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Aitareyabrahmana 5

English (machine translation) 5

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5.1

The All-Gods as deities carry the third day;
the stoma is seventeenfold, the sāman Vairūpa, the metre jagatī.
According to deity, according to stoma, according to sāman, according to metre he succeeds through this,
who knows thus.
What has an identical conclusion, that is the characteristic of the third day;
what has 'horse' (aśva), what has 'end' (anta), what is repeated, what is turned back,
what has 'ra-ta', what has 'turned around' (paryasta), what has 'three' (tri), what is the form of the end,
where the deity is stated in the final verse-quarter, where that world [above] is mentioned,
what belongs to Vairūpa, what belongs to jagatī, what is done [in the past tense]:
these are the characteristics of the third day.
'Yoke, O Agni, as a charioteer, horses best at invoking the gods'—such is the ājya [śastra] of the third day.
The gods went to the heavenly world by the third day;
the asuras and rakṣases barred their path. They [said]:
'Become diverse in form! Become diverse in form!' Becoming [so], they went on. Because
they went on, becoming [so, saying] 'Become diverse in form! Become diverse in form!', that became the Vairūpa sāman;
that is the Vairūpatva of the Vairūpa.
Becoming distinct from evil, he strikes away evil, who knows thus.
They indeed overtook them and joined battle;
becoming horses, they struck them away with their hooves.
Because, becoming horses, they struck them away with their hooves, that is the horseness of horses.
He attains whatever he desires, who knows thus.
Therefore the horse is the swiftest of animals; therefore the horse strikes backwards with its hoof;
he strikes away evil, who knows thus.
Therefore this ājya [śastra] contains 'horse', on the third day, the characteristic of the third day.
'Come, O Vāyu, to the feast', 'O Vāyu, come auspiciously from heaven',
'Indra and Vāyu, of these pressed [somas]', 'Unto Mitra and Varuṇa we [call]',
'Come hither, O Aśvins', 'Come to the [soma] pressed with stones', 'In company with the All-Gods',
'And she, dear among the dear'—such is the praüga [śastra] in the uṣṇih [metre].
Having an identical conclusion, on the third day, [this is] the characteristic of the third day.
'To that very one for great bounty', 'Three are the somas of Indra'—these are
the introductory and following verses of the Marutvatīya [śastra].
Containing a turned back [phrase], containing 'three', on the third day, [this is] the characteristic of the third day.
'Indra, come nearer here' is the unchangeable pragātha;
'Now forth Brahmanaspati'—this
hymn to Brahmaṇaspati contains a turned back [phrase], on the third day, [this is] the characteristic of the third day.
'Agni the leader', 'You, O Soma, through your wisdom', 'The waters swell' are the unchangeable inserted verses.
'No one overturned the chariot of Sudās nor halted it'—this
Marutvatīya pragātha contains 'turned around' (paryasta), on the third day, [this is] the characteristic of the third day.
'May Aryaman of three [rites] among the race of men' is the hymn containing 'three', on the third day, the characteristic of the third day.
'If, O Indra, a hundred heavens were yours', 'If you, O Indra, as many as [are]...'—thus
is the Vairūpa pṛṣṭha[-stotra].
Belonging to the Rathaṃtara day, on the third day, [this is] the characteristic of the third day.
'What he has won' is the unchangeable inserted verse; he turns back to the womb of the Rathaṃtara with:
'We shout aloud to you, O hero!'
For this day belongs to the Rathaṃtara by its base. 'Indra,
threefold refuge'—this
sāmapragātha contains 'three', on the third day, [this is] the characteristic of the third day.
'That swift courser sped by the gods'—the Tārkṣya is unchangeable.

