Aitareyabrahmana 5.2: ADHYĀYA II

Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) 5.2

Language: English

ADHYĀYA II

v. 6 (xxii. 1). The cow as deity supports the fifth day, the Triṇava Stoma, the Çākvara Sāman, the Paṅkti metre. With it according to the deity, the Stoma, the Sāman, the metre, he prospers who knows thus. That which has not (the words) ‘hither’ and ‘forward’, that which has (the word) ‘stand’, is a symbol of the fifth day, for the fifth day is a repetition of the second day. That which contains (the word) ‘upright’, (the word) ‘to’, (the word) ‘between’, (the word) ‘strong’, (the word) ‘grow’, (the fact) that the deity is mentioned in the middle Pada, (the fact) that the atmosphere is referred to, that which contains (the word), ‘milk’, (the word)

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‘udder’, (the word) ‘cow’, (the word) ‘dappled’, (the word) ‘be drunk’, that which is a symbol of cattle, that which has an addition,—for cattle are as it were of varied size—that which is connected with the Jagatī—for cattle are connected with the Jagatī—, that which is connected with the Bṛhat—for cattle are connected with the Bṛhat—, that which is connected with the Paṅkti—for cattle are connected with the number five—, that which is desirable—for cattle are desirable, that which contains (the word) ‘oblation’—for cattle are the oblation—, that which contains (the word) ‘form’—for cattle are form—, that which is connected with the Çākvara, that which is connected with the Paṅkti, the present tense, that which is a symbol of the second day; these are symbols of the fifth day. ‘This guest of yours waking at dawn’ is the Ājya of the fifth day; it is in Jagatī, contains an addition, is a symbol of cattle and so on the fifth day it is a symbol of the fifth day. ‘Hither to us the sacrifice, touching the sky’, ‘Hither to us, O Vāyu, to the great rite’, ‘With the chariot of broad radiance’, ‘The many, sun-eyed’, ‘These morning offerings you’, ‘Drink the pressed draught, rich in sap’, ‘Each god for grace’, and ‘A great speech dost thou sing’ are the Praüga in Bṛhatī; on the fifth day it is a symbol of the fifth day. ‘When with the folk of the five peoples’ is the beginning of the Marutvatīya; (the word) ‘of the five peoples’ on the fifth day is a symbol of the fifth day. ‘Indra is the Soma drinker alone’, ‘O Indra, come near’, ‘Rise up, O Brahmaṇaspati, ‘Agni the leader’, ‘Thou, O Soma, with inspiration’, ‘They swell the waters’, and ‘Sing aloud to Indra’ are the continuation, being the same as that of the second day; on the fifth day it is a symbol of the fifth day. ‘Thou art the helper of him who presseth, who plucketh the grass’ is the hymn; as containing (the word) ‘be drunk’, and being in the Paṅkti metre, and of five Padas, on the fifth day, it is a symbol of the fifth day. ‘Thus in the Soma, in the drink’ is the hymn; as containing (the word) ‘be drunk’ and being in the Paṅkti metre and of five Padas, on the fifth day it is a symbol of the fifth day. ‘O Indra, drink; for thee is it pressed to be drunk’ is the hymn, containing (the word) ‘be drunk’ and in the Triṣṭubh metre; with it with its feet supported he maintains the pressing; thereby it departs not from its abode. ‘O Indra with the Maruts, O bounteous one’ is the conclusion. It has neither (the word) ‘hither’ nor

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(the word) ‘forward’; on the fifth day it is a symbol of the fifth day. They are Gāyatrī verses; Gāyatrī verses support the midday (pressing) of this set of three days; that metre is a support in which a Nivid is inserted; therefore in the Gāyatrī verses he inserts a Nivid.

