Aitareyabrahmana 5.32

5.32

Prajāpatir akāmayata:
prajāyeya bhūyān syām iti.
sa tāpo 'tapyata, sa tapas taptvemām̐l lokān asṛjata:
pṛthivīm antarikṣaṃ divaṃ.
tām̐l lokān abhyatapat,
tebhyo 'bhitaptebhyas trīṇi jyotīṃṣy ajāyantāgnir eva pṛthivyā ajāyata,
Vāyur antarikṣād, Ādityo divas.
tāni jyotīṃṣy abhyatapat, tebhyo 'bhitaptebhyas trayo vedā ajāyanta:
ṛgveda evāgner ajāyata, yajurvedo Vāyoḥ sāmaveda Ādityāt.
tān vedān abhyatapat, tebhyo 'bhitaptebhyas trīṇi śukrāṇy ajāyanta:
bhūr ity eva ṛgvedād ajāyata, bhuva iti yajurvedāt, svar iti sāmavedāt
tāni śukrāṇy abhyatapat,
tebhyo 'bhitaptebhyas trayo varṇā ajāyantākāra ukāro makāra iti.
tān ekadhā samabharat, tad etad o+m iti.
tasmād om-om iti praṇauty.
om iti vai svargo loka, om ity asau yo 'sau tapati
sa Prajāpatir yajñam atanuta, tam āharat, tenāyajata.
sa ṛcaiva hautram akarod, yajuṣādhvaryavaṃ sāmnodgīthaṃ.
yad etat trayyai vidyāyai śukraṃ, tena brahmatvam akarot
sa Prajāpatir yajñaṃ devebhyaḥ samprāyachat,
te devā yajñam atanvata, tam āharanta, tenāyajanta.
ta ṛcaiva hautram akurvan, yajuṣādhvaryavaṃ, sāmnodgīthaṃ.
yad evaitat trayyai vidyāyai śukraṃ, tena brahmatvam akurvaṃs
te devā abruvan Prajāpatiṃ:
yadi no yajña ṛkta ārtiḥ syād yadi yajuṣṭo yadi sāmato yady
avijñātā sarvavyāpad vā, kā prāyaścittir iti.
sa Prajāpatir abravīd devān:
yadi vo yajña ṛkta ārtir bhavati, bhūr iti gārhapatye juhavātha;
yadi yajuṣṭo, bhuva ity āgnīdhrīye 'nvāhāryapacane vā haviryajñeṣu;
yadi sāmataḥ, svar ity āhavanīye;
yady avijñātā sarvavyāpad vā,
bhūr bhuvaḥ svar iti sarvā anudrutyāhavanīya eva juhavāthety
etāni ha vai vedānām antaḥśleṣaṇāni yad etā vyāhṛtayas.
tad yathātmanātmānaṃ saṃdadhyād,
yathā parvaṇā parva yathā śleṣmaṇā carmaṇyaṃ vānyad
vā viśliṣṭam saṃśleṣayed:
evam evaitābhir yajñasya viśliṣṭaṃ saṃdadhāti.
saiṣā sarvaprāyaścittir yad etā vyāhṛtayas,
tasmād eṣaiva yajñe prāyaścittiḥ kartavyā

v. 32 (xxv. 7) Prajāpati desired ‘May I be propagated; may I be multiplied’. He practised fervour; having practised fervour he created these worlds; the earth, the atmosphere, the sky. He brooded over these worlds; from these worlds when brooded over these luminaries were born; Agni was born from the earth, Vāyu from the atmosphere, Āditya from the sky. He brooded over these luminaries. From these brooded over the three Vedas were born; the Ṛgveda was born from Agni, the Yajurveda from Vāyu, the Sāmaveda from Aditya. He brooded over these Vedas; from these (Vedas) when brooded over three pure (sounds) were born; _bhūḥ_ from the Ṛgveda was born, _bhuvaḥ_ from the Yajurveda, _svar_ from the Sāmaveda. He brooded over these pure ones; from them when brooded over the three sounds were born; the letter _a_, the letter _u_, and the letter _m_. Them he brought together; that made (the word) _om_. Therefore with _om_ does he say the Praṇava. _Om_ is the world of heaven; _om_ is he that yonder gives heat. Prajāpati extended the sacrifice; he took it; he sacrificed with it. He performed the Hotṛ’s office with the Ṛc alone, the Adhvaryu’s with the Yajus, the Udgātṛ’s with the Sāman. He performed the Brahman’s office with the pure (part) of the threefold knowledge. Prajāpati handed over the sacrifice to the gods; the gods extended the sacrifice; they took it, they sacrificed with it. They performed the Hotṛ’s office with the Ṛc alone, the Adhvaryu’s with the Yajus, the Udgātṛ’s with the Sāman. They performed the Brahman’s office with the pure (part) of the threefold knowledge. The gods said to Prajāpati ‘If there be trouble in our sacrifice from the Ṛc, or from the Yajus, or from the Sāman, or an unknown (trouble) or a complete failure, what is the expiation?’ To the gods said Prajāpati ‘If there is trouble in your sacrifice from the Ṛc, do ye offer on the Gārhapatya, with ‘_bhūḥ_’; if from the Yajus, with ‘_bhuvaḥ_’ on the Agnīdh’s altar, or on the Anvāhāryapacana at oblation sacrifices ; if from the Sāman, with ‘_svar_’ on the Āhavanīya; if (the trouble) is unknown or a complete

failure, running through all ‘*bhūḥ, bhuvaḥ, svar*’, do ye offer on the Āhavanīya only’. These exclamations are the internal fastenings of the Vedas; just as one may unite one thing with another, or joint with joint, or with a cord unite an object of leather or something which has come apart, so with these he unites whatever in the sacrifice has come apart. These exclam of the sacrifice; he receives for making medicine for the sacrifice. Moreover in that (the Brahman) performs his function as Brahman with the greatest amount of holy power, with the sap of the metres, therefore is he the Brahman; in the beginning the Brahman was a sharer of half with the other priests; a half (of the holy power) was the Brahman's, a half the other priests. Therefore if there is trouble in the sacrifice from the Ṛc the Brahman should offer on the Gārhapatya with ‘*bhūḥ*’; if from the Yajus, on the Agnīdh's altar, or on the Anvāhāryapacana at oblation offerings with ‘*bhuvaḥ*’; if from the Sāman with ‘*svar*’ on the Āhavanīya; if (the trouble) is unknown or a complete failure, he should run over all ‘*bhūḥ, bhuvaḥ, svar*’ and offer on the Āhavanīya only. The Prastotṛ when the Stotra is being begun, says ‘O Brahman, shall we chant, O Praçāstṛ?’. At the morning pressing the Brahman should say ‘*bhūḥ*! with Indra do ye chant’; ‘*bhuvaḥ*’ he should say at the midday pressing ‘With Indra do ye chant’; ‘*svar*’ he should say at the third pressing, ‘With Indra do ye chant’. ‘*bhūḥ, bhuvaḥ, svar*’ he should say at an Uktha or Atirātra, ‘With Indra do ye chant’. In that he says ‘With Indra do ye chant’, and the sacrifice is connected with Indra, and the god of the sacrifice is Indra, verily thus he makes the chanting possessed of Indra, verily to them he says in effect ‘Let it go not from Indra; with Indra do ye chant’.