[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Vedic Literature](https://indike.org/pramana/in.veda) › [Brāhmaṇas (ritual exegesis)](https://indike.org/pramana/in.veda.brahmana) › [Aitareyabrahmana](https://indike.org/pramana/in.veda.brahmana.aitreya) › 5.16 # Aitareyabrahmana 5.16: adhyāya 23, khaṇḍaḥ 1-4 Aitareyabrāhmaṇa 5.16 - **Language:** Sanskrit ### [5.16](https://indike.org/pramana/in.veda.brahmana.aitreya.5.16) yad vā eti ca preti ca tat saptamasyāhno rūpaṃ yad dhy eva prathamam ahas tad evaitat punar yat saptamaṃ yad yuktavad yad rathavad yad āśumad yai pibavad, yat prathame pade devatā nirucyate, yad ayaṃ loko 'bhyudito yaj jātavad yad aniruktaṃ yat kariṣyad ya prathamasyāhno rūpaṃ: etāni vai saptamasyāhno rūpāṇi samudrād ūrmir madhumām̐ ud ārad iti saptamasyāhna ājyam bhavaty aniruktam saptame 'hani saptamasyāhno rūpaṃ vāg vai samudro. na vai vāk kṣīyate, na samudraḥ kṣīyate. tad yad etat saptamasyāhna ājyam bhavati, yajñād eva tad yajñaṃ tanvate, vācam eva tat punar upayanti saṃtatyai saṃtatais tryahair avyavachinnair yanti ya evaṃ vidvāṃso yanty āpyante vai stomā, āpyante chandāṃsi ṣaṣṭhe 'hani. tad yathaivāda ājyenāvadānāni punaḥ pratyabhighārayanty ayātayāmatāyā, evam evaitat stomāṃś ca chandāṃsi ca punaḥ pratyupayanty ayātayāmatāyai yad etat saptamasyāhna ājyam bhavati tad u traiṣṭubhaṃ. triṣṭupprātaḥsavana eṣa tryaha ā vāyo bhūṣa śucipā upa naḥ, pra yābhir yāsi dāśvāṃsam ach,ā no niyudbhiḥ śatinībhir adhvaram, pra sotā jīro adhvareṣv asthād, ya vāyava indramādanāso, yā vāṃ śataṃ niyuto yāḥ sahasram, pra yad vām mitrāvaruṇā spūrdhann, ā gomatā nāsatyā rathen,ā no deva śavasā yāhi śuṣmin, pra vo yajñeṣu devayanto arcan, pra kṣodasa dhāyasā sasra eṣeti praügam. eti ca preti ca saptame 'hani saptamasyāhno rūpaṃ. tad u traiṣṭubhaṃ. triṣṭupprātaḥsavana eṣa tryaha ā tvā rathaṃ yathotaya, idaṃ vaso sutam andha, indra nedīya ed ihi, praitu brahmaṇas patir, agnir netā, tvaṃ soma kratubhiḥ, pinvanty apaḥ, pra va indrāya bṛbata iti prathamenāhnā samāna ātānaḥ saptame 'hani saptamasyāhno rūpaṃ kayā śubhā savayasaḥ sanīḷā iti sūktaṃ, na jāyamāno naśate na jāta iti jātavat saptame 'hani saptamasyāhno rūpaṃ tad u kayāśubhīyam. etad vai saṃjñānaṃ saṃtani sūktaṃ yat kayāśubhīyam. etena ha vā Indro 'gastyo Marutas te samajānata. tad yat kayāśubhīyaṃ śaṃsati, saṃjñātyā eva tad v āyuṣyaṃ. tad yo 'sya priyaḥ syāt, kuryād evāsya kayāśubhīyaṃ tad u traiṣṭubhaṃ. tena pratiṣṭhitapadena savanaṃ dādhārāyatanād evaitena na pracyavate tyaṃ su meṣam mahayā svarvidam iti sūktam, atyaṃ na vājaṃ havanasyadaṃ ratham iti rathavat saptame 'hani saptamasyāhno rūpaṃ tad u jāgataṃ. jagatyo vā etasya tryahasya madhyaṃdinaṃ vahanti. tad vai tac chando vahati yasmin nivid dhīyate. tasmāj jagatīṣu nividaṃ dadhāti mithunāni sūktāni śasyante traiṣṭubhāni ca jāgatānī ca. mithunaṃ vai paśavaḥ paśavaś chandomāḥ, paśūnām avaruddhyai tvām id dhi havāmahe, tvaṃ hy ehi cerava iti bṛhatpṛṣṭham bhavati saptame 'hani yad eva ṣaṣṭhasyāhnas tad yad vai rathaṃtaraṃ tad vairūpaṃ yad bṛhat tad vairājaṃ, yad rathaṃtaraṃ tac chākvaraṃ yad bṛhat tad raivataṃ tad yad bṛhatpṛṣṭham bhavati, bṛhataiva tad bṛhat pratyuttabhnuvanty astomakṛntatrāya yad rathaṃtaraṃ syāt, kṛntatraṃ syāt tasmād bṛhad eva kartavyaṃ yad vāvāneti dhāyyācyutā/bhi tvā śūra nonuma iti rathaṃtarasya yonim anu nivartayati. rāthaṃtaraṃ hy etad ahar āyatanena pibā sutasya rasina iti sāmapragāthaḥ pibavān saptame 'hani saptamasyāhno rūpam tyam ū ṣu vājinaṃ devajūtam iti tārkṣyo 'cyutaḥ > v. 16 (xxiii. 1). That which has (the words) 'hither' and 'forward' is a symbol of the seventh day, for the seventh day is a repetition of the first day. That which contains (the word) 'yoke', (the word) 'chariot', (the word) 'swift', (the word) 'drink', (the fact), that the deity is mentioned in the first Pada, (the fact) that this world is referred to, that which contains (the word) 'born', that which has no express mention (of the deity), the future tense, that which is a symbol of the first day; these are the symbols of the seventh day. 'From the ocean the aroma of sweetness hath arisen' is the Ājya of the seventh day; as not containing any express mention of the deity, on the seventh day it is a symbol of the seventh day. The ocean is speech; speech wastes not away, the ocean wastes not away. In that this is the Ājya of the seventh day, verily thus from the sacrifice they extend the sacrifice; verily thus they again approach speech for continuity. With sets of three days, uninterrupted and continuous, they proceed who proceed knowing thus. The Stomas are obtained, the metres are obtained on the seventh day. Just as they smear with butter again the portions cut off to refresh them, so here they perform again the Stomas and the metres to refresh them, in that this is the Ājya of the seventh day. It is in Triṣṭubh; this set of three days has the Triṣṭubh at the morning pressing. 