Aitareyabrahmana 4
English (machine translation) 4
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- English
4.1
The gods indeed fashioned the thunderbolt for Indra by means of the first day; they cast it by means of the second day; they handed it over to him by means of the third day; he hurled it on the fourth day. Therefore he recites the ṣoḷaśin on the fourth day, for this ṣoḷaśin is indeed the thunderbolt. In that he recites the ṣoḷaśin on the fourth day, he hurls the thunderbolt as a weapon against his hateful rival, to fell him who is to be felled. The ṣoḷaśin is the thunderbolt, cattle are the ukthas; he recites it having placed it beyond the ukthas. In that he recites it having placed it beyond the ukthas, he encompasses cattle with the thunderbolt that is the ṣoḷaśin. Therefore cattle, encompassed by the thunderbolt that is the ṣoḷaśin, turn towards men. Therefore a horse or a man or a cow or an elephant, having been encompassed, turns back by himself when checked even only by speech, seeing the thunderbolt itself that is the ṣoḷaśin, encompassed by the thunderbolt that is the ṣoḷaśin. For speech is the thunderbolt; speech is the ṣoḷaśin. Regarding this they say: 'What is the ṣoḷaśin-ness of the ṣoḷaśin?' It is sixteenth of the stotras, sixteenth of the śastras; he begins it with sixteen syllables, he pronounces the praṇava with sixteen, he inserts a nivid of sixteen words: that is the ṣoḷaśin-ness of the ṣoḷaśin. Two syllables exceed when the ṣoḷaśin attains the anuṣṭubh. Those two are indeed the breasts of speech; they are truth and untruth. Truth protects him, untruth harms him not, who knows thus.
4.2
One who desires splendour, who desires priestly lustre, should make the Gaurivīta the sāman of the ṣoḷaśin.
The Gaurivīta is splendour and priestly lustre; he becomes splendid and endowed with priestly lustre
who, knowing thus, makes the Gaurivīta the sāman of the ṣoḷaśin.
They say: 'The Nānada is to be made the sāman of the ṣoḷaśin.'
Indra raised the thunderbolt against Vṛtra; he hurled it at him; he struck him down.
He, when struck, roared aloud.
Because he roared aloud (vyanadat), that became the Nānada sāman; that is the Nānada-ness of the Nānada.
This sāman, the Nānada, is free from rivals and slays rivals;
free from rivals, a slayer of rivals he becomes who, knowing thus, makes the Nānada the sāman of the ṣoḷaśin.
In that case, if they should use the Nānada, the ṣoḷaśin is to be recited un-interwoven;
for upon those [verses] un-interwoven they chant.
If the Gaurivīta, the ṣoḷaśin is to be recited interwoven;
for upon those [verses] interwoven they chant.
4.3
Now therefore he interweaves the metres.
With 'Let the bay steeds bring thee hither' and 'Hearken well to our songs',
he interweaves gāyatrīs and paṅktis.
Man is of the nature of the gāyatrī, cattle of the paṅkti.
He thus interweaves man with cattle, he establishes him in cattle.
Moreover, a gāyatrī and a paṅkti make two anuṣṭubhs;
thereby he does not depart from the form of speech, from the form of the anuṣṭubh, from the form of the thunderbolt.
With 'When, O Indra, in battle' and 'May this be pleasing to thee',
he interweaves uṣṇihs and bṛhatīs.
Man is of the nature of the uṣṇih, cattle of the bṛhatī.
He thus interweaves man with cattle, he establishes him in cattle.
Moreover, an uṣṇih and a bṛhatī make two anuṣṭubhs;
thereby he does not depart from the form of speech, from the form of the anuṣṭubh, from the form of the thunderbolt.
With 'Unto the yokes for him' and 'O hero, enjoying the prayer made by the priest',
he interweaves a two-footed [verse] and a triṣṭubh.
Man is two-footed; the triṣṭubh is virility.
He thus interweaves man with virility, he establishes him in virility.
Therefore man, established in virility, is the most virile of all cattle.
Moreover, a two-footed [verse] and a twenty-syllabled triṣṭubh make two anuṣṭubhs;
thereby he does not depart from the form of speech, from the form of the anuṣṭubh, from the form of the thunderbolt.
With 'This priest' and 'For thee in the great sacrifice I would praise the two bay steeds',
he interweaves two-footed [verses] and jagatīs.
Man is two-footed; cattle belong to the jagatī.
He thus interweaves man with cattle, he establishes him in cattle.
Therefore man, established in cattle, eats them, rules over them, and they are in his power.
Moreover, a two-footed [verse] and a sixteen-syllabled jagatī make two anuṣṭubhs;
thereby he does not depart from the form of speech, from the form of the anuṣṭubh, from the form of the thunderbolt.
With 'In the Trikadruka rites, the buffalo, the barley-mixture'
and 'Forward indeed for him the foremost chariot', he recites atichandas metres.
Whatever sap overflowed (aty-akṣarat) from the metres, that overflowed into the atichandas;
that is the atichandas-ness of the atichandas.
The ṣoḷaśin is fashioned out of all the metres.
In that he recites atichandas metres,
he fashions it out of all the metres.
He succeeds through the ṣoḷaśin fashioned out of all metres who knows thus.
4.4
He attaches the prefixes of the Mahānāmnīs.
This world is the first Mahānāmnī, the atmospheric world the second, yonder world the third.
The ṣoḷaśin is fashioned out of all the worlds.
In that he attaches the prefixes of the Mahānāmnīs,
he fashions it out of all the worlds.
He succeeds through the ṣoḷaśin fashioned out of all worlds who knows thus.
With 'Forward, forward your triṣṭubh nourishment', 'Praise, praise aloud',
and 'He who made the crossers cross', he recites known anuṣṭubhs.
Just as here having walked by this and that trackless place one would come back to the path,
such is it when he recites known anuṣṭubhs.
He who considers himself accomplished, having attained eminence, should have the ṣoḷaśin recited un-interwoven,
[thinking:] 'Lest I fall from the difficult pass of the metres.'
Then one who desires to strike away evil should have the ṣoḷaśin recited interwoven.
