Aitareyabrahmana 4.26

4.26

dīkṣā vai devebhyo 'pākrāmat.
tāṃ vāsantikābhyām māsābhyām anvayuñjata,
tāṃ vāsantikābhyām māsābhyāṃ nodāpnuvaṃs.
tāṃ graiṣmābhyāṃ tāṃ vārṣikābhyāṃ tāṃ śāradābhyāṃ
tāṃ haimantikābhyām māsābhyām anvayuñjata,
tāṃ haimantikābhyām māsābhyāṃ nodāpnuvaṃs.
tāṃ śaiśirābhyām māsābhyām anvayuñjata,
tāṃ śaiśirābhyām māsābhyām āpnuvann
āpnoti yam īpsati, nainaṃ dviṣann āpnoti, ya evaṃ veda
tasmād yaṃ satriyā dīkṣopanamed,
etayor eva śaiśirayor māsayor āgatayor dīkṣeta.
sākṣād eva tad dīkṣāyām āgatāyām dīkṣate,
pratyakṣād dīkṣām parigṛhṇāti.
tasmād etayor eva śaiśirayor māsayor āgatayor
ye caiva grāmyāḥ paśavo ye cāraṇyā aṇimānam eva tat paruṣimāṇaṃ niyanti,
dīkṣārūpam eva tad upaniplavante
sa purastād dīkṣāyāḥ prājāpatyam paśum ālabhate
tasya saptadaśa sāmidhenīr anubrūyāt.
saptadaśo vai Prajāpatiḥ, Prajāpater āptyai
tasyāpriyo jāmadagnyo bhavanti
tad āhur:
yad anyeṣu paśuṣu yathaṛṣy āpriyo bhavanty,
atha kasmād asmin sarveṣāṃ jāmadagnya eveti
sarvarūpā vai jāmadagnyaḥ sarvasamṛddhāḥ,
sarvarūpa eṣa paśuḥ sarvasamṛddhas.
tad yaj jāmadagnyo bhavanti, sarvarūpatāyai sarvasamṛddhyai
tasya vāyavyaḥ paśupuroḷāśo bhavati
tad āhur:
yad anyadevatya uta paśur bhavaty,
atha kasmād vāyavyaḥ paśupuroḷāśaḥ kriyata iti
Prajāpatir vai yajño, yajñasyāyātayāmatāyā iti brūyād.
yad u vāyavyas, tena Prajāpater naiti, Vāyur hy eva Prajāpatis
tad uktam ṛṣiṇā:
pavamānaḥ prajāpatir iti
satram u cet, saṃnyupyāgnīn yajeran, sarve dīkṣeran, sarve sunuyur.
vasantam abhyudavasyaty.
ūrg vai vasanta, iṣam eva tad ūrjam abhyudavasyati

iv. 26 (xix. 4). Consecration departed from the gods; it they sought to grasp with the two months of spring; it they could not obtain with the two months of spring. It they sought to grasp with the two months of summer, of the rainy season, of autumn, of winter; it they could not obtain with the months of winter. It they sought to grasp with the two months of the cool season; it they obtained with the two months of the cool season. He obtains whom he seeks to obtain, his enemy obtains him not, who knows thus. Therefore he to whom the consecration for the sacrificial season may condescend should consecrate himself when these two months of the cool season have arrived. Obviously thus does he consecrate himself, when consecration has arrived; manifestly he encircles consecration. Therefore in these months of the cool season the cattle of the village and of the wild become thin and shaggy; verily thus they acquire the form of consecration. Before the consecration he offers a victim to Prajāpati; first he should recite seventeen kindling verses; Prajāpati is seventeenfold; (they serve) to obtain Prajāpati. The Āprīs verses for it are by Jamadagni. They say 'Seeing that in the case of the other victims the Āprīs are according to the (ancestral) seer, then why

in this case are the verses by Jamadagni used by all?' The verses by Jamadagni are of all forms, all perfect; the victim is of all forms, all perfect; in that they are verses by Jamadagni (they serve) to secure the possession of all forms, all perfections. The cake offering for the victim is for Vāyu. They say 'Seeing that the victim is for other deities also, then why is the cake offering for the victim performed for Vāyu.' 'The sacrifice is Prajāpati, to prevent the exhaustion of the sacrifice' he should reply. In that it is for Vāyu, thereby he does not depart from Prajāpati, for Prajāpati is Vāyu. It is declared by the seer 'Prajāpati, the blowing.' If it is a sacrificial session, they should offer after depositing the fires together, all should be consecrated, all should press. With spring he ends; spring is strength; verily thus he ends with sap and strength.