'O Vāyu, drinker of the pure, come hither to us,' 'With which thou dost come forward to the bounteous one,' 'To our sacrifice hither with hundreds of steeds,' 'The lively presser at the sacrifices hath arisen forward,' 'The draughts delighting Indra,' 'Thy hundred steeds, thy thousand,' 'When forward, O Mitra and Varuṇa, for you they struggle,' 'Hither, O Nāsatyas, with chariot rich in cattle,' 'Come hither to us, O god, O impetuous one,' 'Forward to you in the sacrifices the pious have sung,' and 'Forward she hasteneth with her nourishing stream' are the Praüga. (The words) 'hither' and 'forward' on the seventh day are symbols of the seventh day. It is in Triṣṭubh; this set of three days has the Triṣṭubh at the morning pressing. 'Thee like a car for aid,' 'This Soma juice hath been pressed, > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > O bright one,’ ‘O Indra come near,’ ‘Let Brahmaṇaspati move forward,’ ‘Agni, the leader,’ ‘Thou, O Soma, with inspiration,’ ‘They swell the waters,’ and ‘Forward to Indra, the great’ are the continuation, being the same as that of the first day; on the seventh day it is a symbol of the seventh day. ‘With what array, of one age, of one home’ is the hymn; as containing (the word) ‘born’ in ‘Neither he that is being born nor he that is born shall attain’ on the seventh day it is a symbol of the seventh day. It is the ‘With what array (hymn); the ‘With what array’ hymn is one producing agreement and continuing (life). By it Indra and Agastya and the Maruts came to agreement; thus, in that he recites the ‘With that array’ (hymn), (it serves) to produce agreement. It is also life-giving; therefore for him who is dear to him he should perform the ‘With what array’ hymn. It is in Triṣṭubh; with it with feet supported he maintains the pressing; thereby it departs not from its place. ‘That ram that winneth the light I glorify’ is the hymn; as containing (the word) ‘chariot’ in ‘Like a strong steed the chariot hastening at the call’ on the seventh day it is a symbol of the seventh day, It is in Jagatī; Jagatī verses support the midday (pressing) of this set of three days; that metre is a support in which a Nivid is inserted; therefore he inserts a Nivid in the Jagatī verses. Pairing hymns are recited, in Triṣṭubh and Jagatī; cattle are a pairing; the Chandomas are cattle; (they serve) to win cattle. ‘Thee we invoke’, and ‘Do thou come to the worshipper’, are the Bṛhat as Pṛṣṭha on the seventh day; that is what belongs to the sixth day; the Rathantara is the Vairūpa, the Bṛhat the Vairāja; the Rathantara the Çākvara, the Bṛhat the Raivata; in that there is the Bṛhat as Pṛṣṭha, verily thus with the Bṛhat they support the Bṛhat, to avoid cleaving the Stomas. If it were to be the Rathantara, there would be a cleavage (of the Stomas). Therefore the Bṛhat only is to be used. ‘What he hath won’ is the normal inserted verse. In ‘Towards thee, O hero, we utter praise’ he makes to follow the basis of the Rathantara, for this day is connected with the Rathantara in place. ‘Drink of the pressed draught rich in sap’ is the Pragātha of the Sāman; as containing (the word) ‘drink’ on the seventh day it is a symbol of the seventh day. ‘This steed, god strengthened’ is the normal Tārkṣya (hymn). > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) - [Previous: 5.15](https://indike.org/pramana/in.veda.brahmana.aitreya.5.15) - [Next: 5.17](https://indike.org/pramana/in.veda.brahmana.aitreya.5.17) - [Up: 5](https://indike.org/pramana/in.veda.brahmana.aitreya.5) ## Translations (2) - [Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25)](https://indike.org/pramana/in.veda.brahmana.aitreya~en-keith.5.3.p2) — Arthur Berriedale Keith 1920, English - [English (machine translation)](https://indike.org/pramana/in.veda.brahmana.aitreya~en-mt.5.16) — English, machine translation ## Commentaries (1) - [Aitareyabrāhmaṇabhāṣya (Vedārthaprakāśa)](https://indike.org/pramana/in.veda.brahmana.aitreya!sayana.25.p3) — Sāyaṇa, Sanskrit ## Linked texts (2) - [Kauṣītakibrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.2.12) — Kauṣītaki, Sanskrit - [Āśvalāyanaśrautasūtra (ed. Rāmanārāyaṇa Vidyāratna, Calcutta)](https://indike.org/pramana/in.vedanga.kalpa.srauta.asvalayana*vidyaratna.0-116.2) — Sanskrit --- Source: [https://indike.org/pramana/in.veda.brahmana.aitreya.5.16](https://indike.org/pramana/in.veda.brahmana.aitreya.5.16) · Pramāṇa