Aitareyabrahmana 5.18

5.18

yad vai neti na preti yat sthitaṃ,
tad aṣṭamasyāhno rūpaṃ
yad dhy eva dvitīyam ahas tad evaitat punar yad aṣṭamaṃ
yad ūrdhvavad yat prativad yad antarvad yad vṛṣaṇvad yad vṛdhanvad,
yan madhyame pade devatā nirucyate, yad antarikṣam abhyuditaṃ
yad dvyagni yan mahadvad yad dvihūtavad yat punarvad yat kurvad
yad dvitīyasyāhno rūpaṃ:
etāni vā aṣṭamasyāhno rūpāṇy
agniṃ vo devam agnibhiḥ sajoṣā ity aṣṭamasyāhna ājyam bhavati
dvyagny aṣṭame 'hani aṣṭamasyāhno rūpam
tad u traiṣṭubhaṃ.
triṣṭupprātaḥsavana eṣa tryahaḥ
kuvid aṅga namasā ye vṛdhāsaḥ,
=pīvoannām̐ rayivṛdhaḥ sumedhā, uchann uṣasaḥ sudinā ariprā,
uśantā dūtā na dabhāya gopā, yāvat taras tanvo yāvad ojaḥ,
prati vāṃ sūra udite sūktair, dhenuḥ pratnasya kāmyaṃ duhānā,
brahmā ṇā indropa yāhi vidvān, ūrdhvo agniḥ sumatiṃ vasvo aśred,
uta syā naḥ sarasvatī juṣāṇeti praügam prativad antarvad dvihūtavad
ūrdhvavad aṣṭame 'hany aṣṭamasyāhno rūpaṃ
tad u traiṣṭubhaṃ.
triṣṭupprātaḥsavana eṣa tryaho
viśvānarasya vas patim, indra it somapā eka, indra nedīya ed ihy,
ut tiṣṭha brahmaṇas pate, 'gnir netā, tvaṃ soma kratubhiḥ,
pinvanty apo, bṛhad indrāya gāyateti dvitīyenāhnā samāna
ātāno 'ṣṭame 'hani aṣṭamasyāhno rūpam
śaṃsā mahām indraṃ yasmin viśvā iti sūktam
mahadvad aṣṭame 'hany aṣṭamasyāhno rūpam
mahaś cit tvam indra yata etān iti sūktam
mahadvad aṣṭame 'hany aṣṭamasyāhno rūpam
pibā somam abhi yam ugra tarda iti sūktam,
ūrvaṃ gavyam mahi gṛṇāna indreti
mahadvad aṣṭame 'hany aṣṭamasyāhno rūpam
mahām̐ indro nṛvad ā carṣaṇiprā iti sūktam
mahadvad aṣṭame 'hani aṣṭamasyāhno rūpaṃ
tad u traiṣṭubhaṃ.
tena pratiṣṭhitapadena savanaṃ dādhārāyatanād evaitena na pracyavate
tam asya dyāvāpṛthivī sacetaseti sūktaṃ,
yad ait kṛṇvāno mahimānam indriyam iti
mahadvad aṣṭame 'hany aṣṭamasyāhno rūpam
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 jāgatāni ca.
mithunaṃ vai paśavaḥ paśavaś chandomāḥ, paśūnām avaruddhyai
mahadvanti sūktāni śasyante.
mahad vā antarikṣam, antarikṣasyāptyai
pañca sūktāni śasyante.
pañcapadā paṅktiḥ pāṅkto yajñaḥ pāṅktāḥ paśavaḥ paśavaś chandomāḥ,
paśūnām avaruddhyā
abhi tvā śūra nonumo, 'bhi tvā pūrvapītaya iti
rathaṃtaram pṛṣṭham bhavaty aṣṭame 'hani
yad vāvāneti dhāyyācyutā
tvām id dhi havāmaha iti bṛhato yonim anu nivartayati.
bārhataṃ hy etad ahar āyataneno/bhayaṃ
śṛṇavac ca na iti sāmapragātho.
yac cedam adya yad u ca hya āsīd iti bārhate 'hany
aṣṭame 'hani aṣṭamasyāhno rūpaṃ
tyam ūṣu vājinaṃ devajūtam iti tārkṣyo 'cyutaḥ

