Aitareyabrahmana 5.16: adhyāya 23, khaṇḍaḥ 1-4

5.16

yad vā eti ca preti ca tat saptamasyāhno rūpaṃ
yad dhy eva prathamam ahas tad evaitat punar yat saptamaṃ
yad yuktavad yad rathavad yad āśumad yai pibavad,
yat prathame pade devatā nirucyate, yad ayaṃ loko 'bhyudito
yaj jātavad yad aniruktaṃ
yat kariṣyad ya prathamasyāhno rūpaṃ:
etāni vai saptamasyāhno rūpāṇi
samudrād ūrmir madhumām̐ ud ārad iti
saptamasyāhna ājyam bhavaty aniruktam saptame 'hani saptamasyāhno rūpaṃ
vāg vai samudro.
na vai vāk kṣīyate, na samudraḥ kṣīyate.
tad yad etat saptamasyāhna ājyam bhavati,
yajñād eva tad yajñaṃ tanvate, vācam eva tat punar upayanti saṃtatyai
saṃtatais tryahair avyavachinnair yanti ya evaṃ vidvāṃso yanty
āpyante vai stomā, āpyante chandāṃsi ṣaṣṭhe 'hani.
tad yathaivāda ājyenāvadānāni punaḥ pratyabhighārayanty ayātayāmatāyā,
evam evaitat stomāṃś ca chandāṃsi ca punaḥ pratyupayanty ayātayāmatāyai
yad etat saptamasyāhna ājyam bhavati
tad u traiṣṭubhaṃ.
triṣṭupprātaḥsavana eṣa tryaha
ā vāyo bhūṣa śucipā upa naḥ, pra yābhir yāsi dāśvāṃsam ach,ā
no niyudbhiḥ śatinībhir adhvaram, pra sotā jīro adhvareṣv asthād,
ya vāyava indramādanāso, yā vāṃ śataṃ niyuto yāḥ sahasram,
pra yad vām mitrāvaruṇā spūrdhann, ā gomatā nāsatyā rathen,ā
no deva śavasā yāhi śuṣmin, pra vo yajñeṣu devayanto arcan,
pra kṣodasa dhāyasā sasra eṣeti praügam.
eti ca preti ca saptame 'hani saptamasyāhno rūpaṃ.
tad u traiṣṭubhaṃ. triṣṭupprātaḥsavana eṣa tryaha
ā tvā rathaṃ yathotaya, idaṃ vaso sutam andha, indra nedīya ed ihi,
praitu brahmaṇas patir, agnir netā, tvaṃ soma kratubhiḥ,
pinvanty apaḥ, pra va indrāya bṛbata iti
prathamenāhnā samāna ātānaḥ saptame 'hani saptamasyāhno rūpaṃ
kayā śubhā savayasaḥ sanīḷā iti sūktaṃ,
na jāyamāno naśate na jāta iti jātavat
saptame 'hani saptamasyāhno rūpaṃ
tad u kayāśubhīyam.
etad vai saṃjñānaṃ saṃtani sūktaṃ yat kayāśubhīyam.
etena ha vā Indro 'gastyo Marutas te samajānata.
tad yat kayāśubhīyaṃ śaṃsati, saṃjñātyā eva
tad v āyuṣyaṃ.
tad yo 'sya priyaḥ syāt, kuryād evāsya kayāśubhīyaṃ
tad u traiṣṭubhaṃ.
tena pratiṣṭhitapadena savanaṃ dādhārāyatanād evaitena na pracyavate
tyaṃ su meṣam mahayā svarvidam iti sūktam,
atyaṃ na vājaṃ havanasyadaṃ ratham iti rathavat
saptame 'hani saptamasyāhno rūpaṃ
tad u jāgataṃ.
jagatyo vā etasya tryahasya madhyaṃdinaṃ vahanti.
tad vai tac chando vahati yasmin nivid dhīyate.
tasmāj jagatīṣu nividaṃ dadhāti
mithunāni sūktāni śasyante traiṣṭubhāni ca jāgatānī ca.
mithunaṃ vai paśavaḥ paśavaś chandomāḥ, paśūnām avaruddhyai
tvām id dhi havāmahe,
tvaṃ hy ehi cerava iti bṛhatpṛṣṭham bhavati saptame 'hani
yad eva ṣaṣṭhasyāhnas tad
yad vai rathaṃtaraṃ tad vairūpaṃ yad bṛhat tad vairājaṃ,
yad rathaṃtaraṃ tac chākvaraṃ yad bṛhat tad raivataṃ
tad yad bṛhatpṛṣṭham bhavati,
bṛhataiva tad bṛhat pratyuttabhnuvanty astomakṛntatrāya
yad rathaṃtaraṃ syāt, kṛntatraṃ syāt
tasmād bṛhad eva kartavyaṃ
yad vāvāneti dhāyyācyutā/bhi
tvā śūra nonuma iti rathaṃtarasya yonim anu nivartayati.
rāthaṃtaraṃ hy etad ahar āyatanena
pibā sutasya rasina iti sāmapragāthaḥ
pibavān saptame 'hani saptamasyāhno rūpam
tyam ū ṣu vājinaṃ devajūtam iti tārkṣyo 'cyutaḥ