Man is, as it were, intertwined with evil;
he thereby strikes away the evil, the defilement, that is intertwined with him.
He strikes away evil who knows thus.
With 'When to the vault of the ruddy sun' he concludes with the final [verse].
The heavenly world is indeed the vault of the ruddy sun;
he causes the sacrificer to go to the heavenly world.
With 'Thou hast drunk of the former pressed [juices], O lord of bay steeds!' he offers.
The ṣoḷaśin is fashioned out of all the pressings.
In that he offers with 'Thou hast drunk of the former pressed [juices], O lord of bay steeds!',
the morning pressing contains [the word] 'drunk'; from the morning pressing he thus fashions it.
Then [with] 'This pressing is solely thine':
the midday pressing is sole; from the midday pressing he thus fashions it.
[With] 'Exhilarate thyself with the honey-sweet Soma, O Indra':
the third pressing contains [the word] 'exhilarating' (mad-); from the third pressing he thus fashions it.
[With] 'Together, O bull, fill thy belly':
the form of the ṣoḷaśin contains [the word] 'bull' (vṛṣan-).
The ṣoḷaśin is fashioned out of all the pressings.
In that he offers with 'Thou hast drunk of the former pressed [juices], O lord of bay steeds!',
he fashions it out of all the pressings.
He succeeds through the ṣoḷaśin fashioned out of all pressings who knows thus.
He attaches the five-syllabled prefixes of the Mahānāmnīs onto the eleven-syllabled quarters.
The ṣoḷaśin is fashioned out of all metres.
In that he attaches the five-syllabled prefixes of the Mahānāmnīs onto the eleven-syllabled quarters,
he fashions it out of all metres.
He succeeds through the ṣoḷaśin fashioned out of all metres who knows thus.
4.5
The gods indeed took resort to the day, the asuras to the night. They were equal in virility; they did not separate. Indra said: 'Who and I shall pursue these asuras into the night from here?' He found no one among the gods; they feared the darkness of the night, death. Therefore even now, having stepped away only a little distance at night, one is afraid, for the night is like darkness, like death. The metres indeed followed him. Because the metres followed him, therefore Indra and the metres carry the night. No nivid is recited, nor puroruc, nor dhāyyā, nor any other deity, for Indra and the metres carry the night. They drove them away turn by turn with the rounds. In that they drove them away turn by turn with the rounds, that is the round-ness of the rounds. By the first round they drove them away from the earlier part of the night; by the middle one from midnight; by the last one from the later part of the night. 'We are in pursuit even into the night,' they said. 'These metres are indeed night-penetrating,' he used to say, for they carried Indra across, who was afraid of the darkness of the night, of death; that is the night-penetrating nature of the night-penetrating [metres].
4.6
'Drinking your [draught] of the juice'—with an anuṣṭubh verse containing the word 'juice' he begins the night. The night belongs to the anuṣṭubh; this is the form of the night. Triṣṭubh verses containing the words 'juice', 'drunk', and 'intoxicating' are the offering verses, congruous in form. What is congruous in form in the sacrifice is fulfilled. They chant with the first round; they take up the first verses again. Whatever horses and cows were theirs, that they took from them by that. They chant with the middle round; they take up the middle verses again. Whatever carts and chariots were theirs, that they took from them by that. They chant with the last round; they take up the last verses again. Whatever garment, gold, or jewel was upon their bodies, that they took from them by that. He takes the wealth of his rival, he drives him out from all these worlds, who knows thus. They say: 'The day has a pavamāna [stotra], the night does not have a pavamāna [stotra]. How do both possess a pavamāna? Whereby do the two share equally?' In that they chant and recite: 'Pressed indeed for Indra the intoxicated,' 'This pressed juice, O Vasu,' 'For this is pressed with might'—thereby the night has a pavamāna, thereby both possess a pavamāna, thereby the two share equally. They say: 'The day has fifteen stotras, the night does not have fifteen stotras. How do both possess fifteen stotras? Whereby do the two share equally?' The night-penetrating stotras are twelve; with three deities they chant the twilight stotra on the rāthaṃtara [sāman]. Thereby the night has fifteen stotras, thereby both possess fifteen stotras, thereby the two share equally. They chant what is measured; he recites what is unmeasured. What is measured is the past, what is unmeasured is the future, for obtaining the unmeasured. He recites over the stotra. Offspring are beyond oneself, cattle are beyond. In that he recites beyond the stotra, whatever is beyond himself, that he secures by that, he secures.
4.7
Prajāpati gave his daughter Sūryā Sāvitrī to King Soma. All the gods came as suitors for her. For her he arranged this wedding gift of a thousand [verses] which they call this āśvina [śastra]. That which is less than a thousand is indeed not an āśvina. Therefore one should recite a thousand or more. Having eaten clarified butter, he should recite. Just as here a cart or a chariot moves when anointed, even so he moves when anointed. He should call out like a bird about to fly up. On that point the gods did not agree: 'Let this be mine, let this be mine!' Having reached an agreement, they said: 'Let us run a race for it. Whichever of us wins, to him it shall belong.' They made the Sun the goal from Agni the householder. Therefore the beginning verse of the āśvina belongs to Agni: 'Agni is the hotṛ priest, the householder, he is the king.' Regarding this, some say: 'One should begin with: "I think Agni to be my father, Agni my friend"; with the very first verse, "The bright, adorable [orb] of the sun in the sky", he reaches the goal.' That should not be regarded. If someone were to say of him there: 'He began with "Agni, Agni"; he will fall into fire'—so it would certainly happen. Therefore he should begin with this very verse: 'Agni is the hotṛ priest, the householder, he is the king.' It contains the word 'householder', it contains procreation, it is soothing, possessing the full lifespan, for the attainment of a full lifespan. He attains a full lifespan who knows thus.
