Aitareyabrahmana 5.22

5.22

pṛṣṭhyaṃ ṣaḷaham upayanti.
yathā vai mukham evam pṛṣṭhyaḥ ṣaḷahas.
tad yathāntaram mukhasya jihvā tālu dantā, evaṃ chandomā.
atha yenaiva vācaṃ vyākaroti yena svādu cāsvādu ca vijānāti,
tad daśamam ahar
yathā vai nāsike evam pṛṣṭhyaḥ ṣaḷahas.
tad yathāntaram nāsikayor, evaṃ chandomā.
atha yenaiva gandhān vijānāti, tad daśamam ahar
yathā vā akṣy evam pṛṣṭhyaḥ ṣaḷahas.
tad yathāntaram akṣṇaḥ kṛṣṇam, evaṃ chandomā.
atha yaiva kanīnikā yena paśyati, tad daśamam ahar
yathā vai karṇa evam pṛṣṭhyaḥ ṣaḷahas.
tad yathāntaraṃ karṇasyaivaṃ chandomā.
atha yenaiva śṛṇoti, tad daśamam ahaḥ
śrīr vai daśamam ahaḥ, śriyaṃ vā eta āgachanti ye daśamam ahar āgachanti.
tasmād daśamam ahar avivākyam bhavati:
mā śriyo 'vavādiṣmeti, duravavadaṃ hi śreyasas
te tataḥ sarpanti
te mārjayante
te patnīśālāṃ samprapadyante
teṣāṃ ya etām āhutiṃ vidyāt, sa brūyāt:
samanvārabhadhvam iti.
sa juhuyād
iha rameha ramadhvam, iha dhṛtir iha svadhṛtir,
Agne vāṭ, svāhā vāḷ iti
sa yad iha ramety āhāsminn evaināṃs tal loke ramayatīha ramadhvam iti
yad āha, prajām evaiṣu tad ramayatīha dhṛtir iha svadhṛtir iti
yad āha, prajāṃ caiva tad vācaṃ ca yajamāneṣu dadhāty.
Agne vāḷ iti rathaṃtaram, svāhā vāḷ iti bṛhad
devānāṃ vā etan mithunaṃ yad bṛhadrathaṃtare,
devānām eva tan mithunena mithunam avarundhate,
devānām mithunena mithunam prajāyante prajātyai
prajāyate prajayā paśubhir ya evaṃ veda
te tataḥ sarpanti, te mārjayante, ta āgnīdhraṃ samprapadyante.
teṣāṃ ya etām āhutiṃ vidyāt, sa brūyat:
samanvārabhadhvam iti.
sa juhuyād
upasṛjan dharuṇam mātaraṃ dharuṇo dhayan \
rāyas poṣam iṣam ūrjam asmāsu dīdharat svāheti
rāyas poṣam iṣam ūrjam avarunddha ātmane ca yajamānebhyaś ca
yatraivaṃ vidvān etām āhutiṃ juhoti

v. 22 (xxiv. 3). They perform the Pṛṣṭhya Ṣaḍaha. As is the mouth, so is the Pṛṣṭhya Ṣaḍaha; as within the mouth are the tongue, palate, and teeth, so are the Chandomas; now that by which he makes speech distinct, by which he discerns sweet and not sweet, is the tenth day. As the two nostrils, so the Pṛṣṭhya Ṣaḍaha, as that within the nostrils, so the Chandomas; now that by which he discriminates scents is the tenth day. As is the eye, so is the Pṛṣṭhya Ṣaḍaha; as the black within the eye, so the Chandomas; now the pupil, by which he sees, is the tenth day. As is the ear, so is the Pṛṣṭhya Ṣaḍaha; as what is within the ear, so the Chandomas; now that by which he hears is the tenth day. The tenth day is prosperity; they attain prosperity who perform the tenth day (rite). Wherefore the tenth day is one on which corrections are not to be made (thinking) 'Let us not speak ill of prosperity', for it is unwise to speak ill of a superior. They creep thence, they purify themselves, they enter the hut of the wives; of those he who knows this libation should say 'Hold ye on to one another'. He should offer with 'Here stay, stay ye here; here be support, here self support; O Agni; vāṭ! Hail! vāṭ!' In that he says 'Here stay' he

makes them stay in this world; in that he says 'Stay ye here' he makes offspring stay in them. In that he says 'Here be support; here self-support', verily thus he confers speech and offspring upon the sacrificers. The Rathantara is 'O Agni, vāṭ!', the Bṛhat is 'Hail! vāṭ'. The Bṛhat and Rathantara are a pairing of the gods; verily thus by a pairing of the gods they win a pairing; by a pairing of the gods they are propagated in pairings; (therefore this serves) for propagation; he is propagated with offspring and cattle who knows thus. They creep thence; they purify themselves; they go to the Āgnīdh's altar; of them he who knows this libation should say 'Hold ye on to one another'. He should offer with 'Sending the sucking calf (to its mother), Himself a sucking calf sucking his mother, Increase of wealth, sap, and strength May he support in us; hail!' Increase of wealth, sap and strength he wins for himself and the sacrificers when one knowing thus offers this libation.