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v. 7 (xxii. 2). Here they chant the Mahānāmnī verses to the Çākvara Sāman; on the Rathantara day, the fifth day, it is a symbol of the fifth day. By them Indra fashioned himself as great; therefore are they called Mahānāmnīs; moreover these worlds are the Mahānāmnīs and these are great. Having created these worlds Prajāpati had all power whatever there is here. In that having created these worlds Prajāpati had all power whatever there is here, therefore they become the Çakvarī verses; that is why the Çakvarīs have the name (powerful). Beyond the boundary he created them; so that he created them beyond the boundary, they became the Sīmās; that is why the Sīmās have their name. ‘Of the sweet thus diffused’, ‘To our pressed drink with the dappled steeds’, and ‘Indra all made grow’ are the antistrophe; as containing (the words) ‘strong’, ‘dappled’ ‘be drunk’ and ‘grow’ on the fifth day it is a symbol of the fifth day. ‘What he hath won’ is the normal inserted verse. In ‘Towards thee, O hero, we utter praise’ he makes to follow the basis of the Rathantara; for this day is connected with the Rathantara in place. ‘Not then any of thy worshippers’ is the Pragātha of the Sāman; as having an addition it is on the fifth day a symbol of the fifth day. ‘This steed, god strengthened’ is the normal Tārkṣya (hymn).

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v. 8 (xxii. 3). ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ is the hymn; as being in the Paṅkti metre and having five Padas on the fifth day it is a symbol of the fifth day. ‘Indra hath waxed for the drink’ is the hymn; as containing (the word) ‘be drunk’ and as being in the Paṅkti metre and having five Padas on the fifth day it is a symbol of the fifth day. ‘Ever for all men are thy drinkings’ is the hymn, containing (the word) ‘be drunk’ and in Triṣṭubh metre; with it with its feet supported he maintains the pressing; thereby it departs not from its place. ‘Him Indra we strengthen’ is the conclusion; as being a symbol of cattle in ‘May he become a strong bull’ on the fifth day it is a symbol of the fifth day.

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These are Gāyatrī verses; Gāyatrī verses support the midday (pressing) of this set of three days; that metre is a support in which a Nivid is inserted; therefore he inserts a Nivid in the Gāyatrī verses. 'That of Savitṛ we choose,' and 'To-day for us, O god Savitṛ' are the strophe and antistrophe of the Vaiçvadeva; on the Rathantara day, the fifth day, it is a symbol of the fifth day. 'Up the god Savitṛ of the home' is (the hymn) to Savitṛ ; in 'May he instigate much that is desirable to the generous one' the desirable is a symbol of cattle; on the fifth day it is a symbol of the fifth day. 'The great ones, sky and earth, here the oldest' is (the hymn) to sky and earth ; in 'Roaring, the bull' there is a symbol of cattle; on the fifth day it is a symbol of the fifth day. 'To us Ṛbhus, Vibhvan, Vāja, Indra' is (the hymn) to the Ṛbhus ; cattle are Vāja (strength); as being a symbol of cattle on the fifth day it is a symbol of the fifth day. 'I praise the man, of good vows, with a new song' is (the hymn) to the All-gods ; as having an addition and being a symbol of cattle on the fifth day it is a symbol of the fifth day. 'The swelling oblation, unaging, in the finding of light' is the beginning of the Āgnimāruta ; as containing (the word) 'oblation' on the fifth day it is a symbol of the fifth day. 'Even to the wise let it be a wondrous thing' is (the hymn) to the Maruts ; as containing (the word) 'wonder' on the fifth day it is a symbol of the fifth day. 'To Jātavedas let us pour the Soma' is the normal (verse) to Jātavedas. 'Agni is the Hotṛ, the householder, the king' is (the hymn) to Jātavedas ; as containing an addition and being a symbol of cattle on the fifth day, it is a symbol of the fifth day.