4.8
When those deities were let loose and ran the race, / Agni first reached the goal. / The two Aśvins came up after him; they said to him: / 'Step aside, for we two shall win this.' / He said: 'So be it, but let there be a share for me in this.' 'So be it,' [they replied]. / They made a share for him there; therefore what belongs to Agni is recited in the Āśvina [śastra]. / They came up after Uṣas; they said to her: / 'Step aside, for we two shall win this.' / She said: 'So be it, but let there be a share for me in this.' 'So be it,' [they replied]. / They made a share for her there; therefore what belongs to Uṣas is recited in the Āśvina [śastra]. / They came up after Indra; they said to him: / 'We two shall win this, O generous one!' / They did not dare say to him: 'Step aside!' / He said: 'So be it, but let there be a share for me in this.' 'So be it,' [they replied]. / They made a share for him there; therefore what belongs to Indra is recited in the Āśvina [śastra]. / Then the two Aśvins won out; the two Aśvins obtained [it]. / Because the two Aśvins won out and the two Aśvins obtained [it], / therefore they call this the Āśvina [śastra]. / Whoever knows this obtains whatever he desires. / Then they say: / 'Since what belongs to Agni is recited, what belongs to Uṣas is recited, and what belongs to Indra is recited, / why then do they call this the Āśvina [śastra]?' / Because the two Aśvins won it out, the two Aśvins obtained [it]. / Because the two Aśvins won out and the two Aśvins obtained [it], / therefore they call this the Āśvina [śastra]. / Whoever knows this obtains whatever he desires.
4.9
Agni ran the race with a chariot drawn by she-mules; driving them on, he burned their wombs; / therefore they do not bring forth young. / Uṣas ran the race with ruddy cows; / therefore when Uṣas has arrived, it shines forth as if ruddy: that is the form of Uṣas. / Indra ran the race with a horse-drawn chariot; / therefore it is loud-sounding and noisy: that is the form of lordship, for it belongs to Indra. / The two Aśvins won out with a donkey-drawn chariot; the two Aśvins obtained [it]. / Because the two Aśvins won out and the two Aśvins obtained [it], / therefore its speed was spent and its milk was milked out, and of all draft-animals it is now the slowest. / But they did not take away the virility of its seed; therefore it has double seed, and is vigorous. / Concerning this they say: 'One should recite seven solar metres, / just as [for the portion] belonging to Agni, just as for that belonging to Uṣas, just as for that belonging to the Aśvins. / There are seven worlds of the gods; one succeeds in all the worlds of the gods.' / That is not to be regarded. / One should recite only three. / Three, indeed, are these threefold worlds; [it is] for the conquest of these very worlds. / Concerning this they say: / 'One should begin the solar [verses] with "Up that all-knowing one [Jātavedas]" [RV 1.50.1].' / That is not to be regarded. / That would be just as if someone, having gone [out], were to miss the goal. / One should begin with this very [verse]: 'May Sūrya protect us from heaven' [RV 10.158.1]. / That is just as if someone, having gone [out], were to reach the goal. / Second, he recites 'Up that all-knowing one [Jātavedas]' [RV 1.50.1]. / In the triṣṭubh metre [he recites]: 'The brilliant face of the gods has arisen' [RV 1.115.1]. / Yonder one indeed arises as the brilliant face of the gods; therefore he recites this. / In the jagatī metre [he recites]: 'Reverence to the eye of Mitra and Varuṇa' [RV 10.37.1]. / That indeed is a blessing-phrase; by this he invokes a blessing both for himself and for the sacrificer.
4.10
Concerning this they say: / 'Sūrya is not to be over-recited; the bṛhatī is not to be over-recited. / If one were to over-recite Sūrya, one would fall away from priestly lustre; / if one were to over-recite the bṛhatī, one would fall away from the vital breaths.' / He recites the pragātha addressed to Indra: 'Bring us resolve, O Indra' [RV 1.30.6]; / 'Teach us on this journey, O much-invoked one; living, may we attain the light' [RV 1.30.7]: / yonder one indeed is the light; through that he does not over-recite Sūrya. / And since it is a pragātha in the bṛhatī metre, through that he does not over-recite the bṛhatī. / He recites the rāthaṃtara womb: 'We cry aloud to you, O hero' [RV 7.32.22]. / With the rāthaṃtara junction-chant they chant praise for the Aśvina [śastra]. / So when he recites the rāthaṃtara womb, it is for the sake of having the same womb as the rathantara. / '[The lord] of this moving world, seeing the sun' [RV 7.32.23]: / yonder one indeed is the sun-seer; through that he does not over-recite Sūrya. / And since it is a pragātha in the bṛhatī metre, through that he does not over-recite the bṛhatī. / He recites the pragātha addressed to Mitra and Varuṇa: 'Many are those having the eye of the sun' [RV 10.36.1]. / Day is Mitra, night is Varuṇa. / He who undertakes the atirātra sacrifice undertakes both day and night. / So when he recites the pragātha addressed to Mitra and Varuṇa, / he firmly establishes him in day and night. / 'Having the eye of the sun' [RV 10.36.1]: through that he does not over-recite Sūrya. / And since it is a pragātha in the bṛhatī metre, through that he does not over-recite the bṛhatī. / 'Great are heaven and earth for us' [RV 1.159.1] and / 'For they are, O heaven and earth, all-beneficent' [RV 1.160.1]—[these] two verses addressed to Heaven and Earth he recites. / Heaven and Earth are the two foundations: / this one here is the foundation here, yonder one there. / So when he recites the two verses addressed to Heaven and Earth, he firmly establishes him in the two foundations. / 'The shining god Sūrya, through ordinance, the bright goddess' [cf. RV 1.160.1]: through that he does not over-recite Sūrya. / And because a gāyatrī and a jagatī make two bṛhatīs, through that he does not over-recite the bṛhatī. / He recites a dvipadā: 'The goddess of all mortal creatures, who neither hurts nor seizes' [RV 5.41.17]. / People used to call this Āśvina [śastra] 'a pile-fueled chant'. / Nirṛti, holding a noose, used to sit waiting: / 'As soon as the hotṛ priest recites the conclusion, then I shall fasten my nooses.' / Then Bṛhaspati saw this dvipadā: / 'Who neither hurts nor seizes' [RV 5.41.17]; / with it he cast off the nooses of Nirṛti, the noose-bearer, downwards. / So when the hotṛ priest recites this dvipadā, / he casts off the nooses of Nirṛti, the noose-bearer, downwards. / Safely the hotṛ priest is released, [gaining] full lifespan, for the attainment of a full lifespan. / He reaches a full lifespan, whoever knows this. / 'Of mortal creatures' [RV 5.41.17]: / yonder one indeed torments, as it were; through that he does not over-recite Sūrya. / And because the dvipadā is man's metre, and it encompasses all metres: / through that he does not over-recite the bṛhatī.
