Aitareyabrahmana 5.19

5.19

apūrvyā purutamāny asmā iti sūktam, mahe vīrāya tavase turāyeti
mahadvad aṣṭame 'hani aṣṭamasyāhno rūpaṃ.
tāṃ su te kīrtim maghavan mahitveti sūktam
mahadvad aṣṭame 'hani aṣṭamasyāhno rūpaṃ.
tvam mahām̐ indra yo ha śuṣmair iti sūktam
mahadvad aṣṭame 'hani aṣṭamasyāhno rūpaṃ.
tvam mahām̐ indra tubhyaṃ ha kṣā iti sūktam
mahadvad aṣṭame 'hany aṣṭamasyāhno rūpam
tad u traiṣṭubhaṃ.
tena pratiṣṭhitapadena savanaṃ dādhārāyatanād evaitena na pracyavate
divaś cid asya varimā vi papratha iti sūktam, indraṃ na mahneti
mahadvad aṣṭame 'hani aṣṭamasyāhno rūpam
tad u jāgatāṃ.
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-pañca sūktāni śasyante.
pañcapadā paṅktiḥ pāṅkto yajñaḥ pāṅktāḥ paśavaḥ paśavaś chandomāḥ,
paśūnām avaruddhyai
tāni dvedhā, pañcānyāni pañcānyāni, daśa sampadyante:
sā daśinī virāḷ.
annam virāḷ annam paśavah paśavaś chandomāḥ, paśūnām avaruddhyai
viśvo devasya netus, tat savitur vareṇyam,
ā viśvadevaṃ satpatim iti vaiśvadevasya pratipadanucarau.
bārhate 'hani aṣṭame 'hani aṣṭamasyāhno rūpaṃ
hiraṇyapāṇim ūtaya iti sāvitram
ūrdhvavad aṣṭame 'hany aṣṭamasyāhno rūpam
mahī dyauḥ pṛthivī ca na iti dyāvāpṛthivīyam
mahadvad aṣṭame 'hani aṣṭamasyāhno rūpaṃ
yuvānā pitarā punar ity ārbhavam
punarvad aṣṭame 'hani aṣṭamasyāhno rūpam
imā nu kam bhuvanā sīṣadhāmeti dvipadāḥ śaṃsati.
dvipād vai puruṣaś catuṣpādāḥ paśavaḥ paśavaś chandomāḥ,
paśūnām avaruddhyai.
tad yad dvipadāḥ śaṃsati,
yajamānam eva tad dvipratiṣṭhaṃ catuṣpātsu paśuṣu pratiṣṭhāpayati
devānām id avo mahad iti vaiśvadevam
mahadvad aṣṭame 'hany aṣṭamasyāhno rūpaṃ
tāny u gāyatrāṇi.
gāyatratṛtīyasavana eṣa tryaha
ṛtāvānaṃ vaiśvānaram ity āgnimārutasya pratipad,
agnir vaiśvānaro mahān iti
mahadvad aṣṭame 'hany aṣṭamasyāhno rūpaṃ
krīḷaṃ vaḥ śardho mārutam iti mārutaṃ,
jambhe rasasya vāvṛdha iti
vṛdhanvad aṣṭame 'hany aṣṭamasyāhno rūpaṃ
jātavedase sunavāma somam iti jātavedasyācyutā/gne
mṛḷa mahām̐ asīti jātavedasyam
mahadvad aṣtame 'hany aṣṭamasyāhno rūpaṃ
tāny u gāyatrāṇi.
gāyatratṛtīyasavana eṣa tryaha eṣa tryahaḥ

v. 19 (xxiii. 4). ‘Many not of old to him’ is the hymn; as containing (the word) ‘great’ in ‘To the great, the hero, impetuous, eager’ on the eighth day it is a symbol of the eighth day. ‘This fame for thee, O bounteous one, though thy greatness’ is the hymn; as containing (the word) ‘great’ on the eighth day it is the symbol of the eighth day. ‘Thou art great, O Indra, who by thy might’ is the hymn; as containing (the word) ‘great’ on the eighth day it is a symbol of the eighth day. ‘Thou art great, O Indra; to thee the earth’ 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. ‘Though the width of the sky is outspread’ is the hymn; as containing (the word) ‘great’ in ‘Not Indra in greatness’

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 in Jagatī; cattle are a pairing, the Chandomas 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. Two sets of 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. They are separate, five in one set, five in the other; they make up ten; the Virāj is a set of ten; the Virāj is food; cattle are food, the Chandomas cattle; (verily they serve) to win cattle. 'Let each man of the god that leadeth,' 'That desirable of Savitṛ' and 'God of all, lord of the good' are the strophe and antistrophe of the Vaiçvadeva. On the Bṛhat day, the eighth day, it is a symbol of the eighth day. 'The golden-handed to aid' is (the triplet) to Savitṛ; as containing (the word) 'upright' on the eighth day it is a symbol of the eighth day. 'May the two great ones, sky and earth, for us' is (the triplet) to sky and earth; as containing (the word) 'great' on the eighth day it is a symbol of the eighth day. 'Youthful the parents again' is (the triplet) to the Ṛbhus; as containing (the word) 'again' on the eighth day it is a symbol of the eighth day. He recites (verses) of two Padas, 'These worlds let us subject'; man has two feet, cattle four feet; the Chandomas are cattle; (verily they serve) to win cattle. In that he recites (verses) of two Padas, verily thus he makes the sacrificer with two feet to find support among four-footed cattle. 'The great aid of the gods' is (the hymn) to the All-gods; as containing (the word) 'great' on the eighth day it is a symbol of the eighth day. These are Gāyatrī verses; this set of three days has the Gāyatrī at the third pressing. 'The righteous, belonging to all men' is the beginning of the Āgnimāruta; as containing (the word) 'great' in 'Agni, of all men, the great' on the eighth day it is a symbol of the eighth day. 'The sporting troop of the Maruts' is (the hymn) to the Maruts; as containing (the word) 'grow' in 'With the taste of the sap it grew great' on the eighth day it is a symbol of the eighth day. 'To Jātavedas let us pour the Soma' is the normal (verse) to Jātavedas.

‘O Agni, be kind; thou art great’ is (the hymn) to Jātavedas; as containing (the word) ‘great’ on the eighth day it is a symbol of the eighth day. These are Gāyatrī verses; this set of three days has the Gāyatrī metre at the third pressing.