Aitareyabrahmana 4.22

4.22

yathā vai puruṣa evaṃ viṣuvāṃs.
tasya yathā dakṣiṇo 'rdha evam pūrvo 'rdho viṣuvato,
yathottaro 'rdha evam uttaro 'rdho viṣuvatas, tasmād uttara ity ācakṣate.
prabāhuk sataḥ śira eva viṣuvān.
bidalasaṃhita iva vai puruṣas, tad dhāpi syūmeva madhye śīrṣṇo vijñāyate
tad āhur:
viṣuvaty evaitad ahaḥ śaṃsed, viṣuvān vā etad ukthānām ukthaṃ,
viṣuvān viṣuvān iti ha viṣuvanto bhavanti śreṣṭhatām aśnuvata iti
tat-tan nādṛtyaṃ.
saṃvatsara eva śaṃsed, reto vā etat saṃvatsaraṃ dadhato yanti
yāni vai purā,
saṃvatsarād retāṃsi jāyante yāni pañcamāsyāni yāni ṣaṇmāsyāni,
srīvyanti vai tāni, na vai tair bhuñjate
'tha yāny eva daśamāsyāni jāyante yāni sāṃvatsarikāṇi, tair bhuñjate.
tasmāt saṃvatsara evaitad ahaḥ śaṃset
saṃvatsaro hy etad ahar āpnoti, saṃvatsaraṃ hy etad ahar āpnuvanty.
eṣa ha vai saṃvatsareṇa pāpmānam apahata= eṣa viṣuvatā,ṅgebhyo
haiva māsaih pāpmānam apahate, śīrṣṇo viṣuvata/pa
saṃvatsareṇa pāpmānaṃ hale 'pa viṣuvata ya evaṃ veda
vaiśvakarmaṇam ṛṣabhaṃ savanīyasyopālambhyam
ālabheran dvirūpam ubhayata etam mahāvratīye 'hanī/ndro
vai Vṛtraṃ hatva viśvakarmābhavat,
Prajāpatiḥ prajāḥ sṛṣṭvā viśvakarmābhavat.
saṃvatsaro viśvakarmendram eva tadātmānam Prajāpatiṃ saṃvatsaraṃ
viśvakarmāṇam āpnuvantīndra eva tadātmani Prajāpatau saṃvatsare
viśvakarmaṇy antataḥ pratitiṣṭhanti.
pratitiṣṭhati ya evaṃ veda ya evaṃ veda

iv. 22 (xviii. 8). The Viṣuvant is like a man; the first half of the Viṣuvant is like the right half of a man; the second half of the Viṣuvant is like the left half; therefore they call it the latter. The Viṣuvant is the head of a man standing on the level; man is composed of (two) sections; thus there is seen in the middle of his head a suture as it were. They say 'On the Viṣuvant alone should he perform (the recitations of) the day; the Viṣuvant is the Uktha of Ukthas; (holding that) "The Viṣuvant is that which has the Viṣuvant (Çastra)" they become the head, they attain pre-eminence.' That is not to be regarded. He should recite it only in the year; verily thus they keep holding the seed for a year. Whatever seeds are born before the year, of five months or six months, these wither; they do not profit by them; those that are born in ten months or a year, by these they profit. Therefore should he recite it in the year, for the year contains this day; as the year they obtain this day. He smites away evil by the year, by the Viṣuvant; from the limbs he drives away evil by the months, from the head by the Viṣuvant. He smites away evil by the year, by the Viṣuvant, who knows thus. As additional to (the victim) for the pressing, they should offer to Viçvakarman a bull of two colours, variegated on both

sides, on the Mahāvrata day. Indra having slain Vṛtra became Viçvakarman; Prajāpati having created offspring became Viçvakarman; Viçvakarman is the year; verily thus Indra whose self it is, Prajāpati, the year, Viçvakarman, they obtain; verily thus in Indra whose self it is, Prajāpati, the year, Viçvakarman, they find support at the end. He finds support who knows thus.