Aitareyabrahmana 2.2

2.2

añjmo yūpam, anubrūhīty āhādhvaryur
añjanti tvām adhvare devayanta ity auvāhā/dhvare
hy enaṃ devayanto 'ñjanti
vanaspate madhunā daivyenety. etad vai madhu daivyaṃ yad ājyaṃ
yad ūrdhvas tiṣṭhā draviṇeha dhattād
yad vā kṣayo mātur asyā upastha iti. yadi ca tiṣṭhāsi yadi ca śayāsai
draviṇam evāsmāsu dhattād ity eva tad āho/c
chrayasva vanaspata ity ucchrīyamāṇāyābhirūpā.
yad yajñe 'bhirūpaṃ tat samṛddhaṃ
varṣman pṛthivyā adhīty.
etad vai varṣma pṛthivyai yatra yūpam unminvanti
sumitī mīyamāno varco dhā yajñavāhasa ity āśiṣam āśāste
samiddhasya śrayamāṇaḥ purastād īti
samiddhasya hy eṣa etat purastāc chrayate
brahma vanvāno ajaraṃ suvīram īty āśiṣam evāśāsta
āre asmad amatim bādhamāna ity. aśanāyā vaī pāpmāmatis,
tām eva tad ārān nudate yajñāc ca yajamānāc co/c
chrayasva mahate saubhagāyety āśiṣam evāśāsta
ūrdhva ū ṣu ṇa ūtaye tiṣṭhā devo na saviteti
yad vai devānāṃ neti tad eṣām o+m iti.
tiṣṭha deva iva Savitety eva tad āho/rdhvo
vājasya saniteti. vājasanim evainaṃ tad dhanasāṃ sanoti
yad añjibhir vāghadbhir vihvayāmaha iti.
chandāṃsi vā añjayo vāghatas, tair etad devān yajamānā vihvayante:
mama yajñam āgachata mama yajñam iti
yadi ha vā api bahava iva yajante,
'tha hāsya devā yajñam aiva gachanti yatraivaṃ vidvān etām anvāho/rdhvo
naḥ pāhy aṃhaso ni ketunā viśvaṃ sam atriṇaṃ daheti
rakṣāṃsi vai pāpmātriṇo, rakṣāṃsi pāpmānaṃ dahety eva tad āha
kṛdhī na ūrdhvāñ carathāya jīvasa iti yad āha,
kṛdhī na ūrdhvāñ caraṇāya jīvasa ity eva tad āha
yadi ha vā api nīta iva yajamāno bhavati,
pari haivainaṃ tat saṃvatsarāya dadāti
vidā deveṣu no duva ity āśiṣam evāśāste
jāto jāyate sudinatve ahnām iti
jāto hy eṣa etāj jāyate
samarya ā vidathe vardhamāna iti.
vardhayanty evainaṃ tat
punanti dhīrā apaso manīṣeti.
punanty evainaṃ tat
devayā vipra ad iyarti vācam iti.
devebhya evainaṃ tan nivedayati
yuvā suvāsāḥ parivīta āgād ity uttamayā paridadhāti
prāṇo vai yuvā suvā-sāḥ, so 'yaṃ śarīraiḥ parivṛtaḥ
sa u śreyān bhavati jāyamāna iti.
śreyāñchreyān hy eṣa etad bhavati jāyamānas
taṃ dhīrāsaḥ kavaya un nayanti svādhyo manasā devayanta iti.
ye vā anūcānās te kavayas, ta evainaṃ tad unnayanti
tā etāḥ saptānvāha rūpasamṛddhā.
etad vai yajñasya samṛddhaṃ yad rūpasaṃṛddhaṃ,
yat karma kriyamāṇam ṛg abhivadati.
tāsāṃ triḥ prathamām anvāha trir uttamāṃ, tā ekādaśa sampadyanta.
ekādaśākṣarā vai triṣṭup, triṣṭub īndrasya vajra.
indrāyatanābhir evābhī rādhnoti ya evaṃ veda.
triḥ prathamāṃ trir uttamām anvāha,
yajñasyaiva tad barsau nahyati sthemne balāyāvisraṃsāya

ii. 2 (vi. 2). 'We are anointing the post; do thou recite' the Adhvaryu says. 'They anoint thus at the sacrifice, pious men' he recites, for at the sacrifice pious men anoint him. 'O tree, with divine sweetness'; the butter is the divine sweetness. 'What time thou dost stand aloft, then give us riches, or what time thou dost dwell in the lap of the mother' (he says); 'if thou shalt stand or thou shalt lie, bestow wealth upon us' he says in effect. 'Rise erect, O lord of the forest' is the appropriate (verse ) for it being raised; that which in the sacrifice is appropriate is perfect. 'On the surface of the earth' (he says); that is the surface of the earth where they set up the post. 'Being set up with careful setting, do thou bestow radiance on the bearer of the sacrifice,' this benediction he invokes. 'Rising before the kindled' (he says ), for it is erected before the kindled (fire). 'Winning the holy power unaging, with good heroes', this benediction he invokes. 'Driving misfortune far from us' (he says); misfortune is hunger, the evil; verily thus he drives it away from the sacrifice and from the sacrificer. 'Rise erect for great good fortune,' this benediction he invokes. 'Aloft to our aid do thou arise like the god Savitṛ'; 'the *na* of the gods is their *om*' (they say); verily thus he says 'stand like the god Savitṛ'. 'Aloft as the gainer of booty' (he says); verily thus he gains it as a gainer of booty and winner of riches. 'What time with skilled singers we vie in calling' (he says); the skilled singers are the metres; by means of them the sacrificers vie in calling the gods; 'To my sacrifice come ye, to my sacrifice.' Even if many as it were sacrifice, the gods come to the sacrifice of him where one knowing thus recites this (verse). 'Aloft protect us from tribulation, with thy beams do thou consume every devourer' (he says ); the devourers are the Rakṣases, the evil; verily thus he says, 'Burn the Rakṣases, the evil.' 'Make us erect for motion, for life,' in that he says thus, verily he says 'Make us erect for moving, for life.' Even if the sacrificer is seized as it were, verily thus he gives him to the year. 'Find our worship among the gods', this benediction he invokes. 'Born he is born in the fairness of the days' (he says ), for born he is thus born. 'Waxing great in the mortal ordinance' (he says); verily thus they make

it grow. 'They purify him, the clever, the busy, with skill' (he says); verily thus they purify it. 'The sage uttereth his speech desirous of the gods' (he says); verily thus he announces it to the gods. 'The youth, well clad, covered round, hath come', with this last (verse ) he concludes; the youth well clad is the breath; it is enclosed with the bodily parts. 'Better he becometh being born' (he says), for ever better he becomes being born. 'Him the wise sages raise up, the prudent, the pious with their minds' (he says); the sages are the learned ones; verily thus they raise it up. Seven (verses) he repeats, 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 says the first thrice, the last thrice; they make up eleven; the Triṣṭubh has eleven syllables; the thunderbolt of Indra is the Triṣṭubh; verily thus with those whose abode is Indra he prospers who knows thus. He recites the first thrice, the last thrice; verily thus he ties the ends of the sacrifice, for firmness, for might, to prevent slipping.