4.11
He concludes with a verse addressed to Brahmaṇaspati.
Bṛhaspati is indeed brahman; thus in the end he establishes him in brahman.
One desiring offspring and desiring cattle should conclude with: 'Thus to the Father, the all-god, the bull...'
[and] 'O Bṛhaspati, with good offspring and heroes...'
Through offspring one has good offspring and heroes.
'May we be masters of riches...'
He becomes possessed of offspring, possessed of cattle, possessed of riches, and possessed of heroes,
where one knowing thus concludes with this [verse].
One desiring splendour and desiring priestly lustre should conclude with:
'O Bṛhaspati, that which surpasses the enemy...';
for priestly lustre surpasses others as it were.
'Splendidly...'
Priestly lustre shines brightly, as it were; 'shines forth', for priestly lustre shines forth as it were.
'Which shone forth with might, born of truth...'
Priestly lustre shines, as it were.
'Place that wondrous wealth in us...'
Priestly lustre is wondrous, as it were.
He becomes endowed with priestly lustre and endowed with priestly fame, where one knowing thus concludes with this [verse].
Therefore, one knowing thus should conclude with this very [verse].
[It is] addressed to Brahmaṇaspati; thereby he does not recite beyond Sūrya.
And since he recites the triṣṭubh three times, it encompasses all the metres;
thereby he does not recite beyond the bṛhatī.
He should make the vaṣaṭ-call with a gāyatrī and with a triṣṭubh.
The gāyatrī is brahman, the triṣṭubh is virility; thus with brahman he unites virility.
He becomes endowed with priestly lustre, endowed with priestly fame, and possessed of virility,
where one knowing thus makes the vaṣaṭ-call with a gāyatrī and with a triṣṭubh:
'O Aśvins, you two with Vāyu, most skillful... drink both, O Aśvins...'
He should make the vaṣaṭ-call with a gāyatrī and with a virāj.
The gāyatrī is brahman, the virāj is food; thus with brahman he unites proper food.
He becomes endowed with priestly lustre and endowed with priestly fame,
[and] eats food fit for a brāhmaṇa, where one knowing thus makes the vaṣaṭ-call with a gāyatrī and with a virāj.
Therefore, one knowing thus should make the vaṣaṭ-call with a gāyatrī and with a virāj,
with these two [verses]: 'Your intoxicating juices have stepped forth... drink both, O Aśvins.'
4.12
They undertake this day, the twenty-fourth [day], as the undertaking-day.
By this indeed they undertake the year;
by this the stomas and the metres, by this all the deities.
Untaken is that metre, untaken is that deity,
which they do not undertake on this day.
That is the undertaking-nature of the undertaking-day.
The stoma is twenty-four-fold; that is the twenty-four-fold nature of the twenty-fourth [day].
There are twenty-four half-months; half-month by half-month they thus undertake the year.
It is an ukthya [sacrifice].
The ukthas are cattle, for the obtaining of cattle.
It has fifteen stotras and fifteen śastras:
that is a month.
Month by month they thus undertake the year.
Its stotriya verses are three hundred and sixty.
So many are the days of the year; day by day they thus undertake the year.
They say: 'This day should be an agniṣṭoma; the agniṣṭoma is the year,
nor indeed did any day other than the agniṣṭoma hold or contain this.'
If it were an agniṣṭoma,
there would be three forty-eight-fold pavamāna [stotras] and the other stotras twenty-four-fold.
Then indeed the stotriya verses are three hundred and sixty.
So many are the days of the year; day by day they thus undertake the year.
It should be an ukthya only: the sacrifice is enriched with cattle, the sacrificial session is enriched with cattle.
All the stotras are twenty-four-fold, for directly this day is twenty-four-fold.
Therefore it should be an ukthya only.
4.13
The two sāmans are the Bṛhat and the Rathaṃtara.
The Bṛhat and the Rathaṃtara are the two ferry-boats of the sacrifice;
by means of them they cross over the year.
The Bṛhat and the Rathaṃtara are the two feet; this day is the head.
By means of the two feet they approach splendour, the head.
The Bṛhat and the Rathaṃtara are the two wings; this day is the head.
By means of the two wings they reach out to splendour, the head.
Those two are not to be let go together.
If they should let both go together,
just as a boat severed from its mooring floats about, reaching shore after shore,
so would those sacrificial session performers float about, reaching shore after shore,
who should let both go together.
Then, if they let go the Rathaṃtara, through the Bṛhat both are not let go;
and if they let go the Bṛhat, through the Rathaṃtara both are not let go.
What is the Rathaṃtara, that is the Vairūpa; what is the Bṛhat, that is the Vairāja.
What is the Rathaṃtara, that is the Śākvara; what is the Bṛhat, that is the Raivata.
Thus these two are not let go.
Those who, knowing thus, undertake this day,
having attained the year day by day, having attained [it] half-month by half-month, having attained [it] month by month,
having attained the stomas and the metres, having attained all the deities, performing ascetic heat,
consuming their share of soma, pressing [soma] throughout the year, they sit.
Those who undertake the year upwards from this point,
they place a heavy burden upon themselves; a heavy burden crushes [them].
Now, he who undertakes it from below, having attained it from beyond by ritual actions,
he reaches the further shore of the year in safety.
4.14
What is the twenty-fourth day is the mahāvrata.
Here, through the Bṛhaddiva hymn, the hotṛ priest sheds semen; then yonder, by the Mahāvrata day, he brings it to birth.
In each year the shed semen is born.
Therefore the Bṛhaddiva niṣkevalya śastra is identical [in both].
