Aitareyabrahmana 1.13

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

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

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.