Aitareyabrahmana 5.30

5.30

ete ha vai saṃvatsarasya cakre yad ahorātre,
tābhyām eva tat saṃvatsaram eti sa yo 'nudite juhoti,
yathaikataścakreṇa yāyāt tādṛk tad.
atha ya udite juhoti,
yathobhayataścakreṇa yān kṣipram adhvānaṃ samaśnvīta tādṛk tat
tad eṣābhi yajñagāthā gīyate
bṛhadrathaṃtarābhyām idam eti yuktaṃ
yad bhūtaṃ bhaviṣyac cāpi sarvam \
tābhyām iyād agnīn ādhāya dhīro
divaivānyaj juhuyān naktam anyad
iti
rāthamtarī vai rātry, ahar bārhatam.
Agnir vai rathaṃtaram Ādityo bṛhad,
ete ha vā enaṃ devate bradhnasya viṣṭapaṃ svargaṃ lokaṃ gamayato
ya evaṃ vidvān udite juhoti.
tasmād udite hotavyaṃ
tad eṣābhi yajñagāthā gīyate
yathā ha vā sthūriṇaikena yāyād
akṛtvānyad upayojanāya \
evaṃ yanti te bahavo janāsaḥ
purodayāj juhvati ye 'gnihotram
iti
tāṃ vā etāṃ devatām prayatīṃ sarvam idam anupraiti
yad idaṃ kiṃcaitasyai hīdaṃ devatāyā anucaraṃ sarvaṃ
yad idaṃ kiṃca, saiṣānucaravatī devatā
vindate ha vā anucaram, bhavaty asyānucaro ya evaṃ veda
sa vā eṣa ekātithiḥ, sa eṣa juhvatsu vasati
tad yad ado gāthā bhavaty
anenasam enasā so 'bhiśastād
enasvato vāpaharād enaḥ
ekātithim apa sāyaṃ ruṇaddhi
bisāni steno apa so jahārety
eṣa ha vai sa ekātithiḥ, sa eṣa juhvatsu vasaty.
etaṃ vāva sa devatām aparuṇaddhi,
yo 'lam agnihotrāya san nāgnihotraṃ juhoti.
tam eṣā devatāparoddhāparuṇaddhy asmāc ca lokād amuṣmāc cobhābhyāṃ,
yo 'lam agnihotrāya san nāgnihotraṃ juhoti
tasmād yo 'lam agnihotrāya syāj juhuyāt
tasmād āhur:
na sāyam atithir aparudhya ity
etad dha sma vai tad vidvān Nagarī Jānaśruteya
uditahominam Aikādaśākṣam Mānutantavyam uvāca:
prajāyām enaṃ vijñātā smo yadi vidvān vā juhoty avidvān veti.
tasyo haikādaśākṣe rāṣṭram iva prajā babhūva.
rāṣṭram iva ha vā asya prajā bhavati ya evaṃ vidvān udite juhoti.
tasmād udite hotavyam

v. 30 (xxv. 5) Day and night are the wheels of the year; verily thus with them he goes through the year. If he offers before sunrise, that is as if one were to go with (a chariot with) a single wheel. But if he offers after sunrise, that is as if one were swiftly to perform a journey with (a chariot with) wheels on both sides. As to this the sacrificial verse is recited:

‘This goeth yoked with Bṛhad and Rathantara,
All that hath been and is to be;
With them should he go who is wise taking the fires,
By day should he offer one, by night another.’

The night is connected with the Rathantara, the day with the Bṛhat; Agni is the Rathantara, Āditya the Bṛhat. Those deities make him attain the vault of the tawny one, the world of heaven, who knowing thus offers after sunrise. Therefore should one offer after sunrise. As to this, the sacrificial verse is recited

‘As one may go with a single horse
Having nothing else for harnessing,
So many men go,
Who offer the Agnihotra before sunrise.’

The deity as it proceeds, all this whatever there is here follows upon it; of the deity all this whatever there is here is a follower; this deity is that which has followers. A follower he finds, a follower is his who knows thus. He is the one guest, he lives among the offerers. This is why there is in the world the following verse

‘Let him heap blame on the blameless,
Or take away blame from the blameworthy,
The one guest at evening he turns away,
The thief who stole away the lotus fibres.’

He is the one guest, he dwells among offerers; this deity he turns away who being fit for the Agnihotra does not offer the Agnihotra. This deity being turned away turns him away from this world and from yonder, both of them, who being fit for the Agnihotra does not offer the Agnihotra. Therefore he who is fit for the Agnihotra should offer it. Therefore they say 'A guest at evening should not be turned away', knowing this Nagarin Jānaçruteya said as to Aikādaçākṣi Mānutantavya 'In his offspring will we know him if he offer with knowledge or without knowledge'. Of Aikādaçākṣi the offspring became as kingly person; as a kingly person his offspring becomes, who knowing thus offers after sunrise. Therefore after sunrise should offering be made.