Aitareyabrahmana 6.26

6.26

tad āhuḥ:
saṃśaṃset ṣaṣṭhe 'hā+n \ na samśaṃse+t iti \
saṃśaṃsed ity āhuḥ
katham anyeṣv ahassu saṃśaṃsati, katham atra na saṃśaṃsed ity
atho khalv āhur:
naiva saṃśaṃset
svargo vai lokaḥ ṣaṣṭham ahar, asamāyī vai svargo lokaḥ,
kaścid vai svarge loke sametīti.
sa yat saṃśaṃset, samānaṃ tat kuryād.
atha yan na saṃśaṃsatī+m̐ \ tat svargasya lokasya rūpaṃ.
tasmān na saṃśaṃsed.
yad eva na saṃśaṃsatī3m̐ \
ātmā vai stotriyaḥ prāṇā vālakhilyāḥ.
sa yat saṃśaṃsed, etābhyāṃ devatābhyāṃ yajamānasya prāṇān vīyād.
ya enaṃ tatra brūyād:
etābhyāṃ devatābhyāṃ yajamānasya prāṇān vyāgāt,
prāṇa enaṃ hāsyātiti, śaśvat tathā syāt.
tasmān na saṃśaṃset
sa yad īkṣetāśaṃsiṣaṃ vālakhilyā hanta purastād dūrohaṇasya saṃśaṃsānīti,
no eva tasyāśām iyāt
taṃ yadi darpa eva vinded, upariṣṭād dūrohaṇasyāpi bahūni śatāni śaṃsed.
yasyo tat kāmāya tathā kuryād, atraiva tad upāptam
aindryo vālakhilyās, tāsāṃ dvādaśākṣarāṇi padāni,
tatra sa kāma upāpto ya aindre jāgate.
'thedam aindrāvaruṇaṃ sūktam, aindrāvaruṇī paridhānīyā.
tasmān na saṃśaṃset
tad āhur:
yathā vāva stotram evaṃ śastraṃ.
vihṛtā vālakhilyāḥ śasyante, vihṛtāṃ stotrā+m \ avihṛtā+m iti \
vihṛtam iti brūyād, aṣṭākṣareṇa dvādaśākṣaram iti
tad āhur:
yathā vāva śastram evaṃ yājyā.
tisro devatāḥ śasyante 'gnir Indro Varuṇa ity athaindrāvaruṇyā yajati,
katham Agnir anantarita iti
yo vā Agniḥ sa Varuṇas.
tad apy etad ṛṣiṇoktaṃ:
tvam agne varuṇo jāyase yad iti.
tad yad evaindrāvaruṇyā yajati, tenāgnir anantarito 'nantaritaḥ

vi. 26 (xxix. 10). They say ‘Should he recite together on the sixth day?

Or should he not recite together?' 'He should recite together' they say; 'Why should he recite together on the other days and why not recite together on this?' Or rather they say 'He should not recite together. The sixth day is the world of heaven; the world of heaven is not a place where all meet; only certain ones meet in the world of heaven'. If he were to recite together, he would make it common; in that he does not recite together, it is a symbol of the world of heaven. Therefore he should not recite together. Again as to his not reciting together, the strophe is the body, the Vālakhilyās the breaths; if he were to recite together, from these deities he would sever the breaths of the sacrificer; if one were to say of him then 'From these two deities he has severed the breaths of the sacrificer; breath will leave him', it would certainly be so. Therefore he should not recite together. If he should reflect 'I have recited the Vālakhilyās; let me recite together before the difficult mounting', he should not on any account so desire. But if pride seizes him, let him recite many hundreds after the difficult mounting; therein is obtained that in desire of which he does so. The Vālakhilyās are addressed to Indra; they have Padas of twelve syllables; therein is there obtained the desire that is in the Jagatī (hymn) to Indra. Moreover there is this hymn to Indra and Varuṇa, and a closing verse for Indra and Varuṇa; therefore he should not recite together. They say 'As is the Stotra, so the Çastra; the Vālakhilyās are recited transposed, is the Stotra transposed or not transposed?' 'Transposed' he should reply, 'A twelve-syllable within eight-syllable (Padas).' They say 'As is the Çastra, so the offering verse; three deities are praised, Agni, Indra, Varuṇa, but he uses (a verse) to Indra and Varuṇa as offering verse; how is it that Agni is not omitted?' Varuṇa is Agni, this also is declared by a seer. 'Since thou, O Agni, art born as Varuṇa'; thus in that he uses (a verse) to Indra and Varuṇa as offering verse, Agni is not omitted.