Aitareyabrahmana 4.3: ADHYĀYA III

Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) 4.3

Language: English

ADHYĀYA III

iv. 15 (xviii. 1). They proceed with the Stomas, Jyotis, Go, and Āyus; the Jyotis is this world, the Go the atmosphere, the Āyus yonder world. There is the same second set of three days; there are three days, Jyotis, Go, and Āyus; there are three, Go, Āyus, and Jyotis. The Jyotis is this world, the Jyotis is yonder world. These two Jyotis (days) look together on both sides; thereby they proceed with this set of six days with a Jyotis on either side. In that they proceed with this set of six days with a Jyotis on either side, verily thus they continue to find support on both sides in these two worlds; in this world and in that world, both. The Abhiplava Saḍaha is a circling wheel of the gods. The Agniṣṭomas on the two sides of it are the felloes; the four Ukthyas in the middle are the nave. He goes with it turning wherever he desires; thus in safety he attains the other side of the year who knows thus. He, who knows the first set of six days, in safety attains the other side of the year; (so) he who knows the second, he who knows the third, he who knows the fourth, he who knows the fifth.

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iv. 16 (xviii. 2). They perform the first set of six days, there are six days; the seasons are six; verily thus by the seasons they obtain the year; by the seasons they continue finding support in the year. They perform the second set of six days; these are twelve days; the months are twelve; verily thus by months they obtain the year; by months they continue finding support in the year. They perform the third set of six days; they are eighteen days; these are twofold, one set of nine, one set of nine. There are nine

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breaths, nine worlds of heaven; verily thus they obtain the breaths and the worlds of heaven; verily thus they continue finding support in the breaths and the worlds of heaven. They perform the fourth set of six days; these are twenty-four days; the half-months are twenty-four; verily thus by half-months they obtain the year; by half-months they continue finding support in the year. They perform the fifth set of six days; they are thirty days; the Virāj has thirty syllables; proper food is the Virāj; verily thus they continue producing the Virāj month by month. Desiring proper food they performed the sacrificial session. In that they continue producing the Virāj month by month, verily thus they continue winning proper food month by month, for the world and for that, for both.

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iv. 17 (xviii. 3). They proceed with the way of the cows; the Ādityas are the cows; verily thus they proceed with the way of the Ādityas. The cows performed a sacrificial session seeking to win hoofs and horns; in the tenth month their hoofs and horns came into being. They said ‘That desire for which we have consecrated ourselves we have obtained; let us cease.’ Those that ceased are those possessed of horns. Those who performed, (thinking) ‘We will complete the year’, they had only mock horns, these are the hornless; but they produced strength. Therefore they having made up all the seasons, then cease, for they produced strength. Dear to all are cows, beloved by all. Dear to all, beloved by all, does he become who knows thus. The Ādityas and the Aṅgirases contended for the world of heaven, ‘We will go first, we’; the Ādityas went first to the world of heaven, behind the Aṅgirases by sixty years. The way of the Ādityas is thus, an introductory Atirātra, the Caturviṅça Ukthya, all the Abhiplava Ṣaḍahas, other Ākṣyant days; the way of the Aṅgirases is thus, an

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introductory Atirātra, the Caturviñca Ukthya, all the Pṛṣṭhya Ṣaḍahas, other Ākṣyant days. The Abhiplava Ṣaḍaha is the path that leads straight to the world of heaven; again the Pṛṣṭhya Ṣaḍaha is a great circuitous route to the world of heaven. In that they proceed with both, and going by both he comes to no ill, (it serves) to obtain both desires, that in the Abhiplava Ṣaḍaha and that in the Pṛṣṭhya.