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v. 9 (xxii. 4). The sixth day is a field of the gods; those who approach the sixth day approach a field of the gods. 'The gods dwell not in one another's houses, nor a season in the house of a season' they say. Therefore in due order the priests perform the sacrifice to the seasons, not handing them over (to others). Thus they arrange in order the seasons according to the season, and place in order communities. They say 'No directions should be given with the Ṛtupraiṣas, nor should the vaṣaṭ call be said with the Ṛtupraiṣas. The Ṛtupraiṣas are speech; on the sixth day speech is made up.' If they

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were to give directions with the Ṛtupraiṣas, if they were to say vaṣaṭ with the Ṛtupraiṣas, verily thus they would go to speech when made up, weary, with galled shoulders, groaning under the yoke. But if they were not to give directions with them, if they were not to say vaṣaṭ with them, they would depart from the norm of the sacrifice, from the sacrifice, from breath, from Prajāpati, from cattle they would go away. Therefore directions should be given only after that which contains a Ṛc, and the vaṣaṭ call said only after that which contains a Ṛc; then they do not go to speech when made up, weary, with galled shoulders, groaning under the yoke, nor do they depart from the norm of the sacrifice, nor from the sacrifice, breath, Prajāpati, cattle do they go away.

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v. 10 (xxii. 5). In the first two pressings he inserts (verses) by Parucchepa before the offering verses for the Prasthita libations; the metre of the Parucchepa (verses) is the mounting; by it Indra mounted the seven worlds of heaven; he mounts the seven worlds of heaven, who knows thus. They say ‘Seeing that (verses) of five Padas are a symbol of the fifth day, and (verses) of six Padas of the sixth, then why are (verses) of seven Padas recited on the sixth day?’ By six Padas they make up the sixth day, cutting off as it were the seventh day; that they keep grasping by the seventh Pada. Verily thus they approach speech again, for continuity. With sets of three days, uninterrupted and continuous, they proceed who proceed knowing thus.

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v. 11 (xxii. 6). The gods and the Asuras were in conflict over these worlds. The gods by the sixth day repelled the Asuras from these worlds; taking all the wealth that was within reach, they cast it into the sea. Following up they rescued by this metre the wealth within reach; in that this Pada is a repeated Pada, it is a hook to fasten on. He secures the wealth of him who hates him, he repels him from all these worlds who knows thus.

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v. 12 (xxii. 7). The sky as deity supports the sixth day, the Trayastriṅça Stoma, the Raivata Sāman, the Atichandas metre. With it according to the deity, the Stoma, the Sāman, the metre, he prospers who knows thus. That which has the same endings is a symbol of the sixth day, for the sixth day is a repetition of the third day. That which contains (the word)

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‘horse’, (the word) ‘end’, that which is repeated, that which is alliterated, that which contains (the word) ‘stay’, that which contains (the word) ‘surround’, that which contains (the word) ‘three’, that which is a symbol of the end, (the fact) that the deity is mentioned in the last Pada, (the fact) that yonder world is referred to, that which is connected with Parucchepa, that which has seven Padas, the Nārāçaṅsa, the Nābhānediṣṭha, the Raivata, the Atichandas metre, the past tense, that which is a symbol of the third day; these are the symbols of the sixth day. ‘He is born in the ordinance of Manu’ is the Ājya of the sixth day; as being by Parucchepa, in Atichandas metre, and of seven Padas, on the sixth day it is a symbol of the sixth day. ‘Come to our strewn grass for enjoyment,’ ‘Let the chariot with the steeds bear you hither for aid,’ ‘We have pressed with the stones; O come ye’; ‘You pious men with praises, O Açvins,’ ‘Thou hast revealed the mighty, O Indra,’ ‘O strong Indra,’ ‘Be it so; let it be heard,’ ‘Hearken to us, O Agni; thou art praised,’ ‘The eleven gods in the sky,’ and ‘She gave the impetuous one, canceller of debts’ are the Praüga; as being by Parucchepa, in Atichandas metre, and of seven Padas, on the sixth day it is a symbol of the sixth day. ‘He first of the great’ is the beginning of the Marutvatīya; the great is the end; the sixth day is the end; on the sixth day it is a symbol of the sixth day. ‘Three Soma draughts for Indra,’ ‘O Indra, come near,’ ‘Forward now Brahmaṇaspati,’ ‘Agni the leader,’ ‘Thou, O Soma, with inspiration,’ ‘They swell the waters,’ ‘No one the chariot of Sudās’ are the continuation, being the same as that of the third day; on the sixth day it is a symbol of the sixth day. ‘The chariot which thou, O Indra, for the winning of the offering’ is the hymn; as being by Parucchepa, in Atichandas metre, and of seven Padas, on the sixth day it is a symbol of the sixth day. ‘The strong with the strong in one dwelling’ is (the hymn); as having the same endings on the sixth day it is a symbol of the sixth day. ‘O Indra with the Maruts here drink the Soma’ is the hymn; ‘With them let him drink, the destroyer of Vṛtra’ (he says); the destroyer is the end; the sixth day is the end; on the sixth day it is a symbol of the sixth day. It is in

