Aitareyabrahmana 4.2: ADHYĀYA II

Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) 4.2

Language: English

ADHYĀYA II

iv. 7 (xvii. 1). Prajāpati gave his daughter to Soma, the King, even Sūryā Sāvitrī; for her all the gods came as groomsmen; for her wedding ceremony he made this thousand (of verses) which they call the Āçvina (Çastra). What is less than a thousand is not the Āçvina; therefore he should recite a thousand or more. Having eaten of ghee, he should recite. Just as in this world a cart or a chariot, when oiled, goes (well), so he when oiled goes. He should call (making a posture) as of an eagle about to fly up. The gods did not agree as to this, ‘Let this be mine; let this be mine.’ They said coming to agreement ‘Let us run a race for it; his who

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wins shall it be'. They made the course from Agni, the lord of the house, to the sun; therefore the beginning (verse) is addressed to Agni in the Āçvina, 'Agni is the Hotṛ, the lord of the house, he the King.' As to this some say '"Agni, O dear father, Agni friend" with this should he begin; "In the sky the pure, the sacrificial, of the sun" with this as first verse he reaches the goal.' This is not to be regarded. If one were now to say of him 'He has had recourse to "Agni" and "Agni", he will fall into the fire', it would certainly be so. Therefore should he begin with 'Agni is the Hotṛ, the lord of the house, he the King.' It contains (the words) 'lord of the house' and 'generation', and is propitious; with full life for fullness of life, a full life he lives who knows thus.

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iv. 8 (xvii. 2.) As these deities were running the race, and had started, Agni took the lead first; the Açvins followed him; to him they said 'Give way; we two will win this.' 'Be it so', he replied, 'Let me have a share here.' 'Be it so' (they said). For him they made a share herein; therefore at the Āçvina (Çastra) (a litany) to Agni is recited. They followed after Uṣas; to her they said 'Give way; we two will win this.' 'Be it so', she replied, 'Let me have a share here.' 'Be it so' (they said). For her they made a share herein; therefore at the Āçvina (a litany) to Uṣas is recited. They followed after Indra; to him they said 'We will win this, O generous one'; they did not dare to say to him 'Give way'. 'Be it so', he replied, 'Let me have a share herein.' 'Be it so' (they said). For him they made a share herein; therefore at the Āçvina (a litany) to Indra is recited. The Açvins won the race; the Açvins attained it. In that the Açvins won the race the Açvins attained it, therefore they call it the Āçvina. He attains whatever he desires who knows thus. They say 'In that there are here recitations to Agni, to Uṣas, to Indra, then why do they call it the Āçvina?' (It is) because the Açvins won the race, the Açvins attained it. In that the Açvins won the race, the Açvins attained it, therefore they call it the Āçvina. He attains whatever he desires, who knows thus.

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iv. 9 (xvii. 3). By means of a mule chariot Agni ran the race; as he drove on he burned their wombs; therefore they conceive not. With ruddy cows Uṣas ran the race; therefore, when dawn has come, there is a ruddy glow; the form of Uṣas. With a horse chariot Indra ran the race; therefore it as neighing aloud and resounding is the symbol of lordly power; for it is connected with Indra. With an ass chariot the Açvins won, the Açvins attained; in that the Açvins won, the Açvins attained, therefore is his speed outworn, his energy spent; he is here the least swift of all beasts of burden; but they did not take the strength of his seed; therefore has he virility and

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possesses a double seed. ‘Seven metres should he use in reciting to Sūrya’, they say, ‘as in (the recitations) to Agni, Uṣas, and the Açvins; the worlds of the gods are seven; he prospers in all the worlds of the gods.’ That is not to be regarded. Three only should he use in recitation; three are these threefold worlds; (they serve) to win these worlds. They say ‘He should begin those for Sūrya with “Up this all-knower”.’ That is not to be regarded. That would be as if one having gone should miss the goal. He should begin with ‘Let Sūrya protect us from the sky’; that is as if one having gone should reach the goal. He recites second ‘Up this all-knower’. ‘The radiant countenance of the gods hath come forth’ is a Triṣṭubh. Yonder (sun) rises as the radiant one of the gods; therefore he recites this. ‘Homage to the eye of Mitra and Varuṇa’ is in Jagatī; this has a Pada containing a benediction; verily thus he invokes a benediction for himself and the sacrificer.