Having reached this [sacrificer] from beyond with rites, he approaches him from this side,
who, knowing this, approaches this day.
He attains safely the far shore of the year, who knows this.
He who knows the near shore and the far shore of the year,
he indeed attains safely the far shore of the year.
The introductory atirātra sacrifice is its near shore, the concluding [atirātra] is the far shore.
He attains safely the far shore of the year, who knows this.
He who knows the ascent and the descent of the year,
he indeed attains safely the far shore of the year.
The introductory atirātra sacrifice is its ascent, the concluding [atirātra] is the descent.
He attains safely the far shore of the year, who knows this.
He who knows the out-breath and the in-breath of the year,
he indeed attains safely the far shore of the year.
The introductory atirātra sacrifice is its out-breath, the concluding [atirātra] is the in-breath.
He attains safely the far shore of the year, who knows this, who knows this.
4.15
They go by the stomas: Jyotis, Gauḥ, Āyus.
This world is Jyotis, the intermediate space is Gauḥ, yonder world is Āyus.
That same is this subsequent three-day period:
three days as Jyotis, Gauḥ, Āyus, and three as Gauḥ, Āyus, Jyotis.
This world is light (jyotis), yonder world is light (jyotis);
these two lights face each other on both sides.
By that six-day period which has light on both sides they proceed.
When they proceed by this six-day period which has light on both sides,
they proceed establishing themselves on both sides in these two worlds,
in this world and in yonder world, in both.
This six-day abhiplava period is indeed a revolving wheel of the gods.
Its two agniṣṭoma sacrifices on either side are the rims;
the four middle ukthya sacrifices are the navel.
By means of a rolling [wheel] one goes wherever one desires.
Thus he attains safely the far shore of the year, who knows this.
He who knows what the first six-day period is, he indeed
attains safely the far shore of the year; who knows what the second is;
who knows what the third is; who knows what the fourth is;
who knows what the fifth is.
4.16
They undertake the first six-day period; there are six days.
There are six seasons; season by season they reach the year;
season by season they proceed establishing themselves in the year.
They undertake the second six-day period; there are twelve days.
There are twelve months; month by month they reach the year;
month by month they proceed establishing themselves in the year.
They undertake the third six-day period; there are eighteen days.
They are twofold: nine and nine.
There are nine breaths, and nine heavenly worlds;
they reach the breaths and the heavenly worlds;
they proceed establishing themselves in the breaths and in the heavenly worlds.
They undertake the fourth six-day period; there are twenty-four days.
There are twenty-four half-months; half-month by half-month they reach the year;
half-month by half-month they proceed establishing themselves in the year.
They undertake the fifth six-day period; there are thirty days.
The virāj has thirty syllables; the virāj is food;
they proceed producing the virāj month by month.
Desiring food, indeed, they sit at a sacrificial session.
When they proceed producing the virāj month by month,
they proceed securing food month by month,
for both this world and yonder world.
4.17
They proceed with the Course of the Cows.
The cows are the Ādityas; it is the course of the Ādityas that they pursue.
The cows sat at a sacrificial session, desiring to obtain hooves and horns;
in their tenth month hooves and horns arose.
They said:
'We have obtained that desire for which we consecrated ourselves; let us rise.'
Those that arose are these horned ones.
Then those who sat, saying, 'We shall complete the year,'
their horns fell off through lack of faith; these are the hornless cows.
Yet they pressed sap; therefore, having reached all the seasons, they rise afterwards,
for they pressed sap.
The cows have won the love of all, the favor of all.
He attains the love of all, the favor of all, who knows this.
The Ādityas and the Aṅgirases contended for the heavenly world:
'We shall go first, we!'
The Ādityas went first to the heavenly world,
the Aṅgirases afterwards, in sixty years.
As the introductory atirātra sacrifice, the twenty-fourth [day as an] ukthya, all the
abhiplava six-day periods [proceed, while] other days fill out, that is the course of the Ādityas.
The introductory atirātra sacrifice, the twenty-fourth [day as an] ukthya, all the
pṛṣṭhya six-day periods [proceed, while] other days fill out, that is the course of the Aṅgirases.
Just as a direct pathway goes straight, so is the abhiplava six-day period to the heavenly world;
and just as a high-road makes a circuit, so is
the pṛṣṭhya six-day period to the heavenly world.
When they go by both—going by both one does not suffer injury—
it is for the attainment of both desires: that which is in the abhiplava six-day period, and that which is in the pṛṣṭhya.
4.18
They undertake this twenty-first day, the Viṣuvant [equinox day], in the middle of the year. By this twenty-first [day] the gods raised Āditya up to the heavenly world. This one here is twenty-first [from either side]. Ten days of the Divākīrtya [period] are before it, ten after it; this twenty-first one is in the middle, founded on the virāj on both sides, for it is indeed founded on the virāj on both sides. Therefore, as he moves between these worlds, he does not waver. The gods feared that Āditya would fall down from the heavenly world; they propped him up from below with three heavenly worlds. The three stomas are indeed heavenly worlds. They feared his passing beyond; they propped him up from beyond with three heavenly worlds. The three stomas are indeed heavenly worlds. Thus there are three seventeen-fold [stomas] below, three beyond; this twenty-first one is in the middle, held by the Svarasāman days on both sides, for he is indeed held by the Svarasāman days on both sides. Therefore, as he moves between these worlds, he does not waver. The gods feared that Āditya would fall down from the heavenly world; they propped him up from below with the highest heavenly worlds. The highest heavenly worlds are indeed the stomas. They feared his passing beyond; they propped him up from beyond with the highest heavenly worlds. The highest heavenly worlds are indeed the stomas. Thus there are three seventeen-fold [stomas] below, three beyond; combining two by two, they become three thirty-four-fold [stomas]. The thirty-four-fold is indeed the highest of the stomas. Set upon them, he shines here; for set upon them, he indeed shines here. He is indeed higher than all this, past and future; he outshines all whatever is here, and he becomes higher. Higher than whatever he desires to be higher than becomes he who knows this.
