Aitareyabrahmana 5.6: adhyāya 22, khaṇḍaḥ 1-10

5.6

gaur vai devatā pañcamam ahar vahati,
triṇavah stomaḥ śākvaraṃ sāma pāṅktiś chando.
yathādevatam enena yathāstomaṃ yathāsāma yathāchandasaṃ rādhnoti
ya evaṃ veda
yad vai neti na preti yat sthitaṃ, tat pañcamasyāhno rūpaṃ
yad dhy eva dvitīyam ahas tad etat punar yat pañcamaṃ
yad ūrdhvavad yat prativad yad antarvad yad vṛṣaṇvad yad vṛdhanvad,
yan madhyame pade devatā nirucyate, yad antarikṣam abhyuditaṃ
yad dugdhavad yad ūdhavad yad dhenumad yat pṛśnimad
yan madvad yat paśurūpaṃ yad adhyāsavad
- vikṣudrā iva hi paśavo - yaj jāgataṃ - jāgatā hi paśavo
- yad bārhatam - bārhatā hi paśāvo - yat pāṅktam
- pāṅktā hi paśavo - yad vāmaṃ - vāmam hi paśavo
- yad dhaviṣmad - dhavir hi paśavo - yad vapuṣmad - vapur hi paśavo
- yac chākvaraṃ yat pāṅktaṃ yat kurvad yad dvitīyasyāhno rūpam:
etāni vai pañcamasyāhno rūpāṇī/mam
ū ṣu vo atithim uṣarbudham iti pañcamasyāhna ājyam bhavati
jāgatam adhyāsavat paśurūpam pañcame 'hani pañcamasyāhno rūpam
ā no yajñaṃ divispṛśam, ā no vāyo mahe tane, rathena pṛthupājasā,
bahavaḥ sūracakṣasa, imā u vāṃ diviṣṭayaḥ, pibā sutasya rasino,
devaṃ-devaṃ vo 'vase devaṃ-devam, bṛhad u gāyiṣe vaca iti
bārhatam praügam pañcame 'hani pañcamasyāhno rūpam
yat pāñcajanyayā viśeti marutvatīyasya pratipat,
pāñcajanyayeti pañcame 'hani pañcamasyāhno rūpam
indra it somapā eka, indra nedīya ed ihy, ut tiṣṭha brahmaṇas pate,
'gnir netā, tvaṃ soma kratubhiḥ, pinvanty apo,
bṛhad indrāya gāyateti dvitīyenāhnā samāna ātānaḥ pañcame
'hani pañcamasyāhno rūpam
avitāsi sunvato vṛktabarhiṣa iti
sūktam madvat pāṅktam pañcapadam pañcame 'hani pañcamasyāhno rūpam
ittha hi soma in mada iti
sūktam madvat pāṅktam pañcapadam pañcame 'hani pañcamasyāhno rūpam
indra piba tubhyaṃ suto madāyeti sūktam madvat traiṣṭubhaṃ.
tena pratiṣṭhitapadena savanaṃ dādhārāyatanād evaitena na pracyavate
marutvām̐ indra mīḍhva iti paryāso.
neti na preti pañcame 'hani pañcamasyāhno rūpaṃ
tā u gāyatryo.
gāyatryo vā etasya tryahasya madhyaṃdinaṃ vahanti.
tad vai tac chando vahati yasmin nivid dhīyate.
tasmād gāyatrīṣu nividaṃ dadhāti

v. 6 (xxii. 1). The cow as deity supports the fifth day, the Triṇava Stoma, the Çākvara Sāman, the Paṅkti metre. With it according to the deity, the Stoma, the Sāman, the metre, he prospers who knows thus. That which has not (the words) ‘hither’ and ‘forward’, that which has (the word) ‘stand’, is a symbol of the fifth day, for the fifth 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 contains (the word), ‘milk’, (the word)

‘udder’, (the word) ‘cow’, (the word) ‘dappled’, (the word) ‘be drunk’, that which is a symbol of cattle, that which has an addition,—for cattle are as it were of varied size—that which is connected with the Jagatī—for cattle are connected with the Jagatī—, that which is connected with the Bṛhat—for cattle are connected with the Bṛhat—, that which is connected with the Paṅkti—for cattle are connected with the number five—, that which is desirable—for cattle are desirable, that which contains (the word) ‘oblation’—for cattle are the oblation—, that which contains (the word) ‘form’—for cattle are form—, that which is connected with the Çākvara, that which is connected with the Paṅkti, the present tense, that which is a symbol of the second day; these are symbols of the fifth day. ‘This guest of yours waking at dawn’ is the Ājya of the fifth day; it is in Jagatī, contains an addition, is a symbol of cattle and so on the fifth day it is a symbol of the fifth day. ‘Hither to us the sacrifice, touching the sky’, ‘Hither to us, O Vāyu, to the great rite’, ‘With the chariot of broad radiance’, ‘The many, sun-eyed’, ‘These morning offerings you’, ‘Drink the pressed draught, rich in sap’, ‘Each god for grace’, and ‘A great speech dost thou sing’ are the Praüga in Bṛhatī; on the fifth day it is a symbol of the fifth day. ‘When with the folk of the five peoples’ is the beginning of the Marutvatīya; (the word) ‘of the five peoples’ on the fifth day is a symbol of the fifth day. ‘Indra is the Soma drinker alone’, ‘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 fifth day it is a symbol of the fifth day. ‘Thou art the helper of him who presseth, who plucketh the grass’ is the hymn; as containing (the word) ‘be drunk’, and being in the Paṅkti metre, and of five Padas, on the fifth day, it is a symbol of the fifth day. ‘Thus in the Soma, in the drink’ is the hymn; as containing (the word) ‘be drunk’ and being in the Paṅkti metre and of five Padas, on the fifth day it is a symbol of the fifth day. ‘O Indra, drink; for thee is it pressed to be drunk’ is the hymn, containing (the word) ‘be drunk’ and in the Triṣṭubh metre; with it with its feet supported he maintains the pressing; thereby it departs not from its abode. ‘O Indra with the Maruts, O bounteous one’ is the conclusion. It has neither (the word) ‘hither’ nor

(the word) ‘forward’; on the fifth day it is a symbol of the fifth day. They are Gāyatrī verses; Gāyatrī verses support the midday (pressing) of this set of three days; that metre is a support in which a Nivid is inserted; therefore in the Gāyatrī verses he inserts a Nivid.