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iv. 10 (xvii. 4.) They say ‘Sūrya should not be passed over in recitation; the Bṛhatī should not be passed over; if he were to pass over Sūrya, he would pass over splendour; if he were to pass over the Bṛhatī, he would pass over the breaths.’ ‘O Indra bear to us inspiration’ he recites as a Pragātha to Indra. ‘Guide us, O much invoked, in this way; alive may we attain the light’ (he says); the light is yonder (sun); thereby he does not pass over Sūrya. Moreover in that it is a Pragātha in Bṛhatī, thereby he does not pass over the Bṛhatī. In ‘Towards thee, O hero, we utter praise’ he recites the basis of the Rathantara (Sāman); they chant to the Rathantara the Sandhi for the Āçvina; in that he recites the basis of the Rathantara, it is to provide the Rathantara with its basis. ‘Lord of this world, beholding the light’ (he says); yonder (sun) is he who beholds the light; thereby he does not pass over Sūrya. Moreover, in that it is a Pragātha in Bṛhatī, thereby he does not pass over the Bṛhatī. In ‘Many, sun-eyed’ he recites a Pragātha to Mitra and Varuṇa; Mitra is the day, Varuṇa the night; both day and night does he lay hold on, who undertakes the Atirātra. In that he recites a Pragātha to Mitra and Varuṇa, verily thus he establishes him in day and night. ‘Sun-eyed’ (he says); thereby he does not pass over Sūrya. Moreover, in that it is a Pragātha in Bṛhatī, thereby he does not pass over the Bṛhatī. In ‘May the two great ones, sky and earth, for us’ and ‘For they, sky and earth, all weal-producing’ he recites (two verses) to sky and earth; sky and earth

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are supports; this (earth) is a support here, yonder (sun) yonder. In that he recites (two verses) to sky and earth, verily thus he establishes him in sky and earth. ‘The god, the goddess, according to the law, Sūrya, the pure’ (he says); thereby he praises Sūrya. Moreover, in that (the two verses) Gāyatrī and Jagatī make up two Bṛhatīs, thereby he does not pass over the Bṛhatī. In

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‘Goddess of all the perishable kind
Who shall not be wrath, nor seize (us),’

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he recites (a verse) of two Padas. The Āçvina they used to call a litany in which (the funeral) pyre is piled. Nirṛti with her noose used to await (thinking) ‘When the Hotṛ concludes, then shall I let loose my nooses against him.’ Then indeed Bṛhaspati saw (this verse) of two Padas. ‘Who shall not be wrath, nor seize (us)’; therewith he cast below the nooses of Nirṛti with the nooses; in that the Hotṛ recites (this verse) of two Padas, verily thus he casts below the nooses of Nirṛti with the nooses; verily thus in safety the Hotṛ is released, with full life, for fullness of life; a full life he lives who knows thus. ‘Of all the perishable kind’ (he says); yonder (sun) causes to perish as it were; thereby he does not pass over Sūrya. Moreover in (the verse) of two Padas is man’s metre; it includes all the metres; thereby he does not pass over the Bṛhatī.

