Aitareyabrahmana 3.19

3.19

Marutvatīyam pragāthaṃ śansati. pasavo vai Marutaḥ,
paśavaḥ pragāthaḥ, paśūnām avaruddhyai
janiṣṭhā ugraḥ sahase turāyeti sūktam śaṃsati.
tad vā etad yajamānajananam eva sūktaṃ,
yajamānaṃ ha vā etena yajñād devayonyai prajanayati
tat saṃjayam bhavati. saṃ ca jayati vi ca jayata
etad gaurivītaṃ.
Gaurivītir ha vai Śāktyo nediṣṭhaṃ svargasya lokasyāgachat,
sa etat sūktam apaśyat, tena svargaṃ lokam ajayat.
tathaivaitad yajamāna etena sūktena svargaṃ lokaṃ jayati
tasyārdhāḥ śastvārdhāḥ pariśiṣya madhye nividaṃ dadhāti
svargasya haiṣa lokasya roho yan nivit
svargasya haital lokasyākramaṇaṃ yan nivit.
tām ākramamāṇa iva śaṃsed,
upaiva yajamānaṃ nigṛhṇīta yo 'sya priyaḥ syād.
iti nu svargakāmasyā/thābhicarato.
yaḥ kāmayeta:
kṣatreṇa viśaṃ hanyām iti, tris tarhi nividā sūktaṃ viśaṃset.
kṣatraṃ vai nivid viṭ sūktaṃ, kṣatreṇaiva tad viśaṃ hanti
yaḥ kāmayeta:
viśā kṣatraṃ hanyām iti, tris tarhi sūktena nividaṃ viśaṃset.
kṣatraṃ vai nivid viṭ sūktāṃ, viśaiva tat kṣatraṃ hanti
ya u kāmayetobhayata enaṃ viśaḥ paryavachinadānīty,
ubhayatas tarhi nividaṃ vyāhvayītobhayata
evainaṃ tad viśaḥ paryavachinattī/ti
nv abhicarata, itarathā tv eva svargakāmasya
vayaḥ sinparṇā upa sedur indram ity uttamayā paridadhāti
priyamedhā ṛṣayo nādhamānāḥ \
apa dhvāntam ūrṇuhīti.
yena tamasā prāvṛto manyeta tan manasā gached, apa haivāsmāt tal lupyate
pūrdhi cakṣur iti cakṣuṣī marīmṛjyetā/jarasaṃ
ha cakṣuṣmān bhavati ya evaṃ veda
mumugdhy asmān nidhayeva baddhān iti.
pāśā vai nidhā, mumugdhy asmān pāśād iva baddhān ity eva tad āha

iii. 19 (xii. 8). He recites a Pragātha to the Maruts; the Maruts are cattle; the Pragātha is cattle; (it serves) to win cattle. ‘Thou hast been born dread, for impetuous strength’, this hymn he recites. This hymn is a propagation of the sacrificer; the sacrificer by it he propagates from the sacrifice as the birthplace of the gods. It is a bringer of victory; he gains victory and is victorious. It is by Gaurivīti. Gaurivīti Çāktya went nearest to the world of heaven; he saw this hymn; with it he conquered the world of heaven. Verily so also the sacrificer with this hymn conquers the world of heaven. Having recited half its (verses), leaving half over, he places a Nivid in the middle; the Nivid is a mounting to the world of heaven; the Nivid is a ladder to the world of heaven. It he should recite climbing up as it were; and he should take hold of the sacrificer who is dear to him. So for one desiring the heaven. Now for one practising witchcraft. If he desire ‘May I smite the people by the lordly power’ thrice should he here separate with the Nivid the recitation of the hymn; the Nivid is the lordly power, the hymn the people; verily thus by the lordly power he smites the people. If he desire ‘May I smite the lordly power by the people’, thrice should he here divide the Nivid in recitation by the hymn; the Nivid is the lordly power, the hymn the people; verily thus he smites the lordly power by the people. But if he desire ‘On both sides let me

sever him from the people', he should here on both sides of the Nivid utter the call; on both sides thus he cuts him off from the people. So for one practising witchcraft, but the other way for one desiring heaven. ‘The birds, fair winged, have approached Indra’, with this last (verse ) he concludes; ‘the Priyamedhas, the seers, seeking aid; do thou unroll the darkness’ (he says). The darkness by which he deems himself surrounded that should he approach in mind; that from him is removed. ‘Fill the eye’, with this he should rub his eyes; possessed of sight until old age becomes he who knows thus. ‘Release us that are bound as it were with a net’ (he says); a net is snares; verily thus he says ‘Release us being bound from a snare as it were’.