5.2

'Who, born the first, minded'—this
hymn has an identical conclusion, on the third day, the characteristic of the third day;
and that is the Sajanīya [hymn].
This Sajanīya is indeed Indra's virility;
when this is recited, virility enters Indra.
Regarding this, the Chāndogas say:
'On the third day the Bahvṛcas recite the virility of Indra.'
And that belongs to Gṛtsamada.
By this indeed did Gṛtsamada reach the dear abode of Indra;
he won the highest world.
He reaches the dear abode of Indra and wins the highest world, who knows thus.
'We choose that of Savitṛ', 'Today for us, O god Savitṛ'—these are
the introductory and following verses of the Vaiśvadeva [śastra].
Belonging to the Rathaṃtara day, on the third day, [this is] the characteristic of the third day.
'That great desirable [gift] of the god Savitṛ' is the hymn to Savitṛ;
the great indeed is the end, the third day is the end, on the third day, the characteristic of the third day.
'Covered with clarified butter are Heaven and Earth' is
the hymn to Heaven and Earth; with 'resplendent with clarified butter, touching clarified butter, growing in clarified butter'
it contains repetition and turned-back [phrases], on the third day, the characteristic of the third day.
'Born without a horse, without a bridle, worthy of praise' is the hymn to the Ṛbhus;
'The chariot with three wheels' contains 'three', on the third day, the characteristic of the third day.
'They who from afar desire kinship' is the hymn to the All-Gods;
'from afar' indeed is the end, the third day is the end, on the third day, the characteristic of the third day.
And that belongs to Gaya.
By this indeed did Gaya Plāta reach the dear abode of the All-Gods;
he won the highest world.
He reaches the dear abode of the All-Gods
and wins the highest world, who knows thus.
'For Vaiśvānara, a seat [of praise] increasing the sacred law' is the introductory verse of the Āgnimāruta [śastra];
the seat [of praise] is the end, the third day is the end, on the third day, the characteristic of the third day.
'Of rain-shedding waters, the Maruts of bold power' is the hymn to the Maruts, to be spoken of with many words;
many indeed is the end, the third day is the end, on the third day, the characteristic of the third day.
'For Jātavedas we will press soma' is the unchangeable verse to Jātavedas.
'You, O Agni, were the first Aṅgiras seer'—this
hymn to Jātavedas has its conclusion in the first half, on the third day, the characteristic of the third day.
With 'You, you' it addresses the following three-day period, for continuity.
They proceed with continuous, uninterrupted three-day periods, who proceed knowing thus.

5.3

The stomās are indeed reached, the metres are reached on the third day; this alone is left over from it, namely speech (vāc). That is this syllable (akṣara) comprising three syllables: vāc is one syllable, and 'akṣaram' comprises three syllables. That is indeed this upper three-day period: vāc is one, the earth (gauḥ) is one, the sky (dyauḥ) is one. From that, vāc alone bears the fourth day. When they perform the nyūṅkha on the fourth day, they stretch out this very syllable, they expand it, they desire to make it copious for the elevation of the fourth day. The nyūṅkha is indeed food. When people go about making joyful sounds, then food is produced. So, when they perform the nyūṅkha on the fourth day, they produce food for the procreation of food. Therefore the fourth day contains the word 'born' (jātavat). 'One should perform the nyūṅkha with four syllables,' they say; 'cattle are four-footed, for the sake of securing cattle.' 'One should perform the nyūṅkha with three syllables,' they say; 'these are the three threefold worlds, for the conquest of these worlds.' 'One should perform the nyūṅkha with one syllable,' said Lāṅgalāyana, the Maudgalya Brahman; 'speech consists of one syllable; he alone properly performs the nyūṅkha who performs the nyūṅkha with one syllable.' One should perform the nyūṅkha with two syllables only, for firm foundation (pratiṣṭhā). Man has two supports, cattle are four-footed; thus one firmly establishes the sacrificer who has two supports upon four-footed cattle. Therefore one should perform the nyūṅkha with two syllables only. He performs the nyūṅkha at the mouth (beginning) in the morning recitation (prātaranuvāka). From the mouth beings eat food; thus he places the sacrificer at the mouth of food. He performs the nyūṅkha in the middle in the ājya [śastra]. From the middle beings digest food; thus he places the sacrificer in the middle of food. He performs the nyūṅkha at the mouth (beginning) at the midday [service]. From the mouth beings eat food; thus he places the sacrificer at the mouth of food. Thus he encompasses the nyūṅkha on both sides by means of the pressings, for the encompassing of food.

