Aitareyabrahmana 6.12

6.12

ihopa yāta śavaso napāta iti tṛtīyasavana unnīyamānebhyo
'nvāha vṛṣaṇvatīḥ pītavatīḥ sutavatīr madvatī rūpasamṛddhās.
tā aindrārbhavyo bhavanti
tad āhur:
yan nārbhavīṣu stuvate, 'tha kasmād ārbhavaḥ pavamāna ity ācakṣata iti
Prajāpatir vai pita Ṛbhūn martyān sato
'martyān kṛtvā tṛtīyasavana ābhajat, tasmān nārbhavīṣu stuvate,
'thārbhavaḥ pavamāna ity ācakṣate
'thāha:
yad yathāchandasam pūrvayoḥ savanayor anvāha gāyatrīḥ
prātaḥsavane triṣṭubho mādhyaṃdine,
'tha kasmāj jāgate sati tṛtīyasavane triṣṭubho 'nvāheti
dhītarasaṃ vai tṛtīyasavanam,
athaitad adhītarasaṃ śukriyaṃ chando
yat triṣṭup savanasya sarasatāyā iti brūyād,
atho Indraṃ evaitat savane 'nvābhajatīty
athāha:
yad aindrārbhavaṃ vai tṛtīyasavanam,
atha kasmād eṣa eva tṛtīyasavane
prasthitānām pratyakṣād aindrārbhavyā yajatī,ndra
ṛbhubhir vājavadbhiḥ samukṣitam iti hotaiva,
nānādevatyābhir itare, kathaṃ teṣām aindrārbhavyo bhavantītī/ndrāvaruṇā
sutapāv imaṃ sutam iti maitrāvaruṇo yajati,
yuvo ratho adhvaraṃ devavītaya iti bahūni vaha.
tad Ṛbhūṇām rūpam
indraś ca somam pibatam bṛhaspata iti brāhmaṇācchaṃsī yajaty,
ā vāṃ viśantv indavaḥ svābhuva iti bahūni vāha.
tad Ṛbhūṇāṃ rūpam
ā vo vahantu saptayo raghuṣyada iti potā yajati,
raghupatvānaḥ pra jigāta bāhubhir iti bahūni vaha.
tad Ṛbhūṇāṃ rūpam
ameva naḥ suhavā ā hi gantaneti neṣṭā yajati,
gantaneti bahūni vāha.
tad Ṛbhūṇāṃ rūpam
indrāviṣṇū pibatam madhvo asyety achāvāko yajaty,
ā vām andhāṃsi madirāṇy agmann iti bahūni vāha.
tad Ṛbhūṇāṃ rūpam
imaṃ stomam arhate jātavedasa ity āgnīdhro yajati,
ratham iva sam mahemā manīṣayeti bahūni vāha.
tad Ṛbhūṇāṃ rūpam
evam u haitā aindrārbhavyo bhavanti
yan nānādevatyās, tenānyā devatāḥ prīṇāti
yad u jagatprāsāhā, jāgataṃ vai tṛtīyasavanaṃ,
tṛtīyasavanasyaiva samṛddhyai

vi. 12 (xxviii. 4). ‘Come hither, O sons of strength’ he recites at the third pressing for (the goblet) being filled, (verses) containing (the words) ‘strong’, ‘drink’, ‘press’, and ‘be drunk’ and so perfect in form. They are addressed to Indra and the Ṛbhus. They say ‘Since they do not chant (verses) to the Ṛbhus, then why do they call it the Ārbhava Pavamāna?’ Prajāpati as father having made immortal the Ṛbhus being mortal gave them a share in the third pressing; therefore they do not chant (verses) to the Ṛbhus, but they call it the Ārbhava Pavamāna. Further he says ‘Seeing that in the two first pressings he recites according to the metre, Gāyatrī verses at the morning pressing, Triṣṭubhs at the midday pressing, then why does he recite Triṣṭubh verses at the third pressing which is connected with the Jagatī?’

‘The third pressing has the sap sucked out; the Triṣṭubh metre is one with the sap not sucked out but full of pure juice; (therefore it serves) to make it full of sap’ should he reply; ‘Moreover he thus gives Indra a share in the pressing’. Further he says ‘Seeing that the third pressing is connected with Indra and the Ṛbhus, then why does he, the Hotṛ, alone at the third pressing use for the Prasthita libations what is manifestly (a verse ) to Indra and the Ṛbhus “O Indra with the Ṛbhus, full of strength, the well blended”, while the others use (verses) to various deities, and how are these (verses) connected with Indra and the Ṛbhus’. The Maitrāvaruṇa uses as offering verse ‘O Indra and Varuṇa, drinkers of the pressed this pressed (juice)’; in ‘Your chariot the sacrifice for the enjoyment of the gods’ he mentions many; that is a symbol of the Ṛbhus. The Brāhmaṇācchaṅsin uses as offering verse ‘With Indra, O Bṛhaspati, drink the Soma’; in ‘Let the drops well formed enter you’ he mentions many; that is a symbol of the Ṛbhus. The Potṛ uses as offering verse ‘May the steeds, swift speeding, bring you hither’; in ‘Swiftly leaping, come ye forward on their backs’ he mentions many; that is a symbol of the Ṛbhus. The Neṣṭṛ uses as offering verse ‘As at home come ye to us, swift to listen’; in ‘Come ye’ he mentions many; that is a symbol of the Ṛbhus. The Achāvāka uses as offering verse ‘O Indra and Viṣṇu drink of this sweet drink’; in ‘The sweet Soma juices of you two have come’ he mentions many; that is a symbol of the Ṛbhus. The Āgnīdh uses the offering verse ‘This praise to Jātavedas who doth deserve it; in ‘Like a chariot let us magnify with devotion’ he mentions many; that is a symbol of the Ṛbhus. So are these verses addressed to Indra and the Ṛbhus. In that they are addressed to various deities, thereby he delights the other deities. In that they consist mainly of Jagatī verses, and the third pressing is connected with the Jagatī, verily (they serve) to make perfect the pressing.