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iv. 18 (xviii. 4). They perform the Ekaviñca day, the Viṣuvant, in the middle of the year; by the Ekaviñca the gods raised up the sun to the world of heaven; it is here the Ekaviñca; below this Divākīrtya are ten days, ten above; in the middle is the Ekaviñca resting on both sides in the Virāj, for on both sides does he find support in the Virāj. Therefore he going between these worlds does not shake. The gods were afraid of this Āditya falling down from the world of heaven; him with three worlds of heaven from below they propped up; the three worlds of heaven are the Stomas. They were afraid of his falling away up; him with three worlds of heaven from above they propped up; the three worlds of heaven are the Stomas. Thus below there are three Saptadaça (Stomas), three above; in the middle is the Ekaviñca on both sides supported by the Svara Sāmans, for he is supported on both sides by the Svara Sāmans. Therefore he going between these worlds does not shake. The gods were afraid of this Āditya falling from the world of heaven; him with the highest worlds of heaven they propped up from below; the highest worlds of heaven are the Stomas. They were afraid of his falling away up; him with the highest worlds of heaven they propped up from above; the highest worlds of heaven are the Stomas. Thus there are three Saptadaça (Stomas) below, three above. Making them up by twos they are three Catustriñcas; the Catustriñca is the highest of the Stomas. Placed over these it gives heat, for he placed over these gives heat. He is higher than all this that has been and will be; he shines over all this whatever there is here; he is higher; thus he becomes who knows thus higher than he than whom he desires to be higher.

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iv. 19 (xviii. 5). They perform the Svara Sāmans; the Svara Sāmans are these worlds. They saved these worlds with the Svara Sāmans; that is why

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the Svara Sāmans have their name. In that they perform the Svara Sāmans, they give him a share in these worlds. The gods were afraid of the sinking down of these Saptadaças, 'The Stomas are alike and unprotected; let them not sink down.' They secured them with all the Stomas from below, with all the Pṛṣṭhas from above; in that the Abhijit with all the Stomas is below, the Viçvajit with all the Pṛṣṭhas above, thus they secure the Saptadaças on both sides for security and to prevent sinking down. The gods were afraid of this Āditya falling from the world of heaven, they fastened him up with five ropes; the Divākīrtya (Sāmans) are the ropes; the Pṛṣṭha is the Mahā-Divākīrtya, the Sāman of the Brāhmaṇācchaṅsin is the Vikarṇa, the Agniṣṭoma Sāman is the Bhāsa, the Bṛhat and Rathantara are those of the Pavamānas; thus they fasten up Āditya with five ropes, for support, to avoid falling down. When the sun has arisen, he should recite the morning litany, for all the day (rite) is to be performed during the day time. They should offer as the victim to Sūrya (an animal) without blemish and white, in addition to (the victim) for the pressing, for this day has Sūrya as its deity. He should recite twenty-one kindling verses, for this day is openly the Ekaviṅça. Having recited fifty-one or fifty-two he places a Nivid in the middle; so many after he recites. Man has a hundred (years of) life, a hundred powers, and a hundred strengths; verily thus he confers upon him life, strength, and power.

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iv. 20 (xviii. 6). He mounts the difficult mounting; the difficult mounting is the world of heaven; verily thus he mounts the world of heaven who knows thus. As to its being the difficult mounting, he that gives heat yonder is hard to mount, and whoever goes there, in that he mounts the difficult mounting, verily thus he mounts him. He mounts (with a verse) containing (the word) 'gander', 'The gander seated in purity'; he is the gander seated in purity. 'The Vasu seated in the atmosphere' (he says); he is the Vasu seated in the atmosphere. 'The Hotṛ seated at the altar' (he says); he is the Hotṛ seated at the altar. 'The guest seated in the house' (he says); he is the guest seated in the house. 'Seated among men'