4.19
They undertake the Svarasāman days; these worlds are indeed the Svarasāman days. By the Svarasāman days they gained these worlds; that is why the Svarasāman days are called Svarasāman days. In that they undertake the Svarasāman days, they bestow a share in these worlds upon him. The gods feared the collapsing of those seventeen-fold [stomas]: 'Equal, as it were, are the stomas, unhidden as it were; may they not collapse.' They fortified them with all the stomas from below, and with all the pṛṣṭhas from beyond. In that the Abhijit with all the stomas is below and the Viśvajit with all the pṛṣṭhas is beyond, they fortify the seventeen-fold [stomas] on both sides for support, against collapsing. The gods feared that Āditya would fall down from the heavenly world; they wove him upward with five rays. The rays are indeed the divākīrtya [chants]: the Mahādivākīrtya is the pṛṣṭha, Vikarṇa is the brāhmaṇācchaṃsin's sāman, Bhāsa is the agniṣṭomasāman, both Bṛhat and Rathaṃtara are in the pavamāna [lauds]. Thus they weave Āditya upward with five rays for support, against falling down. When Āditya has risen, he should recite the morning litany; for this whole day is a Divākīrtya day. They should seize a victim for Sūrya, white with black marks, as an additional offering to the pressing-day victim; for this day has Sūrya as its deity. He should recite twenty-one kindling verses; for perceptibly this day is the twenty-first. Having recited fifty-one or fifty-two [verses], he inserts the nivid in the middle; he recites as many subsequent [verses]. A man has a hundred years of life, a hundredfold virility, a hundredfold sensory power; he thereby establishes him in life, in virility, in sensory power.
4.20
He mounts the difficult mounting. The difficult mounting is the heavenly world.
He who knows thus mounts indeed the heavenly world.
As to why it is a difficult mounting:
He who shines yonder is indeed difficult to mount;
scarcely anyone goes there.
In that he mounts the difficult mounting, he mounts that very one.
He mounts with the Haṃsavatī verse:
'The swan seated in the pure,'—he is indeed the swan seated in the pure;
'the Vasu seated in the atmosphere,'—he is indeed the Vasu seated in the atmosphere;
'the hotṛ priest seated at the altar,'—he is indeed the hotṛ priest seated at the altar;
'the guest seated in the dwelling,'—he is indeed the guest seated in the dwelling;
'seated among men,'—he is indeed seated among men;
'seated in the best,'—he is indeed seated in the best.
For that is the best of seats wherein he shines when approached;
'seated in ṛta,'—he is indeed seated in truth;
'seated in the ether,'—he is indeed seated in the ether.
For the ether is that seat wherein he shines when approached;
'born of the waters,'—he is indeed born of the waters.
For he rises in the morning from the waters, and enters the waters in the evening;
'born of cattle,'—he is indeed born of cattle;
'born of ṛta,'—he is indeed born of truth;
'born of the mountain,'—he is indeed born of the mountain;
'the ṛta,'—he is indeed truth.
He is all these; this indeed is, as it were, his most direct form among the metres.
Therefore, wherever he mounts the difficult mounting, he should mount with the Haṃsavatī verse.
For one desiring the heavenly world, he should mount with the Tārkṣya hymn.
Tārkṣya indeed went first along this road
where yonder gāyatrī, having become a bird of fine feathers, brought the soma.
Just as one would make one who knows the way a guide on the path,
such is it when [he mounts] with the Tārkṣya.
This [wind] which purifies here is indeed Tārkṣya; he is the conveyor to the heavenly world.
'Him the swift, god-impelled,'—
he is indeed swift and god-impelled;
'victorious, surpassing chariots,'—
he is indeed victorious and surpassing, for he immediately traverses these worlds;
'having unbroken felloes, battle-conquering, swift,'—
he is indeed one with unbroken felloes, battle-conquering, swift;
'for welfare,'—[by this] he prays for well-being;
'we call here upon Tārkṣya,'—thus indeed he calls upon him;
'calling upon him like the bounty of Indra, for welfare,'—[by this] he prays for well-being;
'may we mount as upon a ship'—
thus indeed he mounts upon him for the attainment, achievement, and reaching of the heavenly world.
'Broad, wide, abundant, deep, may we not stumble in you two on this side or on that side'—
thus he addresses these two [worlds] as he is about to go forth and back.
'He who at once by his might, like the sun with his light, stretched out the five races of men, the waters'—
thus he addresses the sun directly.
'Winning thousands, winning hundreds, his speed they cannot check, like a maiden, like an arrow'—
with this he prays for a blessing for himself and for the sacrificers.
4.21
Having called, he mounts the difficult mounting; the heavenly world is the difficult mounting.
Speech is the call, speech is brahman.
In that he calls, he mounts the heavenly world with the call, with brahman.
He mounts first foot by foot; thereby he obtains this world.
Then by half-verses; thereby he obtains the atmosphere.
Then by three quarters; thereby he obtains yonder world.
Then with the complete [verse]; thereby he stands firm in him who shines yonder.
He dismounts by three quarters, as though holding on to a branch;
thereby he stands firm in yonder world;
by half-verses in the atmosphere, foot by foot in this world.
Having attained the heavenly world, the sacrificers stand firm in this world.
Now if they should have only one desire, desiring the heavenly world, he should mount for them going only forward.
They would certainly conquer the heavenly world,
but they would not live very long in this world.
Copulative hymns are recited, in the traiṣṭubha and jāgata metres.
Cattle are a copulative pair, metres are cattle, for the securing of cattle.
4.22
Just as man is, so is the Viṣuvant day.
As is his right half, so is the prior half of the Viṣuvant day;
as is his left half, so is the latter half of the Viṣuvant day; therefore they call it the latter.
While they are parallel, the Viṣuvant day is the head.
Man is as if joined in two halves; thus even in the middle of the head a suture is known.
As to this they say:
'He should recite this day at the Viṣuvant; the Viṣuvant is the hymn of hymns;
[thinking] "Viṣuvant, Viṣuvant," they become central and attain pre-eminence.'
That is not to be respected.
He should recite in the year; for they go depositing semen for a year.
