[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) › [Aitareyabrahmana](https://indike.org/pramana/in.veda.brahmana.aitreya) › 1.11 # Aitareyabrahmana 1.11 Aitareyabrāhmaṇa 1.11 - **Language:** Sanskrit ### [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) - [Previous: 1.10](https://indike.org/pramana/in.veda.brahmana.aitreya.1.10) - [Next: 1.12](https://indike.org/pramana/in.veda.brahmana.aitreya.1.12) - [Up: 1](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.1.2.p11) — Arthur Berriedale Keith 1920, English - [English (machine translation)](https://indike.org/pramana/in.veda.brahmana.aitreya~en-mt.1.11) — English, machine translation ## Commentaries (3) - [Aitareyabrāhmaṇabhāṣya (Vedārthaprakāśa)](https://indike.org/pramana/in.veda.brahmana.aitreya!sayana.1.p124) — 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 (1) - [Vedic Index of Names and Subjects](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s17.451) — Arthur A. Macdonell & A. Berriedale Keith, English --- Source: [https://indike.org/pramana/in.veda.brahmana.aitreya.1.11](https://indike.org/pramana/in.veda.brahmana.aitreya.1.11) · Pramāṇa