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Triṣṭubh; with it with feet supported he maintains the pressing; thereby it departs not from its place. 'This is he by whom this' is the conclusion; 'sky was won with the Maruts' aid' (he says); won is the end; the sixth day is the end; on the sixth day it is a symbol of the end. These are Gāyatrī verses; Gāyatrī verses support the midday (pressing) of this set of three days; that metre is a support, in which a Nivid is inserted; therefore he inserts a Nivid in the Gāyatrī verses. 'Rich be ours in joint carouse' and 'Rich the praise of the rich' are the Raivata as Pṛṣṭha; on the Bṛhat day, the sixth day, it is a symbol of the sixth day. 'What he hath won' is the normal inserted verse. In 'Thee we invoke' he makes to follow the basis of the Bṛhat, for this day is connected with the Bṛhat in place. 'Indra for divine service' is the Pragātha of the Sāman; as containing alliteration on the sixth day it is a symbol of the sixth day. 'This steed, god strengthened' is the normal Tārkṣya (hymn).

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v. 13 (xxii. 8). 'O Indra, come to us from afar' is the hymn; as being by Parucchepa, in the Atichandas metre, and of seven Padas, on the sixth day it is a symbol of the sixth day. 'The greatnesses of the great one' is the hymn; as having the same endings on the sixth day it is a symbol of the sixth day. 'Thou hast become the one lord of wealth' is the hymn; 'Stand on thy dread chariot, O thou of impetuous manhood' (he says); standing is the end; the sixth day is the end; on the sixth day it is a symbol of the end. It is in Triṣṭubh; with it with feet supported he maintains the pressing; thereby it departs not from its place. 'To our pressed drank with the steeds' is the conclusion; as having the same endings on the sixth day it is a symbol of the sixth day. These are Gāyatrī verses; Gāyatrī verses support the midday (pressing) of this set of three days; that metre is a support in which a Nivid is inserted; therefore he inserts a Nivid in the Gāyatrī verses. 'To the god Savitṛ in the bowls' is the beginning of the Vaiçvadeva; as being in the Atichandas metre, on the sixth day it is a symbol of the sixth day. 'That desirable of Savitṛ' (he says); 'The evening hath come' is the antistrophe; what has gone is the end; the sixth day is the end; on the sixth day it is a symbol of the

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end. ‘Up the god Savitṛ for instigation’ is (the hymn) to Savitṛ; ‘Forever he hath stood, the bearer intent on his work’ (he says); standing is the end; the sixth day is the end; on the sixth day it is a symbol of the sixth day. ‘Which is the first, which is the latter of these two?’ is (a hymn) to sky and earth; as having the same endings on the sixth day it is a symbol of the sixth day. ‘Why hath the best, why hath the youngest come to us?’ and ‘To our sacrifice, O Vājas, O Ṛbhukṣans’ are (a hymn) to the Ṛbhus and one connected with Narāçaṅsa; as having (the word) ‘three’ on the sixth day it is a symbol of the sixth day. ‘This dread thing he of glad speech’ and ‘Those who through the sacrifice are endowed with the fee’ are the Vaiçvadeva.