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iv. 11 (xvii. 5). He concludes with a verse to Brahmaṇaspati; Bṛhaspati is the holy power; verily thus at the end he establishes him in the holy power. With ‘To the father, with all the gods, the strong’ should he conclude who desires offspring and cattle. ‘O Bṛhaspati, with good offspring, with heroes’ (he says); by offspring he has good offspring and heroes. ‘Let us be lords of wealth’ (he says); he becomes possessed of offspring, of cattle, of wealth, of heroes, when one knowing thus concludes with this (verse). With ‘O Bṛhaspati, that which may surpass the foe’ he should conclude, who desires brilliance and splendour; beyond all others he deserves splendour. ‘Brilliant’ (he says); ‘Brilliantly splendour shines’ (they say); splendour shines as it were. ‘That shall shine with radiance, O thou born of holy order’ (he says); splendour is brilliant. ‘Upon us do thou confer varied wealth’ (he says); splendour is radiant as it were. Resplendent and glorious becomes he, when one knowing thus concludes with this (verse). Therefore he who knows thus should conclude with this (verse). (It is addressed) to Brahmaṇaspati; thereby he does not pass over Sūrya. In that he recites thrice (this) Triṣṭubh and it includes all the metres, thereby he does

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not pass over the Bṛhatī. With a Gāyatrī and a Triṣṭubh he should say the vaṣaṭ call; the Gāyatrī is the holy power, the Triṣṭubh is strength; verily thus he unites the holy power with strength. Resplendent and glorious and full of strength does he become, when one knowing thus with a Gāyatrī and a Triṣṭubh says the vaṣaṭ call, ‘O Açvins, skilled ones, with Vāyu’ and ‘Do ye both drink, O Açvins’. With a Gāyatrī and a Virāj he should say the vaṣaṭ call; the Gāyatrī is the holy power; the Virāj is food; verily thus he unites proper food with the holy power. Resplendent and glorious he becomes, he eats food made edible by the holy power, when one iv. 13 (xvii. 7). The Sāmans are the Bṛhat and the Rathantara. These are the two ships which carry across the sacrifice; verily thus by them they cross over the year. The Bṛhat and the Rathantara are the two feet, this day the head; verily thus by the two feet they approach the head which is prosperity. The Bṛhat and Rathantara are the two wings, this day the head; verily thus with the two wings they unite the head, which is prosperity. The two are not both to be laid aside; if they were to lay them both aside, just as a vessel which has parted from its fastening floats moving to either bank, so the performers of Sattras would float, moving to either bank, if they were to lay aside both together. If they were to lay aside the Rathantara, then by the Bṛhat both are not laid aside; if they were to lay aside this Bṛhat, then by the Rathantara both are not laid aside. The Vairūpa is the Rathantara; the Vairāja is the Bṛhat; the Çākvara is the Rathantara; the Raivata is the Bṛhat. So these two become not laid aside both together. Those who knowing thus perform this day (rite), having obtained by the days the year, having obtained it by the half months, having obtained it by the months, having obtained the Stomas and the metres, having obtained all the deities, practising fervour, partaking of the Soma drink, continue pressing (Soma) all the year. Those who straight on from the day perform the year (rite) they lay upon themselves a heavy burden, the heavy burden crushes them. He, who having obtained it with the rites straight forward approaches it (with the rites) reversed, attains in safety the other side of the year.

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iv. 14 (xvii. 8). The Mahāvrata is the Caturviñça; by means of the Bṛhaddiva (hymn) the Hotṛ pours seed on this day; it on that day with the Mahāvrata day he propagates; in a year seed poured is born. Therefore the Bṛhaddiva is the common Niṣkevalya (Çastra). He having obtained it with the rites straight forward approaches it (with the rites) reversed, who knowing thus approaches this day. In safety he attains the other side of the year who knows thus. He, who knows this side and the other side of the year, in safety attains the other side of the year. The introductory Atirātra is this side, the concluding (Atirātra) is the other side. In safety he attains the other side of the year who knows thus.

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He, who knows the descent and ascent of the year, obtains in safety the other side of the year. The introductory Atirātra is the descent, the concluding (Atirātra) the ascent. In safety he attains the other side of the year who knows thus. He, who knows the expiration and the ending breath of the year, attains in safety the other side of the year. The introductory Atirātra is the expiration, the concluding (Atirātra) the ending breath. In safety he reaches the other side of the year, who knows thus.

Linked texts (1)

Aitareyabrāhmaṇa — Mahidāsa Aitareya, Sanskrit