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(he says); he is seated among men. 'Seated in the best (abode)' (he says); he is seated in the best (abode); the best of abodes is that in which seated he gives heat. 'Seated in holy order' (he says); he is seated in truth. 'Seated is the sky' (he says); he is seated in the sky; the sky is that seat in which seated he gives heat. 'Born of the waters' (he says); he is born of the waters; from the waters he rises in the morning, into the waters he enters at evening. 'Born of the cow' (he says); he is born of the cow. 'Born of holy order' (he says); he is born of truth. 'Born of the mountain' (he says); he is born of the mountain. 'Holy order' (he says); he is truth. He is all these things. In the metres this (verse) is most manifestly as it were a symbol of him. Therefore, whenever he performs the difficult mounting, should he mount with (the verse) containing (the word) 'gander'. With the Tārkṣya (hymn) should he mount for one desiring the heaven. Tārkṣya aforetime made the journey when yonder the Gāyatrī in the form of an eagle brought the Soma. Thus, just as one makes one knowing the place a guide on a journey, so is it in that (he mounts) with the Tārkṣya: he who blows is Tārkṣya; he is the bearer to the world of heaven. 'This steed, god-strengthened' (he says); he is the steed, god-strengthened. 'Enduring, the bearer of the cars' (he says); he bears across enduring, for he at once crosses these worlds. 'With chariot rim unharmed, the warrior, swift' (he says); he is the one with chariot rim unharmed, the warrior, swift. 'For safety' (he says); he invokes safety. 'Tārkṣya let us summon hither' (he says); verily thus he summons him. With 'Invoking by sacrifice the favour as of Indra for safety' he invokes safety. 'Like a ship let us mount' (he says); verily thus he mounts it for the attainment, the winning, the arrival at the world of heaven. 'Like the two broad ones, wide, large, deep, may we not be harmed at your going and coming' (he says); verily thus he recites for these two, when going to and returning.

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'He who at once with his glory over the five peoples
Like Sūrya with his light over the waters extendeth'

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(he says); openly he mentions the sun.

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'A thousandfold, a hundredfold bestowing, is his onset;
They cannot stay him like a young dart'

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(he says); verily thus he invokes a benediction for himself and the sacrificers.

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iv. 21 (xviii. 7). Having uttered the call, he mounts the difficult mounting; the difficult mounting is the world of heaven; the call is speech; speech is the holy power; in that he calls, thus with the call as the holy power he mounts the world of heaven. He mounts by Padas first; thus he obtains this world; then by half-verses; thus he obtains the atmosphere; then by three Padas; thus he obtains yonder world; then with the whole (verse); thus he who gives heat here finds support in this (world). By three Padas he descends as one holding a branch; thus he finds support in yonder world; by half-verses (he descends; thus he finds support) in the atmosphere; by Padas (he descends; thus he finds support) in this world. Thus, having obtained the world of heaven, the sacrificers find support in this world. For those who desire one only, (the world of) heaven, he should mount in the forward direction only; they will conquer the world of heaven, but they will not have long to live in the world. Pairing hymns are recited, Triṣṭubh and Jagatī; cattle are pairing; the metres are cattle; (verily they serve) to win cattle.

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iv. 22 (xviii. 8). The Viṣuvant is like a man; the first half of the Viṣuvant is like the right half of a man; the second half of the Viṣuvant is like the left half; therefore they call it the latter. The Viṣuvant is the head of a man standing on the level; man is composed of (two) sections; thus there is seen in the middle of his head a suture as it were. They say 'On the Viṣuvant alone should he perform (the recitations of) the day; the Viṣuvant is the Uktha of Ukthas; (holding that) "The Viṣuvant is that which has the Viṣuvant (Çastra)" they become the head, they attain pre-eminence.' That is not to be regarded. He should recite it only in the year; verily thus they keep holding the seed for a year. Whatever seeds are born before the year, of five months or six months, these wither; they do not profit by them; those that are born in ten months or a year, by these they profit. Therefore should he recite it in the year, for the year contains this day; as the year they obtain this day. He smites away evil by the year, by the Viṣuvant; from the limbs he drives away evil by the months, from the head by the Viṣuvant. He smites away evil by the year, by the Viṣuvant, who knows thus. As additional to (the victim) for the pressing, they should offer to Viçvakarman a bull of two colours, variegated on both

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sides, on the Mahāvrata day. Indra having slain Vṛtra became Viçvakarman; Prajāpati having created offspring became Viçvakarman; Viçvakarman is the year; verily thus Indra whose self it is, Prajāpati, the year, Viçvakarman, they obtain; verily thus in Indra whose self it is, Prajāpati, the year, Viçvakarman, they find support at the end. He finds support who knows thus.

Linked texts (1)

Aitareyabrāhmaṇa — Mahidāsa Aitareya, Sanskrit