Aitareyabrahmana 6.36

6.36

bhūtechadaḥ śaṃsati
bhūtechadbhir vai devā asurān upāsacantoteva yuddhenoteva māyayā.
teṣāṃ vai devā asurāṇām bhūtechadbhir eva
bhūtaṃ chādayitvāthainān atyāyaṃs,
tathaivaitad yajamānā bhūtechadbhir evāpriyasya bhrātṛvyasya
bhūtaṃ chādayitvāthainam atiyanti
tā ardharcaśaḥ śaṃsati, pratiṣṭhāyā evā/hanasyāḥ
śaṃsaty
āhanasyād vai retaḥ sicyate, retasaḥ prajāḥ prajāyante,
prajātim eva tad dadhāti
tā daśa śaṃsati.
daśākṣarā virāḷ, annaṃ virāḷ, annād retaḥ sicyate,
retasaḥ prajāḥ prajāyante, prajātim eva tad dadhāti
tā nyūṅkhayaty.
annaṃ vai nyūṅkho, 'nnād retaḥ sicyate,
retasaḥ prajāḥ prajāyante, prajātim eva tad dadhāti
dadhikrāvṇo akāriṣam iti dādhikrīṃ śaṃsati.
devapavitraṃ vai dadhikrā.
idaṃ vā idaṃ vyāhanasyāṃ vācam avādīt, tad devapavitreṇa vācam punīte
sānuṣṭub bhavati.
vāg vā anuṣṭup, tat svena chandasā vācam punīte
sutāso madhumattamā iti pāvamānīḥ śaṃsati
devapavitraṃ vai pāvamānya.
idaṃ vā idaṃ vyāhanasyāṃ vācam avādīt, tad devapavitreṇaiva vācam punīte.
tā anuṣṭubho bhavanti.
vāg vā anuṣṭup, tat svenaiva chandasā vācam punīte
'va drapso aṃśumatīm atiṣṭhad ity aindrābārhaspatyaṃ tṛcaṃ śaṃsati
viśo adevīr abhy ācarantīr bṛhaspatinā yujendraḥ sasāha ity
asuraviśaṃ ha vai devān abhy udācārya āsīt,
sa Indro Bṛhaspatinaiva yujāsuryaṃ varṇam abhidāsantam apāhaṃs.
tathaivaitad yajamānā Indrābṛhaspatibhyām eva
yujāsuryaṃ varṇam abhidāsantam apaghnate
tad āhuḥ:
saṃśaṃset ṣaṣṭhe 'hā+n \ na saṃśaṃse+t iti \ saṃśaṃsed ity āhuḥ.
katham anyeṣv ahassu saṃśaṃsati, katham atra na saṃśaṃsed ity.
atho khalv āhur:
naiva saṃśaṃset.
svargo vai lokaḥ ṣaṣṭham ahar, asamāyī vai svargo lokaḥ,
kaścid vai svarge loke sametīti.
sa yat saṃśaṃset, samānaṃ tat kuryād.
atha yan na saṃśaṃsatī+m̐ \ tat svargasya lokasya rūpaṃ.
tasmān na saṃśaṃsed.
yad eva na saṃśaṃsatī+m̐ \
etāni vā atrokthāni:
nābhānediṣṭho vālakhilyā vṛṣākapir evayāmarut.
sa yat saṃśaṃsed, apaiva sa eteṣu kāmaṃ rādhnuyād
aindro vṛṣākapiḥ, sarvāṇi chandāṃsy aitaśapralāpas.
tatra sa kāma upāpto ya aindre jāgate.
'thedam aindrābarhaspatyaṃ sūktam, aindrābārhaspatyā paridhānīya.
tasmān na saṃśaṃsen na saṃśaṃset

vi. 36 (xxx. 10). He recites the Bhūtechads; by means of the Bhūtechads the gods assailed the Asuras with battle and with craft. The gods, having obscured by the Bhūtechads the might of the Asuras, overcame them; verily thus the sacrificers having obscured by the Bhūtechads the might of the hated rival overcame him. These he recites by half verses, for support. He recites the Āhanasyā (verses); from this organ is seed poured, from seed offspring are born; verily thus he secures propagation. Ten he recites; the Virāj has ten syllables; the Virāj is food; from food is seed poured; from seed offspring are born; verily thus he secures propagation. In them he inserts the sound *o*; the sound *o* is food; from food is seed poured, from seed offspring are born; verily thus he secures propagation. In ‘I have celebrated Dadhikrāvan’ he recites the Dadhikrā (verse); Dadhikrā is the divine filter; herein he has said a speech full of impurity; thus speech he purifies with the divine filter. It is in Anuṣṭubh; the Anuṣṭubh is speech; thus with its own metre he purifies speech. In ‘The most sweet draughts are pressed’ he recites (verses) to Soma, the purifying; (verses) to Soma, the purifying are a divine filter; herein he has said a speech full of impurity; thus with the divine filter he purifies speech. They are in Anuṣṭubh; the Anuṣṭubh is speech; verily thus with its own metre he purifies speech. In ‘The drop hath mounted Aṅçumatī’ he recites a triplet to Indra and Bṛhaspati; ‘The hosts, godless, as they attacked, With Bṛhaspati to aid, Indra overwhelmed’

(he says); the Asura folk were rebellious towards the gods; Indra with Bṛhaspati as companion smote away the Asura hue when attacking; verily thus also the sacrificers by means of Indra and Bṛhaspati as aid smite away the Asura hue when attacking. They say ‘Should he recite together on the sixth day. Or should he not recite together?’ ‘He should recite together’ they say, ‘why should he recite together on the other days and not recite together on this?’ Or rather they say ‘He should not recite together; the sixth day is the world of heaven; the world of heaven is not a place where all meet; only certain people meet in that world. If he were to recite together, he would make it common. In that he does not recite together, that is a symbol of the world of heaven; therefore he should not recite together. Again as to his not reciting together; the litanies here are the Nābhānediṣṭha, the Vālakhilyās, the Vṛṣākapi and the Evayāmarut; if he were to recite together, he would loose the desire that is in these. The Vṛṣākapi is connected with Indra; the prattle of Aitaça is all the metres; herein is the desire obtained which is in (the hymn) in Jagatī to Indra; moreover the hymn is addressed to Indra and Bṛhaspati; the concluding verse is addressed to Indra and Bṛhaspati; therefore he should not recite together.