Aitareyabrahmana 5.20: adhyāya 24, khaṇḍaḥ 1-6

5.20

yad vai samānodarkaṃ, tan navamasyāhno rūpaṃ
yad dhy eva tṛtīhyam ahas tad evaitat punar yau navamaṃ
yad aśvavad yad antavad yat punarāvṛttaṃ yat punarninṛttaṃ
yad ratavad yat paryastavad yat trivad yad antarūpaṃ,
yad uttame pade devatā nirucyate, yad asau loko 'bhyudito
yac chucivad yat satyavad yat kṣetivad yad gatavad yad okavad
yat kṛtaṃ yat tṛtīyasyāhno rūpam:
etāni vai navamasyāhno rūpāṇy
aganma mahā namasā yaviṣṭham iti navamasyāhna ājyam bhavati
gatavan navame 'hani navamasyāhno rūpaṃ
tad u traiṣṭubhaṃ.
triṣṭupprātaḥsavana eṣa tryahaḥ
pra vīrayā śucayo dadrire te, te satyena manasā dīdhyānā,
divi kṣayantā rajasaḥ pṛthivyām, ā viśvavārāśvinā gataṃ no,
'yaṃ soma indra tubhyaṃ sunva ā tu, pra brahmāṇo aṅgiraso nakṣanta,
sarasvatīṃ devayanto havanta, ā no divo bṛhataḥ parvatād ā,
sarasvaty abhi no neṣi vasya iti
praügaṃ śucivat satyavat kṣetivad gatavad
okavan navame 'hani navamasyāhno rūpaṃ
tad u traiṣṭubhaṃ.
triṣṭupprātaḥsavana eṣa tryahas
taṃ-tam id rādhase mahe, traya indrasya somā, indra nedīya ed ihi,
pra nūnam brahmaṇas patir, agnir netā, tvaṃ somā kratubhiḥ, pinvanty apo,
nakiḥ sudāso ratham iti tṛtīyenāhnā samāna
ātāno navame 'hani navamasyāhno rūpam
indraḥ svāhā pibatu yasya soma iti sūktam.
anto vai svāhākāro, 'nto navamam ahar navame 'hani navamasyāhno rūpaṃ
gāyat sāma nabhanyaṃ yathā ver iti sūktam,
arcāma tad vāvṛdhānaṃ svarvad ity:
anto vai svar, anto navamam ahar navame 'hani navamasyāhno rūpaṃ
tiṣṭhā harī ratha ā yujyamāneti sūktam.
anto vai sthitam, anto navamam ahar navame 'hani navamasyāhno rūpam
imā u tvā purutamasya kāror iti sūktaṃ, dhiyo ratheṣṭhām ity:
anto vai sthitam, anto navamam ahar navame 'hani navamasyāhno rūpaṃ
tad u traiṣṭubhaṃ.
tena pratiṣṭhitapadena savanaṃ dādhārāyatanād evaitena na pracyavate
pra mandine pitumad arcatā vaca iti sūktam
samānodarkaṃ navame 'hani navamasyāhno rūpaṃ
tad u jāgataṃ.
jagatyo vā etasya tryahasya madhyaṃdinaṃ vahanti.
tad vai tac chando vahati yasmin nivld dhīyate.
tasmāj jagatīṣu nividaṃ dadhāti
mithunāni sūktāni sasyante traiṣṭubhāni ca jāgatāni ca.
mithunaṃ vai paśavaḥ paśavaś chandomāḥ, paśūnām avaruddhyai
pañcā sūktāni śasyante.
pañcapadā paṅktiḥ pāṅkto yajñaḥ pāṅktāḥ paśavaḥ paśavaś chandomāḥ,
paśūnām avaruddhyai
tvām id dhi havāmahe,
tvaṃ hy ehi cerava iti bṛhatpṛṣṭham bhavati navame 'hani
yad vāvāneti dhāyyācyutābhi tvā śūra nonuma iti
rathaṃtarasya yonim anu nivartayati.
rāthaṃtaraṃ hy etad ahar āyatanenendra tridhātu śaraṇam iti
sāmapragāthas trivān navame 'hani navamasyāhno rūpaṃ.
tyam ū ṣu vājinaṃ devajūtam iti tārkṣyo 'cyutaḥ

v. 20 (xxiv. 1). That which has the same endings is a symbol of the ninth day; for the ninth day is a repetition of the third day. That which contains (the word) ‘horse’, (the word) ‘end’, that which is repeated, that which is alliterated, that which contains (the word) ‘stay’, (the word) ‘surpass’, (the word) ‘three’, that which is a symbol of the end, (the fact) that the deity is mentioned in the last Pada, (the fact) that yonder world is referred to, that which contains (the word) ‘pure’, (the word) ‘true’, (the word) ‘dwell’, (the word) ‘gone’, (the word) ‘dwelling’, the past tense, that which is a symbol of the third day; these are the symbols of the ninth day. ‘We have gone with great praise to the youngest’, is the Ājya of the ninth day; as containing (the word) ‘gone’ on the ninth day it is a symbol of the ninth day. It is in Triṣṭubh; this set of three days has the Triṣṭubh metre at the morning pressing. ‘Forward to thee the pure are offered boldly’, ‘They perceiving with true mind’, ‘Dwelling in the sky, from the atmosphere, on the earth’, ‘Come hither to us with all boons, O Açvins’, ‘The Soma, O Indra, is pressed for thee’, ‘The Brahmans, the Aṅgirases, will attain’, ‘Sarasvatī pious men invoke’, ‘Hither to us from the sky, from the great mountain’ and ‘O Sarasvatī lead us to prosperity’ are the Praüga; as containing (the words) ‘pure’, ‘true’, ‘dwell’, ‘gone’, and ‘house’, on the ninth day it is a symbol of the ninth day. It is in Triṣṭubh; this set of three days has the Triṣṭubh metre at the morning pressing. ‘Him for great gain’, ‘Three Soma draughts for Indra’, ‘O Indra, come near’ ‘Forward now Brahmaṇaspati’, ‘Agni, the leader’, ‘Thou, O Soma, with inspiration’, ‘They swell the waters’, and ‘No one the chariot of Sudās’ are the continuation, being the same as that of the third day; on the ninth day it is a symbol of the ninth day. ‘Let Indra drink whose Soma, hail!’

is the hymn ; the call of Hail! is the end; the ninth day is the end; on the ninth day it is a symbol of the end. ‘Let him say the Sāman, springing forth as of a bird’ is the hymn ; (containing) ‘Let us sing that which becometh heavenlike’; the heaven is the end; the ninth day is the end; on the ninth day it is a symbol of the ninth day. ‘Stand on the steeds being yoked to the chariot’ is the hymn ; standing is the end; the ninth day is the end; on the ninth day it is a symbol of the ninth day. ‘Those of many a poet’ is the hymn , (containing) ‘The hymns him that standeth on the chariot’; standing is the end; the ninth day is the end; on the ninth day it is a symbol of the ninth day. That is in Triṣṭubh; with it with its feet supported he maintains the pressing; thereby it departs not from its place. ‘Sing ye forth to the glad one the song rich in food’ is the hymn ; as having the same endings on the ninth day it is a symbol of the ninth 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 are cattle; (verily they serve) to win cattle. 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. ‘Thee we invoke’ and ‘Do thou come to the worshipper’ are the Bṛhat as Pṛṣṭha on the ninth day. ‘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. ‘O Indra, threefold protection’ is the Pragātha of the Sāman ; as containing (the word) ‘three’ on the ninth day it is a symbol of the ninth day. ‘This steed, god strengthened’ is the normal Tārkṣya (hymn).