Aitareyabrahmana 3.3

3.3

prāṇānāṃ vā etad ukthaṃ yat praügaṃ. sapta devatāḥ śaṃsati.
sapta vai śīrṣau prāṇāḥ, śīrṣann eva tat prāṇān dadhāti
kiṃ sa yajamānasya pāpabhadram ādriyeteti ha smāha yo 'sya hotā syād ity.
atraivainaṃ yathā kāmayeta tathā kuryād
yaṃ kāmayeta: prāṇenainaṃ vyardhayānīti, vāyavyam asya lubdhaṃ śaṃsed.
ṛcaṃ vā padaṃ vātīyāt, tenaiva tal lubdham. praṇenaivainaṃ tad vyardhayati
yam kāmayeta: prānāpānābhyām enaṃ vyardhayānīty,
aindravāyavam asya lubdhaṃ śaṃsed.
ṛcaṃ vā padaṃ vātīyāt, tenaiva tal lubdham.
prāṇāpānābhyām evainaṃ tad vyardhayati
yaṃ kāmayeta:
cakṣuṣainaṃ vyardhāyanīti, maitrāvaruṇam asya lubdhaṃ śaṃsed.
ṛcam vā padaṃ vātīyāt, tenaiva tal lubdhaṃ.
cakṣuṣaivainam tad vyardhayati
yaṃ kāmayeta: śrotreṇainaṃ vyardhayānīty,
āśvinam asya lubdhaṃ śaṃsed. ṛcaṃ vā padaṃ vatīyāt, tenaiva tal lubdhaṃ.
śrotreṇaivainaṃ tad vyardhayati
yaṃ kāmayeta: vīryeṇainaṃ vyardhayānīty, aindram asya lubdhaṃ śaṃsed.
ṛcaṃ vā padaṃ vātīyāt, tenaiva tal lubdhaṃ.
vīryenaivaināṃ tad vyardhayati
yaṃ kāmayetāṅgair enaṃ vyardhayānīti, vaiśvadevam asya lubdhaṃ śaṃsed.
ṛcaṃ vā padaṃ vātīyāt, tenaiva tal lubdham.
aṅgair evainaṃ tad vyardhayati
yaṃ kāmayeta: vācainaṃ vyardhayānīti, sārasvatam asya lubdhaṃ śaṃsed.
ṛcaṃ vā padaṃ vātīyāt, tenaiva tal lubdhaṃ. vācaivainaṃ tad vyardhayati
yam u kāmayeta: sarvair enam aṅgaiḥ sarveṇātmanā samardhayānīty,
etad evāsya yathāpūrvam ṛju kḷptaṃ śaṃset.
sarvair evainaṃ tad aṅgaiḥ sarveṇātmanā samardhayati
sarvair aṅgaiḥ sarveṇātmanā samṛdhyate ya evaṃ veda

iii. 3 (xi. 3). The Praüga is a litany of the breaths; seven deities he celebrates; seven are the breaths in the head; verily thus he places the breaths in the head. ‘Should he consider the good or evil of the sacrificer’ he used to say, ‘whose Hotṛ he is?’ He should do to him at this point as he may desire. If he desire of a man ‘Let me deprive him of expiration’, he should recite (the triplet) to Vāyu for him in confusion; a verse or a line he should pass over; thereby is it confused; verily thus does he deprive him of expiration. If he desire of a man ‘Let me deprive him of expiration and inspiration, he should recite for him (the triplet) to Indra and Vāyu in confusion; he should pass over a verse or a line; thereby is it confused; verily thus he deprives him of expiration and inspiration. If he desire of a man ‘Let me deprive him of the eye’, he should recite for him (the triplet) to Mitra and Varuṇa in confusion; he should pass over a verse or a line; thereby is it confused; verily thus

he deprives him of the eye. If he desire of a man ‘Let me deprive him of the ear’, he should recite for him (the triplet) to the Açvins in confusion; he should pass over a verse or a line; thereby is it confused; verily thus he deprives him of the ear. If he desire of a man ‘Let me deprive him of strength’, he should recite for him (the triplet) to Indra in confusion; he should pass over a verse or a line; thereby is it confused; verily thus he deprives him of strength. If he desire of a man ‘Let me deprive him of limbs’, he should recite for him (the triplet) to the All-gods in confusion; he should pass over a verse or a line; thereby is it confused; verily thus he deprives him of limbs. If he desire of a man ‘Let me deprive him of speech’, he should recite for him (the triplet) to Sarasvatī in confusion; he should pass over a verse or a line; thereby is it confused; verily thus he deprives him of speech. But if he desire of a man ‘With all his members, with all the self, let me make him to prosper’, verily let him recite for him thus in due and proper order; verily thus he makes him prosper with all his members, with all his self. With all his members, with all his self, he prospers who knows thus.