Aitareyabrahmana 4.12

4.12

caturviṃśam etad ahar upayanty ārambhaṇīyam
etena vai saṃvatsaram ārabhanta,
etena stomāṃś ca chandāṃsi caitena sarvā devatā.
anārabdhaṃ vai tac chando, 'nārabdhā sā devatā,
yad etasminn ahani nārabhante.
tad ārambhaṇīyasyārambhaṇīyatvaṃ
caturviṃśaḥ stomo bhavati, tac caturviṃśasya caturviṃśatvaṃ
caturviṃśatir vā ardhamāsā, ardhamāsaśa eva tat saṃvatsaram ārabhanta
ukthyo bhavati.
paśavo vā ukthāni, paśūnām avaruddhyai
tasya pañcadaśa stotrāṇi bhavanti, pañcadaśa śastrāni:
sa māso.
māsaśa eva tat saṃvatsaram ārabhante
tasya ṣaṣṭiś ca trīṇi ca śatāni stotriyās.
tāvanti saṃvatsarasyāhāny, ahaśśa eva tat saṃvatsaram ārabhante
'gniṣṭoma etad ahaḥ syād, ity āhur, agniṣṭomo vai saṃvatsaro,
na vā etad anyo 'gniṣṭomād ahar dādhārā na vivyāceti
sa yady agniṣṭomaḥ syād,
aṣṭācatvāriṃśās trayaḥ pavamānāḥ syuś caturviṃśānītarāṇi stotrāṇi.
tad u ṣaṣṭiś caiva trīṇi ca śatāni stotriyās.
tāvanti saṃvatsarasyāhāny, ahaśśa eva tat saṃvatsaram ārabhanta
ukthya eva syāt, paśusamṛddho yajñaḥ, paśusamṛddhaṃ satraṃ.
sarvāṇi caturviṃśāni stotrāṇi, pratyakṣād dhy etad ahaś caturviṃśaṃ.
tasmād ukthya eva syāt

not pass over the Bṛhatī. With a Gāyatrī and a Triṣṭubh he should say the vaṣaṭ call; the Gāyatrī is the holy power, the Triṣṭubh is strength; verily thus he unites the holy power with strength. Resplendent and glorious and full of strength does he become, when one knowing thus with a Gāyatrī and a Triṣṭubh says the vaṣaṭ call, ‘O Açvins, skilled ones, with Vāyu’ and ‘Do ye both drink, O Açvins’. With a Gāyatrī and a Virāj he should say the vaṣaṭ call; the Gāyatrī is the holy power; the Virāj is food; verily thus he unites proper food with the holy power. Resplendent and glorious he becomes, he eats food made edible by the holy power, when one iv. 13 (xvii. 7). The Sāmans are the Bṛhat and the Rathantara. These are the two ships which carry across the sacrifice; verily thus by them they cross over the year. The Bṛhat and the Rathantara are the two feet, this day the head; verily thus by the two feet they approach the head which is prosperity. The Bṛhat and Rathantara are the two wings, this day the head; verily thus with the two wings they unite the head, which is prosperity. The two are not both to be laid aside; if they were to lay them both aside, just as a vessel which has parted from its fastening floats moving to either bank, so the performers of Sattras would float, moving to either bank, if they were to lay aside both together. If they were to lay aside the Rathantara, then by the Bṛhat both are not laid aside; if they were to lay aside this Bṛhat, then by the Rathantara both are not laid aside. The Vairūpa is the Rathantara; the Vairāja is the Bṛhat; the Çākvara is the Rathantara; the Raivata is the Bṛhat. So these two become not laid aside both together. Those who knowing thus perform this day (rite), having obtained by the days the year, having obtained it by the half months, having obtained it by the months, having obtained the Stomas and the metres, having obtained all the deities, practising fervour, partaking of the Soma drink, continue pressing (Soma) all the year. Those who straight on from the day perform the year (rite) they lay upon themselves a heavy burden, the heavy burden crushes them. He, who having obtained it with the rites straight forward approaches it (with the rites) reversed, attains in safety the other side of the year.