5.4

Speech is the deity that bears the fourth day; the twenty-first is the stomā, the vairāja is the sāman, the anuṣṭubh is the metre. He prospers with its deity, with its stomā, with its sāman, with its metre, who knows this. Whatever has 'eti' (goes) and 'pra' (forth), that is the characteristic of the fourth day. For the first day is indeed this fourth day again. Whatever contains 'yoked' (yuktavat), whatever contains 'chariot' (rathavat), whatever contains 'swift' (āśumat), whatever contains 'drink' (pibavat), when the deity is explicitly mentioned in the first quarter-verse, when this world is referred to, whatever contains 'born' (jātavat), whatever contains 'call' (havavat), whatever contains 'bright' (śukravat), whatever has the form of speech, whatever is by Vimada (vaimada), whatever has the r-sound altered (viriphita), whatever has varying metres (vichandas), whatever is deficient or redundant, whatever relates to the virāj (vairāja), whatever relates to the anuṣṭubh (ānuṣṭubha), whatever is in the future tense (kariṣyat), whatever is the characteristic of the first day: these indeed are the characteristics of the fourth day. 'Agniṃ na svavṛktibhiḥ' is the ājya [hymn] of the fourth day, composed by Vimada, having altered sounds, of an ṛṣi with altered sounds, on the fourth day, a characteristic of the fourth day. It consists of eight verses in paṅkti metre. The sacrifice is fivefold (pāṅkta), cattle are fivefold, for the securing of cattle. They are ten jagatī verses; this three-day period has the jagatī at the morning pressing, therefore it is a characteristic of the fourth day. They are fifteen anuṣṭubh verses; for this day belongs to the anuṣṭubh, therefore it is a characteristic of the fourth day. They are twenty gāyatrī verses; for this day is a repeated introductory (prāyaṇīya) day, therefore it is a characteristic of the fourth day. This is an unchanted, unrecited, fresh hymn—the sacrifice itself visibly. When this is the ājya of the fourth day, from sacrifice they extend the sacrifice; they return to speech for continuity. Those who knowing thus proceed, proceed with continuous, uninterrupted three-day periods. 'Vāyo śukro ayāmi te', 'vihi hotrā avītā', 'vāyo śataṃ harīṇām', 'indraś ca vāyav eṣāṃ somānām', 'ā cikitāna sukratū', 'ā no viśvābhir ūtibhiḥ', 'tyam u vo aprahaṇam', 'apa tyaṃ vṛjinaṃ ripum', 'ambitame nadītame' is the praüga [śastra] in anuṣṭubh metre. It contains 'eti' and 'pra' and contains 'śukra' on the fourth day, a characteristic of the fourth day. 'Taṃ tvā yajñebhir īmahe' is the opening verse of the marutvatīya [śastra]. 'We seek' (īmahe): this day is, as it were, to be reached; therefore it is a characteristic of the fourth day. 'Idaṃ vaso sutam andhaḥ', 'indra nedīya ed ihi', 'praitu brahmaṇas patiḥ', 'agnir netā', 'tvaṃ soma kratubhiḥ', 'pinvanty āpaḥ', 'pra va indrāya bṛhate' is the continuous recitation (ātāna) identical to that of the first day, on the fourth day, a characteristic of the fourth day. 'Śrudhī havam indra mā riṣaṇyaḥ' is the hymn containing 'call' (havavat) on the fourth day, a characteristic of the fourth day. 'Marutvān indra vṛṣabho raṇāya' is the hymn; 'ugraṃ sahodām iha taṃ huvema' contains 'call' on the fourth day, a characteristic of the fourth day. It is in triṣṭubh metre; by that verse having a firm foothold he supports the pressing, and by this he does not slip from his proper place. 'Imaṃ nu māyinaṃ huvaḥ' is the concluding verse containing 'call' on the fourth day, a characteristic of the fourth day. They are gāyatrī verses; the gāyatrī verses bear the midday of this three-day period. That metre indeed bears it in which the nivid is placed; therefore he inserts the nivid among the gāyatrī verses. 'Pibā somam indra mandatu tvā', 'śrudhī havaṃ vipipānasyādreḥ' is the vairāja pṛṣṭha; on the day connected with bṛhatī, on the fourth day, it is a characteristic of the fourth day. 'Yad vāvāna' is the immovable insertion verse (dhāyyā). 'Tvām id dhi havāmahe' he repeats after the source (yoni) of the bṛhat, for this day belongs to the bṛhat by its proper abode. 'Tvam indra pratūrtīṣu' is the sāmapragātha; 'aśastihā janitā' contains 'born' (jātavat) on the fourth day, a characteristic of the fourth day. 'Tyam ū ṣu vājinaṃ devajūtam' is the immovable Tārkṣya hymn.

