Aitareyabrahmana 8.2

8.2

janiṣṭhā ugraḥ sahase turāyeti sūktam ugravat sahasvat,
tat kṣatrasya rūpam.
mandra ojiṣṭha ity ojasvat, tat kṣatrasya rūpam.
bahulābhimāna ity abhivad, abhibhūtyai rūpaṃ.
tad ekādaśarcam bhavaty, ekādaśākṣarā vai triṣṭup,
traiṣṭubo vai rājanya.
ojo vā indriyaṃ vīryaṃ triṣṭub, ojaḥ kṣatraṃ vīryaṃ rājanyas;
tad enam ojasā kṣatreṇa vīryeṇa samardhayati.
tad gaurivītam bhavaty.
etad vai marutvatīyaṃ samṛddhaṃ yad gaurivītaṃ, tasyoktam brāhmaṇaṃ
tvām id dhi havāmaha iti bṛhatpṛṣṭham bhavati.
kṣatraṃ vai bṛhat, kṣatreṇaiva tat kṣatraṃ samardhayaty.
atho kṣatraṃ vai bṛhad, ātmā yājamānasya niṣkevalyaṃ.
tad yad bṛhatpṛṣṭham bhavati, kṣatraṃ vai bṛhat,
kṣatreṇaivainaṃ tat samardhayaty.
atho jyaiṣṭhyaṃ vai bṛhaj, jyaiṣṭhyenaivainaṃ tat samardhayaty.
atho śraiṣṭhyaṃ vai bṛhac, chraiṣṭhyenaivainaṃ tat samardhayaty
abhi tvā śūra nonuma iti rathaṃtaram anurūpaṃ kurvanty.
ayaṃ vai loko rathaṃtaram, asau loko bṛhad;
asya vai lokasyāsau loko 'nurūpo, 'muṣya lokasyāyaṃ loko 'nurūpas.
tad yad rathaṃtaram anurūpaṃ kurvanty,
ubhāv eva tal lokau yajamānāya sambhoginau kurvanty.
atho brahma vai rathaṃtaraṃ kṣatram bṛhad,
brahmaṇi khalu vai kṣatram pratiṣṭhitaṃ
kṣatre brahmātho sāmna eva sayonitāyai
yad vāvāneti dhāyyā, tasyā uktam brāhmaṇam
ubhayaṃ śṛṇavac ca na iti sāmapragātha ubhayasāmno rūpam,
ubhe hi sāmanī kriyete

viii. 2 (xxxvi. 2). ‘Thou hast been born dread, for impetuous strength’ is the hymn containing (the words) ‘dread’ and ‘strength’; this is a symbol of the lordly power. In ‘Exalting, most mighty’ it contains (the word) ‘might’; that is a symbol of the lordly power; in ‘Full of pride (abhi-māna)’ it contains (the word) ‘towards (abhi)’; this is a symbol of overpowering. It is of eleven verses; the Triṣṭubh has eleven syllables; the Rājanya is connected with the Triṣṭubh; the Triṣṭubh is might, power, strength; the Rājanya is might, the lordly power, strength; thus he makes him prosper with might, the lordly power, strength. It is by Gaurīvīti; the Gaurīvīti (hymn) is the perfect Marutvatīya; the explanation of it has been given. In ‘Thee we invoke’, it has the Bṛhat as Pṛṣṭha; the Bṛhat is lordly power; verily thus he makes the lordly power prosper with the lordly power. Moreover the Bṛhat is the lordly power; the Niṣkevalya is the body of the sacrificer; in that it has the Bṛhat as Pṛṣṭha, and the Bṛhat is lordly power, verily thus he makes it prosper with the lordly power. Moreover the Bṛhat is the highest; verily thus he makes him prosper with the highest. Moreover the Bṛhat is the best; verily thus he makes him prosper with the best. In ‘To thee, O hero, we utter praise’ they make the Rathantara the antistrophe; the Rathantara is this world; the Bṛhat yonder world; yonder world is the counterpart of this world; of yonder world this world is the counterpart. In that they make the Rathantara the antistrophe, verily thus they make both these worlds possessed of enjoyment for the sacrificer. Moreover the Rathantara is the holy power, the Bṛhat the lordly power; on the holy power is the lordly power established, on the lordly power the holy power; moreover (it serves) to secure the Sāman its birthplace. ‘What he hath won’ is the inserted verse; the explanation of this has been given. ‘Both let him hear for us’ is the Pragātha of the Sāman; it is a symbol of (the day) with both Sāmans, for both Sāmans are performed.