Aitareyabrahmana 8.9

8.9

athodumbaraśākhām abhi pratyavarohaty.
ūrg vā annādyam udumbara, ūrjam eva tad annādyam abhi pratyavarohaty
upary evāsino bhūmau pādau prātiṣṭhāpya pratyavaroham āha
pratitiṣṭhāmi dyāvāpṛthivyoḥ,
pratitiṣṭhāmi prāṇāpānayoḥ,
prātitiṣṭhāmy ahorātrayoḥ,
prātitiṣṭhāmy ānnapānayoḥ,
prati brahman prati kṣatre praty eṣu triṣu lokeṣu tiṣṭhāmīty
antataḥ sarveṇātmanā pratitiṣṭhati.
sarvasmin ha vā etasmin pratitiṣṭhaty, uttarottariṇīṃ ha śriyam aśnute,
'śnute ha prajānām aiśvaryam ādhipatyaṃ ya evam etena
punarabhiṣekeṇābhiṣiktaḥ kṣatriyaḥ pratyavarohaty
etena pratyavaroheṇa pratyavarūhyopasthaṃ kṛtvā prāṅ āsīno:
namo brahmaṇe namo brahmaṇe namo brahmāṇa iti
triṣkṛtvo brahmaṇe namaskṛtya:
varaṃ dadāmi jityā abhijityai vijityai saṃjityā iti vācaṃ visṛjate
sa yan:
namo brahmaṇe namo brahmaṇe namo brahmaṇa iti
triṣkṛtvo brahmaṇe namaskaroti,
brahmaṇa eva tat kṣatraṃ vaśam eti.
tad yatra vai brahmaṇaḥ kṣatraṃ vaśam eti,
tad rāṣṭraṃ samṛddhaṃ tad vīravad, ā hāsmin vīro jāyate
'tha yad:
varaṃ dadāmi jityā abhijityai vijityai saṃjityā iti vācaṃ visṛjata,
etad vai vāco jitaṃ yad dadāmīty āha.
yad eva vāco jitā+m \ tan ma idam anu karma saṃtiṣṭhātā iti
visṛjya vācam upotthāyāhavanīye samidham abhyādadhāti
samid asi sam v eṅkṣvendriyeṇa vīryeṇa svāhetī/ndriyeṇaiva
tad vīryeṇātmānam antataḥ samardhayaty
ādhāya samidhaṃ trīṇi padāni prāṅ udaṅṅ abhyutkrāmati
kḷptir asi diśām mayi devebhyaḥ kalpata \
kalpatām me yogakṣemo 'bhayam me 'stv
ity aparājitāṃ diśam upatiṣṭhate jitasyaivāpunaḥparājayāya.
taitad itī+m̐

viii. 9 (xxxvii. 5). Then he descends towards the Udumbara branch; the Udumbara is strength and the eating of food; verily thus he descends towards strength and the eating of food. Sitting down he places his feet on the earth and says the descent formula

‘I find support in the sky and the earth; I find support in expiation
and inspiration; I find support in day and night; I find support in food
and drink; in the holy power, in the lordly power, in these three
worlds I find support.’

At the end he finds support with his whole self; in all this he finds support, prosperity ever increasing he attains, he attains sovereignty and overlord-

ship over people, who, anointed with the renewed anointing, being a Kṣatriya descends thus. Having descended with this descent formula he sits facing east, making a lap, and thrice pays honour to the holy power with ‘Homage to the holy power! Homage to the holy power! Homage to the holy power.’ Then he utters speech with ‘A boon I give for conquest, for victory, for winning, for success.’ In that he pays thrice homage to the holy power with ‘Homage to the holy power! Homage to the holy power! Homage to the holy power!’ verily thus the lordly power falls under the influence of the holy power. When the lordly power falls under the influence of the holy power, that kingdom is prosperous, rich in heroes; in it a heir is born. In that he utters speech with ‘A boon I give for conquest, for victory, for winning, for success’, that is the conquest [of speech in that he says ‘I give’. Moreover as to the conquest of speech, (he thinks) ‘Through this my rite shall be completed’. Having uttered speech, and having risen up he places a kindling stick on the Āhavanīya with

‘Thou art a kindling stick; kindle thou, with power, with strength, hail!’

Verily thus at the end with power and strength he makes himself to prosper. Having put on the kindling stick he steps out three strides north-east. (Saying)

‘Thou art the orderer of the quarters,
In me be ye ordered for the gods;
Mine be good fortune
Freedom from fear be mine,’

he reveres the unconquered quarter, to secure the permanence of his conquest. ‘Thus, thus (is it to be performed)’ (they say).