5.5

"Where is Indra heard? In what today?" is the hymn of Vimada, repha-bearing, of the repha-bearing ṛṣi; on the fourth day, it is the form of the fourth day. / "Of thee the warrior, the bull, the self-ruler" is the hymn; "fierce, deep, fierce from birth" contains "born"; on the fourth day, it is the form of the fourth day. / And it is in the triṣṭubh [metre]. By that which has firmly established verses he holds the soma-pressing; by this he does not slip from his proper place. / "Him indeed, who conquers all, for you" is the concluding verse. / "Extended in all songs"; this day is, as it were, stretched out; by that it is the form of the fourth day. / And they are in the gāyatrī [metre]. / The gāyatrī verses carry the midday pressing of this three-day period. / That metre indeed carries [it] in which the nivid is placed. / Therefore he inserts the nivid into gāyatrī verses. / "Of the god, the leader, of everyone", "That desirable [glory] of Savitṛ", "Unto the all-godly true protector" are the opening verse and the following verses of the Vaiśvadeva [śastra]. / In the day connected with the bṛhatī, on the fourth day, it is the form of the fourth day. / "May god Savitṛ come, possessing good treasures" is addressed to Savitṛ. / "Come" (ā): on the fourth day, it is the form of the fourth day. / "Forth to heaven and earth with sacrifices, with adorations" is addressed to Heaven and Earth. / "Forth" (pra): on the fourth day, it is the form of the fourth day. / "Send forth speech like a messenger to the Ṛbhus" is addressed to the Ṛbhus. / "Forth" (pra) and "send speech": on the fourth day, it is the form of the fourth day. / "Forth may the bright divine thought come" is addressed to the All-Gods. / "Forth" (pra) and containing "bright" (śukra): on the fourth day, it is the form of the fourth day. / And they are in various metres. / There are two-footed ones, there are four-footed ones; by that it is the form of the fourth day. / "May we be in the favour of Vaiśvānara" is the opening verse of the Āgnimāruta [śastra]. / "Born from here": it contains "born" (jāta); on the fourth day, it is the form of the fourth day. / "Who are these clear men dwelling together?" is addressed to the Maruts. / "For no one knows their births": it contains "born"; on the fourth day, it is the form of the fourth day. / And they are in various metres. / There are two-footed ones, there are four-footed ones; by that it is the form of the fourth day. / "For Jātavedas let us press soma": this is the unchangeable [verse] addressed to Jātavedas. / "Men, by reflections with two churning-sticks, Agni..." is addressed to Jātavedas. / "Generating with movements of the hands": it contains "born"; on the fourth day, it is the form of the fourth day. / And they are in various metres. / There are virājs, there are triṣṭubhs; by that it is the form of the day, the form of the day.

