[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) › 3 # Aitareya Brahmana 3: pañcikā 3 Aitareyabrāhmaṇa 3 - **Language:** Sanskrit ### pañcikā 3 ### [3.1](https://indike.org/pramana/in.veda.brahmana.aitreya.3.1) grahokthaṃ vā etad yat praügaṃ. nava prātar grahā gṛhyante, navabhir bahiṣpavamāne stuvate. stute stome daśamaṃ gṛhṇāti, hiṃkāra itarāsāṃ daśamaḥ. so sā sammā vāyavyaṃ śaṃsati, tena vāyavya ukthavān aindravāyavaṃ śaṃsati, tenaindravāyava ukthavān maitrāvaruṇaṃ śaṃsati, tena maitrāvaruṇa ukthavān āśvinaṃ śaṃsati, tenāśvina ukthavān aindraṃ śaṃsāti, tena śukrāmanthinā ukthavantau vaiśvadevaṃ śaṃsati, tenāgrayaṇa ukthavān sārasvataṃ śaṃsati na sārasvato graho 'sti vāk tu Sarasvatī. ye tu keca vācā grahā gṛhyante, te 'sya sarve śastokthā ukthino bhavanti ya evaṃ veda > iii. 1 (xi. 1). The Praüga is a litany of the cups; nine cups are drawn in the morning; with nine (verses) do they sing in the Bahiṣpavamāna (Stotra); when the Stoma has been performed, he draws the tenth; the sound \*hiṅ\* of the other (verses) is the tenth; thus is there equality. (A triplet ) to Vāyu he recites; thereby has the Vāyu (cup) its litany. (A triplet ) to Indra and Vāyu he recites; thereby has (the cup) for Indra and Vāyu its litany. (A triplet ) for Mitra and Varuṇa he recites; thereby has (the cup) for Mitra and Varuṇa its litany. (A triplet ) for the Açvins he recites; thereby has (the cup) for the Açvins its litany. (A triplet ) for Indra he recites; thereby have (the cups) Çukra and Manthin litanies. (A triplet ) for the All-gods he recites; thereby has Āgrayaṇa cup its litany. (A triplet ) for Sarasvatī he recites; there is no cup for Sarasvatī, but Sarasvatī is speech; whatever cups are drawn with speech, they have all litanies recited for him, they become possessed of litanies for him, who knows thus. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.2](https://indike.org/pramana/in.veda.brahmana.aitreya.3.2) annādyaṃ vā etenāvarunddhe yat praügām. anyānyā devatā praüge śasyate, 'nyad-anyad uktham praüge kriyate 'nyad-anyad asyānnādyaṃ graheṣu dhriyate ya evaṃ vedai/tad dha vai yajamānasyādhyātmatamam ivokthaṃ yat praügaṃ. tasmād enainaitad upekṣyatamam ivety āhur, etena hy enaṃ hotā saṃskarotīti vāyavyaṃ śaṃsāti. tasmād āhur. Vāyuḥ prāṇaḥ prāṇo reto, retaḥ puruṣasya prathamaṃ sambhavataḥ sambhavatīti. yad vāyavyaṃ śaṃsati, prāṇam evāsya tat saṃskaroty aindravāyavaṃ śaṃsati. yatra vāva prāṇas tad apāno. yad aindravāyavaṃ śaṃsāti, prāṇāpānāv evāsya tat saṃskaroti maitrāvaruṇaṃ śaṃsāti. tasmād āhuś: cakṣuḥ puruṣasya prathamaṃ sambhavataḥ sambhavatīti. yan maitrāvaruṇaṃ śaṃsati, cakṣur evāsya tat saṃskaroty āśvinaṃ śaṃsati. tasmāt kumāraṃ jātaṃ saṃvadanta: upa vai śuśrūṣate, ni vai dhyāyatīti. yad āśvinaṃ śaṃsati, śrotrām evāsya tat saṃskaroty aindraṃ śaṃsati. tasmāt kumāraṃ jātaṃ saṃvadante: pratidhārayati vai grīvā atho śira iti. yad aindraṃ śaṃsati, vīryam evāsya tat saṃskaroti vaiśvadevaṃ śaṃsati. tasmāt kumāro jātaḥ paśceva pracarati, vaiśvadevāni hy aṅgāni. yad vaiśvadevaṃ śaṃsaty, aṅgāny evāsya tat saṃskaroti sārasvataṃ śaṃsati. tasmāt kumāraṃ jātaṃ jaghanyā vāg āviśati, vāg ghi Sarasvatī. yat sārasvataṃ śaṃsati, vācam evāsya tat saṃskaroty eṣa vai jāto jāyate sarvābhya etābhyo devatābhyaḥ sarvebhya ukthebhyaḥ sarvebhyaś chandobhyaḥ sarvebhyaḥ praügebhyaḥ sarvebhyaḥ savanebhyo ya evaṃ veda yasya caivaṃ viduṣa etac chaṃsanti > iii. 2 (xi. 2). By the Praüga he wins proper food; now various deities are celebrated in the Praüga, different litanies are performed in the Praüga, different kinds of food are placed in the cups of him who knows thus. Now the Praüga is the most related to the self of the litanies for the sacrificer as it were; ‘therefore it is most to be perfected as it were by him, they say, ‘for by it the Hotṛ makes him perfect.’ (A triplet ) to Vāyu he recites; therefore they say ‘The breath is Vāyu, seed is the > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > breath; seed comes into existence first when man comes into existence.’ In that he recites (a triplet) to Viṣṇu, verily thus he makes his breath perfect. (A triplet) to Indra and Vāyu he recites; where there is expiration, there is inspiration; in that he recites (a triplet) to Indra and Vāyu, verily thus his expiration and inspiration he makes perfect. (A triplet) to Mitra and Varuṇa he recites; therefore they say ‘The eye comes into existence first when man comes into existence.’ In that he recites (a triplet) to Mitra and Varuṇa, verily thus he makes his eye perfect. (A triplet) to the Açvins he recites; therefore they talk of a child born ‘He is trying to listen; he is taking notice.’ In that he recites (a triplet) to the Açvins, verily thus he makes his ear perfect. (A triplet) to Indra he recites; therefore they talk of a child born, ‘He is holding erect his neck, and also his head’; in that he recites (a triplet) to Indra, verily thus he makes his strength perfect. (A triplet) to the All-gods he recites; therefore a child born crawls on all fours, for the limbs are connected with the All-gods; in that he recites (a triplet) to the All-gods, verily thus he makes his limbs perfect. He recites (a triplet) to Sarasvatī; therefore to a child born speech comes last, for Sarasvatī is speech; in that he recites (a triplet) to Sarasvatī, verily thus he makes his speech perfect. He being born is born from all these deities, from all the litanies, from all metres, from all Praügas, from all pressings, who knows thus and for whom knowing thus they recite thus. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.3](https://indike.org/pramana/in.veda.brahmana.aitreya.3.3) prāṇānāṃ vā etad ukthaṃ yat praügaṃ. sapta devatāḥ śaṃsati. sapta vai śīrṣau prāṇāḥ, śīrṣann eva tat prāṇān dadhāti kiṃ sa yajamānasya pāpabhadram ādriyeteti ha smāha yo 'sya hotā syād ity. atraivainaṃ yathā kāmayeta tathā kuryād yaṃ kāmayeta: prāṇenainaṃ vyardhayānīti, vāyavyam asya lubdhaṃ śaṃsed. ṛcaṃ vā padaṃ vātīyāt, tenaiva tal lubdham. praṇenaivainaṃ tad vyardhayati yam kāmayeta: prānāpānābhyām enaṃ vyardhayānīty, aindravāyavam asya lubdhaṃ śaṃsed. ṛcaṃ vā padaṃ vātīyāt, tenaiva tal lubdham. prāṇāpānābhyām evainaṃ tad vyardhayati yaṃ kāmayeta: cakṣuṣainaṃ vyardhāyanīti, maitrāvaruṇam asya lubdhaṃ śaṃsed. ṛcam vā padaṃ vātīyāt, tenaiva tal lubdhaṃ. cakṣuṣaivainam tad vyardhayati yaṃ kāmayeta: śrotreṇainaṃ vyardhayānīty, āśvinam asya lubdhaṃ śaṃsed. ṛcaṃ vā padaṃ vatīyāt, tenaiva tal lubdhaṃ. śrotreṇaivainaṃ tad vyardhayati yaṃ kāmayeta: vīryeṇainaṃ vyardhayānīty, aindram asya lubdhaṃ śaṃsed. ṛcaṃ vā padaṃ vātīyāt, tenaiva tal lubdhaṃ. vīryenaivaināṃ tad vyardhayati yaṃ kāmayetāṅgair enaṃ vyardhayānīti, vaiśvadevam asya lubdhaṃ śaṃsed. ṛcaṃ vā padaṃ vātīyāt, tenaiva tal lubdham. aṅgair evainaṃ tad vyardhayati yaṃ kāmayeta: vācainaṃ vyardhayānīti, sārasvatam asya lubdhaṃ śaṃsed. ṛcaṃ vā padaṃ vātīyāt, tenaiva tal lubdhaṃ. vācaivainaṃ tad vyardhayati yam u kāmayeta: sarvair enam aṅgaiḥ sarveṇātmanā samardhayānīty, etad evāsya yathāpūrvam ṛju kḷptaṃ śaṃset. sarvair evainaṃ tad aṅgaiḥ sarveṇātmanā samardhayati sarvair aṅgaiḥ sarveṇātmanā samṛdhyate ya evaṃ veda > iii. 3 (xi. 3). The Praüga is a litany of the breaths; seven deities he celebrates; seven are the breaths in the head; verily thus he places the breaths in the head. ‘Should he consider the good or evil of the sacrificer’ he used to say, ‘whose Hotṛ he is?’ He should do to him at this point as he may desire. If he desire of a man ‘Let me deprive him of expiration’, he should recite (the triplet) to Vāyu for him in confusion; a verse or a line he should pass over; thereby is it confused; verily thus does he deprive him of expiration. If he desire of a man ‘Let me deprive him of expiration and inspiration, he should recite for him (the triplet) to Indra and Vāyu in confusion; he should pass over a verse or a line; thereby is it confused; verily thus he deprives him of expiration and inspiration. If he desire of a man ‘Let me deprive him of the eye’, he should recite for him (the triplet) to Mitra and Varuṇa in confusion; he should pass over a verse or a line; thereby is it confused; verily thus > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > he deprives him of the eye. If he desire of a man ‘Let me deprive him of the ear’, he should recite for him (the triplet) to the Açvins in confusion; he should pass over a verse or a line; thereby is it confused; verily thus he deprives him of the ear. If he desire of a man ‘Let me deprive him of strength’, he should recite for him (the triplet) to Indra in confusion; he should pass over a verse or a line; thereby is it confused; verily thus he deprives him of strength. If he desire of a man ‘Let me deprive him of limbs’, he should recite for him (the triplet) to the All-gods in confusion; he should pass over a verse or a line; thereby is it confused; verily thus he deprives him of limbs. If he desire of a man ‘Let me deprive him of speech’, he should recite for him (the triplet) to Sarasvatī in confusion; he should pass over a verse or a line; thereby is it confused; verily thus he deprives him of speech. But if he desire of a man ‘With all his members, with all the self, let me make him to prosper’, verily let him recite for him thus in due and proper order; verily thus he makes him prosper with all his members, with all his self. With all his members, with all his self, he prospers who knows thus. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.4](https://indike.org/pramana/in.veda.brahmana.aitreya.3.4) tad āhur: yathā vāva stotram evaṃ śastram. āgneyīṣu sāmagāḥ stuvate, vāyavyayā hotā pratipadyate: katham asya āgneyyo 'nuśastā bhavantīty Agner vā etāḥ sarvās tanvo yad etā devatāḥ sa yad Agniḥ pravān iva dahati, tad asya vāyavyaṃ rūpaṃ. tad asya tenānuśaṃsaty atha yad dvaidham iva kṛtvā dahati, dvau vā Indravāyu, tad asyaindravāyavaṃ rupāṃ. tad asya tenānuśaṃsaty atha yad uc ca hṛṣyati ni ca hṛṣyati, tad asya maitrāvaruṇaṃ rūpaṃ. tad asya tenānuśaṃsati sa yad Agnir ghorasaṃsparśas tad asya vāruṇaṃ rūpaṃ, taṃ yad ghorasaṃsparśaṃ santam mitrakṛtyevopāsate tad asya maitraṃ rūpaṃ. tad asya tenānuśaṃsaty atha yad enaṃ dvābhyām bāhubhyāṃ dvābhyām araṇībhyām manthanti, dvau vā Aśvinau, tad asyāśvinaṃ rūpaṃ. tad asya tenānuśaṃsaty atha yad uccairghoṣaḥ stanayan bababākurvann iva dahati yasmād bhūtāni vijante, tad asyaindraṃ rūpaṃ. tad asya tenānuśaṃsaty atha yad enam ekaṃ santam bahudhā viharanti, tad asya vaiśvadevaṃ rūpaṃ. tad asya tenānuśaṃsaty atha yat sphūrjayan vācam iva vadan dahati, tad asya sārasvataṃ rūpaṃ. tad asya tenānuśaṃsaty evam u hāsya vāyavyayaiva pratipadyamānasya tṛcena-tṛcenaivaitābhir devatābhiḥ stotriyo 'nuśasto bhavati viśvebhiḥ somyam madhv agna indreṇa vāyunā \ pibā mitrasya dhāmabhir iti vaiśvadevam ukthaṃ śastvā vaiśvadevyā, yajati, yathābhāgaṃ tad devatāḥ prīṇāti > iii. 4 (xi. 4). They say ‘As is the Stotra, so the Çastra; the Sāman singers sing to (verses to) Agni; the Hotṛ starts with one to Vāyu; how does he follow in recitation (verses) to Agni?’ These deities are all forms of Agni; in that Agni burns forward as it were that is his form as Vāyu; thereby he follows in recitation that (form) of his. Again in that making two as it were he burns and Indra and Vāyu are two, that is his form as Indra and Vāyu; thereby he follows in recitation that of his. Again in that he leaps up and down, that is his form as Mitra and Varuṇa; thereby he follows in recitation that of his. Again in that Agni is dread of contact, that is his form as Varuṇa; in that him being dread of contact they serve with friendliness, that is his form as Mitra; thereby he follows in recitation that of his. Again in that they kindle him with both arms from the two fire sticks and the Açvins are two, that is his form as the Açvins; thereby he follows in recitation that of his. Again in that with loud noise, thundering, and making the sound \*ba ba bā\* he burns, whence creatures shudder away, that is his form as Indra; thereby he follows in recitation that of him. Again in that him being one they carry apart in many places, that is his form as the All-gods; thereby he follows in recitation that of him. Again in that he burns, roaring and uttering speech as it were, that is his form as Sarasvatī; thereby he follows in recitation that of his. So though he begins with (a verse) to Vāyu, in > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > each triplet through these deities he follows in recitation (the triplet) of the Stotra. Having recited the Vaiçvadeva litany he uses (a verse) to the All-gods as offering verse. ‘With all the sweet Soma drink, O Agni, with Indra, with Vāyu, Do thou drink according to Mitra’s laws.’ According to their portion he thus delights the deities. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.5](https://indike.org/pramana/in.veda.brahmana.aitreya.3.5) devapātraṃ vā etad yad vaṣaṭkāro. vaṣaṭkaroti, devapātreṇaiva tad devatās tarpayaty anuvaṣaṭkaroti. tad yathādo 'śvān vā gā vā punarabhyākāraṃ tarpayanty, evam evaitad devatāḥ punarabhyākāraṃ tarpayanti yad anuvaṣaṭkarotī/mān evāgnīn upāsata ity āhur dhiṣṇyān, atha kasmāt pūrvasminn eva juhvati pūrvasmin vaṣaṭkurvantīti yad eva somasyāgne vīhīty anuvaṣaṭkaroti, tena dhiṣṇyān prīṇāty asaṃsthitān somān bhakṣayantīty āhur yeṣāṃ nānuvaṣaṭkaroti, ko nu somasya sviṣṭakṛdbhāga iti yad vāva somasyāgne vīhīty anuvaṣaṭkaroti, tena iva saṃsthitān somān bhakṣayanti; sa u eva somasya sviṣṭakṛdbhāgo. vaṣaṭkaroti > iii. 5 (xi. 5). The vaṣaṭ call is a vessel of the gods; he says the \*vaṣaṭ\* call; verily thus with a vessel of the gods he delights the deities. He says a second \*vaṣaṭ\*. Just as in this world men delight horses or cows by renewed attention, verily so they delight the deities by renewed attention in that he says the second \*vaṣaṭ\*. ‘These fires they worship’ they say, ‘the Dhiṣṇyas; then why do they offer in the former (fire), and say \*vaṣaṭ\* in the former?’ In that with ‘O Agni, enjoy the Soma’ he says the second \*vaṣaṭ\* call, thereby he delights the Dhiṣṇyas. ‘They partake of the Soma draughts when incomplete,’ they say ‘for whom he does not say the second \*vaṣaṭ\* call; what now is the portion for Sviṣṭakṛt of the Soma?’ In that with ‘O Agni, enjoy the Soma’ he says the second \*vaṣaṭ\* call, thereby they partake of the Soma draughts when complete; this is the Sviṣṭakṛt portion of the Soma. He says the call \*vaṣaṭ\*. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.6](https://indike.org/pramana/in.veda.brahmana.aitreya.3.6) vajro vā eṣa yad vaṣaṭkāro. yaṃ dviṣyāt taṃ dhyāyed vaṣaṭkariṣyaṃs, tasminn eva taṃ vajram āsthāpayati ṣaḷ iti vaṣaṭkaroti. ṣaḍ vā ṛtava. ṛtūn eva tat kalpayaty, ṛtūn pratiṣṭhāpayaty. ṛtūn vai pratitiṣṭhata idaṃ sarvam anupratitiṣṭhati yad idaṃ kiṃca pratitiṣṭhati ya evaṃ veda tad u ha smāha Hiraṇyadan Baida: etāni vā etena ṣaṭ pratiṣṭhāpayati. dyaur antarikṣe pratiṣṭhitāntarikṣam pṛthivyām pṛthivy apsv āpaḥ satye satyam brahmaṇi brahma tapasīty. etā eva tat pratiṣṭhāḥ pratitiṣṭhantīr idaṃ sarvam anupratitiṣṭhati yad idaṃ kiṃca. pratitiṣṭhati ya evaṃ veda vauṣaḷ iti vaṣaṭkaroty. asau vāva vāv, ṛtavaḥ ṣaḷ. etam eva tad ṛtuṣv ādadhāty, ṛtuṣu pratiṣṭhāpayati. yādṛg iva vai devebhyaḥ karoti, tādṛg ivāsmai devāḥ kurvanti > iii. 6 (xi. 6). The \*vaṣaṭ\* call is a thunderbolt; he should think of him whom he hates when about to say the \*vaṣaṭ\* call; verily in him he places the thunderbolt. In the \*vaṣaṭ\* call he says (the word) ‘six’; the seasons are six; verily thus he puts in order the seasons; the seasons he establishes; all this whatever there is here finds support through the seasons finding support. He finds support who knows thus. As to this Hiraṇyadant Baida used to say ‘These six thereby he establishes; sky is established on the atmosphere; the atmosphere on the earth; the earth on the waters; the waters on truth; truth on the holy power; the holy > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > power on fervour.' All this whatever there is here finds support in these supports finding support. He finds support who knows thus. He says \_vauṣaṭ\_ as the \_vaṣaṭ\_ call; \_vau\_ is yonder (sun), \_ṣaṭ\_ (six) the seasons; verily thus he places him in the seasons, he establishes him in the seasons; whatever as it were he does to the gods, that as it were the gods do to him. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.7](https://indike.org/pramana/in.veda.brahmana.aitreya.3.7) trayo vai vaṣaṭkārā: vajro dhāmachad riktah sa yam evoccair bali vaṣaṭkaroti sa vajras taṃ-tam praharati dviṣate bhrātṛvyāya vadhaṃ, yo 'sya stṛtyas tasmai startavai. tasmāt sa bhrātṛvyavatā vaṣaṭkṛtyo 'tha yaḥ samaḥ saṃtato 'nirhāṇarcaḥ sa dhāmachat taṃ-tam prajāś ca paśavaś cānūpatiṣṭhānte. tasmāt sa prajākāmena paśukāmena vaṣaṭkṛtyo 'tha yenaiva ṣaḷ avarādhnoti sa rikto riṇakty ātmānaṃ riṇakti yajamānam, pāpīyān vaṣaṭkartā bhavati pāpīyān yasmai vaṣaṭkaroti. tasmāt tasyāśāṃ neyāt kiṃ sa yajamānasya pāpabhadram ādriyeteti ha smāha yo 'sya hotā syād ity. atraivainaṃ yathā kāmayeta tathā kuryād yaṃ kāmayeta: yathaivānījāno 'bhūt tathaivejānaḥ syād iti, yathaivāsya ṛcam brūyāt tathaivāsya vaṣaṭkuryāt. sadṛśam evainaṃ tat karoti yaṃ kāmayeta: pāpīyān syād ity, uccaistarām asya ṛcam uktvā śanaistarāṃ vaṣaṭkuryāt. pāpīyāṃsam evainaṃ tat karoti yaṃ kāmayeta: śreyān syād iti, śanaistarām asya ṛcam uktvoccaistarāṃ vaṣaṭkuryāc. chriya evainaṃ tac chriyām ādadhāti saṃtatam ṛcā vaṣaṭkṛtyaṃ, saṃtatyai saṃdhīyate prajayā paśubhir ya evaṃ veda > iii. 7 (xi. 7). There are three \_vaṣaṭ\_ calls, the thunderbolt, the hider of his abode, the empty. The \_vaṣaṭ\_ call which he makes aloud and forcibly is the thunderbolt; it he hurls as a missile at the rival who hates him to lay him low whom he should lay low. Therefore is it the \_vaṣaṭ\_ to be said by one with rivals. That which is even, continuous, and without loss of (part of) the verse, is the hider of his abode; on it depend offspring and cattle; therefore it is the \_vaṣaṭ\_ to be said by one desiring offspring and cattle. That one wherein the \_ṣaṭ\_ fails is the empty; he empties himself, he empties the sacrificer; the sayer of \_vaṣaṭ\_ becomes worse, he becomes worse for whom he says \_vaṣaṭ\_. Therefore he should not desire it. 'Should he consider the good and evil of the sacrificer', he used to say, 'whose Hotṛ he is?' He should do to him herein as he may desire. If he desire of a man 'As he has been before sacrificing, so let him be after sacrificing', he should say the \_vaṣaṭ\_ call for him as he recites the Ṛc for him; verily thus he makes him the same. If he desire of a man 'Let him be worse', having recited the Ṛc for him in a more raised tone he should say the \_vaṣaṭ\_ call in a more depressed tone; verily thus he makes him worse. If he desire of a man 'May he be better', having recited the Ṛc for him in a more depressed tone, he should say the \_vaṣaṭ\_ call in a more raised tone; from prosperity he places him in prosperity. The \_vaṣaṭ\_ is said continuously with the Ṛc, for continuity; he is united with offspring and cattle who knows thus. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.8](https://indike.org/pramana/in.veda.brahmana.aitreya.3.8) yasyai devatāyai havir gṛhītaṃ syāt, tāṃ dhyāyed vaṣaṭkariṣyan. sākṣād eva tad devatām prīṇāti, pratyakṣād devātāṃ yajati vajro vai vaṣaṭkāraḥ, sa eṣa prahṛto 'śānto dīdāya. tasya haitasya na sarva iva śāntiṃ veda na pratiṣṭhāṃ. tasmād dhāpy etarhi bhūyān iva mṛtyus. tasya haiṣaiva śāntir eṣā pratiṣṭhā vāg ity eva. tasmād vaṣaṭkṛtya-vaṣaṭkṛtya vāg ity anumantrayeta, sa enaṃ śānto na hinasti vaṣaṭkāra mā mā\ pramṛkṣo māhaṃ tvām pramṛkṣam, bṛhatā mana upahvaye vyānena śarīram, pratiṣṭhāsi pratiṣṭhāṃ gacha pratiṣṭhām mā gamayeti vaṣaṭkāram anumantrayeta tad u ha smāha: dīrgham etat sad aprabhv, ojaḥ saha oja ity eva vaṣaṭkāram anumantrayetau/jaś ca ha vai sahaś ca vaṣaṭkārasya priyatame tanvau priyeṇaivainaṃ tad dhāmnā samardhayati priyeṇa dhāmnā samṛdhyate ya evaṃ veda vāk ca vai prāṇāpānau ca vaṣaṭkāras, ta ete vaṣaṭkṛte-vaṣaṭkṛte vyutkrāmanti. tān anumantrayeta: vāg ojaḥ saha ojo māyi prāṇāpānāv ity, ātmany eva tad dhotā vācaṃ ca prāṇāpānau ca pratiṣṭhāpayati sarvāyuḥ sarvāyutvāya sarvam āyur eti ya evaṃ veda > iii. 8 (xi. 8). He should meditate on the deity for whom the oblation is taken when about to say the \_vaṣaṭ\_; verily thus openly he delights the deities; before all eyes he sacrifices to the deity. The \_vaṣaṭ\_ call is a thunderbolt; it shines when hurled if not appeased. Of it not every man as it were knows the appeasing nor the support. From it even now there is often as it were death. The appeasing of it, the support is 'Speech'. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > Therefore after each vaṣaṭ call he should recite as accompaniment 'Speech'; appeased it injures him not. With 'O vaṣaṭ call, do not injure me; let me not injure thee; with the great I invoke mind, with cross-breathing body; thou art a support; win support; make me attain support' he should accompany the vaṣaṭ call. As to that he used to say 'That is long, yet it is impotent. With "Force, strength, force" he should accompany the vaṣaṭ call; force and strength are the two dearest forms of the vaṣaṭ call; verily thus he unites it with its abode; with a dear abode does he prosper who knows thus.' The vaṣaṭ call is speech and expiration and inspiration; they depart when each vaṣaṭ call has been said. Them he should accompany with 'Speech, force, strength, force, in me expiration and inspiration'; verily doth the Hotṛ establish speech and expiration and inspiration in the self, with a full life, for fullness of life; a full life he lives who knows thus. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.9](https://indike.org/pramana/in.veda.brahmana.aitreya.3.9) yajño vai devebhya udakrāmat, tam praiṣaiḥ praiṣam aichan. yat praiṣaiḥ praiṣam aichaṃs, tat praiṣāṇām praiṣatvaṃ tam purorugbhiḥ prārocayan. yat purorugbhiḥ prārocayaṃs, tat purorucām puroruktvaṃ taṃ vedyām anvavindan. yad vedyām anvavindaṃs, tad veder veditvaṃ taṃ vittaṃ grahair vyagṛhṇata. yad vittaṃ grahair vyagṛhṇata, tad grahāṇāṃ grahatvaṃ taṃ vittvā nividbhir nyavedayan. yad vittvā nividbhir nyavedayaṃs, tan nividāṃ nivittvam mahad vāva naṣṭaiṣy abhy alpaṃ vechati, yataro vāva tayor jyāya ivābhīchati sa eva tayoḥ sādhīya ichati ya u eva praiṣān varṣīyasovarṣīyaso veda sa u eva tān sādhīyo veda, naṣṭaiṣyaṃ hy etad yat praiṣās tasmāt prahvas tiṣṭhan preṣyati > iii. 9 (xi. 9). The sacrifice went away from the gods; they sought to start it up with the directions; in that they sought to start it up with the directions, that is why the directions have their name (praiṣa). It they made radiant with the Puroruces; that is why the Puroruces have their name. It they found on the altar; in that they found it on the altar, that is why the altar has its name (vedi). It, when found, they drew off with drawing (cups); in that they drew it off with drawing (cups), that is why the cups have their name (graha). Having found it they made it known by Nivids; in that having found it they made it known (nyavedayan) by Nivids, that is why Nivids have their name. He who seeks what is lost desires something great or small; of the two he who desires the greater has the better desire; he who knows the directions as ever greater, knows them better, for the directions are a seeking for what is lost; therefore standing bent forward he gives directions. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10](https://indike.org/pramana/in.veda.brahmana.aitreya.3.10) garbhā vā eta ukthānāṃ yan nividas. tad yat purastād ukthānām prātaḥsavane dhīyante, tasmāt parāñco garbhā dhīyante parāñcaḥ sambhavanti yan madhyato madhyaṃdine dhīyante, tasmān madhye garbhā dhṛtā yad antatas tṛtīyasavane dhīyante, tasmād amuto 'rvāñco garbhāḥ prajāyante prajātyai prajāyate prajayā paśubhir ya evaṃ veda peśā vā eta ukthānāṃ yan nividas. tad yat purastād ukthānām prātaḥsavane dhīyante, yathaiva pravayaṇataḥ peśaḥ kuryāt tādṛk tad. yan madhyato madhyaṃdine dhīyante, yathaiva madhyataḥ peśaḥ kuryāt tādṛk tad. yad antatas tṛtīyasavane dhīyante, yathaivāvaprajjanataḥ peśaḥ kuryāt tādṛk tat sarvato yajñasya peśasā śobhate ya evaṃ veda > iii. 10 (xi. 10). The Nivids are the embryos of the litanies; in that they are inserted before the litanies at the morning pressing, therefore embryos are deposited at the back and come into being at the back. In that they are inserted in the middle at the midday, therefore embryos are held in the middle. In that they are placed at the end at the third pressing, > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > therefore offspring are born downward thence, for generation. He is propagated with offspring and cattle who knows thus. The Nivids are the ornaments of the litanies; in that they are inserted at the morning pressing before the litanies, that is as if one were to make a decoration in the upper part of the warp; in that they are inserted in the middle at the midday, that is as if one were to make a decoration in the middle; in that they are inserted at the end at the third pressing, that is as if one were to make a decoration in the lower part of the warp. On all sides he shines with the decoration of the sacrifice who knows thus. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.11](https://indike.org/pramana/in.veda.brahmana.aitreya.3.11) sauryā vā etā devatā yan nividas. tad yat purastād ukthānām prātaḥsavane dhīyante madhyato madhyaṃdine 'ntatas tṛtīyasavana, ādityasyaiva tad vratam anuparyāvartante paccho vai devā yajñaṃ samabharaṃs, tasmāt paccho nividaḥ śasyante yad vai tad devā yajñaṃ samabharaṃs, tasmād aśvaḥ samabhavat. tasmād āhur: aśvaṃ nividāṃ śaṃstre dadyād iti, tad u khalu varam eva dadati na nividaḥ padam atīyād yan nividaḥ padam atīyād, yajñasya tac chidraṃ kuryād, yajñasya vai chidraṃ sravad yajamāno 'nu pāpīyān bhavati. tasmān na nividaḥ padam atīyān na nividaḥ pade viparihared. yan nividaḥ pade vipariharen, mohayed yajñam, mugdho yajamānaḥ syāt. tasmān na nividaḥ pade vipariharen na nividaḥ pade samasyed. yan nividaḥ pade samasyed, yajñasya tad āyuḥ sāṃhāret, pramāyuko yajamānaḥ syāt. tasmān na nividaḥ pade samasyet predam brahma predaṃ kṣatram ity ete eva samasyed, brahmakṣatrayoḥ saṃśrityai. tasmād brahma ca kṣatraṃ ca saṃśrite na tṛcaṃ na caturṛcam ati manyeta nividdhānam, ekaikaṃ vai nividaḥ pādam ṛcaṃ sūktam prati. tasmān na tṛcaṃ na caturṛcam ati manyeta nividdhānaṃ, nividā hy eva stotram atśastam bhavaty ekām pariśiṣya tṛtīyasavane nividaṃ dadhyād yad dve pariśiṣya dadhyāt, prajananaṃ tad upahanyād, garbhais tat prajā vyardhayet. tasmād ekām eva pariśiṣya tṛtīyasavane nividaṃ dadhyān na sūktena nividam atipadyeta yena sūktena nividam atipadyeta, na tat punar upanivarteta, vāstuham eva tad anyat taddaivataṃ tacchandasaṃ sūktam āhṛtya tasmin nividaṃ dadhyān mā pra gāma patho vayam iti purastāt sūktasya śaṃsati patho vā eṣa praiti yo yajñe muhyati. mā yajñād indra somina iti, yajñād eva tan na pracyavate mānta sthur no arātaya ity, arātīyata eva tad apahanti yo yajñasya prasādhanas tantur deveṣv ātataḥ \ tam āhutaṃ naśīmahīti prajā vai tantuḥ, prajām evāsmā etat saṃtanoti mano nv ā huvāmahe nārāśaṃsena someneti manasā vai yajñas tāyate, manasā kriyate saiva tatra prāyaścittiḥ prāyaścittiḥ > iii. 11 (xi. 11). The Nivids are deities connected with the sun; in that they are inserted before the litanies at the morning pressing, in the middle at the midday pressing, at the end at the third pressing, verily thus they follow the course of the sun. By quarters the gods gathered together the sacrifice; thereby by sentences are the Nivids recited. In that the gods gathered together the sacrifice, therefore the horse came into being; therefore they say ‘A horse should he give to the reciter of Nivids’; that boon indeed do they give. He should not pass over a sentence of the Nivid; if he were to pass over a sentence of the Nivid, he would make a break in the sacrifice; as the break in the sacrifice grows the sacrificer becomes worse. Therefore should he not pass over a line of the Nivid. He should not invert two sentences of the Nivid; if he were to invert two sentences of the Nivid, he would confuse the sacrifice; the sacrificer would be confused. Therefore he should not invert two sentences of the Nivid. He should not unite two sentences of the Nivid; if he were to unite two sentences of the Nivid, he would contract the life of the sacrifice, the sacrificer would be likely to die. Therefore he should not unite two sentences of the Nivid. ‘Forward this holy power; forward this lordly power,’ these two only should he unite, to unite the lordly power with the holy power; therefore are the lordly and the holy powers united. He should not go beyond (a hymn) of three or four verses for inserting a Nivid; each single sentence of a Nivid is a counterpart to a verse, (even) to a hymn; therefore one must not go beyond (a hymn) of three or four verses for inserting a Nivid, for by the Nivid in itself the Stotra is exceeded in recitation. Having left one (verse) over should he insert a Nivid at the third pressing; if he were to insert having left two over, he would injure the propagative power; thus he would deprive people of embryos; therefore having left one only over, he should insert a Nivid at the third pressing. He should not go past the Nivid with the > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > hymn; if with a hymn he goes past the Nivid, he should not return there; verily that stays in its place; having taken another hymn of the same deity and metre he should insert in it the Nivid. ‘Let us depart not from the way’ he recites before the hymn; he goes from the way who is confused at the sacrifice. ‘Not from the sacrifice with Soma, O Indra’ (he says); verily thus he falls not away from the sacrifice. ‘May not evil spirits stand within us’ (he says); verily thus he smites away those who plot evil. ‘That which accomplisheth the sacrifice The web spread out among the gods, May we accomplish, when offered’ (he says ). The web is offspring; verily thus he secures offspring for him (he says ). ‘Mind we invoke with Soma for Narāçaṅsa’ (he says ); by mind the sacrifice is carried on, by mind it is performed. This here is the expiation. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.12](https://indike.org/pramana/in.veda.brahmana.aitreya.3.12) devaviśaḥ kalpayitavyā, ity āhuś, chandaś chandasi pratiṣṭhāpyam iti. śoṃsāvom ity āhvayate prātaḥsavane tryakṣareṇa, śaṃsāmodaivom ity adhvaryuḥ pratigṛṇāti pañcākṣareṇa. tad aṣṭākṣaraṃ sampadyate. 'ṣṭākṣarā vai gāyatrī, gāyatrīm eva tat purastāt prātaḥsavane 'cīkḷpatām ukthaṃ vācīty āha śastvā caturakṣaram, om ukthaśā ity adhvaryuś caturakṣaraṃ. tad aṣṭhākṣaraṃ sampadyate. 