[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) › 1.22 # Aitareyabrahmana 1.22 Aitareyabrāhmaṇa 1.22 - **Language:** Sanskrit ### [1.22](https://indike.org/pramana/in.veda.brahmana.aitreya.1.22) athottaram upa hvaye sudughāṃ dhenum etāṃ, hiṅkṛṇvatī vasupatnī vasūnām, abhi tvā deva savitaḥ, sam ī vatsaṃ na mātṛbhiḥ, saṃ vatsa iva mātṛbhir, yas te stanaḥ śaśayo yo mayobhūr, gaur amīmed anu vatsam miṣantaṃ, namased upa sīdata, saṃjānānā upa sīdann abhijñv, ā daśabhir vivasvato, duhanti saptaikāṃ, samiddho agnir aśvinā, samiddho agnir vṛṣaṇāratir divas, tad u prayakṣatamam asya karma, tmanvan nabho duhyate ghṛtam paya, ut=tiṣṭha brahmaṇas pate, 'dhukṣat pipyuṣīm iṣam, upa drava payasā godhug oṣam, ā sute siñcata śriyam, ā nūnam aśvinor ṛṣiḥ, sam u tye mahatīr apa ity ekaviṃśatir abhirūpā. yad yajñe 'bhirūpaṃ tat samṛddham ud u ṣya devaḥ savitā hiraṇyayety anūthiṣṭhati, praitu brahmaṇas patir ity anupraiti, gandharva itthā padam asya rakṣatīti kharam avekṣate, nāke suparṇam upa yat patantam ity upaviśati, tapto vāṃ gharmo nakṣati svahoto, bhā pibatam aśvineti pūrvāhṇe yajaty agne vīhīty anuvaṣaṭkaroti, sviṣṭakṛdbhājanaṃ yad usriyāsv āhutaṃ ghṛtam payo, sya pibatam aśvinety aparāhṇe yajaty, agne vīhīty anuvaṣaṭkaroti, sviṣṭakṛdbhājanaṃ trayāṇāṃ ha vai haviṣāṃ sviṣṭakṛte na samavadyanti: somasya gharmasya vājinasyeti. sa yad anuvaṣaṭkaroty, agner eva sviṣṭakṛto 'nantarityai viśvā āśā dakṣiṇasād iti brahmā japati svāhākṛtaḥ śucir deveṣu gharmaḥ, samudrād ūrmim ud iyarti veno, drapsaḥ samudram abhi yaj jigāti, sakhe sakhāyam abhy ā vavritsvo, rdhva ū ṣu ṇa ūtaya, ūrdhvo naḥ pāhy aṃhagas, taṃ ghem itthā namasvina ity abhirūpā. yad yajñe 'bhirūpaṃ tat samṛddham pāvakaśoce tava hi kṣayam parīti bhakṣam ākāṅkṣate hutaṃ havir madhu havir indratame 'gnāv aśyāma te deva gharma \ madhumataḥ pitumato vājavato 'ṅgirasvato namas te astu mā mā hiṃsīr iti gharmasya bhakṣayati śyeno na yoniṃ sadanaṃ dhiyā kṛtam, ā yasmin sapta vāsavā iti saṃsādyamānāyānvāha havir haviṣmo mahi sadma daivyam iti yad ahar utsādayiṣyanto bhavanti sūyavasād bhagavatī hi bhūyā ity uttamayā paridadhāti tad etad devamithunaṃ yad gharmaḥ. sa yo gharmas tac chiśnaṃ yau śaphau tau śaphau, yopayamanī te śroṇikapāle, yat payas tad retas. tad idam agnau devayonyām prajanane retaḥ sicyate. 'gnir vai devayoniḥ. so 'gner devayonyā āhutibhyaḥ sambhavaty ṛṅmayo yajurmayaḥ sāmamayo vedamayo brahmamayo 'mṛtamayaḥ sambhūya devatā apyeti ya evaṃ veda, yaś caivaṃ vidvān etena yajñakratunā yajate > i. 22 (iv. 5). Then comes the second (section). ‘I hail this fair milking cow’, ‘Making \*hiṅ\*, the lady of riches’, ‘Towards thee, O god Savitṛ’, ‘Like a calf with the mothers’, ‘With the mothers like a calf’, ‘Thy teat, exhaustless spring of pleasure’, ‘The cow hath lowed after the blinking young one’, ‘With homage approach’, ‘In unison have they sat down kneeling’, ‘By the ten of Vivasvant’, ‘Seven milk one’, ‘Enkindled Agni, O Açvins’, ‘Enkindled Agni by the strong, the harbinger of heaven’, ‘This is his most evident deed’, ‘The living cloud is milked of ghee and milk’, ‘Rise up, O Brahmaṇaspati’, ‘He hath milked the swelling drink’, ‘Come up with the milk, milker of cows, swiftly’, ‘In the passed pour the admixture’, ‘Assuredly of the Açvins the seer’, and ‘Together these mighty waters’ are twenty-one appropriate (verses), that which in the > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > sacrifice is appropriate is perfect. With ‘Up this god Savitṛ with the golden’ he rises up after (the