5.6

The Cow as deity carries the fifth day; the stoma is twenty-seven-fold, the sāman is the Śākvara, the metre is the paṅkti. / According to deity, according to stoma, according to sāman, according to metre, he prospers with this who knows thus. / That which does not contain "ā" or "pra", that which is stationary, that is the form of the fifth day. / For what the second day is, that again is what the fifth is. / That which contains "upwards" (ūrdhva), that which contains "against" (prati), that which contains "within" (antar), that which contains "bull/potent" (vṛṣan), that which contains "increasing" (vṛdhan), that in which the deity is explicitly stated in the middle pāda, that in which the atmosphere is mentioned, that which contains "milked" (dugdha), that which contains "udder" (ūdhas), that which contains "milch-cow" (dhenu), that which contains "dappled" (pṛśni), that which contains "sweetness/exhilaration" (mad), that which has the form of cattle, that which contains repetitions—for cattle are diverse, as it were—that which is in the jagatī [metre]—for cattle belong to the jagatī—that which is in the bṛhatī [metre]—for cattle belong to the bṛhatī—that which is in the paṅkti [metre]—for cattle belong to the paṅkti—that which is lovely—for cattle are lovely—that which contains sacrificial offerings—for cattle are sacrificial offerings—that which possesses a body—for cattle are a body—that which is Śākvara, that which is in the paṅkti, that which expresses present action, that which is the form of the second day: these indeed are the forms of the fifth day. / "This your guest, who wakes at dawn..." is the ājya [śastra] of the fifth day. / It is in the jagatī [metre], having repetitions, having the form of cattle; on the fifth day, it is the form of the fifth day. / "To us the sacrifice touching the sky", "To us, O Vāyu, for great offspring", "With chariot wide-striding", "Many, sun-eyed", "These desires for heaven for you two", "Drink of the pressed juice, sweet", "God by god for your help, god by god", "A lofty word I sing": this praüga [śastra] is in the bṛhatī [metre]; on the fifth day, it is the form of the fifth day. / "With the clan belonging to the five peoples" is the opening verse of the Marutvatīya [śastra]. / With "belonging to the five peoples" (pāñcajanyayā): on the fifth day, it is the form of the fifth day. / "Indra alone is the soma-drinker", "Indra, come nearer here", "Rise up, O Brahmaṇaspati", "Agni is the leader", "Thou, O Soma, by intentions", "They swell the waters", "Sing lofty to Indra": the continuous series identical with the second day; on the fifth day, it is the form of the fifth day. / "Thou wilt be the protector of the presser who has strewn the sacrificial grass" is a hymn containing "mad", in the paṅkti [metre], of five pādas; on the fifth day, it is the form of the fifth day. / "Thus indeed Soma is exhilaration" is a hymn containing "mad", in the paṅkti [metre], of five pādas; on the fifth day, it is the form of the fifth day. / "Indra, drink! For thee it is pressed for exhilaration" is a hymn containing "mad", in the triṣṭubh [metre]. By that which has firmly established verses he holds the soma-pressing; by this he does not slip from his proper place. / "Accompanied by the Maruts, O Indra, generous one" is the concluding verse. / It contains neither "ā" nor "pra"; on the fifth day, it is the form of the fifth day. / And they are in the gāyatrī [metre]. / The gāyatrī verses carry the midday pressing of this three-day period. / That metre indeed carries [it] in which the nivid is placed. / Therefore he inserts the nivid into gāyatrī verses.

5.7

Here they praise in the Mahānāmnī [verses] with the Śākvara Sāman, on a Rathantara day, on the fifth day: [it is] the form of the fifth day.
Indra indeed created his great self by means of these; therefore [they are called] the Mahānāmnīs.
Moreover, these worlds are the Mahānāmnīs; these [worlds] are great.
Prajāpati, having created these worlds, was capable of (aśaknot) all this, whatever there is.
Since Prajāpati, having created these worlds, was capable of all this, whatever there is,
therefore they became the Śakvarīs; that is the Śakvarī-nature of the Śakvarīs.
Rising upwards, he created the borders.
Since, rising upwards, he created the borders, therefore they became the Sīmans; that is the Sīman-nature of the Sīmans.
'From the sweet, thus, of the central one' [ṚV 8.89.1], 'To us with the two bay steeds, the pressed [soma]' [ṚV 8.89.2], 'All [songs] have magnified Indra' [ṚV 8.89.3]—this is the anurūpa, having the word 'bull' (vṛṣaṇvān), having the word 'speckled' (pṛśnimān), having the word 'sweet' (madvān), having the word 'increase' (vṛdhanvān), on the fifth day: [it is] the form of the fifth day.
'Which has won' [ṚV 8.89.7] is the constant dhāyyā.
With 'We call upon thee, O hero' [ṚV 7.32.22], he turns back along the womb of the Rathantara, for this day is a Rathantara [day] in its abode.
'By no means, though priests [call upon thee]' [ṚV 7.32.20] is the Sāmapragātha, possessing repetitions (adhyāsavān), having the form of cattle, on the fifth day: [it is] the form of the fifth day.
'That swift courser, urged by the gods' [ṚV 10.178.1] is the constant Tārkṣya hymn.

