkhāyana, Sanskrit - [Baudhāyanaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.baudhayana-school.baudhayana.6.5.160.13) — Baudhāyana, Sanskrit - [Hiraṇyakeśiśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.hiranyakesin.hiranyakesi.7.3.9.q) — Hiraṇyakeśin, Sanskrit - [Śaunakasaṃhitā](https://indike.org/pramana/in.veda.samhita.atharva*saunaka.7.73.1) — Sanskrit - [Gopathabrāhmaṇa (ed. Gaastra 1919)](https://indike.org/pramana/in.veda.brahmana.gopatha*gaastra.2.2.6) — Sanskrit - [Atharvavedabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.other.atharvavedabrahmana.11.6) — Brahmā, Sanskrit ## Discussed in (30) - [Vedic Index of Names and Subjects](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s17.64) — Macdonell & Keith 1912, English - [Original Sanskrit Texts on the Origin and History of the People of India, their Religion and Institutions](https://indike.org/pramana/ins.religion.muir-1868.v4.c27.s5.15) — Muir 1858, English - [History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India)](https://indike.org/pramana/ins.polity.kane-1930.v6.c82.107) — Kane 1930, English - [Die Hymnen des Rigveda, Bd. I: Metrische und textgeschichtliche Prolegomena](https://indike.org/pramana/ins.literature.oldenberg-1888.c6.s1.26) — Oldenberg 1888, German - [The Religions of India](https://indike.org/pramana/ins.religion.hopkins-1895.c15.3) — Hopkins 1895, English - [Vedic Mythology](https://indike.org/pramana/ins.religion.macdonell-1897.c5.s1.t5.15) — Macdonell 1897, English - [The Arctic Home in the Vedas](https://indike.org/pramana/ins.literature.tilak-1903.c10.44) — Tilak 1903, English - [Materials for the Study of the Early History of the Vaishnava Sect](https://indike.org/pramana/ins.religion.raychaudhuri-1920.c8.45) — Raychaudhuri 1920, English - [History of Indian Medicine, containing Notices, Biographical and Bibliographical, of the Āyurvedic Physicians and their Works on Medicine](https://indike.org/pramana/ins.science.mukhopadhyaya-1923.v1.c11.s3.71) — Mukhopadhyaya 1923, English - [The Religion and Philosophy of the Veda and Upanishads](https://indike.org/pramana/ins.religion.keith-1925.v1.c26.15) — Keith 1925, English - [Die Religion des Veda](https://indike.org/pramana/ins.religion.oldenberg-1894.c8.s7.27) — Oldenberg 1894, German - [A History of Ancient Sanskrit Literature, so far as it illustrates the Primitive Religion of the Brahmans](https://indike.org/pramana/ins.literature.muller-1859.c9.s2.14) — Müller 1859, English - [Hindu Administrative Institutions](https://indike.org/pramana/ins.polity.dikshitar-1929.c7.s7.74) — Dikshitar 1929, English - [Spiritual Authority and Temporal Power in the Indian Theory of Government](https://indike.org/pramana/ins.polity.coomaraswamy-1942.c2.s1.215) — Coomaraswamy 1942, English - [Mānasāra Series (I. A Dictionary of Hindu Architecture; II. Indian Architecture according to Mānasāra-Śilpaśāstra; III. Mānasāra on Architecture and Sculpture: Sanskrit Text; IV. Architecture of Mānasāra: Translation; V. Architecture of Mānasāra: Illustrations; VI. Hindu Architecture in India and Abroad; VII. An Encyclopaedia of Hindu Architecture)](https://indike.org/pramana/ins.art.acharya-1927.v6.c40.s7.41) — Acharya 1927, English - [The History and Culture of the Indian People](https://indike.org/pramana/ins.general.majumdar-1951-hcip.v1.c26.s4.12) — Majumdar et al. 1951, English - [Altindische Grammatik](https://indike.org/pramana/ins.literature.wackernagel-1896.v4.c15.s1.t16.13) — Wackernagel & Debrunner 1896, German - [A Vedic Concordance](https://indike.org/pramana/ins.reference.bloomfield-1906.c6.7751) — Bloomfield 1906, English - [Elements of Hindu Iconography](https://indike.org/pramana/ins.art.rao-1914.v1.c9.17) — Rao 1914, English - [Bhāratīya Jyotiḥśāstra (History of Indian Astronomy), translated by R. V. Vaidya](https://indike.org/pramana/ins.science.dikshit-1896.v1.c6.s3.t22.5) — Dīkṣita & Vaidya 1896, English - [A Concise History of Science in India](https://indike.org/pramana/ins.science.bose-sen-subbarayappa-1971.c8.s1.t2.40) — Bose et al. 1971, English - [The State in Ancient India: A Study in the Structure and Practical Working of Political Institutions in North India in Ancient Times](https://indike.org/pramana/ins.polity.prasad-1928.c6.56) — Prasad 1928, English - [The Great Epic of India: Its Character and Origin](https://indike.org/pramana/ins.literature.hopkins-1901.c4.s7.27) — Hopkins 1901, English - [Hindu Polity: A Constitutional History of India in Hindu Times](https://indike.org/pramana/ins.polity.jayaswal-1924.c34.14) — Jayaswal 1924, English - [Republics in Ancient India, c. 1500 B.C.–500 B.C.](https://indike.org/pramana/ins.polity.sharma-1968.c7.105) — Sharma 1968, English - [State and Government in Ancient India](https://indike.org/pramana/ins.polity.altekar-1949.c12.4) — Altekar 1949, English - [Theory of Government in Ancient India (Post-Vedic)](https://indike.org/pramana/ins.polity.prasad-1927.c5.5) — Prasad 1927, English - [Vaiṣṇavism, Śaivism and Minor Religious Systems](https://indike.org/pramana/ins.religion.bhandarkar-1913.v1.c4.s8.2) — Bhandarkar 1913, English - [On the Aindra School of Sanskrit Grammarians, their Place in the Sanskrit and Subordinate Literatures](https://indike.org/pramana/ins.literature.burnell-1875.c5.148) — Burnell 1875, English - [The Orion, or Researches into the Antiquity of the Vedas](https://indike.org/pramana/ins.literature.tilak-1893.c12.13) — Tilak 1893, English --- Source: [https://indike.org/pramana/in.veda.brahmana.aitreya.1](https://indike.org/pramana/in.veda.brahmana.aitreya.1) · Pramāṇa