others); with ‘Let Brahmaṇaspati move forward’ he follows after; with ‘The Gandharva here guardeth his abode’ he looks at the Khara; with ‘The eagle flying in the vault’ he takes his place; in the forenoon he uses as offering verses ‘The heated cauldron reacheth you, self-offerer’ and ‘Both drink, O Açvins’. At ‘O Agni, enjoy’ he says the second vaṣaṭ, taking the place of the Sviṣṭakṛt. ‘The ghee the milk offered in the cows’ and ‘Drink of this, O Açvins’ he uses as offering verses in the afternoon; at ‘O Agni, enjoy’ he says the second vaṣaṭ, taking the place of Sviṣṭakṛt. Of these three oblations they do not take portions for the Sviṣṭakṛt, Soma, the cauldron, and the strengthening drink. In that he says the second vaṣaṭ, (it is) to avoid omitting Agni Sviṣṭakṛt. ‘Through all the regions, seated in the south’ the Brahman mutters; ‘The pure cauldron among the gods over which the call of Hail! is uttered’, ‘From the ocean the wave Vena sendeth forth’, ‘The drop that goeth over the ocean’, ‘O friend, do thou turn towards the friend’, ‘Upright to our aid’, ‘Upright do thou protect us from tribulation’, and ‘Him indeed his worshippers’ are appropriate (verses); that which in the sacrifice is appropriate is perfect. With ‘O thou of pure brilliance, around thy dwelling’ he desires food. With ‘The oblation offered, the sweet oblation, on the fire that is most full of Indra, may we eat of thee, O divine cauldron, full of sweetness, full of nourishment, full of strength, full of the Aṅgirases; homage to thee; harm me not’ he partakes of the cauldron. ‘Like an eagle its nest, the seat wrought with prayer’ and ‘In which the seven Vāsavas’ he recites for him when being deposited. ‘The oblation, O thou rich in oblation, the great divine seat’ (he says) on the day on which they are going to remove (the cauldron). ‘From the good pasture mayst thou be of good fortune’, with the last (verse) he concludes. The cauldron is a divine pairing; the cauldron is the member, the two handles the testicles, the spoon the thigh bones, the milk the seed; this seed is poured in Agni as the birthplace of the gods, as generation; the birthplace of the gods is Agni; he comes into existence from Agni as the birthplace of the gods, from the libations; having come into existence as composed of the Ṛc, > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > the Yajus, and the Sāman, and of the Veda, and of the holy power, and as immortal, he attains to the deities who knows thus and who knowing thus sacrifices with this sacrificial rite. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) - [Previous: 1.21](https://indike.org/pramana/in.veda.brahmana.aitreya.1.21) - [Next: 1.23](https://indike.org/pramana/in.veda.brahmana.aitreya.1.23) - [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.1.4.p8) — Arthur Berriedale Keith 1920, English - [English (machine translation)](https://indike.org/pramana/in.veda.brahmana.aitreya~en-mt.1.22) — English, machine translation ## Commentaries (1) - [Aitareyabrāhmaṇabhāṣya (Vedārthaprakāśa)](https://indike.org/pramana/in.veda.brahmana.aitreya!sayana.2.p92) — Sāyaṇa, Sanskrit ## Linked texts (2) - [Kauṣītakibrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.kausitaki.8.8.23) — Kauṣītaki, Sanskrit - [Śāṅkhāyanaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.sankhayana.5.10.24) — Śāṅkhāyana, Sanskrit --- Source: [https://indike.org/pramana/in.veda.brahmana.aitreya.1.22](https://indike.org/pramana/in.veda.brahmana.aitreya.1.22) · Pramāṇa