Aitareyabrahmana 4.11

4.11

brāhmaṇaspatyayā paridadhāti.
brahma vai Bṛhaspatir, brahmaṇy evainaṃ tad antataḥ pratiṣṭhāpayaty
evā pitre viśvadevāya vṛṣṇa ity etayā paridadhyāt prajākāmaḥ paśukāmo
bṛhaspate suprajā vīravanta iti.
prajayā vai suprajā vīravān
vayaṃ syāma patayo rayīṇām iti
prajāvān paśumān rayimān vīravān bhavati
yatraivaṃ vidvān etayā paridadhāti
bṛhaspate ati yad aryo arhād ity
etayā paridadhyāt tejaskāmo brahmavarcasakāmo,
'tīva vānyān brahmavarcasam arhati
dyumad iti.
dyumad iva vai brahmavarcasaṃ vibhātīti, vīva vai brahmavarcasam bhāti
yad dīdayac chavasa ṛtaprajāteti.
dīdāyeva vai brahmavarcasaṃ
tad asmāsu draviṇaṃ dhehi citram iti.
citram iva vai brahmavarcasam
brahmavarcasī brahmayaśasī bhavati yatraivaṃ vidvān etayā paridadhāti
tasmād evaṃ vidvān etayaiva paridadhyād
brāhmaṇaspatyā, tena Sūryaṃ nātisaṃsati
yad u triṣṭubhaṃ triḥ śaṃsati, sā sarvāṇi chandāṃsy abhyāptā:
tena bṛhatīṃ nātiśaṃsati
gāyatryā ca triṣṭubhā ca vaṣaṭkuryād
brahma vai gāyatrī vīryam triṣṭub, brahmaṇaiva tad vīryaṃ saṃdadhāti
brahmavarcasī brahmayaśasī vīryavān bhavati
yatraivaṃ vidvān gāyatryā ca triṣṭubhā ca vaṣaṭkaroty
aśvinā vāyunā yuvaṃ sudakṣo,bhā pibatam aśvineti
gāyatryā ca virājā ca vaṣaṭkuryād.
brahma vai gāyatry annaṃ virād, brahmaṇaiva tad annādyaṃ saṃdadhāti
brahmavarcasī brahmayaśasī bhavati,
brahmādyam annam atti yatraivaṃ vidvān gāyatryā ca virājā ca vaṣaṭkaroti
tasmād evaṃ vidvān gāyatryā caiva virājā ca vaṣaṭkuryāt:
pra vām andhāṃsi madyāny asthur, ubhā pibatam aśvinety etābhyām

iv. 11 (xvii. 5). He concludes with a verse to Brahmaṇaspati; Bṛhaspati is the holy power; verily thus at the end he establishes him in the holy power. With ‘To the father, with all the gods, the strong’ should he conclude who desires offspring and cattle. ‘O Bṛhaspati, with good offspring, with heroes’ (he says); by offspring he has good offspring and heroes. ‘Let us be lords of wealth’ (he says); he becomes possessed of offspring, of cattle, of wealth, of heroes, when one knowing thus concludes with this (verse). With ‘O Bṛhaspati, that which may surpass the foe’ he should conclude, who desires brilliance and splendour; beyond all others he deserves splendour. ‘Brilliant’ (he says); ‘Brilliantly splendour shines’ (they say); splendour shines as it were. ‘That shall shine with radiance, O thou born of holy order’ (he says); splendour is brilliant. ‘Upon us do thou confer varied wealth’ (he says); splendour is radiant as it were. Resplendent and glorious becomes he, when one knowing thus concludes with this (verse). Therefore he who knows thus should conclude with this (verse). (It is addressed) to Brahmaṇaspati; thereby he does not pass over Sūrya. In that he recites thrice (this) Triṣṭubh and it includes all the metres, thereby he does

not pass over the Bṛhatī. With a Gāyatrī and a Triṣṭubh he should say the vaṣaṭ call; the Gāyatrī is the holy power, the Triṣṭubh is strength; verily thus he unites the holy power with strength. Resplendent and glorious and full of strength does he become, when one knowing thus with a Gāyatrī and a Triṣṭubh says the vaṣaṭ call, ‘O Açvins, skilled ones, with Vāyu’ and ‘Do ye both drink, O Açvins’. With a Gāyatrī and a Virāj he should say the vaṣaṭ call; the Gāyatrī is the holy power; the Virāj is food; verily thus he unites proper food with the holy power. Resplendent and glorious he becomes, he eats food made edible by the holy power, when one iv. 13 (xvii. 7). The Sāmans are the Bṛhat and the Rathantara. These are the two ships which carry across the sacrifice; verily thus by them they cross over the year. The Bṛhat and the Rathantara are the two feet, this day the head; verily thus by the two feet they approach the head which is prosperity. The Bṛhat and Rathantara are the two wings, this day the head; verily thus with the two wings they unite the head, which is prosperity. The two are not both to be laid aside; if they were to lay them both aside, just as a vessel which has parted from its fastening floats moving to either bank, so the performers of Sattras would float, moving to either bank, if they were to lay aside both together. If they were to lay aside the Rathantara, then by the Bṛhat both are not laid aside; if they were to lay aside this Bṛhat, then by the Rathantara both are not laid aside. The Vairūpa is the Rathantara; the Vairāja is the Bṛhat; the Çākvara is the Rathantara; the Raivata is the Bṛhat. So these two become not laid aside both together. Those who knowing thus perform this day (rite), having obtained by the days the year, having obtained it by the half months, having obtained it by the months, having obtained the Stomas and the metres, having obtained all the deities, practising fervour, partaking of the Soma drink, continue pressing (Soma) all the year. Those who straight on from the day perform the year (rite) they lay upon themselves a heavy burden, the heavy burden crushes them. He, who having obtained it with the rites straight forward approaches it (with the rites) reversed, attains in safety the other side of the year.