Aitareya Āraṇyaka 1.2.4

1.2.4

aratnimātra upari bhūmeḥ preṅkhaḥ syād ity āhur.
etāvatā vai svargā lokāḥ saṃmitā iti \
tat tan nādṛtyam \
prādeśamātre syā/d ity āhur.
etāvatā vai prāṇāḥ saṃmitā iti \
tat tan nādṛtyam \
muṣṭi/mātre syād.
etāvatā vai sarvam annādyaṃ kriyata.
etāvatā sarvam annādya/m abhipannaṃ.
tasmān muṣṭimātra eva syāt \
purastāt pratyañcaṃ preṅkham adhi/rohed ity āhur.
etasya rūpeṇa, ya eṣa tapati.
purastād dhy eṣa imāṁl lokān pra/tyaṅṅ adhirohatīti \
tat tan nādṛtyam \
tiryañcam adhirohed ity āhus.
tiryañcaṃ vā aśvam adhirohanti, teno sarvān kāmān avāpnavāmeti \
tat tan nā/dṛtyam \
anvañcam adhirohed ity āhur.
anūcīṃ vai nāvam adhirohanti.
nau/r vaiṣā svargayāṇī, yat preṅkha iti.
tasmād anvañcam evādhirohet \
chuvuke/nopaspṛśec.
chuko haivaṃ vṛkṣam adhirohati.
sa u vayasām annādatama iti.
tasmāc chuvukenopaspṛśet \
bāhubhyām adhirohed.
evaṃ śyeno vayāṃsy abhi/niviśata, evaṃ vṛkṣaṃ.
sa u vayasāṃ vīryavattama iti.
tasmād bāhu/bhyām adhirohet \
asyai pādaṃ nocchindyān, ned asyai pratiṣṭhāyā ucchidyā iti.
preṅkhaṃ hotādhirohaty, audumbarīm āsandīm udgātā.
vṛṣā vai preṅkho , yoṣāsandī.
tan mithunaṃ.
mithunam eva tad ukthamukhe karoti.
prajātyai \
prajāyate prajayā paśubhir ya evaṃ veda \
athānnaṃ vai preṅkhaḥ , śrīr ā/sandy.
annaṃ caiva tac chriyaṃ cānvadhirohataḥ \
bṛsīr hotrakāḥ samadhi/rohanti sabrahmakāḥ \
samutsṛpya vā oṣadhivanaspatayaḥ phalaṃ gṛhṇanti.
tad yad etasminn ahani sarvaśaḥ samadhirohantīṣam eva tad ūrja/m annādyam adhirohanty.
ūrjo 'nnādyasyāvaruddhyai \
vaṣaṭkṛtyāvarohed ity āhuḥ \
tat tan nādṛtyam \
akṛtā vai sāpacitir, yām apaśyate karoti \
nigṛhya bhakṣam avarohed ity āhuḥ \
tat tan nādṛtyam \
akṛtā vai sāpacitir, yā/m adhyṛṣṭāya karoti \
pratikhyāya bhakṣam avarohed.
eṣā vā apaci/tir, yāṃ paśyate karoti.
tasmāt pratikhyāyaiva bhakṣam avarohet \
prāṅ avarohet \
prāg vai devaretasaṃ prajāyate.
tasmāt prāṅ avarohed, ava/rohet \\ 4 \\
\\ ity aitareyaprathamāraṇyake dvitīyo 'dhyāyaḥ \\

Some say: 'Let the swing be one ell (aratni) above the ground, for by that measure verily the Svarga worlds are measured.' That is not to be regarded.

Others say: 'Let it be one span (prâdesa), for by that measure verily the vital airs were measured.' That is not to be regarded.

Let it be one fist (mushti), for by that measure verily all eatable food is made, and by that measure all eatable food is taken; therefore let it be one fist above the ground.

They say: 'Let him mount the swing from east to west, like he who shines; for the sun mounts these worlds from east to west.' That is not to be regarded.

Others say: 'Let him mount the swing sideways, for people mount a horse sideways, thinking that thus they will obtain all desires.' That is not to be regarded.

They say: 'Let him mount the swing from behind, for people mount a ship from behind, and this swing is a ship in which to go to heaven.' Therefore let him mount it from behind.

Let him touch the swing with his chin (khubuka). The parrot (suka) thus mounts a tree, and he is of all birds the one who eats most food. Therefore let him touch it with his chin.

Let him mount the swing with his arms. The hawk swoops thus on birds and on trees, and he is of all birds the strongest. Therefore let him mount with his arms.

Let him not withdraw one foot (the right or left) from the earth, for fear that he may lose his hold.

The Hotri mounts the swing, the Udgâtri the seat made of Udumbara wood. The swing is masculine, the seat feminine, and they form a union. Thus he makes a union at the beginning of the uktha in order to get offspring.
He who knows this, gets offspring and cattle.

Next the swing is food, the seat fortune. Thus he mounts and obtains food and fortune.

The Hotrakas (the Prasâstri, Brâhmanâkkhamsin, Potri, Neshtri, Agnâdhra, and Akkhâvâka) together with the Brahman sit down on cushions made of grass, reeds, leaves, &c.

Plants and trees, after they have grown up, bear fruit. Thus if the priests mount on that day altogether (on their seats), they mount on solid and fluid as their proper food. Therefore this serves for the attainment of solid as proper food.

Some say: 'Let him descend after saying vashat. 'That is not to be regarded. For, verily, that respect is not shown which is shown to one who does not see it.

Others say: 'Let him descend after he has taken the food in his hand.' That is not to be regarded. For, verily, that respect is not shown which is shown to one after he has approached quite close.

Let him descend after he has seen the food. For, verily, that is real respect which is shown to one when he sees it. Only after having actually seen the food (that is brought to the sacrifice), let him descend from the swing.

Let him descend turning towards the east, for in the east the seed of the gods springs up. Therefore let him rise turning towards the east, yea, turning towards the east.