Aitareyabrahmana 4.31

4.31

Indro vai devatā dvitīyam ahar vahati,
pañcadaśaḥ stomo bṛhat sāma triṣṭup chando
yathādevatam enena yathāstomaṃ yathāsāma yathāchandasaṃ rādhnoti
ya evaṃ veda
yad vai neti na preti yat sthitaṃ, tad dvitīyasyāhno rūpaṃ.
yad ūrdhvavad yat prativad yad antarvad yad vṛṣaṇvad yad vṛdhanvad,
yan madhyame pade devatā nirucyate, yad antarikṣam abhyuditaṃ,
yad bārhataṃ yat traiṣṭubhaṃ yat kurvad:
etāni vai dvitīyasyāhno rūpāṇy
agniṃ dūtaṃ vṛṇīmaha iti dvitīyasyāhna ājyam bhavati.
kurvad dvitīye 'hani dvitīyasyāhno rūpaṃ
vāyo ye te sahasriṇa iti praügaṃ,
sutaḥ soma ṛtāvṛdheti vṛdhanvad dvitīye 'hani dvitīyasyāhno rūpaṃ
viśvānarasya vas patim,
indra it somapā eka iti marutvatīyasya pratipadanucarau.
vṛdhanvac cāntarvac ca dvitīye 'hani dvitīyasyāhno rūpam
indra nedīya ed ihīty acyutaḥ pragātha, ut tiṣṭha brahmaṇas pata iti
brāhmaṇaspatya ūrdhvavān dvitīye 'hani dvitīyasyāhno rūpam
agnir netā, tvaṃ soma kratubhiḥ, pinvanty apa iti dhāyyā acyutā
bṛhad indrāya gāyateti marutvatīyaḥ pragātho,
yena jyotir ajanayann ṛtāvṛdha iti
vṛdhanvān dvitīye 'hani dvitīyasyāhno rūpam
indra somaṃ somapate pibemam iti sūktam,
sajoṣā rudrais tṛpad ā vṛṣasveti
vṛṣaṇvad dvitīye 'hani dvitīyasyāhno rūpaṃ
tvām id dhi havāmahe, tvaṃ hy ehi cerava iti bṛhatpṛṣṭham bhavati.
bārhate 'hani dvitīye 'hani dvitīyasyāhno rūpaṃ
yad vāvāneti dhāyyācyuto/bhayaṃ
śṛṇavac ca na iti sāmapragātho,
yac cedam adya yad u ca hya āsīd iti
bārhate 'hani dvitīye 'hani dvitīyasyāhno rūpaṃ
tyam ū ṣu vājinaṃ devajūtam iti tārkṣyo 'cyutaḥ

iv. 31 (xx. 3). Indra as deity supports the second day, the Pañcadaça Stoma, the Bṛhat Sāman, the Triṣṭubh metre. With it according to the deity, the Stoma, the Sāman, the metre, he prospers who knows thus. That which has not either 'hither' or 'forward', that which has (the word) 'stand' is a symbol of the second day. That which contains (the word) 'upright', (the word) 'towards', (the word) 'between', (the word) 'strong', (the word) 'grow', (the fact) that in the middle Pada the deity is mentioned, that the atmosphere is referred to, that which is connected with the Bṛhat, that which is connected with the Triṣṭubh, the present tense, these are the symbols of the second day. 'Agni we choose as envoy' of the second day; the present tense on the second day is a symbol of the second day. 'O Vāyu, thy thousands' is the Praüga; as containing (the word) 'grow' on the second day in 'The Soma hath been pressed, O ye that make holy order to grow', it is a symbol of the second day. 'Lord of all men' and 'Indra is the Soma drinker alone' are the strophe and antistrophe of the Marutvatīya; as containing (the words) 'grow' and 'between' on the second day it is a symbol of the second day. 'O Indra, come nearer' is the normal Pragātha; 'Arise up, O Brahmaṇaspati' is that for Brahmaṇaspati; as containing (the word) 'upright' it is on the second day a symbol of the second day. 'Agni, the leader', 'Thou, O Soma, with inspiration', and 'They swell the waters' are the normal inserted verses. 'Sing aloud to Indra' is the Marutvatīya Pragātha; as containing (the word) 'grow' on the second day in 'Wherewith men, making holy order to grow, produced the light', it is a symbol of the second day. 'O Indra, lord of the Soma, drink this Soma' is the hymn; as containing (the word) 'strong' on the second day in 'In unison with the Rudras, show thyself strong,' it is a symbol of the second day. 'Thee we invoke' and 'Do thou come to the worshipper' are the Bṛhat as Pṛṣṭha; on the Bṛhat day, the second day, (it is) a symbol of the second day. 'Since he hath conquered' is the normal inserted verse. 'Both let him hear for us' is the Pragātha of the Sāman; as containing 'What here to-day and what was yesterday' on the Bṛhat day, the second day, (it is)

a symbol of the second day. ‘This steed, god-strengthened’ is the normal Tārkṣya (hymn).