5.8

'Forward this prayer when Vṛtra is defeated, thou hast aided' [ṚV 6.17] is a hymn in paṅkti, five-footed, on the fifth day: [it is] the form of the fifth day.
'Indra has grown for intoxication' [ṚV 6.18] is a hymn possessing intoxication (madvat), in paṅkti, five-footed, on the fifth day: [it is] the form of the fifth day.
'Wholly universal are thy intoxications' [ṚV 6.19] is a hymn possessing intoxication (madvat), in triṣṭubh.
With it, having a firmly established verse-quarter, he supports the soma pressing; by this he does not slip from his own abode.
'That Indra we strengthen' [ṚV 8.93.7] is the concluding triplet (paryāsa); 'He became a bull, a virile bull' [ṚV 8.93.7c] is the form of cattle, on the fifth day: [it is] the form of the fifth day.
And these are gāyatrīs.
The gāyatrīs indeed carry the midday [pressing] of this three-day period.
That metre indeed carries [it] into which the nivid is placed.
Therefore he places the nivid into the gāyatrīs.
'That of Savitṛ we choose' [ṚV 5.82.1], 'Today for us, god Savitṛ' [ṚV 5.82.4] are the opening verse and the following verse of the Vaiśvadeva [śastra],
on a Rathantara day, on the fifth day: [it is] the form of the fifth day.
'Upward that god Savitṛ, the protector of the home' [ṚV 6.71] is the hymn to Savitṛ; 'He impels abundant wealth for the worshipper' [ṚV 6.71.1c]—wealth (vāmam) is the form of cattle, on the fifth day: [it is] the form of the fifth day.
'The two great Heaven and Earth here, the oldest' [ṚV 6.70] is the hymn to Heaven and Earth; 'May the bull roar' [ṚV 6.70.2d] is the form of cattle, on the fifth day: [it is] the form of the fifth day.
'Ṛbhu, Vibhvan, Vāja, Indra towards us' [ṚV 4.34] is the hymn to the Ṛbhus;
vāja indeed is cattle; it is the form of cattle, on the fifth day: [it is] the form of the fifth day.
'I praise the folk of good vows with newest [hymns]' [ṚV 6.21] is the hymn to the All-gods, possessing repetitions, the form of cattle, on the fifth day: [it is] the form of the fifth day.
'The drink of the sacrificial offering, unaging, winning the sun' [ṚV 6.4] is the opening verse of the Āgnimāruta [śastra]; possessing sacrificial offering (haviṣmat), on the fifth day: [it is] the form of the fifth day.
'Let that wonderful form (vapuḥ) now appear to him who is discerning' [ṚV 6.66] is the hymn to the Maruts; possessing a wonderful form (vapuṣmat), on the fifth day: [it is] the form of the fifth day.
'For Jātavedas let us press the soma' [ṚV 1.99.1] is the constant verse to Jātavedas.
'Agni the hotṛ, lord of the house, he is king' [ṚV 4.7] is the hymn to Jātavedas, possessing repetitions, the form of cattle, on the fifth day: [it is] the form of the fifth day.