'ṣṭākṣarā vai gāyatrī, gāyatrīm eva tad ubhayataḥ prātaḥsavane 'cīkḷpatām adhvaryo śoṃsāvom ity āhvayate madhyaṃdine ṣaḷakṣareṇa, śaṃsāmodaivom ity adhvaryuḥ pratigṛṇāti pañcākṣareṇa. tad ekādaśākṣaraṃ sampadyata. ekādaśākṣarā vai triṣṭup, triṣṭubham eva tat purastān madhyaṃdine 'cīkḷpatām. ukthaṃ vācīndrāyety āha śastvā saptākṣaram, om ukthaśā ity adhvaryuś caturakṣaraṃ. tad ekādaśākṣaraṃ sampadyata. ekādaśākṣarā vai triṣṭup, triṣṭubham eva tad ubhayato madhyaṃdine 'cīkḷpatām adhvaryo śośoṃsāvom ity āhvayate tṛtīyasavane saptākṣareṇa, śaṃsāmodaivom ity adhvaryuḥ pratigṛṇāti pañcākṣareṇa. tad dvādaśākṣaraṃ sampadyate. dvādaśākṣāra vai jagatī, jagatim eva tat purastāt tṛtīyasavane 'cīkḷpatām. ukthaṃ vācīndrāya devebhya ity āha śastvaikādaśākṣaram, om ity adhvaryur ekākṣaraṃ. tad dvādaśākṣaraṃ sampadyate. dvādaśākṣara vai jagatī, jagatīm eva tad ubhayatas tṛtīyasavane 'cīkḷpatāṃ tad etad ṛṣiḥ paśyann abhyanūvāca yad gāyatre adhi gāyatram āhitaṃ traiṣṭubhād vā traiṣṭubhaṃ niratakṣata \ yad vā jagaj jagaty āhitam padaṃ ya it tad vidus te amṛtatvam ānaśur ity etad vai tac chandaś chandasi pratiṣṭhāpayati kalpayati devaviśo ya evaṃ veda > iii. 12 (xii. 1). ‘The subjects of the gods must be brought into order’ they say, ‘The metre must be made to rest on the metre.’ ‘Let us two praise’ is his call of three syllables at the morning pressing; ‘Let us recite, O divine one’ is the Adhvaryu’s response in five syllables; that makes up eight syllables; the Gāyatrī has eight syllables; verily they place the Gāyatrī in front at the morning pressing. ‘The hymn hath been recited’ he says, having recited, in four syllables; ‘Yes, reciter of hymns’ replies the Adhvaryu in four syllables; that makes up eight syllables; the Gāyatrī has eight syllables; verily thus they place the Gāyatrī on both sides at the morning pressing. ‘O Adhvaryu, let us two recite’ is his call of six syllables at midday; ‘Let us recite, O divine one’ the Adhvaryu replies in five syllables; that makes up eleven syllables; the Triṣṭubh has eleven syllables; verily thus they place the Triṣṭubh in front at the midday (pressing). ‘The hymn hath been uttered to Indra’ he says, having recited, in seven syllables; ‘Yes, reciter of hymns’ replies the Adhvaryu in four syllables; that makes up eleven syllables; the Triṣṭubh has eleven syllables; verily thus they place > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > the Triṣṭubh on both sides at the midday (pressing). ‘O Adhvaryu, so let us two recite’ is his call of seven syllables at the third pressing; ‘Let us recite, O divine one’ the Adhvaryu replies in five syllables; that makes up twelve syllables; the Jagatī has twelve syllables; verily thus they place the Jagatī in front at the third pressing. ‘The hymn hath been uttered to Indra, to the gods’ he says, having recited, in eleven syllables; ‘Yes’ replies the Adhvaryu in one syllable; that makes up twelve syllables; the Jagatī has twelve syllables; verily thus they place the Jagatī on both sides at the third pressing. Seeing this the seer declares it a verse, > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > ‘That the Gāyatrī is deposited on the Gāyatrī, > Or that they fashioned the Triṣṭubh from the Triṣṭubh, > Or that the Jagatī Pada is placed on the Jagatī, > They who know this obtain immortality.’ > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > Verily thus metre on metre he establishes. The subjects of the gods he sets in order who knows thus. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.13](https://indike.org/pramana/in.veda.brahmana.aitreya.3.13) Prajāpatir vai yajñaṃ chandāṃsi devebhyo bhāgadheyāni vyabhajat. sa gāyatrīm evāgnaye Vasubhyaḥ prātaḥsavane 'bhajat, triṣṭubham Indrāya Rudrebhyo madhyaṃdine, jagatīṃ Viśvebhyo devebhya ādityebhyas tṛtīyasavane 'thāsya yat svaṃ chanda āsīd anuṣṭup, tām udantam abhy udauhad achāvākīyām abhi. sainam abravīd anuṣṭup: tvaṃ nv eva devānām pāpiṣṭho 'si, yasya te 'haṃ svaṃ chando 'smi, yām modantam abhy udauhīr achāvākīyām abhiti. tad ajānāt, sa svaṃ somam āharat, sa sve some 'gram mukham abhi paryāharad anuṣṭubhaṃ. tasmād v anuṣṭub agriyā mukhyā yujyate sarveṣāṃ savanānām agriyo mukhyo bhavati, śreṣṭhatām aśnute ya evaṃ veda sve vai sa tat some 'kalpayat. tasmād yatra kva ca yajamānavaśo bhavati, kalpata eva yajño 'pi tasyai janatāyai kalpate yatraivaṃ vidvān yajamāno vaśī yajate > iii. 13 (xii. 2). Prajāpati assigned to the gods the sacrifice and the metres in portions. He allotted the Gāyatrī at the morning pressing to Agni and the Vasus, the Triṣṭubh to Indra and the Rudras at the midday (pressing), the Jagatī to the All-gods, and the Ādityas at the third pressing. Now, the metre that was his own, the Anuṣṭubh, he pushed out to the end to the office of the Achāvāka; she, the Anuṣṭubh, said to him ‘Assuredly thou art the worst of the gods whose own metre I am and who yet hast pushed me to the end to the office of the Achāvāka.’ This he recognized; he took his own Soma offering; he brought the Anuṣṭubh round to the very beginning in his own Soma offering; therefore the Anuṣṭubh is employed at the very beginning of all the pressings. The very first does he become, pre-eminence doth he attain, who knows thus. He arranged this in his own Soma offering; therefore whenever it falls under the power of the sacrificer the sacrifice is in order; (all) is in order for that people when a sacrificer knowing thus has power. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.14](https://indike.org/pramana/in.veda.brahmana.aitreya.3.14) Agnir vai devānāṃ hotāsīt, tam mṛtyur bahiṣpavamāne 'sīdat. so 'nuṣṭubhājyam pratyapadyata, mṛtyum eva tat paryakrāmat. tam ājye 'sīdat. sa praügeṇa pratyapadyata, mṛtyum eva tat paryakrāmat tam mādhyaṃdine pavamāne 'sīdat. so 'nuṣṭubhā marutvatīyam pratyapadyata, mṛtyum eva tat paryakrāmat. tam mādhyaṃdine bṛhatīṣu nāśaknot sattum. prāṇā vai bṛhatyaḥ, prāṇān eva tan nāśaknod vyavaituṃ. tasmān mādhyaṃdine hotā bṛhatīṣu stotriyeṇaiva pratipadyate. prāṇā vai bṛhatyaḥ, prāṇān eva tad abhi pratipadyate taṃ tṛtīyapavamāne 'sīdat. so 'nuṣṭubhā vaiśvadevam pratyapadyata, mṛtyum eva tat paryakrāmat. taṃ yajñāyajñīye 'sīdat. sa vaiśvānarīyeṇāgnimārutam pratyapadyata, mṛtyum eva tat paryakrāmad. vajro vai vaiśvānarīyam pratiṣṭhā yajñāyajñīyaṃ, vajreṇaiva tat pratiṣṭhāyā mṛtyuṃ nudate. sa sarvān pāśān sarvān sthāṇūn mṛtyor atimucya svasty evodamucyata, svasty eva hotonmucyate sarvāyuḥ sarvāyutvāya sarvam āyur eti ya evaṃ veda > iii. 14 (xii. 3). Agni was the Hotṛ of the gods ; for him death waited in the Bahiṣpavamāna (Stotra); he began the Ājya (Çastra) with an Anuṣṭubh; verily thus he evaded death. For him it waited in the Ājya (Stotra); he began with the Praüga; verily thus he evaded death. For him it waited in the Mādhyamdina Pavamāna; he began the Marutvatīya with an Anuṣṭubh; verily thus he evaded death. For him it could not wait in the Bṛhatī verses in the midday (pressing); the Bṛhatī verses are the breaths; verily thus it > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > could not penetrate the breaths. Therefore at the midday pressing Hotṛ begins with a strophe in Bṛhatī; the Bṛhatī verses are the breaths; verily thus he begins with reference to the breaths. For him it waited in the third Pavamāna; he began the Vaiçvadeva (Çastra) with an Anuṣṭubh; verily thus he evaded death. For him it waited in the Yajñāyajñīya; he began the Āgnimāruta (Çastra) with (a triplet) for Vaiçvānara; verily thus he evaded death. That for Vaiçvānara is a thunderbolt, the Yajñāyajñīya is a support; verily thus by the thunderbolt he drives away death from the support. He having unloosened all the nets, all the posts, of death, was released in safety; in safety verily is the Hotṛ released with full life, for fullness of life; a full life he lives who knows thus. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.15](https://indike.org/pramana/in.veda.brahmana.aitreya.3.15) Indro vai Vṛtraṃ hatvā nāstṛṣīti manyamānaḥ parāḥ parāvato 'gachat, sa paramām eva parāvatam agachad. anuṣṭub vai paramā parāvad, vāg vā anuṣṭup. sa vācam praviśyāśayat, taṃ sarvāṇi bhūtāni vibhajyānvaichaṃs. tam pūrvedyuḥ pitaro 'vindann, uttaram ahar devās. tasmāt pūrvedyuḥ pitṛbhyaḥ kriyata, uttaram ahar devān yajante te 'bruvann: abhiṣuṇavāmaiva, tathā vāva na āśiṣṭham āgamiṣyatīti. tatheti. te 'bhyaṣuṇvaṃs, ta ā tvā rathāṃ yathotaya ity evainam āvartayann, idaṃ vaso sutam andha ity evaibhyaḥ sutakīrtyām āvir abhavad, indra nedīya ed ihīty evainam madhyam prāpādayantā/gatendreṇa yajñena yajate, sendreṇa yajñena rādhnoti ya evaṃ veda Indraṃ vai Vṛtraṃ jaghnivāṃsaṃ nāstṛteti manyamānāḥ sarvā devatā ajahus, tam Maruta eva svāpayo nājahuḥ. prāṇā vai Marutaḥ svāpayaḥ, prāṇā haivainam tan nājahus. tasmād eṣo 'cyutaḥ svāpimān pragāthaḥ śasyata: ā svāpe svāpibhir ity api ha yady aindram evāta ūrdhvaṃ chandaḥ śasyate, tad dha sarvam marutvatīyam bhavaty, eṣa ced acyutaḥ svāpimān pragāthaḥ śasyata: ā svāpe svāpibhir iti > iii. 15 (xii. 4). Indra having slain Vṛtra, thinking 'I have not laid (him) low', went to the further distances; to the very furthest distance he went; the very furthest distance is the Anuṣṭubh; the Anuṣṭubh is speech. He, having entered speech, lay there; him all creatures severally searched for. Him on the previous day the fathers found, on the second day the gods. Therefore on the previous day is offering made to the fathers, on the second day they sacrifice to the gods. They said, 'Let us press; so assuredly most quickly will he come to us.' They pressed; with 'Thee like a car for aid' they turned him towards (them); at (the verse ) praising the pressed (drink), 'This drink, O bright one, is pressed' he became revealed to them. With 'O Indra, come nearer' they brought him into the midst; with a sacrifice to which Indra has come he sacrifices, with a sacrifice possessing Indra he prospers, who knows thus. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > iii. 16 (xii. 5). When Indra had slain Vṛtra all the deities left him, thinking 'He has not laid (him) low'; the Maruts only, his true comrades, did not leave; the Maruts, true comrades, are the breaths; the breaths did not then leave him. Therefore this unchanging Pragātha containing (the word) 'true friend' is recited, 'Hither, O true friend, with true friends.' Even if here onwards a recitation to Indra is recited, the whole is the Marutvatīya, if this unchanging Pragātha is recited, containing (the word) 'true friend', 'Hither, O true friend, with true friends.' > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.17](https://indike.org/pramana/in.veda.brahmana.aitreya.3.17) brāhmaṇaspatyam pragāthaṃ śaṃsati bṛhaspatipurohitā vai devā ajayan svargaṃ lokaṃ, vy asmim̐l loke 'jayanta. tathaivaitad yajamāno bṛhaspatipurohita eva jayati svargaṃ lokaṃ, vy asmim̐l loke jayate tau vā etau pragāthāv astutau santau punarādāyaṃ śasyete. tad āhur: yan na kiṃ canāstutaṃ sat punarādāyaṃ śasyate, 'tha kasmād etau pragāthāv astutau santau punarādāyaṃ śasyete iti pavamānokthaṃ vā etad yan marutvatīyaṃ. ṣaṭsu vā atra gāyatrīṣu stuvate ṣaṭsu bṛbatīṣu tisṛṣu triṣṭupsu, sa vā eṣa trichandāḥ pañcadaśo mādhyaṃdinaḥ pavamānas. tad āhuḥ: kathaṃ ta eṣa trichandāḥ pañcadaśo mādhyaṃdinaḥ pavamāno 'nuśāsto bhavatīti ye eva gāyatryā uttare pratipado yo gāyatro 'nucaras, tābhir evāsya gāyatryo 'nuśastā bhavanty; etābhyām evāsya pragāthābhyām bṛhatyo 'nuśastā bhavanti tāsu vā etāsu bṛhatīṣu sāmagā rauravayaudhājayābhyām punarādāyaṃ stuvate. tasmād etau pragāthāv astutau santau punarādāyaṃ śasyete, tac chastreṇa stotram anvaiti ye eva triṣṭubhau dhāyye yat traiṣṭubhaṃ nividdhānam, tābhir evāsya triṣṭubho 'nuśastā bhavanty evam u hāsyaiṣa trichandāḥ pañcadaśo mādhyaṃdinaḥ pavamāno 'nuśasto bhāvati ya evaṃ veda > iii. 17 (xii. 6). He recites a Pragātha to Brahmaṇaspati; with Bṛhaspati as Purohita the gods conquered the world of heaven, and conquered in the > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > world. Verily so also the sacrificer with Bṛhaspati as Purohita conquers the world of heaven and conquers in the world. These two Pragāthas, though not being chanted, are recited with repetitions. They say ‘Seeing that nothing which is not chanted is recited with a repetition, then how are these two Pragāthas, which are not chanted, recited with repetitions?’ The Marutvatīya is the litany of the Pavamāna (Stotra); there they chant to six Gāyatrī verses, six Bṛhatī verses, and three Triṣṭubh verses; this is the midday Pavamāna, in the Pañcadaça (Stoma), with three metres. They say ‘How is this midday Pavamāna, in the Pañcadaça, with three metres followed in recitation?’ The two last verses of the strophe are in Gāyatrī, the antistrophe is in Gāyatrī ; by these the Gāyatrī verses are followed in recitation; by the two Pragāthas the Bṛhatī verses are followed in recitation. In these Bṛhatī verses the Sāman singers chant with repetitions with the Raurava and Yaudhājaya (Sāmans); therefore these two Pragāthas, though not chanted, are recited with repetitions; thus with the Çastra he follows the Stotra. By the inserted verses in Triṣṭubh and the Triṣṭubh Nivid insertion the Triṣṭubh verses by him are followed in recitation. Thus indeed is the midday Pavamāna in the Pañcadaça with three metres followed in recitation by him who knows thus. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.18](https://indike.org/pramana/in.veda.brahmana.aitreya.3.18) dhāyyāḥ śaṃsati dhāyyābhir vai Prajāpatir imām̐l lokān adhayad yaṃ-yaṃ kāmam akāmayata tathaivaitad yajamāno dhāyyābhir evemām̐l lokān dhayati yaṃ-yaṃ kāmāṃ kāmayate ya evaṃ veda yad eva dhāyyā+ḥ \ yatra-yatra vai devā yajñasya chidraṃ nirajānaṃs, tad dhāyyābhir apidadhus, tad dhāyyānāṃ dhāyyātvam achidreṇa hāsya yajñeneṣṭam bhavati ya evaṃ veda yad v eva dhāyyā+ḥ \ syūma haitad yajñasya yad dhāyyās. tad yathā sūcyā vāsaḥ saṃdadhad iyād, evam evaitābhir yajñasya chidraṃ saṃdadhad eti ya evaṃ veda yad v eva dhāyyā+ḥ \ tāny u vā etāny upasadām evokthāni yad dhāyyā. agnir netety āgneyī prathamopasat, tasyā etad ukthaṃ. tvaṃ soma kratubhir iti saumyā dvitīyopasat, tasyā etad uktham. pinvanty apa iti vaiṣṇavī tṛtīyopasat, tasyā etad ukthaṃ yāvantaṃ ha vai saumyenādhvareṇeṣṭvā lokaṃ jayati, tam ata ekaikayopasadā jayati ya evaṃ veda yaś caivaṃ vidvān dhāyyāḥ śaṃsati tad dhaika āhus: tān vo maha iti śaṃsed, etāṃ vāva vayam Bharateṣu śasyamānām abhivyajānīma iti vadantas tat-tan nādṛtyaṃ yad etāṃ śaṃsed, īśvaraḥ parjanyo 'varṣṭoḥ=(W) pinvanty apa ity eva śaṃsed vṛṣṭivani padam, Maruta iti mārutam, atyaṃ na mihe vi nayantīti vinītavad. yad vinītavat tad vikrāntavad, yad vikrāntavat tad vaiṣṇavaṃ. vājinam itīndro vai vājī. tasyāṃ vā etasyāṃ catvāri padāni: vṛṣṭivani mārutaṃ vaiṣṇavam aindraṃ sā vā eṣā tṛtīyasavanabhājanā satī madhyaṃdine śasyate. tasmād dhedam Bharatānām paśavaḥ sāyaṃgoṣṭhāḥ santo madhyaṃdine saṃgavinīm āyanti. so jagatī, jāgatā hi paśava, ātmā yajamānasya madhyaṃdinas, tad yajamāne paśūn dadhāti > iii. 18 (xii. 7). He recites the inserted verses; by the inserted verses Prajāpati milked from these worlds whatever desire he desired; by means of the inserted verses he milks from these worlds whatever he desires, who knows thus. Now as to these inserted verses, whenever the gods observed a breach in the sacrifice that they closed up by the inserted verses; that is why the inserted verses have their name. With a sacrifice without breach does he sacrifice who knows thus. Now as to these inserted verses, the inserted verses are the sewing of the sacrifice; just as one continues putting together a garment with a needle, so does he continue with these putting together the breach in the sacrifice who knows thus. Further as to the inserted verses, the inserted verses are the recitations for the Upasads; ‘Agni is the leader’ (he says ); the first Upasad is connected with Agni; of that this is the recitation. ‘Thou with insight, O Soma’ (he says ); the second Upasad is connected with Soma; of that this is the recitation. ‘They swell the waters’ (he says ); the third Upasad is connected with Viṣṇu; of that this is the recitation. So much space as by sacrifice with the Soma sacrifice he > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > conquers, that he conquers with each Upasad who knows thus and who knowing thus recites the inserted verses. As to this some hold ‘You the great’ should he recite; saying ‘We know that this (verse) is recited among the Bharatas.’ That is not to be regarded. If he were to recite it, Parjanya would be liable not to rain. ‘They swell the waters’ only he should recite; that line has rain in it; it mentions the Maruts in ‘Maruts’, and contains (the word) ‘lead’ in ‘Like a steed to make rain they lead about’; that which has (the word) ‘lead’ has the word ‘stride’; that which has ‘stride’ is connected with Viṣṇu; ‘The strong one’ (he says); the strong one is Indra. In this (verse) there are four clauses, referring respectively to rain, the Maruts, Viṣṇu, and Indra. This verse which has its place in the third pressing is recited at the midday (pressing); therefore the cattle of the Bharatas now spend the evening in the cattle-ground, and at the midday come up to the cattle-shed. It is in Jagatī, for cattle are connected with the Jagatī; the midday is the self of the sacrificer; thus he confers cattle on the sacrificer. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.19](https://indike.org/pramana/in.veda.brahmana.aitreya.3.19) Marutvatīyam pragāthaṃ śansati. pasavo vai Marutaḥ, paśavaḥ pragāthaḥ, paśūnām avaruddhyai janiṣṭhā ugraḥ sahase turāyeti sūktam śaṃsati. tad vā etad yajamānajananam eva sūktaṃ, yajamānaṃ ha vā etena yajñād devayonyai prajanayati tat saṃjayam bhavati. saṃ ca jayati vi ca jayata etad gaurivītaṃ. Gaurivītir ha vai Śāktyo nediṣṭhaṃ svargasya lokasyāgachat, sa etat sūktam apaśyat, tena svargaṃ lokam ajayat. tathaivaitad yajamāna etena sūktena svargaṃ lokaṃ jayati tasyārdhāḥ śastvārdhāḥ pariśiṣya madhye nividaṃ dadhāti svargasya haiṣa lokasya roho yan nivit svargasya haital lokasyākramaṇaṃ yan nivit. tām ākramamāṇa iva śaṃsed, upaiva yajamānaṃ nigṛhṇīta yo 'sya priyaḥ syād. iti nu svargakāmasyā/thābhicarato. yaḥ kāmayeta: kṣatreṇa viśaṃ hanyām iti, tris tarhi nividā sūktaṃ viśaṃset. kṣatraṃ vai nivid viṭ sūktaṃ, kṣatreṇaiva tad viśaṃ hanti yaḥ kāmayeta: viśā kṣatraṃ hanyām iti, tris tarhi sūktena nividaṃ viśaṃset. kṣatraṃ vai nivid viṭ sūktāṃ, viśaiva tat kṣatraṃ hanti ya u kāmayetobhayata enaṃ viśaḥ paryavachinadānīty, ubhayatas tarhi nividaṃ vyāhvayītobhayata evainaṃ tad viśaḥ paryavachinattī/ti nv abhicarata, itarathā tv eva svargakāmasya vayaḥ sinparṇā upa sedur indram ity uttamayā paridadhāti priyamedhā ṛṣayo nādhamānāḥ \ apa dhvāntam ūrṇuhīti. yena tamasā prāvṛto manyeta tan manasā gached, apa haivāsmāt tal lupyate pūrdhi cakṣur iti cakṣuṣī marīmṛjyetā/jarasaṃ ha cakṣuṣmān bhavati ya evaṃ veda mumugdhy asmān nidhayeva baddhān iti. pāśā vai nidhā, mumugdhy asmān pāśād iva baddhān ity eva tad āha > iii. 19 (xii. 8). He recites a Pragātha to the Maruts; the Maruts are cattle; the Pragātha is cattle; (it serves) to win cattle. ‘Thou hast been born dread, for impetuous strength’, this hymn he recites. This hymn is a propagation of the sacrificer; the sacrificer by it he propagates from the sacrifice as the birthplace of the gods. It is a bringer of victory; he gains victory and is victorious. It is by Gaurivīti. Gaurivīti Çāktya went nearest to the world of heaven; he saw this hymn; with it he conquered the world of heaven. Verily so also the sacrificer with this hymn conquers the world of heaven. Having recited half its (verses), leaving half over, he places a Nivid in the middle; the Nivid is a mounting to the world of heaven; the Nivid is a ladder to the world of heaven. It he should recite climbing up as it were; and he should take hold of the sacrificer who is dear to him. So for one desiring the heaven. Now for one practising witchcraft. If he desire ‘May I smite the people by the lordly power’ thrice should he here separate with the Nivid the recitation of the hymn; the Nivid is the lordly power, the hymn the people; verily thus by the lordly power he smites the people. If he desire ‘May I smite the lordly power by the people’, thrice should he here divide the Nivid in recitation by the hymn; the Nivid is the lordly power, the hymn the people; verily thus he smites the lordly power by the people. But if he desire ‘On both sides let me > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > sever him from the people', he should here on both sides of the Nivid utter the call; on both sides thus he cuts him off from the people. So for one practising witchcraft, but the other way for one desiring heaven. ‘The birds, fair winged, have approached Indra’, with this last (verse ) he concludes; ‘the Priyamedhas, the seers, seeking aid; do thou unroll the darkness’ (he says). The darkness by which he deems himself surrounded that should he approach in mind; that from him is removed. ‘Fill the eye’, with this he should rub his eyes; possessed of sight until old age becomes he who knows thus. ‘Release us that are bound as it were with a net’ (he says); a net is snares; verily thus he says ‘Release us being bound from a snare as it were’. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.20](https://indike.org/pramana/in.veda.brahmana.aitreya.3.20) Indro vai Vṛtraṃ haniṣyan sarvā devatā abravīd: anu mopatiṣṭhadhvam, upa mā hvayadhvam iti. tatheti. taṃ haniṣyanta ādravan. so 'ven: māṃ vai haniṣyanta ādravanti, hantemān bhīṣayā iti. tān abhi prāśvasīt, tasya śvasathād īṣamāṇā viśve devā adravan. Maruto hainaṃ nājahuḥ: prahara bhagavo jahi vīrayasvety evainam etāṃ vācaṃ vadanta upātiṣṭhanta. tad etad ṛṣiḥ paśyann abhyanūvāca: vṛtrasya tvā śvasathād īṣamāṇā viśve devā ājahur ye sakhāyaḥ \ marudbhir indra sakhyaṃ te astv athemā viśvāḥ pṛtanā jayāsīti. so 'ved: ime vai kila me sacivā, ime mākāmayanta, hantemān asminn uktha ābhajā iti. tān etasminn uktha ābhajad, atha haite tarhy ubhe eva niṣkevalye ukthe āsatur marutvatīyaṃ grahaṃ gṛhṇāti, marutvatīyam pragāthaṃ śaṃsati, marutvatīyaṃ sūktaṃ śaṃsati, marutvatīyām nividaṃ dadhāti: Marutāṃ sā bhaktir marutvatīyam ukthaṃ śastvā marutvatīyayā yajati, yathābhāgaṃ tad devatāḥ prīṇāti ye tvāhihatye maghavann avardhan ye śāmbare harivo ye gaviṣṭau \ ye tvā nūnam anumadanti viprāḥ pibendra somaṃ sagaṇo marudbhir iti yatra-yatraivaibhir vyajayata yatra-yatra vīryam akarot, tad evaitat samanuvedyendreṇainān sasomapīthān karoti > iii. 20 (xii. 9). Indra , being about to slay Vṛtra, said to all the deities ‘Do ye support me; do ye call to me.’ ‘Be it so’ (they replied). They ran forward to slay. He perceived ‘They are running hither to slay me; well, let me terrify them.’ Against them he breathed forth; before his snorting in haste all the gods ran away, but the Maruts did not abandon him; saying ‘Smite, O blessed one; strike, show thy strength’ they supported him. Seeing this the seer declares > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > ‘Before the snorting of Vṛtra in haste, > All the gods, thy comrades, abandoned thee: > With the Maruts, O Indra, be there friendship for thee; > Then shalt thou conquer every foe.’ > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > He perceived ‘These indeed are my friends; they showed me love; well, let me give them a share in this litany.’ He gave them a share in this litany; to that time both litanies were his only. He draws the cup for the Maruts, he recites the Pragātha to the Maruts, he recites the hymn to the Maruts, he inserts the Nivid to the Maruts; this is the portion of the Maruts. Having recited the litany to the Maruts, he uses (a verse) to the Maruts as offering verse; thus in due portion he delights the deities. