Aitareyabrahmana 4.32

4.32

yā ta ūtir avamā yā parameti sūktaṃ,
jahi vṛṣṇyāni kṛṇuhī parāca iti vṛṣaṇvad dvitīye 'hani dvitīyasyāhno rūpaṃ
viśvo devasya netus, tat savitur vareṇyam,
ā viśvadevaṃ satpatim iti vaiśvadevasya pratipadanucarau.
bārhate 'hani dvitīye 'hani dvitīyasyāhno rūpam
ud uṣya devaḥ savitā hiraṇyayeti sāvitram
ūrdhvavad dvitīye 'hani dvitīyasyāhno rūpaṃ
te hi dyāvapṛthivī viśvaśambhuveti dyāvāpṛthivīyaṃ,
sujanmanī dhiṣaṇe antar īyata ity
antarvad dvitīye 'hani dvitīyasyāhno rūpaṃ
takṣan rathaṃ suvṛtaṃ vidmanāpasa ity ārbhavaṃ,
takṣan hari indravāhā vṛṣaṇvasū iti
vṛṣaṇvad dvitīye 'hani dvitīyasyāhno rūpaṃ
yajñasya vo rathyaṃ viśpatiṃ viśām iti vaiśvadevaṃ,
vṛṣā ketur yajato dyām aśāyateti
vṛṣaṇvad dvitīye 'hani dvitīyasyāhno rūpaṃ
tad u śāryātam.
Aṅgiraso vai svargāya lokāya satram āsata,
te ha sma dvitīyaṃ-dvitīyam evāhar āgatya muhyanti.
tān vā etac Chāryāto Mānavo dvitīye 'hani sūktam aśaṃsayat,
tato vai te pra yajñam ajānan pra svargaṃ lokaṃ.
tad yad etat sūktaṃ dvitīye 'hani śaṃsati,
yajñasya prajñātyai svargasya lokasyānukhyātyai
pṛkṣasya vṛṣṇo aruṣasya nū saha ity āgnimārutasya pratipad.
vṛṣaṇvad dvitīye 'hani dvitīyasyāhno rūpaṃ
vṛṣṇe śardhāya sumakhāya vedhasa iti mārutaṃ.
vṛṣaṇvad dvitīye 'hani dvitīyasyāhno rūpaṃ
jātavedase sunavāma somam iti jātavedasyācyutā
yajñena vardhata jātavedasam iti jātavedasyaṃ.
vṛdhanvad dvitīye 'hani dvitīyasyāhno rūpam ahno rūpam

iv. 32 (xx. 4). ‘Thy nearest, furthest help’ is the hymn; as containing (the word) ‘strong’ on the second day in ‘Slay the strong ones, make them depart’, it is a symbol of the second day. ‘Let every man of the god that leadeth’, ‘That desirable of Savitṛ’ and ‘Lord of all, lord of the good’ are the strophe and antistrophe of the Vaiçvadeva; on the Bṛhat day, the second day, they are a symbol of the second day. ‘Up the god Savitṛ with the golden’ is (the hymn) to Savitṛ; as containing (the word) ‘upright’ on the second day it is a symbol of the second day. ‘They, sky and earth, all weal producing’ is (the hymn) to sky and earth; as containing (the word) ‘between’ on the second day in ‘Between the two bowls of high birth he moveth’, it is a symbol of the second day. ‘They have wrought the car, well rounded, whose skill is known’ is (the hymn) to the Ṛbhus; as containing (the word) ‘strong’ on the second day in ‘They have wrought the two bay steeds that draw Indra, with strong wealth’, it is a symbol of the second day. ‘The charioteer of the sacrifice, the lord of the folk’ is (the hymn) to the All-gods; as containing (the word) ‘strong’ on the second day in ‘The strong beacon, the holy one, hath attained the sky’ it is a symbol of the second day. This hymn is by Çāryāta. The Aṅgirases were performing a sacrificial session for the world of heaven; whenever they came to the second day they used to go wrong. Them Çāryāta Mānava made to recite this hymn on the second day; then indeed did they discern the sacrifice, the world of heaven. In that he recites the hymn on the second day, (it serves) to discern the sacrifice, to reveal the world of heaven. ‘The might of the swift, strong, ruddy one’ is the beginning of the Āgnimāruta; that which contains (the word) ‘strong’ on the second day is a symbol of the second day. ‘To the strong host, the majestic, the wise’ is (the hymn) to the Maruts; that which contains (the word) ‘strong’ on the second day is a symbol of the second day. ‘To Jātavedas let us pour the Soma’ is the normal verse to Jātavedas. ‘With the sacrifice make Jātavedas to grow’ is (the hymn) to Jātavedas; that which contains (the word) ‘grow’ on the second day is a symbol of the second day.