Aitareyabrahmana 4.25

4.25

Prājāpatiyajño vā eṣa yad dvādaśāhaḥ,
Prajāpatir vā etenāgre 'yajata dvādaśāhena.
so 'bravīd ṛtūṃś ca māsāṃś ca:
yājayata mā dvādaśāheneti.
taṃ dīkṣayitvānapakramaṃ gamayitvābruvan:
dehi nu no 'tha tvā yājayiṣyāma iti.
tebhya iṣam ūrjam prāyachat, saiṣorg ṛtuṣu ca māseṣu ca nihitā.
dadataṃ vai te tam ayājayaṃs, tasmād dadad yājyaḥ.
pratigṛhṇanto vai te tam ayājayaṃs, tasmāt pratigṛhṇatā yājyam
ubhaye rādhnuvanti ya evaṃ vidvāṃso yajante ca yājayanti ca
te vā ima ṛtavaś ca māsāś ca gurava ivāmanyanta dvādaśāhe pratigṛhya,
te 'bruvan Prajāpatiṃ:
yājaya no dvādaśāheneti.
sa tathety abravīt, te vai dīkṣadhvam iti te pūrvapakṣāḥ pūrve dīkṣanta,
te pāpmānam apāhata.
tasmāt te diveva, diveva hy apahatapāpmāno.
'parapakṣā apare 'dīkṣanta, te natarām pāpmānam apāhata.
tasmāt te tama iva, tama iva hy anapahatapāpmānas.
tasmād evaṃ vidvān dīkṣamāṇeṣu pūrvaḥ-pūrva eva didīkṣiṣetā
=pa pāpmānaṃ hate ya evaṃ veda
sa vā ayam Prajāpatiḥ saṃvatsara ṛtuṣu ca māseṣu ca pratyatiṣṭhat,
te vā ima ṛtavaś ca māsāś ca Prajāpatāv eva saṃvatsare pratyatiṣṭhaṃs,
ta ete 'nyonyasmin pratiṣṭhitā.
evaṃ ha vāva sa ṛtviji pratitiṣṭhati yo dvādaśāhena yajate.
tasmād āhur:
na pāpaḥ puruṣo yājyo dvādaśāhena, ned ayam mayi pratitiṣṭhād iti
jyeṣvhayajño vā eṣa yad dvādaśāhaḥ,
sa vai devānāṃ jyeṣṭho ya etenāgre 'yajata.
śreṣṭhayajño vā eṣa yad dvādaśāhaḥ,
sa vai devānāṃ śreṣṭho ya etenāgre 'yajata
jyeṣṭhaḥ śreṣṭho yajeta, kalyāṇīha samā bhavati.
na pāpaḥ puruṣo yājyo dvādaśāhena, ned ayam mayi pratitiṣṭhad itī/ndrāya
vai deva jyaiṣṭhyāya śraiṣṭhyāya nātiṣṭhanta,
so 'bravīd Bṛhaspatiṃ:
yājaya mā dvādaśāheneti.
tam ayājayat, talo vai tasmai devā jyaiṣṭhyāya śraiṣṭhyāyātiṣṭhanta
tiṣṭhante 'smai svā jyaiṣṭhyāya śraiṣṭhyāya,
sam asmin svāḥ śreṣṭhatāyāṃ jānate ya evaṃ vedo/rdhvo
vai prathamas tryahas, tiryaṅ madhyamo, 'rvāṅ uttamaḥ.
sa yad ūrdhvaḥ prathamas tryahas, tasmād ayam agnir ūrdhva uddīpyata,
ūrdhvā hy etasya dig.
yat tiryaṅ madhyamas, tasmād ayaṃ vāyus tiryaṅ pavate,
tiraścīr āpo vahanti;
tiraścī hy etasya dig.
yad arvāṅ uttamas, tasmād asāv arvāṅ tapaty, arvāṅ varṣaty,
arvāñci nakṣatrāṇy;
ārvāci hy etasya dik.
samyañco vā ime lokāḥ, samyañca ete tryahāḥ
samyañco 'smā ime lokāḥ śriyai dīdyati ya evaṃ veda

iv. 25 (xix. 3). The twelve-day (rite) is a sacrifice of Prajāpati; Prajāpati at first sacrificed with this twelve-day (rite). He said to the seasons and to the months ‘Make sacrifice for me with the twelve-day (rite).’ Having caused him to consecrate himself, having made him move where he could not depart, they said to him ‘Give to us; then shall we sacrifice for thee.’ To them he gave sap and strength; sap is deposited in the seasons and in the months; they made sacrifice for him when giving; therefore should sacrifice be made for one when giving; they made sacrifice for him when receiving; therefore should sacrifice be made by one receiving. Both prosper, those who knowing thus sacrifice and make sacrifice. These seasons and months thought themselves heavy having received (gifts) at the twelve-day (rite); they said to Prajāpati ‘Make sacrifice for us with the twelve-day rite.’ ‘Be it so’, he replied, ‘Do you consecrate yourselves.’ Those of the first half consecrated themselves first; they smote away evil; therefore they are the daylight as it were, for the daylight as it were are those who have smitten away evil. Those of the second half consecrated themselves next; they did not at all smite away evil; therefore they are darkness as it were, for darkness as it were are those who have not smitten away evil. Therefore one who knows thus should ever seek to be first consecrated when men consecrate themselves. He smites away evil who knows thus. Prajāpati as the year found support in the seasons and the months; these seasons and months found support in Prajāpati as the year; these find support in one another. So he who sacrifices with the twelve-day (rite) finds support in the priest. Therefore they say ‘No evil man should be sacrificed for with the twelve-day (rite), (thinking) “Let not this one find support in me.”’ The twelve-day (rite) is the oldest sacrifice, for the oldest of the gods it was who in the beginning sacrificed with it. The twelve-day (rite) is the best sacrifice, for it was the best of the gods who in the beginning sacrificed with it. The oldest and the best should sacrifice; here there becomes a good season. No evil man should be sacrificed for with the twelve-day (rite), (thinking) 'Let not this one find support in me.' The gods did not admit the seniority and superiority of Indra; he said to Bṛhaspati 'Make sacrifice for me with the twelve-day (rite).' For him he made sacrifice; then indeed did the gods admit his seniority and superiority. His superiority and seniority they admit, and his pre-eminence his own (people) accord, who knows thus. The first set of three days is in ascending order, the middle transverse, the last in descending order. In that the first set of three days is in ascending order, therefore Agni here is kindled upwards, for his quarter is upwards; in that the middle is transverse, therefore Vāyu here blows transversely, the waters flow transversely, for his quarter is the transverse; in that the last is in descending order, therefore yonder sun gives heat downward, it rains downward, and the constellations (shine) downward, for his region is downward. These worlds are in unison; these sets of three days are in unison; in unison for him these worlds shine with prosperity, who knows thus.