Aitareyabrahmana 4.10

4.10

tad āhuh:
Sūryo nātiśasyo, bṛhatī nātisasyā.
yat Sūryam atiśaṃsed brahmavarcasam atipadyeta,
yad bṛhatīm atiśaṃset prāṇān atipadyetetī/ndra
kratuṃ na ā bharety aindram pragāthaṃ śaṃsati
śikṣā ṇo asmin puruhūta yāmani jīvā jyotir aśīmahīty
asau vāva jyotis, tena Sūryaṃ nātiśaṃsati
yad u bārhataḥ pragāthas, tena bṛhatīṃ nātiśaṃsaty
abhi tvā śūra nonuma iti rāthaṃtarīṃ yoniṃ śaṃsati.
rāthaṃtareṇa vai saṃdhināśvināya stuvate.
tad yad rāthāṃtārīṃ yoniṃ śaṃsati, rathaṃtarasyaiva sayonitvāye/=śānam
asya jagataḥ svardṛśam ity.
asau vāva svardṛk, tena Sūryaṃ nātiśaṃsati
yad u bārhataḥ pragāthas, tena bṛhatīṃ nātiśaṃsati
bahavaḥ sūracakṣasa iti maitrāvaruṇam pragāthaṃ śaṃsaty.
ahar vai Mitro, rātrir Varuṇa.
ubhe vā eṣo 'horātre ārabhate, yo 'tirātram upaiti.
tad yan maitrāvaruṇam pragāthaṃ śaṃsaty,
ahorātrayor evainaṃ tat pratiṣṭhāpayati
sūracakṣasa iti, tena Sūryaṃ nātiśaṃsati.
yad u bārhataḥ pragāthas, tena bṛhatīṃ nātiśaṃsati
mahī dyauḥ pṛthivī ca nas,
te hi dyāvāpṛthivi viśvaśambhuveti dyāvāpṛthivīye śaṃsati.
dyāvāpṛthivī vai pratiṣṭhe:
iyam eveha pratiṣṭhāsāv amutra.
tad yad dyāvāpṛthivīye śaṃsati, pratiṣṭhayor evainaṃ tat pratiṣthāpayati
devo devī dharmaṇā sūryaḥ śucir iti, tena Sūryaṃ nātiśaṃsati
yad u gāyatrī ca jagatī ca te dve bṛhatyau, tena bṛhatīṃ nātiśaṃsati
viśvasya devī mṛcayasya janmano na yā roṣāti na grabhad iti
dvipadām śaṃsati
citaidham uktham iti ha sma vā etad ācakṣate yad etad āśvinaṃ.
Nirṛtir ha sma pāśiny upāste:
yadaiva hotā paridhāsyaty, atha pāśān pratimokṣyāmīti.
tato vā etām Bṛhaspatir dvipadām apaśyan:
nā ya roṣāti na grabhad iti,
tayā Nirṛtyāḥ pāśinyā adharācaḥ pāśān apāsyat.
tad yad etaṃ dvipadāṃ hotā śaṃsati,
Nirṛtyā eva tat pāśinyā adharācaḥ pāsān apāsyati,
svasty eva hotonmucyate sarvāyuḥ sarvāyutvāya
sarvam āyur eti ya evaṃ veda
mṛcayasya janmana ity.
asau vāva marcayatīva, tena Sūryaṃ nātiśaṃsati
yad u dvipadā puruṣachandasaṃ, sā sarvāṇi chandāṃsy abhyāptā:
tena bṛhatīṃ nātiśaṃsati

iv. 10 (xvii. 4.) They say ‘Sūrya should not be passed over in recitation; the Bṛhatī should not be passed over; if he were to pass over Sūrya, he would pass over splendour; if he were to pass over the Bṛhatī, he would pass over the breaths.’ ‘O Indra bear to us inspiration’ he recites as a Pragātha to Indra. ‘Guide us, O much invoked, in this way; alive may we attain the light’ (he says); the light is yonder (sun); thereby he does not pass over Sūrya. Moreover in that it is a Pragātha in Bṛhatī, thereby he does not pass over the Bṛhatī. In ‘Towards thee, O hero, we utter praise’ he recites the basis of the Rathantara (Sāman); they chant to the Rathantara the Sandhi for the Āçvina; in that he recites the basis of the Rathantara, it is to provide the Rathantara with its basis. ‘Lord of this world, beholding the light’ (he says); yonder (sun) is he who beholds the light; thereby he does not pass over Sūrya. Moreover, in that it is a Pragātha in Bṛhatī, thereby he does not pass over the Bṛhatī. In ‘Many, sun-eyed’ he recites a Pragātha to Mitra and Varuṇa; Mitra is the day, Varuṇa the night; both day and night does he lay hold on, who undertakes the Atirātra. In that he recites a Pragātha to Mitra and Varuṇa, verily thus he establishes him in day and night. ‘Sun-eyed’ (he says); thereby he does not pass over Sūrya. Moreover, in that it is a Pragātha in Bṛhatī, thereby he does not pass over the Bṛhatī. In ‘May the two great ones, sky and earth, for us’ and ‘For they, sky and earth, all weal-producing’ he recites (two verses) to sky and earth; sky and earth

are supports; this (earth) is a support here, yonder (sun) yonder. In that he recites (two verses) to sky and earth, verily thus he establishes him in sky and earth. ‘The god, the goddess, according to the law, Sūrya, the pure’ (he says); thereby he praises Sūrya. Moreover, in that (the two verses) Gāyatrī and Jagatī make up two Bṛhatīs, thereby he does not pass over the Bṛhatī. In

‘Goddess of all the perishable kind
Who shall not be wrath, nor seize (us),’

he recites (a verse) of two Padas. The Āçvina they used to call a litany in which (the funeral) pyre is piled. Nirṛti with her noose used to await (thinking) ‘When the Hotṛ concludes, then shall I let loose my nooses against him.’ Then indeed Bṛhaspati saw (this verse) of two Padas. ‘Who shall not be wrath, nor seize (us)’; therewith he cast below the nooses of Nirṛti with the nooses; in that the Hotṛ recites (this verse) of two Padas, verily thus he casts below the nooses of Nirṛti with the nooses; verily thus in safety the Hotṛ is released, with full life, for fullness of life; a full life he lives who knows thus. ‘Of all the perishable kind’ (he says); yonder (sun) causes to perish as it were; thereby he does not pass over Sūrya. Moreover in (the verse) of two Padas is man’s metre; it includes all the metres; thereby he does not pass over the Bṛhatī.