Aitareyabrahmana 4.27

4.27

chandāṃsi vā anyonyasyāyatanam abhyadhyāyan.
gāyatrī triṣṭubhaś ca jagatyai cāyatanam abhyadhyāyat,
triṣṭub gāyatryai ca jagatyai ca, jagatī gāyatryai ca triṣṭubhaś ca.
tato vā etam Prajāpatir vyūḷhachandasaṃ dvādaśāham apaśyat, tam āharat,
tenāyajata, tena sa sarvān kāmāṃś chandāṃsy agamayat
sarvān kāmān gachati ya evaṃ veda
chandāṃsi vyūhaty ayātayāmatāyai
chandāṃsy eva vyūhati.
tad yathādo 'śvair vānaḷudbhir
vānyair-anyair aśrāntatarair-aśrāntatarair upavimokaṃ yānty,
evam evaitac chandobhir
anyair-anyair aśrāntatarair-aśrāntatarair upavimokaṃ svargaṃ lokam yanti
yac chandāṃsi vyūhatī/mau
vai lokau sahāstāṃ, tau vyaitāṃ.
nāvarṣan, na samatapat, te pañcajanā na samajānata.
tau devāḥ samanayaṃs, tau saṃyantāv etaṃ devavivāhaṃ vyavahetāṃ.
rathaṃtareṇaiveyam amūṃ jinvati, bṛhatāsāv imāṃ
naudhasenaiveyam amūṃ jinvati, śyaitenāsāv imāṃ.
dhūmenaiveyam amūṃ jinvati, vṛṣṭyāsāv imāṃ.
devayajanam eveyam amuṣyām adadhāt, paśūn asāv asyām
etad vā iyam amuṣyāṃ devayajanam adadhād yad etac candramasi kṛṣṇam iva
tasmād āpūryamāṇapakṣeṣu yajanta etad evopepsanta
ūṣān asāv asyāṃ.
tad dhāpi Turah Kāvaṣeya uvācoṣaḥ poṣo Janamejayaketi.
tasmād dhāpy etarhi gavyam mīmāṃsamānāḥ pṛchanti:
santi tatroṣā+ḥ iti \ ūṣo hi poṣo.
'sau vai loka imaṃ lokam abhiparyāvartata
tato vai dyāvāpṛthivī abhavatāṃ, na dyāvāntarikṣān nāntarikṣād bhūmiḥ

iv. 27 (xix. 5). The metres desired one another's abode; the Gāyatrī desired the abode of the Triṣṭubh and the Jagatī, the Triṣṭubh that of the Gāyatrī and the Jagatī, and the Jagatī that of the Gāyatrī and the Triṣṭubh. Then indeed did Prajāpati see this twelve-day (rite) with the metres transposed; he grasped it and sacrificed with it. Thereby he made the metres attain all their desires. He attains all desires who knows thus. He transposes the metres to avoid exhaustion. Verily he transposes the metres. Just as in the world men go with relays of fresh horses or oxen, so with relays of fresh metres they go to the world of heaven, in that he transposes the metres. These two worlds were together; they went apart; no rain fell, there was no heat; the five folks were not in harmony. The gods brought them together; they uniting performed the divine marriage. By means of the Rathantara this (earth) quickens yonder (sky); by the Bṛhatī yonder (sky) this (earth); by the Naudhasa this quickens that; by the Çyaita that this. With smoke this quickens that; with rain that this. This placed in that the place of sacrifice to the gods; cattle that in this. In that this placed the place of sacrifice to the gods, in that there is dark as it were in the moon. Therefore on the waxing fortnights they sacrifice as they desire to win that. Yonder (sky) placed salt in the (earth); as to this Tura Kāvaṣeya said 'Salt is nutriment, O my dear Janamejaya.' Therefore here also men considering a place for cattle ask 'Are there salts there?' for salt is nutriment. Yonder

world turned to this world; then were sky and earth born; neither from the atmosphere (comes) the sky, nor from the atmosphere earth.