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > ‘Those who magnified thee, O bounteous one, at the slaying of the serpent, > Those who, O lord of the bays, at the affair with Çambara, the cattle foray, > Those who now, the sages, rejoice with thee, > In union with the Maruts, drink, O Indra, the Soma’ > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > (he says ). Wherever with them he conquered, wherever he showed his strength, thus by mentioning that also he makes them share the Soma drink with Indra. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) _First 19 of 50 passages. [Read on](https://indike.org/pramana/in.veda.brahmana.aitreya.3)_ ## Translations (2) - [Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25)](https://indike.org/pramana/in.veda.brahmana.aitreya~en-keith.3.1.p2) — Arthur Berriedale Keith 1920, English - [English (machine translation)](https://indike.org/pramana/in.veda.brahmana.aitreya~en-mt.3.1) — English, machine translation ## Commentaries (3) - [Aitareyabrāhmaṇabhāṣya (Vedārthaprakāśa)](https://indike.org/pramana/in.veda.brahmana.aitreya!sayana.13.p2) — 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 (10) - [Gopathabrāhmaṇa (ed. Gaastra 1919)](https://indike.org/pramana/in.veda.brahmana.gopatha*gaastra.2.3.3) — Sanskrit - [Śāṅkhāyanaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.sankhayana-school.sankhayana.8.3.5) — Śāṅkhāyana, Sanskrit - [Baudhāyanaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.baudhayana-school.baudhayana.8.15.255.17) — Baudhāyana, Sanskrit - [Hiraṇyakeśiśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.hiranyakesin.hiranyakesi.9.4.10.o) — Hiraṇyakeśin, Sanskrit - [Mādhyandina](https://indike.org/pramana/in.veda.brahmana.satapatha*madhyandina.1.7.3.24) — Sanskrit - [Śaunakasaṃhitā](https://indike.org/pramana/in.veda.samhita.atharva*saunaka.13.1.60) — Sanskrit - [Atharvavedabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.other.atharvavedabrahmana.12.5) — Brahmā, Sanskrit - [Vaidikakośa (Haṃsarāja)](https://indike.org/pramana/in.vedanga.nirukta.vaidikakosa-hamsaraja.2096.2) — Haṃsarāja, Sanskrit - [Prayogaratna (Jagadguru Nārāyaṇa Bhaṭṭa)](https://indike.org/pramana/in.niti.dharma.prayoga.bhatta.prayogaratna.33.1) — Jagadguru Nārāyaṇa Bhaṭṭa, Sanskrit - [Prayogaratna (Bhaṭṭa Nārāyaṇa)](https://indike.org/pramana/in.niti.dharma.prayoga.bhatta.prayogaratna-bhatta-narayana.25.1) — Bhaṭṭa Nārāyaṇa, Sanskrit ## Discussed in (37) - [Vedic Index of Names and Subjects](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s20.568) — Macdonell & Keith 1912, English - [Spiritual Authority and Temporal Power in the Indian Theory of Government](https://indike.org/pramana/ins.polity.coomaraswamy-1942.c2.s1.68) — Coomaraswamy 1942, English - [The Religion and Philosophy of the Veda and Upanishads](https://indike.org/pramana/ins.religion.keith-1925.v1.c14.45) — Keith 1925, 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.v5.c38.72) — Muir 1858, English - [History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India)](https://indike.org/pramana/ins.polity.kane-1930.v5.c73.t1.556) — Kane 1930, English - [Vedic Mythology](https://indike.org/pramana/ins.religion.macdonell-1897.c5.6) — Macdonell 1897, English - [Die Hymnen des Rigveda, Bd. I: Metrische und textgeschichtliche Prolegomena](https://indike.org/pramana/ins.literature.oldenberg-1888.c5.s1.t1.17) — Oldenberg 1888, German - [The Arctic Home in the Vedas](https://indike.org/pramana/ins.literature.tilak-1903.c12.5) — Tilak 1903, English - [The Religions of India](https://indike.org/pramana/ins.religion.hopkins-1895.c15.52) — Hopkins 1895, English - [The Orion, or Researches into the Antiquity of the Vedas](https://indike.org/pramana/ins.literature.tilak-1893.c11.98) — Tilak 1893, English - [Geschichte der indischen Litteratur](https://indike.org/pramana/ins.literature.winternitz-1905.v3.c24.s1.95) — Winternitz 1905, German - [Wilson Philological Lectures on Sanskrit and the Derived Languages](https://indike.org/pramana/ins.literature.bhandarkar-1914.c6.9) — Bhandarkar 1914, 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.v7.c47.6667) — Acharya 1927, English - [History of Classical Sanskrit Literature](https://indike.org/pramana/ins.literature.krishnamachariar-1937.c5.85) — Krishnamachariar 1937, English - [A History of Indian Literature](https://indike.org/pramana/ins.literature.winternitz-1927.v1.c8.s8.3) — Winternitz 1927, English - [Die Religion des Veda](https://indike.org/pramana/ins.religion.oldenberg-1894.c7.s5.5) — Oldenberg 1894, German - [The History of Indian Literature](https://indike.org/pramana/ins.literature.weber-1878.c8.60) — Weber 1852, English - [The Position of Women in Hindu Civilisation, from Prehistoric Times to the Present Day](https://indike.org/pramana/ins.polity.altekar-1938.c15.s1.59) — Altekar 1938, English - [Materials for the Study of the Early History of the Vaishnava Sect](https://indike.org/pramana/ins.religion.raychaudhuri-1920.c8.47) — Raychaudhuri 1920, English - [Altindische Grammatik](https://indike.org/pramana/ins.literature.wackernagel-1896.v4.c15.s1.t14.30) — Wackernagel & Debrunner 1896, German - [A History of Indian Philosophy](https://indike.org/pramana/ins.religion.dasgupta-1922.v2.c21.s12.7) — Dasgupta 1922, English - [A Vedic Concordance](https://indike.org/pramana/ins.reference.bloomfield-1906.c6.6651) — Bloomfield 1906, English - [Indian Philosophy](https://indike.org/pramana/ins.religion.radhakrishnan-1923.v1.c8.s14.15) — Radhakrishnan 1923, English - [La religion védique d'après les hymnes du Rig-Véda](https://indike.org/pramana/ins.religion.bergaigne-1878.v4.c29.1) — Bergaigne 1878, French - [Bhāratīya Jyotiḥśāstra (History of Indian Astronomy), translated by R. V. Vaidya](https://indike.org/pramana/ins.science.dikshit-1896.v1.c6.s3.t18.30) — Dīkṣita & Vaidya 1896, English - [Critical Studies in the Mahābhārata (V. S. Sukthankar Memorial Edition, Vol. I)](https://indike.org/pramana/ins.literature.sukthankar-1944.c7.s5.t2.40) — Sukthankar 1944, English - [The Roots, Verb-forms, and Primary Derivatives of the Sanskrit Language](https://indike.org/pramana/ins.literature.whitney-1885.c4.1943) — Whitney 1885, English - [Prācīn Bhāratīya Veśabhūṣā](https://indike.org/pramana/ins.polity.motichandra-1950.c6.s14.6) — Chandra 1950, Hindi - [The Philosophy of the Upanishads](https://indike.org/pramana/ins.religion.deussen-1906.c12.s1.t2.59) — Deussen & Geden 1899, English - [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.t10.322) — Müller 1859, English - [Obscure Religious Cults as Background of Bengali Literature](https://indike.org/pramana/ins.religion.dasgupta-1946.c23.s1.t3.34) — Dasgupta 1946, English - [State and Government in Ancient India](https://indike.org/pramana/ins.polity.altekar-1949.c12.s2.9) — Altekar 1949, English - [Buddha: His Life, his Doctrine, his Order](https://indike.org/pramana/ins.religion.oldenberg-1882.c11.s1.77) — Oldenberg & Hoey 1881, English - [The Social and Military Position of the Ruling Caste in Ancient India, as Represented by the Sanskrit Epic](https://indike.org/pramana/ins.polity.hopkins-1889.c2.s6.117) — Hopkins 1889, English - [Epic Mythology](https://indike.org/pramana/ins.religion.hopkins-1915.c7.s1.4) — Hopkins 1915, 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 - [Astronomie, Astrologie und Mathematik](https://indike.org/pramana/ins.science.thibaut-1899.c3.s2.2) — Thibaut 1899, German --- Source: [https://indike.org/pramana/in.veda.brahmana.aitreya.3](https://indike.org/pramana/in.veda.brahmana.aitreya.3) · Pramāṇa