Aitareyabrahmana 5.15

5.15

tāny etāni sahacarāṇy ity ācakṣate:
nābhānediṣṭhaṃ vālakhilyā vṛṣākapim evāyamarutaṃ, tāni sahaiva śaṃsed
yad eṣām antariyāt, tad yajamānasyāntariyād
yadi nābhānediṣṭhaṃ reto 'syāntariyād,
yadi vālakhilyāḥ prāṇān asyāntariyād,
yadi vṛṣākapim ātmānam asyāntariyād,
yady evayāmarutam prahṣṭhāyā enaṃ cyāvayed daivyai ca mānuṣyai ca
nābhānediṣṭhenaiva reto 'siñcat, tad vālakhilyābhir vyakarot,
Sukīrtinā Kākṣīvatena yoniṃ vyahāpayad:
urau yathā tava śarman mademeti.
tasmāj jyāyān san garbhaḥ kanīyāṃsaṃ santam yoniṃ na hinasti,
brahmaṇā hi sa kḷpta.
evayāmarutaitavai karoti, tenedaṃ sarvam etavai kṛtam eti
yad idaṃ kiṃcā/haś
ca kṛṣṇam ahar arjunaṃ cety āgnimārutāsya pratipad,
ahaś cāhaś ceti punarāvṛttam punarninṛttaṃ
ṣaṣṭhe 'hani ṣaṣṭhasyāhno rūpam
madhvo vo nāma mārutaṃ yajatrā iti mārutam bahvabhivyāhṛtyam.
anto vai bahv, antaḥ ṣaṣṭham ahaḥ ṣaṣṭhe 'hani ṣaṣṭhasyāhno rūpaṃ
jātavedase sunavāma somam iti jātavedasyācyutā
sa pratnathā sahasā jāyamāna iti jātavedasyaṃ
samānodarkaṃ ṣaṣṭhe 'hani ṣaṣṭhasyāhno rūpaṃ
dhārayan-dhārayann iti śaṃsati, prasraṃsād vā antasya bibhāya.
tad yathā punarāgrantham punarnigrantham
antam badhnīyān mayūkhaṃ vāntato dhāraṇāya nihanyāt,
tādṛk tad yad dhārayan-dhārayann iti śaṃsati saṃtatyai
saṃtatais tryahair avyavachinnair yanti ya evaṃ vidvāṃso yanti yanti

v. 15 (xxii. 10). These they call accompaniments; the Nābhānediṣṭha, the Vālakhilyā, the Vṛṣākapi, and the Evayāmarut (hymns). Them he should recite together. Whichever of them he should omit, that of the sacrificer he would omit. If the Nābhānediṣṭha, he would omit his seed; of the Vālakhilyās he would omit his breaths; if the Vṛṣākapi, he would omit his body; of the Evayāmarut, he would remove him from support, both divine and human. With the Nābhānediṣṭha he poured seed; that he discriminated by the Vālakhilyās; with (the hymn of) Sukīrti Kākṣīvata he made (it) leave the womb (saying) ‘That we may rejoice in thy broad protection, O Indra.’ Therefore the embryo, being larger, yet does not harm the womb which is smaller; for it is made proper by the holy power. By means of the Evayāmarut he produces motion; by it set in motion all whatever there is here moves. ‘The dark day and the bright day’ is the beginning of the Āgnimāruta; in ‘day and day’ is there repetition and alliteration; on the sixth day it is a symbol of the sixth day. ‘Of the sweet juice, the Marut name, O holy ones’ is (the hymn) to the Maruts wherein is much to be uttered; much is the end; the sixth day is the end; on the sixth day it is a symbol of the end. ‘To Jātavedas let us pour the Soma’ is the normal (verse) to Jātavedas. ‘He born of old with strength’ is (the hymn) to Jātavedas; as having the same endings on the sixth day it is a symbol of the sixth day. ‘They supported,’ ‘They supported,’ he recites; he fears the slipping down of the end. Just as a man ties the end, twining it again and again intertwining it, or as one sticks in a peg at the end to keep (a skin) taut, so is it in that he recites ‘They supported’, ‘They supported’, for continuity. With sets of three days, uninterrupted and continuous, they proceed, who proceed knowing thus.