v. 16 (xxiii. 1). That which has (the words) 'hither' and 'forward' is a symbol of the seventh day, for the seventh day is a repetition of the first day. That which contains (the word) 'yoke', (the word) 'chariot', (the word) 'swift', (the word) 'drink', (the fact), that the deity is mentioned in the first Pada, (the fact) that this world is referred to, that which contains (the word) 'born', that which has no express mention (of the deity), the future tense, that which is a symbol of the first day; these are the symbols of the seventh day. 'From the ocean the aroma of sweetness hath arisen' is the Ājya of the seventh day; as not containing any express mention of the deity, on the seventh day it is a symbol of the seventh day. The ocean is speech; speech wastes not away, the ocean wastes not away. In that this is the Ājya of the seventh day, verily thus from the sacrifice they extend the sacrifice; verily thus they again approach speech for continuity. With sets of three days, uninterrupted and continuous, they proceed who proceed knowing thus. The Stomas are obtained, the metres are obtained on the seventh day. Just as they smear with butter again the portions cut off to refresh them, so here they perform again the Stomas and the metres to refresh them, in that this is the Ājya of the seventh day. It is in Triṣṭubh; this set of three days has the Triṣṭubh at the morning pressing. 'O Vāyu, drinker of the pure, come hither to us,' 'With which thou dost come forward to the bounteous one,' 'To our sacrifice hither with hundreds of steeds,' 'The lively presser at the sacrifices hath arisen forward,' 'The draughts delighting Indra,' 'Thy hundred steeds, thy thousand,' 'When forward, O Mitra and Varuṇa, for you they struggle,' 'Hither, O Nāsatyas, with chariot rich in cattle,' 'Come hither to us, O god, O impetuous one,' 'Forward to you in the sacrifices the pious have sung,' and 'Forward she hasteneth with her nourishing stream' are the Praüga. (The words) 'hither' and 'forward' on the seventh day are symbols of the seventh day. It is in Triṣṭubh; this set of three days has the Triṣṭubh at the morning pressing. 'Thee like a car for aid,' 'This Soma juice hath been pressed,

O bright one,’ ‘O Indra come near,’ ‘Let Brahmaṇaspati move forward,’ ‘Agni, the leader,’ ‘Thou, O Soma, with inspiration,’ ‘They swell the waters,’ and ‘Forward to Indra, the great’ are the continuation, being the same as that of the first day; on the seventh day it is a symbol of the seventh day. ‘With what array, of one age, of one home’ is the hymn; as containing (the word) ‘born’ in ‘Neither he that is being born nor he that is born shall attain’ on the seventh day it is a symbol of the seventh day. It is the ‘With what array (hymn); the ‘With what array’ hymn is one producing agreement and continuing (life). By it Indra and Agastya and the Maruts came to agreement; thus, in that he recites the ‘With that array’ (hymn), (it serves) to produce agreement. It is also life-giving; therefore for him who is dear to him he should perform the ‘With what array’ hymn. It is in Triṣṭubh; with it with feet supported he maintains the pressing; thereby it departs not from its place. ‘That ram that winneth the light I glorify’ is the hymn; as containing (the word) ‘chariot’ in ‘Like a strong steed the chariot hastening at the call’ on the seventh day it is a symbol of the seventh day, It is in Jagatī; Jagatī verses support the midday (pressing) of this set of three days; that metre is a support in which a Nivid is inserted; therefore he inserts a Nivid in the Jagatī verses. Pairing hymns are recited, in Triṣṭubh and Jagatī; cattle are a pairing; the Chandomas are cattle; (they serve) to win cattle. ‘Thee we invoke’, and ‘Do thou come to the worshipper’, are the Bṛhat as Pṛṣṭha on the seventh day; that is what belongs to the sixth day; the Rathantara is the Vairūpa, the Bṛhat the Vairāja; the Rathantara the Çākvara, the Bṛhat the Raivata; in that there is the Bṛhat as Pṛṣṭha, verily thus with the Bṛhat they support the Bṛhat, to avoid cleaving the Stomas. If it were to be the Rathantara, there would be a cleavage (of the Stomas). Therefore the Bṛhat only is to be used. ‘What he hath won’ is the normal inserted verse. In ‘Towards thee, O hero, we utter praise’ he makes to follow the basis of the Rathantara, for this day is connected with the Rathantara in place. ‘Drink of the pressed draught rich in sap’ is the Pragātha of the Sāman; as containing (the word) ‘drink’ on the seventh day it is a symbol of the seventh day. ‘This steed, god strengthened’ is the normal Tārkṣya (hymn).