Aitareya Āraṇyaka 1.5.3

1.5.3

tat savitur vṛṇīmahe (RV V 82,1a), 'dyā no deva savitar (RV V 82,4a) iti vaiśvadevasya prati/padanucarāv aikāhikau rūpasamṛddhau.
bahu vā etasminn ahani kiñca/-kiñca vāraṇaṃ kriyate.
śāntyā eva.
śāntir vai pratiṣṭhā-.
ekāhaḥśāntyām eva tat pratiṣṭhāyām antataḥ pratitiṣṭhanti \
pratitiṣṭhati ya evaṃ veda yeṣāṃ caivaṃ vidvān etad dhotā śaṃsati \
tad devasya savitur vāryaṃ mahad (RV IV 53,1a) iti sāvitram.
anto vai mahad.
anta etad ahar.
etasyāhno rūpam \
katarā pūrvā katarāparāyor (RV I 185,1a) iti dyāvāpṛthivīyaṃ samānodarkaṃ.
samānodarkaṃ vā etad ahar.
etasyāhno rūpam \
anaśvo jāto anabhīśur ukthya (RV IV 36,1a) ity ārbha/vam \
rathas tricakra (RV IV 36,1b-part) iti.
yad etat, trivat tad.
anto vai trivad.
anta etad a/har.
etasyāhno rūpam \
asya vāmasya palitasya hotur (RV I 164,1a) iti vaiśvadevaṃ bahurūpaṃ.
bahurūpam vā etad ahar.
etasyāhno rūpam \
gaurīr mimāya salilāni takṣati- (RV I 164,41a) -ity etad antam \
ā no bhadrāḥ kratavo yantu viśvata (RV I 89,1a) iti vaiśvadevaṃ nividdhānam aikāhikaṃ rūpasamṛddhaṃ.
bahu vā etasminn ahani kiñca-kiñca vāraṇaṃ kriyate.
śāntyā eva.
śā/ntir vai pratiṣṭhā-.
-ekāhaḥśāntyām eva tat pratiṣṭhāyām antataḥ pratitiṣṭhanti \
pratitiṣṭhati ya evaṃ veda yeṣāṃ caivaṃ vidvān etad dhotā śaṃsati \
vaiśvānarāya dhiṣaṇām ṛtāvṛdha (RV III 2,1a) ity āgnimārutasya pratipad.
anto vai dhiṣaṇā-.
-anta etad ahar.
etasyāhno rūpam \
prayajyavo maruto bhrājadṛṣṭaya (RV V 55.1a) iti mārutaṃ samānodarkaṃ.
samānodarkaṃ vā etad ahar.
etasyāhno rūpam \
jātavedase sunavāma somam (RV I 99,1a) iti jātavedasyāṃ purastāt sūktasya śaṃsati
svastyayanaṃ vai jātavedasyā (R in text).
svastitāyai.
svastyayanam eva tat kurute \
imaṃ stomam arhate jātavedasa (RV I 94,1a) iti jātavedasyaṃ samānodarkaṃ.
samāno/darkaṃ vā etad ahar.
etasyāhno rūpam, ahno rūpam \\ 3 \\
\\ ity aitareyaprathamāraṇyake pañcamo 'dhyāyaḥ \\
\\ iti prathamāraṇyakaṃ samāptam \\

Tat savitur vrinîmahe (Rv. V, 82, 1-3) and adyâ no deva savitar (Rv. V, 82, 4-6) are the beginning (pratipad) and the next step (anukara) of the Vaisvadeva hymn, taken from the Ekâha ceremonial and therefore proper.

On that day much is done now and then which has to be hidden, and has to be atoned for. Atonement is rest, the one-day sacrifice. Therefore at the end of the year the sacrificers; rest on this atonement as their rest. He who knows this rests firm, and they also for whom a Hotri priest who knows this, recites this hymn.

Then (follows) the hymn addressed to Savitri, tad devasya savitur vâryam mahat (Rv. IV, 53). Verily, mahat, great, (in this foot) is the end. This day too is the end. Thus the verse is fit for the day.

The hymn katarâ pûrvâ katarâ parâyoh (Rv. I, 185), addressed to Dyâvâprithivî, is one in which many verses have the same ending. Verily, this day also (the mahâvrata) is one in which many receive the same reward. Thus it is fit for the day.

The hymn anasvo gâto anabhîsur ukthyah (Rv. IV, 36) is addressed to the Ribhus.

In the first verse the word tri (kakrah) occurs, and trivat is verily the end. This day also is the end (of the sacrifice). Thus the verse is fit for the day.

The hymn asya vâmasya palitasya hotuh (Rv. I, 164), addressed to the Visvedevas, is multiform. This day also is multiform. Thus the verse is fit for the day.

He recites the end of it, beginning with gaurîr mimâya (Rv. I, 164, 41).

The hymn â no bhadrâh kratavo yantu visvatah (Rv. I, 89), addressed to the Visvedevas, forms the Nividdhâna, taken from the Ekâha ceremonial, and therefore proper.

On that day much is done now and then which has to be hidden, and has to be atoned for. Atonement is rest, the one-day sacrifice. Therefore at the end of the year the sacrificers rest on this atonement as their rest. He who knows this rests firm, and they also for whom a Hotri priest who knows this, recites this hymn.

The hymn vaisvânarâya dhishanâm ritavridhe (Rv. III, 2) forms the beginning of the Âgnimâruta. Dhishanâ, thought, is verily the end, this day also is the end. Thus it is fit for the day.

The hymn prayagyavo maruto bhrâgadrishtayah (Rv. V, 55), addressed to the Maruts, is one in which many verses have the same ending. Verily, this day also is one in which many receive the same reward. Thus it is fit for the day.

He recites the verse gâtavedase sunavâma somam (Rv. I, 99, 1), addressed to Gâtavedas, before the (next following) hymn. That verse addressed to Gâtavedas is verily welfare, and leads to welfare. Thus (by reciting it) he fares well.

The hymn imam stomam arhate gâtavedase (Rv. I, 94), addressed to Gâtavedas, is one in which many verses have the same ending. Verily, this day also (the mahâvrata) is one in which many receive the same reward. Thus it is fit for the day, yea, it is fit for the day.