Aitareyabrahmana 1.30

1.30

Agnīṣomābhyām praṇīyamānābhyām anubrūhīty āhādhvaryuḥ
sāvīr hi deva prathamāya pitra iti sāvitrīm anvāha
tad āhur:
yad Agnīṣomābhyām praṇīyamānābhyām anu vācāhātha
kasmāt sāvitrīm anvāheti. Savitā vai prasavānām īśe,
savitṛprasūtā evainau tat praṇayanti. tasmāt sāvitrīm anvāha
praitu brahmaṇas patir iti brāhmaṇaspatyām anvāha
tad āhur:
yad Agnīṣomābhyām praṇīyamānābhyām anu vācāhātha
kasmād brāhmaṇaspatyām anvāheti. brahma vai Bṛhaspatir,
brahmaivābhyām etat purogavam akaḥ, na vai brahmaṇvad riṣyati
pra devy etu sūnṛteti. sasūnṛtam eva tad yajñaṃ karoti.
tasmād brāhmaṇaspatyām anvāha
hotā devo amartya iti
tṛcam āgneyaṃ gāyatram anvāha some rājani praṇiyamāne
somaṃ vai rājānam praṇīyamānam antareṇaiva sadohavirdhānāny
asurā rakṣāṃsy ajighāṃsaṃs, tam Agnir māyayātyanayat
purastād eti māyayeti. māyayā hi sa tam atyanayat,
tasmād v asyāgnim purastād dharanty
upa tvāgne dive-diva, upa priyam panipnatam iti tisraś caikāṃ cānvāhe
śvarau ha vā etau saṃyantau yajamānaṃ hiṃsitor yaś cāsau
pūrva uddhṛto bhavati, yam u cainam aparam praṇayanti. tad yat tisraś
caikāṃ cānvāha saṃjānānāv evainau tat saṃgamayati, pratiṣṭhāyām evainau
tat pratiṣṭhāpayaty, ātmanaś ca yajamānasya cahiṃsāyā
agne juṣasva prati harya tad vaca ity āhutyāṃ hūyamānāyām anvāhā/gnaya
eva taj juṣṭim āhutiṃ gamayati
somo jigāti gātuvid iti
tṛcaṃ saumyaṃ gāyatram anvāha some rājani praṇīyamāne,
svayaivainaṃ tad devatayā svena chandasā samardhayati
somaḥ sadhastham āsadad ity. āsatsyan hi sa tarhi bhavati
tad atikramyaivānubrūyāt pṛṣṭhata ivāgnīdhraṃ kṛtvā
tam asya rājā varuṇas tam aśvineti vaiṣṇavīm anvāha
kratuṃ sacanta mārutasya vedhasaḥ \ dādhāra
dakṣam uttamam aharvidaṃ vrajaṃ ca viṣṇuḥ sakhivām̐ aporṇuta iti
Viṣṇur vai devānāṃ dvārapaḥ, sa evāsmā etad dvāraṃ vivṛṇoty
antaś ca prāgā aditir bhavāsīti prapādyamāne 'nvāha
śyeno na yoniṃ sadanaṃ dhiyā kṛtam ity āsanne
hiraṇyayam āsadaṃ deva eṣatīti
hiraṇmayam iva ha vā eṣa etad devebhyaś chadayati yat kṛṣṇājinaṃ
tasmād etām anvāhā/stabhnād
dyām asuro viśvavedā iti vāruṇyā paridadhāti
varuṇadevatyo vā eṣa tāvad yāvad upanaddho, yāvat pariśritāni prapadyate;
svayaivainaṃ tad devatayā svena chandasā samardbayati
taṃ yady upa vā dhāveyur abhayaṃ vecherann evā vandasva
varuṇam bṛhantam ity etayā paridadhyād
yāvadbhyo hābhayam ichati yāvadbhyo hābhayaṃ dhyāyati,
tāvadbhyo hābhayam bhavati yatraivaṃ vidvān etayā paridadhāti.
tasmād evaṃ vidvān etayaiva paridadhyāt
tā etāḥ saptadaśānvāha rūpasamṛddhā. etad vai yajñasya samṛddhaṃ
yad rūpasamṛddhaṃ, yat karma kriyamāṇam ṛg abhivadati.
tāsāṃ triḥ prathamām anvāha trir uttamāṃ, tā ekaviṃśatiḥ sampadyanta.
ekaviṃso vai Prajāpatir:
dvādaśa māsāḥ pañcartavas traya ime lokā,
asāv āditya ekaviṃśa uttamā pratiṣṭhā
tad daivaṃ kṣatraṃ, sā śrīs, tad ādhipatyaṃ, tad bradhnasya viṣṭapaṃ,
tat Prajāpater āyatanaṃ, tat svārājyam
ṛdhnoty etam evaitābhir ekaviṃśatyaikaviṃśatyā

