Aitareyabrahmana 8.12: adhyāya 38, khaṇḍaḥ 1-3

8.12

athāta aindro mahābhiṣekas
te devā abruvan saprajāpatikā:
ayaṃ vai devānām ojiṣṭho baliṣṭhaḥ sahiṣṭhaḥ sattamaḥ pārayiṣṇutama,
imam evābhiṣiñcāmahā iti. tatheti.
tad vai tad Indram eva
tasmā etām āsandīṃ samabharann ṛcaṃ nāma.
tasyai bṛhac ca rathaṃtaraṃ ca pūrvau pādāv akurvan,
vairūpaṃ ca vairājaṃ cāparau,
śākvararaivate śīrṣaṇye, naudhasaṃ ca kāleyaṃ cānūcye,
ṛcaḥ prācīnātānān, sāmāni tiraścīnavāyān, yajūṃṣy atīkāśān,
yaśa āstaraṇaṃ, śriyam upabarhaṇaṃ.
tasyai Savitā ca Bṛhaspatiś ca pūrvau pādāv adhārayatāṃ,
Vāyuś ca Pūṣā cāparau, Mitrāvaruṇau śīrṣaṇye, Aśvināv anūcye.
sa etām āsandīm ārohad
Vasavas tvā gāyatreṇa chandasā trivṛtā stomena rathaṃtareṇa sāmnārohantu,
tān anv ārohāmi sāmrājyāya.
Rudrās tvā traiṣṭubhena chandasā pañcadaśena stomena bṛhata sāmnārohantu,
tān anv ārohāmi bhaujyāyā,
dityās tvā jāgatena chandasā saptadaśena stomena vairūpeṇa sāmnārohantu,
tān anv ārohāmi svārājyāya.
Viśve tvā devā ānuṣṭubhena chandasaikaviṃśena
stomena vairājena sāmnārohantu, tān anv ārohāmi vairājyāya.
Sādhyāś ca tvāptyāś ca devāḥ pāṅktena chandasā triṇavena
stomena śākvareṇa sāmnārohantu, tān anv ārohāmi rājyāya.
Marutaś ca tvāṅgirasaś ca devā atichandasā chandasā trayastriṅśena
stomena raivatena sāmnārohantu,
tān anv ārohāmi pārameṣṭhyāya māhārājyāyādhipatyāya
svāvaśyāyātiṣṭhāyārohāmīty etām āsandīm ārohat
tam etasyām āsandyām āsīnaṃ viśve devā abruvan:
na vā anabhyutkruṣṭa Indro vīryaṃ kartum arhaty,
abhy enam utkrośāmeti. taitieti.
tāṃ viśve devā abhyudakrośann:
imaṃ devā abhyutkrośata samrājaṃ sāmrājyam bhojam bhojapitaraṃ
svarājaṃ svārājyaṃ virājaṃ vairājyaṃ
rājānaṃ rājapitaram parameṣṭinam pārameṣṭhyaṃ.
kṣatram ajani, kṣatriyo 'jani, viśvasya bhūtasyādhipatir ajani,
viśām attājani, purām bhettājany,
asurāṇāṃ hantājani, brahmāṇo goptājani, dharmasya goptājanīti
tam abhyutkruṣṭam Prajāpatir abhiṣekṣyann etayarcābhyamantrayata

viii. 12 (xxxviii. 1.) Now comes the great anointing of Indra. The gods with Prajāpati said ‘He is of the gods the mightiest, the most powerful, the strongest, the most real, the best to accomplish; let us anoint him.’ ‘Be it so’ (they replied). Thus (they did anoint) Indra. For him they brought together the throne called Ṛc; as its two front feet they made the Bṛhat and the Rathantara, as its two back feet the Vairūpa and the Vairāja, as the head (and foot) (planks) the Çākvara and the Raivata, as the cross (planks) the Naudhasa and Kāleya, as the lengthwise ropes the Ṛc verses, as the cross-ties the Sāmans, as the holes the Yajuses, as the coverlet glory, as the pillow prosperity. Savitṛ and Bṛhaspati supported its front feet, Vāyu and Pūṣan the back feet, Mitra and Varuṇa the head (and foot) (planks), the Açvins the cross (planks). He mounted this throne with ‘Let the Vasus mount thee with the Gāyatrī metre, the Trivṛt Stoma, the Rathantara Sāman; after them I mount for overlordship. Let the Rudras mount thee, with the Triṣṭubh metre, the Pañcadaça Stoma, the Bṛhat Sāman; after them I mount for paramount rule. Let the Ādityas mount thee with the Jagatī metre, the Saptadaça Stoma, the Vairūpa Sāman; after them I mount for self rule. Let the All-gods mount thee with the Anuṣṭubh metre, with the Ekaviñça Stoma, the Vairāja Sāman; after them I mount for sovereignty. Let the Sādhya and the Āptya gods mount thee with the Paṅkti metre, the Triṇava Stoma, the Çākvara Sāman; after them I mount for kingship. Let the Maruts and the Aṅgirases the gods mount thee with the Atichandas metre, the Trayastriñça Stoma, the Raivata Sāman; after them I mount for supreme authority, for great kingship, for suzerainty, for supremacy, for pre-eminence;’ he mounted the throne. When he was seated on the throne the All-gods said ‘If Indra is not proclaimed he cannot display his strength; let us proclaim him.’ ‘Be it so.’ Him the All-gods proclaimed (saying) ‘Do ye proclaim him, O gods, as overlord and overlordship, as paramount ruler and father of paramount rulers, as self ruler and self rule, as sovereign and sovereignty, as king and father of kings, as supreme lord and supreme authority. The lordly power hath been born, the Kṣatriya

hath been born, the suzerain of all creation hath been born, the eater of the folk hath been born, the breaker of citadels hath been born, the slayer of the Asuras hath been born, the guardian of the holy power hath been born, the guardian of the law hath been born.’

When he had been proclaimed Prajāpati, being about to anoint him, addressed him with the verse