Aitareyabrahmana 8.28

8.28

athāto brahmanaḥ parimaro.
yo ha vai brahmaṇaḥ parimaraṃ veda,
pary enaṃ dviṣanto bhrātṛvyāḥ pari sapatnā mriyante
'yaṃ vai brahma yo 'yam pavate.
tam etāḥ pañca devatāḥ parimriyante:
vidyud vṛṣṭiś candramā ādityo 'gnir
vidyud vai vidyutya vṛṣṭim anupraviśati,
sāntardhīyate, tāṃ na nirjānanti
yadā vai mriyate, 'thāntardhīyate,
'thaināṃ na nirjānanti
sa brūyād vidyuto maraṇe:
dviṣan me mriyatāṃ, so 'ntardhīyatāṃ, tam mā nirjñasiṣur iti
kṣipraṃ haivainaṃ na nirjānanti
vṛṣṭir vai vṛṣṭvā candramasam anupraviśati,
sāntardhīyate, tāṃ na nirjānanti.
yadā vai mriyate, 'thāntardhīyate, 'thainaṃ na nirjānanti.
sa brūyād vṛṣṭer maraṇe:
dviṣan me mriyatāṃ, so 'ntardhīyatāṃ, tam mā nirjñāsiṣur iti.
kṣipraṃ haivainaṃ na nirjānanti
candramā vā amāvāsyāyām ādityam anupraviśati,
so 'ntardhīyatāṃ, taṃ na nirjānanti.
yadā vai mriyate, 'thāntardhīyate, 'thainaṃ na nirjānanti.
sa brūyāc candramaso maraṇe:
dviṣan me mriyatāṃ, so 'ntardhīyatāṃ, tam mā nirjñāsiṣur iti.
kṣipraṃ haivainaṃ na nirjānanty
ādityo vā astaṃ yann agnim anupraviśati, so 'ntardhīyate,
taṃ na nirjānanti.
yadā vai mriyatc, 'thāntardhīyate, 'thainām na nirjānanti.
sa brūyād ādityasya maraṇe:
dviṣan me mriyatāṃ, so 'ntardhīyatāṃ, tam mā nirjñāsiṣur iti.
kṣipraṃ haivainaṃ nā nirjānanty
āgnir vā udvān vāyum anupraviśati, so 'ntardhiyate, taṃ na nirjānanti.
yadā vai mriyate, 'thāntardhīyate, 'thainaṃ na nirjānanti.
sa brūyād agner marāṇe:
dviṣan me mriyatāṃ, so 'ntardhīyatāṃ, tam mā nirjñāsiṣur iti.
kṣipraṃ haivainaṃ na nirjānanti
tā vā etā devatā ata eva punar jāyante
vāyor agnir jāyate, prāṇād dhi balān mathyamāno 'dhijāyate.
taṃ dṛṣṭvā brūyād:
agnir jāyatām, mā me dviṣañ jany, ata eva parāṅ prajighyatv iti.
ato haiva parāṅ prajighyaty
agner vā ādityo jāyate.
taṃ dṛṣṭvā brūyād:
ādityo jāyatām, mā me dviṣañ jany, ata eva parāṅ prajighyatv ity.
ato haiva parāṅ prajighyaty
ādityād vai candramā jāyate.
taṃ dṛṣṭvā brūyāc:
candramā jāyatām, mā me dviṣañ jany, ata eva parāṅ prajighyatv iti.
ato haiva parāṅ prajighyati
candramaso vai vṛṣṭir jāyate.
tāṃ dṛṣṭvā brūyād:
vṛṣṭir jāyatām, mā me dviṣañ jany, ata eva parāṅ prajighyatv ity.
ato haiva parāṅ prajighyati
vṛṣṭer vai vidyuj jāyate.
tāṃ dṛṣṭvā brūyād:
vidyuj jāyatām, mā me dviṣañ jany, ata eva parāṅ prajighyatv ity.
ato baiva parān prajighyati
sa eṣa brahmaṇaḥ parimaras
tam etam brahmaṇaḥ parimaram
Maitreyaḥ Kauṣāravaḥ Sutvane Kairiśaye Bhārgāyaṇāya rājñe provāca,
taṃ ha pañca rājānaḥ parimamrus, tataḥ Sutvā mahaj jagāma
tasya vrataṃ:
na dviṣataḥ pūrva upaviśed; yadi tiṣṭhantam manyeta, tiṣṭhetaiva.
na dviṣataḥ pūrvaḥ saṃviśed; yady āsīnam manyetāsītaiva.
na dviṣataḥ pūrvaḥ prasvapyād:
yadi jāgratam manyeta, jāgṛyād evā/pi
ha yady asyāśmamūrdhā dviṣan bhavati,
kṣipraṃ haivainaṃ stṛṇute stṛṇute

viii. 28 (xl. 5). Now comes the dying round the holy power. He who knows the dying round the holy power, round him the rivals that vie with and hate him die. He who blows here is the holy power; round him die these five deities, the lightning, the rain, the moon, the sun, the fire. The lightning after lightening enters into the rain; it is concealed; then men do not perceive it. When a man dies, then he is concealed, then men do not perceive him. He should say at the death of the lightning ‘Let my enemy die, let him be concealed, may they not perceive him.’ Swiftly they perceive him not. The rain having rained enters into the moon; it is concealed; then men do not perceive it. When a man dies, then he is concealed, then men do not perceive him. He should say at the death of the rain ‘Let my enemy die, let him be concealed, may they not perceive him.’ Swiftly they perceive him not. The moon at the conjunction enters into the sun; it is concealed; men do not perceive it. When a man dies, then he is concealed, then men do not perceive him. He should say at the death of the moon ‘Let my enemy die, let him be concealed, may they not perceive him.’ Swiftly they perceive him not. The sun on setting enters into the fire; it is concealed; men do not perceive it. When a man dies, then he is concealed, then men do not perceive him. He should say at the death of the sun ‘Let my enemy die, let him be concealed, may they not perceive him.’ Swiftly they perceive him not. The fire, breathing forth, enters into the wind; it is concealed; men do not perceive it. When a man dies, then he is concealed, then men do not perceive him. He should say at the death of the fire ‘Let my enemy die, let him be concealed, may they not perceive him.’ Swiftly they perceive him not. Thence are these deities born again; from the wind is born the fire, for from breath it is

born, being kindled by strength. Having seen it he should say ‘Let the fire be born; let not my enemy be born; far hence may he hasten away.’ Far hence he hastens away. From the fire is the sun born; having seen it he should say ‘Let the sun be born; let not my enemy be born; far hence may he hasten away.’ Far hence he hastens away. From the sun is the moon born. Having seen it he should say ‘Let the moon be born; let not my enemy be born; far hence may he hasten away.’ Far hence he hastens away. From the moon is rain born. Having seen it he should say ‘Let the rain be born; let not my enemy be born; far hence may he hasten away.’ Far hence he hastens away. This is the dying round the holy power. This dying round the holy power Maitreya Kauṣārava proclaimed to Sutvan Kairiçi Bhārgāyaṇa the king. Round him died five kings; then Sutvan attained greatness. His vow is ‘One should not sit down before the foe; if he think him to be standing, he should stand also. Nor should he lie down before the foe; if he think him to be sitting he should sit also. Nor should he go to sleep before the foe; if he think him awake, he should keep awake also. Even if his enemy has a head of stone, swiftly he lays him low.’