Aitareyabrahmana 4.30

4.30

ā na indro dūrād ā na āsād iti sūktam.
eti prathame 'hani prathamasyāhno rūpaṃ
sampātau bhavato niṣkevalyamarutvatīyayor nividdhāne.
Vāmadevo vā imām̐l lokān apaśyat, tān sampātaiḥ samapatad.
yat sampātaiḥ samapatat, tat sampātānāṃ sampātatvaṃ.
tad yat sampātau prathame 'hani śaṃsati,
svargasya lokasya samaṣṭyai sampattyai saṃgatyai
tat savitur vṛṇīmahe, 'dyā no deva savitar iti
vaiśvadevasya pratipadanucarau.
rāthaṃtare 'hani prathame 'hani prathamasyāhno rūpaṃ
yuñjate mana uta yuñjate dhiya iti
sāvitraṃ yuktavat prathame 'hani prathamasyāhno rūpam
pra dyāvā yajñaiḥ pṛthivī ṛtāvṛdheti dyāvāpṛthivīyam.
preti prathame 'hani prathamasyāhno rūpam
iheha vo manasā bandhutā nara ity ārbhavaṃ.
yad vā eti ca preti ca, tat prathamasyāhno rūpaṃ.
tad yat preti sarvam abhaviṣyat, praiṣyann evāsmāl lokād yajamānā iti.
tad yad iheha vo manasā bandhutā nara ity ārbhavam prathame 'hani śaṃsaty,
ayaṃ vai loka ihehāsminn evaināṃs tal loke ramayati
devān huve bṛhacchravasaḥ svastaya iti vaiśvadevam.
prathame pade devatā nirucyante, prathame 'hani prathamasyāhno rūpam
mahāntaṃ vā ete 'dhvānam eṣyanto bhavanti,
ye saṃvatsaraṃ vā dvādaśāhaṃ vāsate.
tad yad devān huve bṛhacchravasaḥ svastaya iti
vaiśvadevam prathame 'hani śaṃsati, svastitāyai
svastyayanam eva tat kurute,
svasti saṃvatsarasya pāram aśnute ya evaṃ veda yeṣāṃ
caivaṃ vidvān etad dhotā devān huve bṛhacchravasaḥ svastaya iti
vaiśvadevam prathame 'hani śaṃsati
vaiśvānarāya pṛthupājase vipa ity āgnimārutasya pratipat.
prathame pade devatā nirucyate, prathame 'hani prathamasyāhno rūpam
pratvakṣaso pratavaso virapśina iti mārutam.
preti prathame 'hani prathamasyāhno rūpaṃ
jātavedase sunavāma somam iti jātavedasyām purastāt sūktasya śaṃsati.
svastyayanaṃ vai jātavedasyāḥ, svastitāyai
svastyayanam eva tat kurute,
svasti saṃvatsarasya pāram aśnute ya evaṃ veda
pra tavyasīṃ navyasīṃ dhītim agnaya iti jātavedasyam.
preti prathame 'hani prathamasyāhno rūpaṃ
samānam āgnimārutam bhavati yac cāgniṣṭome.
yad vai yajñe samānaṃ kriyate, tat prajā anusamananti.
tasmāt samānam āgnimārutam bhavati

iv. 30 (xx. 2). ‘Hither to us, O Indra, hither to us, from afar, from near’ is the hymn. (The word) ‘hither’ on the first day is a symbol of the first day. In the Niṣkevalya and Marutvatīya (Çastras) (the hymns) in which Nivids are inserted are contiguous. Vāmadeva saw those worlds; to them he flew up with the Sampātas; because he flew up with the Sampātas, that is why Sampātas have their name. In that he repeats the two Sampātas on the first day, (it is) for the attaining, the securing, the union with, the world of heaven.

‘That of Savitṛ we choose’ and ‘To-day for us, O god Savitṛ’ are the strophe and antistrophe of the Vaiçvadeva ; on the Rathantara day, on the first day, (it is) a symbol of the first day. ‘They yoke their mind, they also yoke their thoughts’ is (the hymn) to Savitṛ ; containing (the word) ‘yoke’ (it is) on the first day a symbol of the first day. ‘Forward sky and earth, increasing holy order, with the sacrifices’ is (the hymn) to sky and earth ; “forward” on the first day is a symbol of the first day. ‘Here, here, in mind is your relationship, O heroes’ is (the hymn) to the Ṛbhus ; (the words) ‘hither’ and ‘forward’ are symbols of the first day; ‘if (the word) “forward” had been used throughout, the sacrificers would have gone out forward from this world’ (they say). In that on the first day he recites as (hymn) to the Ṛbhus, ‘Here, here, in mind is your relationship, O heroes’, and ‘here, here’ is this world, verily thus he makes them remain in this world. ‘The gods I invoke of great fame for safety’ is (the hymn) to the All-gods ; in the first Pada the gods are mentioned; on the first day (this is) a symbol of the first day. A long journey are they about to go who perform the year (session) or the twelve-day (rite). In that he recites as (the hymn) to the All-gods on the first day ‘The gods I invoke of great fame for safety’, (it serves) to secure safety. Verily thus he secures a safe passage; in safety he attains the other side of the year who knows thus and those for whom one as Hotṛ knowing thus recites on the first day as (the hymn) to the All-gods ‘The gods I invoke of great fame for safety’. ‘To Vaiçvānara, with broad radiance, bard’ is the beginning of the Āgnimāruta; in the first Pada the deity is mentioned; on the first day (this is) a symbol of the first day. ‘Forward pressing, mighty, and resounding’ is (the hymn) to the Maruts ; (the word) ‘forward’ on the first day is a symbol of the first day. ‘To Jātavedas let us pour the Soma’, (this verse) to Jātavedas he recites before the hymn. The verses to Jātavedas are a benediction; (verily it serves) to secure safety. Verily thus he secures a safe passage; in safety he attains the other side of the year who knows thus. ‘Forward the strong, new, hymn to Agni’ is (the hymn) to Jātavedas ; (the word) ‘forward’ on the first day is a symbol of the first day. The Āgnimāruta is the same as in the Agniṣṭoma; through that which is performed the same in the sacrifice, offspring breathe together. Therefore the Āgnimāruta is the same.