Whatever seeds of semen are born before a year, those that are of five months or six months,
they miscarry, they do not enjoy them.
But those that are born of ten months, those of a full year, they enjoy.
Therefore he should recite this day in the year;
for the year attains this day, for they attain this day in the year.
He indeed smites away evil with the year, he [smites it away] with the Viṣuvant;
with the months he smites away evil from the limbs, with the Viṣuvant from the head.
He strikes away evil with the year, [he strikes it away] with the Viṣuvant, who knows thus.
They should seize a bull sacred to Viśvakarman as an additional animal for the savanīya offering,
of two colours on both sides, on the Mahāvrata day.
Indra, having slain Vṛtra, became Viśvakarman;
Prajāpati, having created offspring, became Viśvakarman.
The year is Viśvakarman; they thus attain Indra himself, Prajāpati, the year, Viśvakarman.
In Indra himself, Prajāpati, the year, Viśvakarman, they stand firm at the end.
He stands firm who knows thus, who knows thus.
4.23
Prajāpati desired: / 'May I propagate, may I become more.' / He performed ascetic heat. / Having performed ascetic heat, he saw this twelve-day sacrifice within his own limbs and his vital breaths. / He fashioned it twelvefold from his own limbs and vital breaths; / he fetched it; he sacrificed with it. / Thereupon indeed he flourished in himself; he propagated with offspring and cattle. / He flourishes in himself, he propagates with offspring and cattle, who knows thus. / He desired: / 'How indeed might I encompass this twelve-day sacrifice on all sides with the gāyatrī and attain all success?' / He encompassed it with splendour from in front, / with metres from the middle, and with syllables from above. / Having encompassed the twelve-day sacrifice on all sides with the gāyatrī, he attained all success. / He attains all success who knows thus. / He who knows the gāyatrī as winged, possessed of eyes, luminous, and radiant, / goes to the heavenly world by means of the gāyatrī that is winged, possessed of eyes, luminous, and radiant. / This twelve-day sacrifice is indeed the gāyatrī that is winged, possessed of eyes, luminous, and radiant. / Its two wings are the two atirātra sacrifices on both sides; its two eyes are the two agniṣṭoma sacrifices inside; / its body is the eight ukthya sacrifices in the middle. / By means of the gāyatrī that is winged, possessed of eyes, luminous, and radiant, he goes to the heavenly world / who knows thus.
4.24
These three three-day periods up to the tenth day, and the two atirātra sacrifices, are what constitutes the twelve-day sacrifice. / For twelve days he is a consecrated sacrificer; he becomes fit for sacrifice through them. / For twelve nights he undertakes the upasad ceremonies; he shakes off the body through them. / Having been one who presses soma for twelve days, / having shaken off the body, pure and cleansed, he unites with the deities, who knows thus. / This twelve-day sacrifice is indeed a thirty-six-day [rite]. / The bṛhatī consists of thirty-six syllables; the twelve-day sacrifice is indeed the course of the bṛhatī; / by the bṛhatī the gods reached these worlds. / With ten syllables they reached this world; with ten, the intermediate space; / with ten, the sky; with four, the four directions; / with two, they established themselves in this world. / He establishes himself who knows thus. / Regarding this they say: / 'Since other metres are larger and have more syllables, / why then do they call this one the bṛhatī (the Great)?' / Because by it the gods reached these worlds. / With ten syllables they reached this world; with ten, the intermediate space; / with ten, the sky; with four, the four directions; / with two, they established themselves in this world. / Therefore they call it the bṛhatī. / He obtains whatever he desires, who knows thus.
4.25
This twelve-day sacrifice is indeed Prajāpati's sacrifice; / Prajāpati indeed sacrificed with this twelve-day sacrifice in the beginning. / He said to the seasons and to the months: / 'Perform the twelve-day sacrifice for me.' / Having consecrated him and brought him to a state without turning back, they said: / 'Give to us now, and then we will perform the sacrifice for you.' / He bestowed upon them refreshment and nourishment; that is this nourishment deposited in the seasons and in the months. / They performed the sacrifice for him while he was giving; therefore, one should perform the sacrifice for one who gives. / They performed the sacrifice for him while receiving; therefore, one should perform the sacrifice for one who receives. / Both prosper who, knowing thus, both sacrifice and perform the sacrifice [for others]. / These seasons and months considered themselves heavy, as it were, having accepted [gifts] at the twelve-day sacrifice; / they said to Prajāpati: / 'Perform the twelve-day sacrifice for us.' / He said, 'So be it; undergo the consecration.' The fortnights of the waxing moon underwent consecration first; / they struck away evil. / Therefore they are like the day, for those whose evil is struck away are like the day. / The fortnights of the waning moon underwent consecration later; they did not strike away evil as completely. / Therefore they are like darkness, for those whose evil is not struck away are like darkness. / Therefore, knowing thus, when men undergo consecration, one should desire to undergo consecration as the very first; / he strikes away evil, who knows thus. / That very Prajāpati, the year, established himself in the seasons and months; / these seasons and months established themselves in Prajāpati, the year; / they are established in one another. / In the same way indeed, he who sacrifices with the twelve-day sacrifice establishes himself in the sacrificial priest. / Therefore they say: / 'A bad man should not be made to sacrifice with the twelve-day sacrifice, lest this one establish himself in me.' / This twelve-day sacrifice is indeed the sacrifice of the elder; / he who sacrificed with it in the beginning was indeed the eldest of the gods. / This twelve-day sacrifice is indeed the sacrifice of the foremost; / he who sacrificed with it in the beginning was indeed the foremost of the gods. / The eldest and foremost should sacrifice; auspicious then is the year. / 'A bad man should not be made to sacrifice with the twelve-day sacrifice, lest this one establish himself in me.' / The gods did not submit to Indra for primacy and pre-eminence; / he said to Bṛhaspati: / 'Perform the twelve-day sacrifice for me.' / He performed the sacrifice for him; thereupon indeed the gods submitted to him for primacy and pre-eminence. / His own people submit to him for primacy and pre-eminence; / his own people acknowledge him in pre-eminence, who knows thus. / Upward indeed is the first three-day period, horizontal the middle one, downward the last. / Because the first three-day period is upward, therefore this fire blazes upward, / for upward is its direction. / Because the middle is horizontal, therefore this wind blows horizontally, / the waters flow horizontally; / for horizontal is its direction. / Because the last is downward, therefore that [sun] shines downward, it rains downward, / the constellations are downward; / for downward is its direction. / Harmonious indeed are these worlds, harmonious these three-day periods. / Harmonious these worlds shine for his prosperity, who knows thus.