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v. 14 (xxii. 9). He recites the Nābhānediṣṭha; Nābhānediṣṭha Mānava when he was performing his studentship, his brothers deprived of any share (in his father’s property). Having returned he said to them ‘What have you allotted to me?’ ‘This judgement giver, the decider’ they replied. Therefore now here the sons call the father ‘The judgement giver, the decider.’ He having gone to his father said ‘O father, they have allotted thee to me.’ To him said his father, ‘Do not care for that, O my boy. These Aṅgirases are performing a sacrificial session for the world of heaven; they fall into confusion whenever they reach the sixth day; make them recite these two hymns on the sixth day; when they go to the world of heaven they will bestow on thee the thousand which is the gift at the session.’ ‘Be it so’ (he said); he went to them (saying) ‘Accept the Mānava, O wise ones’. They replied to him, ‘What dost thou desire when thou sayest this?’ ‘Let me reveal to you the sixth day,’ he replied, ‘And when ye go to the heaven, do you give me the thousand which is the gift at the session.’ ‘Be it so’ (they said). Them he made to recite these two hymns on the sixth day; then indeed did they discern the sacrifice, the world of heaven. In that he recites these two hymns on the sixth day, (it is) to discern the sacrifice, to reveal the world of heaven. To him as they went to heaven they said ‘This thousand is for thee, O Brahman.’ As he was gathering it together, a man in black garments, coming from the north, said to him ‘Mine is this; mine is what is left on the place (of sacrifice).’ He said ‘To me have they given it.’ He replied ‘Then let us question thy father.’ He went to his father, to him his father said ‘Did not

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they give it to thee, O son?’ ‘They did give it,’ he replied, ‘but a man in black garments came from the north upon me and (saying) “Mine is this; mine is what is left on the place (of sacrifice)” has taken it away.’ To him said his father, ‘His it is, O my boy; but he will give it to thee.’ Returning he said ‘Thine is this, O blessed one, so my father tells me’. He replied ‘I give it to thee who hast spoken the truth.’ Therefore by one who knows thus should truth alone be spoken. The Nābhānediṣṭha is a speech to win a thousand; a thousand comes to him, with the sixth day he discerns the world of heaven, who knows thus.

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v. 15 (xxii. 10). These they call accompaniments; the Nābhānediṣṭha, the Vālakhilyā, the Vṛṣākapi, and the Evayāmarut (hymns). Them he should recite together. Whichever of them he should omit, that of the sacrificer he would omit. If the Nābhānediṣṭha, he would omit his seed; of the Vālakhilyās he would omit his breaths; if the Vṛṣākapi, he would omit his body; of the Evayāmarut, he would remove him from support, both divine and human. With the Nābhānediṣṭha he poured seed; that he discriminated by the Vālakhilyās; with (the hymn of) Sukīrti Kākṣīvata he made (it) leave the womb (saying) ‘That we may rejoice in thy broad protection, O Indra.’ Therefore the embryo, being larger, yet does not harm the womb which is smaller; for it is made proper by the holy power. By means of the Evayāmarut he produces motion; by it set in motion all whatever there is here moves. ‘The dark day and the bright day’ is the beginning of the Āgnimāruta; in ‘day and day’ is there repetition and alliteration; on the sixth day it is a symbol of the sixth day. ‘Of the sweet juice, the Marut name, O holy ones’ is (the hymn) to the Maruts wherein is much to be uttered; much is the end; the sixth day is the end; on the sixth day it is a symbol of the end. ‘To Jātavedas let us pour the Soma’ is the normal (verse) to Jātavedas. ‘He born of old with strength’ is (the hymn) to Jātavedas; as having the same endings on the sixth day it is a symbol of the sixth day. ‘They supported,’ ‘They supported,’ he recites; he fears the slipping down of the end. Just as a man ties the end, twining it again and again intertwining it, or as one sticks in a peg at the end to keep (a skin) taut, so is it in that he recites ‘They supported’, ‘They supported’, for continuity. With sets of three days, uninterrupted and continuous, they proceed, who proceed knowing thus.

Linked texts (1)

Aitareyabrāhmaṇa — Mahidāsa Aitareya, Sanskrit