Aitareyabrahmana 1.29

1.29

havirdhānābhyām prohyamāṇābhyām anubrūhīty āhādhvaryur
yuje vām brahma pūrvyaṃ namobhir ity anvāha.
brahmaṇā vā ete devā ayuñjata yad dhavirdhāne,
brahmaṇaivaine etad yuṅkte; na vai brahmaṇvad riṣyati
pretāṃ yajñasya śambhuveti tṛcaṃ dyāvāpṛthivīyam anvāha
tad āhur:
yad dhavirdhānābhyām prohyamāṇābhyām anu vācāhātha kasmāt
tṛcaṃ dyāvāpṛthivīyam anvāheti. dyāvāpṛthivī vai devānāṃ havirdhāne āstāṃ,
te u evādyāpi havirdhāne, te hīdam antareṇa sarvaṃ havir yad idaṃ kiṃca.
tasmāt tṛcaṃ dyāvāpṛthivīyam anvāha
yame iva yatamāne yad aitam iti, yame iva hy ete yatamāne prabāhug itaḥ
pra vām bharan mānuṣā devayanta iti, devayanto hy ene mānuṣāḥ prabharanty
ā sīdataṃ svam u lokaṃ vidāne svāsasthe bhavatam indave na iti,
somo vai rājenduḥ, somāyaivaine etad rājña āsade 'cīkḷpad
adhi dvayor adadhā ukthyaṃ vaca iti
dvayor hy etat tṛtīyaṃ chadir adhinidhīyata
ukthyaṃ vaca iti yad āha, yajñiyaṃ vai karmokthyaṃ vaco,
yajñam evaitena samardhayati
yatasrucā mithuuā yā saparyataḥ \ asaṃyatto vrate te kṣeti puṣyatīti
yad evādaḥ pūrvaṃ yattavat padam āha tad evaitena śāntyā śamayati
bhadrā śaktir yajamānāya sunvata ity āśiṣam āśāste
viśvā rūpāṇi prati muñcate kavir iti viśvarūpām anvāha
sa rarāṭyām īkṣamāṇo 'nubrūyād
viśvam iva hi rūpaṃ rarāṭyāḥ śuklam iva ca kṛṣṇam iva ca
viśvaṃ rūpam avarunddha ātmane ca yajamānāya ca yatraivaṃ
vidvān etāṃ rarāṭyām īkṣamāṇo 'nvāha
pari tvā girvaṇo gira ity uttamayā paridadhāti
sa yadaiva havirdhāne sampariśrite manyetātha paridadhyād
anagnambhāvukā ha hotuś ca yajamānasya ca bhāryā bhavanti yatraivaṃ
vidvān etayā havirdhānayoḥ sampariśritayoḥ paridadhāti
yajuṣā vā ete pariśrīyete yad dhavirdhāne,
yajuṣaivaine etat pariśrayanti
tau yadaivādhvaryuś ca pratiprasthātā cobhayato methyau
nihanyātām atha paridadhyād
atra hi te sampariśrite bhavatas
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. 29 (v. 3). ‘Recite for the two oblation holders being brought forward’ the Adhvaryu says. ‘I yoke your ancient holy power with praises’ he recites; with the holy power the gods yoked the two oblation holders; verily thus with the holy power he yokes the two; what has the holy power come to no harm. ‘Let the two come forward with weal for the sacrifice,’ this triplet to sky and earth he recites. They say, ‘Seeing that he recites by order for the two oblation holders being brought forward, then why does he recite a triplet to sky and earth?’ Sky and earth were the oblation holders of the gods; even to-day also are they the oblation holders, for within these is here all oblation and whatever there is; therefore he recites a triplet to sky and earth. ‘What time ye came like twins striving’ (he says ), for moving like twins they come in an even line. ‘Pious men bore you forward’ (he says), for pious men bear them forward. ‘Sit down in your own place, well knowing; be of secure abode for our Soma drop’ (he says); the drop is Soma the king; verily thus he makes the two for Soma the king to sit on. ‘In the two thou hast placed the word of praise’ (he says ), for on the two the third, the covering, is deposited. In that he says ‘The word of praise’, and the word of praise is the sacrificial rite, verily with it he makes the sacrifice prosper. ‘Who in union with

uplifted ladle pay honour; unrestrained he dwelleth in thine ordinance, he doth flourish' (he says); the line containing the word 'restrain' which he yonder first said, that with this he appeases, for appeasement. 'May thy strength be favouring to the sacrificer who poureth (oblation)', he invokes this benediction. 'All forms the sage doth assume,' this 'All form' (verse ) he recites; he should recite looking at the fronton, for the fronton has as it were all forms, white as it were, and black as it were. Every form he wins for himself and for the sacrificer when one knowing thus recites the verse while looking at the fronton. 'Around thee, O singer, the songs', with this last (verse ) he concludes. When he thinks that the oblation holders are covered, he should conclude then. The wives of the Hotṛ and the sacrificer are not likely to become naked, when one knowing thus concludes with this (verse) when the oblation holders have been covered. By a Yajus are the oblation holders covered; verily thus with a Yajus they cover the two. When the Adhvaryu and the Pratiprasthātṛ strike in the posts on both sides, then should he conclude; for then are the two covered. Eight he recites, perfect in form; that in the sacrifice is perfect which is perfect in form, that rite which as it is being 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 thus with those whose abode is Prajāpati he prospers who knows thus. He recites the first thrice, the last thrice; verily, thus he ties the two ends of the sacrifice for firmness, for might, to prevent slipping.