4.26
The consecration departed from the gods.
They pursued it with the two spring months,
[but] they did not reach it with the two spring months.
They pursued it with the two summer [months], with the two rainy [months], with the two autumn [months],
with the two winter months;
[but] they did not reach it with the two winter months.
They pursued it with the two dewy months;
with the two dewy months they reached it.
He reaches what he desires to reach, nor does a rival reach him, who knows this.
Therefore, for whomever the sacrificial session's consecration comes ready,
he should be consecrated just when these two dewy months have arrived.
He is consecrated directly when the consecration has arrived;
he grasps the consecration face to face.
Therefore, just when these two dewy months have arrived,
both domestic cattle and wild ones take on thinness and coarseness;
they enter, as it were, into the form of consecration.
He slaughters an animal offering for Prajāpati before the consecration.
For it he should recite seventeen kindling verses.
Seventeenfold indeed is Prajāpati, for the attainment of Prajāpati.
Its āprī verses are those of Jamadagni.
Regarding this they say:
'Since in other animal sacrifices the āprī verses correspond to the ṛṣi [of the sacrificer],
why then in this [rite] are they solely those of Jamadagni for all?'
The Jamadagni [verses] are all-formed, all-complete;
this animal offering is all-formed, all-complete.
That they are Jamadagni [verses] is for all-formedness, for all-completeness.
Its animal sacrificial cake belongs to Vāyu.
Regarding this they say:
'Since the animal offering belongs to another deity,
why then is the animal sacrificial cake prepared for Vāyu?'
'Prajāpati is the sacrifice, for the freshness of the sacrifice,' he should say.
And because it belongs to Vāyu, it does not thereby depart from Prajāpati, for Vāyu is indeed Prajāpati.
That has been stated by the ṛṣi:
'The purifying [Vāyu] is Prajāpati.'
And if it is a sacrificial session, having deposited the fires together they should sacrifice, all should be consecrated, all should press [Soma].
He breaks up [the camp] toward spring.
Spring is invigorating nourishment; he breaks up [the camp] toward food and invigorating nourishment.
4.27
The metres covetously eyed one another's abode.
The gāyatrī covetously eyed the abode of the triṣṭubh and of the jagatī;
the triṣṭubh [covetously eyed that] of the gāyatrī and of the jagatī; the jagatī [covetously eyed that] of the gāyatrī and of the triṣṭubh.
Then Prajāpati saw this twelve-day sacrifice with transposed metres; he brought it forth;
he sacrificed with it; by means of it he brought all desires to the metres.
He attains all desires who knows this.
He transposes the metres for [their] freshness.
He indeed transposes the metres.
Just as yonder [men] travel by continually unyoking with other and other, less tired and less tired horses or oxen,
even so by continually unyoking with other and other, less tired and less tired metres do they go to the heavenly world,
in that he transposes the metres.
These two worlds were together; they separated.
It did not rain, it did not heat properly, the five peoples did not agree.
The gods brought them together; coming together, they contracted this divine marriage.
With the rathaṃtara this [earth] delights that [sky]; with the bṛhat that [sky delights] this [earth].
With the naudhasa this [earth] delights that [sky]; with the śyaita that [sky delights] this [earth].
With smoke this [earth] delights that [sky]; with rain that [sky delights] this [earth].
This [earth] placed the place of divine worship in that [sky]; that [sky placed] cattle in this [earth].
This [earth] placed the place of divine worship in that [sky], namely this dark spot, as it were, in the moon.
Therefore they sacrifice in the waxing fortnites, seeking to obtain this very [favour].
That [sky placed] saline soil in this [earth].
Regarding this Tura Kāvaṣeya said: 'Saline soil is nourishment, O Janamejaya!'
Therefore even now those who examine cattle ask:
'Is there saline soil there?'; for saline soil is nourishment.
Yonder world turned toward this world;
thence heaven and earth came to be, not heaven from the intermediate space, nor earth from the intermediate space.
4.28
In the beginning the bṛhat and the rathaṃtara were here.
They were speech and mind: speech was the rathaṃtara, mind was the bṛhat.
The bṛhat, having been produced first, despised the rathaṃtara.
The rathaṃtara took an embryo; it produced the vairūpa.
Those two having come into being, the rathaṃtara and the vairūpa, despised the bṛhat.
The bṛhat took an embryo; it produced the vairāja.
Those two having come into being, the bṛhat and the vairāja, despised the rathaṃtara and the vairūpa.
The rathaṃtara took an embryo; it produced the śākvara.
Those three having come into being, the rathaṃtara, the vairūpa, and the śākvara, despised the bṛhat and the vairāja.
The bṛhat took an embryo; it produced the raivata.
Those were three on one side and three on the other, the six pṛṣṭha stotras.
At that time, those three metres could not reach the six pṛṣṭha stotras.
The gāyatrī took an embryo; it produced the anuṣṭubh.
The triṣṭubh took an embryo; it produced the paṅkti.
The jagatī took an embryo; it produced the atichandas.
Those were three on one side and three on the other, the six metres, the six pṛṣṭha stotras.
They were arranged in this manner; the sacrifice is arranged,
and it is arranged for that community where one, knowing this arrangement of the metres and the pṛṣṭha stotras, is consecrated, is consecrated.
First 28 of 33 passages. Read on
Translations (1)
- Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) — Arthur Berriedale Keith 1920, English
Commentaries (1)
- Aitareyabrāhmaṇabhāṣya (Vedārthaprakāśa) — Sāyaṇa, Sanskrit
Linked texts (1)
- Aitareyabrāhmaṇa — Mahidāsa Aitareya, Sanskrit