v. 18 (xxiii. 3). That which has not (the words) ‘hither’ and ‘forward’, that which has (the word) ‘stand’, is the symbol of the eighth day, for the eighth day is a repetition of the second day. That which contains (the word) ‘upright’, (the word) ‘to’, (the word) ‘between’, (the word) ‘strong’, (the word) ‘grow’, (the fact) that the deity is mentioned in the middle Pada, (the fact) that the atmosphere is referred to, that which has Agni twice, that which contains (the word) ‘great’, that which contains a double invocation, that which contains (the word) ‘again’, the present tense, that which is a symbol of the second day; these are the symbols of the eighth day. ‘Agni for you the god in union with the flames’ is the Ājya of the eighth day; as containing Agni twice, on the eighth day it is a symbol of the eighth day. It is in Triṣṭubh; this set of three days has the Triṣṭubh at the morning pressing. ‘Were not they who were made great with homage?’, ‘Those rich of food, wealth gathering, the wise one,’ ‘The dawns with fair days, spotless have dawned,’ ‘Guardians infallible, eager envoys,’ ‘So far as the power of the body, so far as the might,’ ‘To you two at the rising of the sun with hymns,’ ‘The cow milking the desire of the ancient one,’ ‘To our prayers come, O Indra, knowing,’ ‘Agni, upright, hath established the favour of the bright one’ and ‘May Sarasvatī for us rejoicing’ are the Praüga; as containing (the words) ‘to’, ‘between’, an invocation of two deities and ‘upright’ on the eighth day it is a symbol of the eighth day. It is in Triṣṭubh; this set of three days has the Triṣṭubh metre at the morning pressing. ‘Lord of every man,’ ‘Indra is the Soma drinker only,’ ‘O Indra, come near,’ ‘Rise up, O Brahmaṇaspati,’ ‘Agni, the leader,’ ‘Thou, O Soma, with inspiration,’ ‘They swell the waters,’ and ‘Sing aloud to Indra’ are the continuation being the same as that of the second day; on the eighth day it is a symbol of the eighth day. ‘I praise great Indra in whom all’ is the hymn; as containing (the word) ‘great’ on the eighth day it is a symbol of the eighth day. ‘Even from great, O Indra, these that approach’ is the hymn; as containing (the word) ‘great’ on the eighth day it is a symbol of the eighth day. ‘Drink the Soma, towards which, O dread one, thou hast penetrated’ is the hymn; as containing (the word) ‘great’, in ‘The cattle stall, being greatly lauded, O Indra’ on the eighth day, it is a symbol of the eighth day. ‘Great is

Indra, man-like, spreading over mortals’ is the hymn; as containing (the word) ‘great’ on the eighth day it is a symbol of the eighth day. It is in Triṣṭubh; with it with feet supported he maintains the pressing; thereby it departs not from its place. ‘Him sky and earth of one mind’ is the hymn; as containing (the word) ‘great’ in ‘When he went displaying his greatness, his power’ on the eighth day it is a symbol of the eighth 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; (verily they serve) to win cattle. Hymns containing (the word) ‘great’ are recited; the atmosphere is great; (verily they serve) to obtain the atmosphere. Five hymns are recited; the Paṅkti has five Padas; the sacrifice is fivefold; cattle are fivefold; the Chandomas are cattle; (verily they serve) to win cattle. ‘Towards thee, O hero, we utter praise’ and ‘Towards thee for the first drink’ are the Rathantara as Pṛṣṭha on the eighth day. ‘What he hath won’ is the normal inserted verse. In ‘Thee we invoke’ he makes to follow the basis of the Bṛhat, for this day is connected with the Bṛhat in place. ‘Both may he hear for us’ is the Pragātha of the Sāman; ‘that which is lasting and that which was yesterday’ (he means); on the Bṛhat day, the eighth day, it is a symbol of the eighth day. ‘This steed, god strengthened’ is the normal Tārkṣya (hymn).