i. 30 (v. 4). 'Recite for Agni and Soma being brought forward' the Adhvaryu says. 'Do thou pour forth, O god, for the first the father', (this verse ) to Savitṛ he recites. They say, 'Since he recites by order for Agni and Soma being brought forward, then why does he recite a verse to Savitṛ?' Savitṛ is lord of instigation; verily thus instigated by Savitṛ they bring them forward; therefore he recites (a verse) to Savitṛ. 'Let Brahmaṇaspati move forward', (this verse) to Brahmaṇaspati he recites they say, 'Since he recites by order for Agni and Soma being brought forward, then why does he recite (a verse) to Brahmaṇaspati?' Bṛhaspati is the holy

power; verily thus he makes the holy power their harbinger; that which contains the holy power comes not to harm. ‘Let the goddess move forward, the bounteous (he says); verily thus he makes the sacrifice possessed of bounteousness; therefore does he recite (a verse) to Brahmaṇaspati. ‘The Hotṛ, the god, the immortal’, this triplet to Agni he recites, when Soma, the king, is being brought forward. Soma the king the Asuras and the Rakṣases sought to slay as he was being brought forward between the Sadas and the oblation holders; Agni by his cunning led him past. ‘He goeth before by cunning’ he says, for he led him past by cunning; therefore in front of him they carry Agni. ‘To thee, O Agni, day by day’ and ‘To the dear the adorable’ these three and one he recites; these two, coming together, are liable to injure the sacrificer, he that was formerly taken out and he whom after they bring forth. In that he recites three and one, verily thus he unites them in unison; verily thus he establishes them in security, to prevent injury to himself or the sacrificer. ‘O Agni, rejoice; be glad in this prayer’ he recites when the libation is being offered; verily thus he causes the libation to gladden Agni. ‘Soma goeth, who knoweth the way’, this triplet in Gāyatrī to Soma he recites, when Soma the king is being brought forward; verily thus with his own deity, his own metre, he makes him prosper. ‘Soma hath sat him on his place’ he says; for he is going to take his seat here; having gone beyond and placing the Āgnīdh's altar at his back as it were should he recite. ‘This of him King Varuṇa, this the Açvins’, (this verse ) to Viṣṇu he recites; ‘Attend the insight of him with the Maruts, the ordainer; he doth support the strength, the highest, that knoweth the day; the stall doth Viṣṇu with his comrades reveal’ (he says); Viṣṇu is the door guardian of the gods; verily thus he opens the door to him. ‘When within thou hast come forward, thou shalt be Aditi’ he recites when he is being put in place. ‘Like an eagle his nest, the seat wrought with devotion’ (he says ) when he has been put in place. ‘To the golden to sit on the god hasteneth’ (he says); golden as it were he spreads thus for the gods as a cover the black antelope skin. Therefore does he recite this (verse). ‘He hath established the sky, the Asura, all-knower’ , with (this verse) to Varuṇa he concludes; so long as he is tied up he has Varuṇa as his deity, so long as he is approaching the covered (places); verily thus with his own deity, his own metre, he makes him prosper. If they should run up to him or seek safety, he should conclude with the following (verse ), ‘Do thou welcome Varuṇa the great.’ For so many as

he desires freedom from fear, for so many as he contemplates freedom from fear, to so many is freedom from fear accorded, when one knowing thus concludes with this (verse). Seventeen (verses) 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 twenty-one; Prajāpati is twenty-onefold; twelve months, five seasons, these three worlds, yonder Āditya as twenty-first, the highest support. This is the divine field, this prosperity, this is overlordship, this the expanse of the tawny one, this the abode of Prajāpati, this self-rule. Verily thus he prospers as regards him with these twenty-one (verses).