Aitareyabrahmana 6.20

6.20

sadyo ha jāto vṛṣabhaḥ kanīna iti maitrāvarunaḥ
purastāt sūktānām ahar-ahaḥ śaṃsati
tad etat sūktāṃ svargyam.
etena vai sūktena devāḥ svargaṃ lokam ajayann etena ṛṣayas.
tathaivaitad yajamānā etena sūktena svargaṃ lokaṃ jayanti
tad u vaiśvāmitraṃ.
viśvasya ha vai mitraṃ Viśvāmitra āsa
viśvaṃ hāsmai mitram bhavati ya evaṃ veda yeṣāṃ
caivaṃ vidvān etan maitrāvaruṇaḥ purastāt sūktānām ahar-ahaḥ śaṃsati
tad ṛṣabhavat paśumad bhavati, paśūnām avaruddhyai
tat pañcarcam bhavati.
pañcapadā paṅktiḥ, paṅktir vā annam, annādyasyāvaruddhyā
ud u brahmāṇy airata śravasyeti brāhmaṇācchaṃsī brahmaṇvat
samṛddhaṃ sūktam ahar-ahaḥ śaṃsati
tad etat sūktaṃ svargyām.
etena vai sūktena devāḥ svargaṃ lokam ajayann etena ṛṣayas.
tathaivaitad yajamānā etena sūktena svargaṃ lokaṃ jayanti
tad u vāsiṣṭham.
etena vai Vasiṣṭha Indrasya priyaṃ dhāmopāgachat, sa paramaṃ lokam ajayad
upendrasya priyaṃ lokaṃ gachati, jayati paramaṃ lokaṃ ya evaṃ veda
tad vai ṣaḷṛcaṃ. ṣaḍ vā ṛtava, ṛtūnām āptyai
tad upariṣṭāt sampātānāṃ śaṃsaty.
āptvaiva tat svargaṃ lokaṃ yajamānā asmim̐l loke pratitiṣṭhanty
abhi taṣṭeva dīdhayā manīṣām ity achāvāko 'har-ahaḥ śaṃsaty
abhivat tatyai rūpam
abhi priyāṇi marmṛśat parāṇīti.
yāny eva parāṇy ahāni tāni priyāṇi,
tāny eva tad abhimarmṛśato yanty abhyārabhamāṇāḥ.
paro vā asmāl lokāt svargo lokas, tam eva tad abhivadati
kavīm̐r ichāmi saṃdṛśe sumedhā iti
ye vai te na ṛṣayaḥ pūrve pretās te vai kavayas,
tān eva tad abhyativadati
tad u vaiśvamitraṃ.
viśvasya ha vai mitraṃ Viśvāmitra āsa.
viśvaṃ hāsmai mitram bhavati ya evaṃ veda
tad aniruktam prājāpātyaṃ śaṃsaty.
anirukto vai Prajāpatiḥ, Prajāpater āptyai
sakṛd Indraṃ nirāha, tenaindrād rūpān na pracyavate
tad vai daśarcaṃ.
daśākṣarā virāḷ, annaṃ virāḷ, annādyasyāvaruddhyai
yad eva daśarcā+m \ daśa vai prāṇāḥ, prāṇān eva tad āpnuvanti,
prāṇān ātman dadhate
tad upariṣṭāt sampātānāṃ śaṃsaty.
āptvaiva tat svargaṃ lokaṃ yajamānā asmim̐l loke pratitiṣṭhanti

vi. 20 (xxviii. 4) ‘Straightway on birth the bull, the youngling’ the Maitrāvaruṇa recites day by day before the hymns. That hymn is heavenly; by this hymn the gods conquered the world of heaven, by this the seers. Verily thus also the sacrificers by this hymn conquer the world of heaven. It is by Viçvāmitra; Viçvāmitra was the friend of all; all becomes friendly to him who knows thus and to those for whom a Maitrāvaruṇa, knowing thus, recites this before the hymns day by day. It contains (the words) ‘bull’ and ‘cattle’; (it serves) to win cattle. It is of five verses; the Paṅkti has five Padas; food is the Paṅkti; (it serves) to win proper food. ‘Praises have been offered in desire of glory’ the Brāhmaṇācchaṅsin recites day by day the hymn containing (the word) ‘praise’ and so perfect. This hymn is heavenly; by this hymn the gods conquered the world of heaven, by this the seers. Verily thus also the sacrificers by this hymn conquer the world of heaven. It is by Vasiṣṭha; by it Vasiṣṭha went to the dear abode of Indra, he conquered the highest world. He goes to the dear abode of Indra, he conquers the highest world who knows thus. It has six verses; the seasons are six; (it serves) to win the seasons. He recites it after the Saṃpātas. Having obtained thus the world of heaven the sacrificers find support in this world. ‘Like a carpenter have I fashioned a thought’, the Achāvāka recites day by day, containing (the word) ‘towards’ and a symbol of continuity. ‘Pondering on the dear (days) to come’ (he says); the days to come are dear; verily thus they proceed pondering on, laying hold of, them. The world of heaven is to come as compared with this world; verily thus he alludes to it. ‘I long to see the sages, with wisdom’ (he says), our seers who are departed are the sages; verily thus he refers to them. It is by Viçvāmitra; Viçvāmitra was the friend of all; all becomes friendly to him who knows thus. That which he recites has no deity mentioned and is connected with

Prajāpati. Prajāpati is he whose name is not mentioned; (it serves) to obtain Prajāpati. Once he mentions Indra; thereby he departs not from the Indra form. It is in ten verses; the Virāj has ten syllables; the Virāj is food; (it serves) to win food. As to its being of ten verses, the breaths are ten; verily thus they obtain the breaths, they place breaths in the body. He recites it after the Saṃpātas; verily thus having obtained the world of heaven, the sacrificers find support in this world.