5.9

The sixth day is indeed the domain of the gods.
Those who come to the sixth day come to the domain of the gods.
Indeed, the gods do not dwell in each other's house; they say, 'Season does not dwell in the house of season.'
Thus the sacrificial priests perform the seasonal offerings according to their proper places, without mixing them.
Thus they arrange the seasons according to the season, and communities according to their proper places.
They say in this regard:
'[The priests] should not be directed with seasonal call-prompts (ṛtupraiṣa), nor should the vaṣaṭ-call be made with seasonal call-prompts.'
Speech indeed is the seasonal call-prompts; speech is attained on the sixth day.
If they were to direct with seasonal call-prompts, if they were to make the vaṣaṭ-call with seasonal call-prompts,
then they would come upon speech that is attained, weary, worn down in carrying, wailing under its load.
If, on the other hand, they were not to direct with them, or if they were not to make the vaṣaṭ-call with them,
they would fall away from that which is firm in the sacrifice; they would go astray from the sacrifice, from the breath, from Prajāpati, from cattle.
Therefore the direction should be made directly from the verses; the vaṣaṭ-call should be made directly from the verses.
Then they do not come upon speech that is attained, weary, worn down in carrying, wailing under its load;
they do not fall away from that which is firm in the sacrifice;
they do not go astray from the sacrifice, from the breath, from Prajāpati, from cattle.

5.10

They insert the Parucchepa verses in the two earlier pressings before the offerings of the departing [soma cups] (prasthitayājyā).
'Red' (rohita) is the name of this metre which belongs to Parucchepa.
By this [metre], indeed, Indra ascended (arohad) the seven heavenly worlds.
He who knows thus ascends the seven heavenly worlds.
Regarding this they say:
'Since five-footed verses are the form of the fifth day, and six-footed verses of the sixth, then why are seven-footed verses recited on the sixth day?'
With six verse-quarters indeed they reach the sixth day; cut off, as it were, is this day which is the seventh; grasping it with the seventh verse-quarter, they abide.
Then they return to speech, for the sake of continuity.
Those who, knowing thus, proceed, proceed with continuous, unbroken three-day periods.

5.11

The gods and the Asuras contended for these worlds.
The gods drove the Asuras away from these worlds on the sixth day itself.
Whatever treasures they had in their hands, taking those, they fled into the sea.
Pursuing [them] with this very metre, they seized the treasures in their hands.
Now, this verse-quarter which is a repeated verse-quarter (punaḥpada) is the hook for catching [them].
He takes the treasure of his rival, he drives him out from all these worlds, who knows thus.

5.12

The sky indeed is the deity that carries the sixth day; the stoma is the thirty-threefold, the sāman is the Raivata, the metre is the atichandas. He prospers according to the deity, according to the stoma, according to the sāman, and according to the metre with it, who knows thus. That which has identical conclusions is the characteristic mark of the sixth day; for what the third day is, that once again is the sixth. That which mentions a horse, that which denotes the end, that which is repeated, that which has a repeating refain, that which contains 'rata', that which is inverted, that which contains 'three', that which has the form of the end, that in which the deity is expressed in the last foot, that which addresses that [heavenly] world, that which is composed by Parucchepa, that which has seven feet, that which relates to Narāśaṃsa, that which relates to Nābhānediṣṭha, that which is the Raivata, that which is the atichandas, that which is complete, that which is the characteristic mark of the third day: these are the characteristic marks of the sixth day. 'This was born according to the ordinance of Manu' is the Ājya hymn of the sixth day; it is composed by Parucchepa, in the atichandas metre, having seven feet, on the sixth day, the characteristic mark of the sixth day. 'The sacrificial grass is strewn, come to us to drink', 'May the chariot possessing horses bring you two for aid', 'We have pressed, come with the pressing-stones', 'You two with praises, O Aśvins, seeking the gods', 'Great, mighty Indra', 'O bull Indra', 'astu śrauṣaṭ', 'Hear us well, O Agni, you who are praised', 'O gods who are eleven in the sky', 'Whom he gave, vehement, releasing debts'—this is the Praüga hymn, composed by Parucchepa, in the atichandas metre, having seven feet, on the sixth day, the characteristic mark of the sixth day. 'He is the first of the great' is the opening verse of the Marutvatīya. The great is the end, the sixth day is the end; on the sixth day, it is the characteristic mark of the sixth day. 'Three are the Somas of Indra', 'Come nearer indeed, O Indra', 'Forth now Brahmaṇaspati', 'Agni is the leader', 'You, O Soma, through your wisdoms', 'The waters swell', 'No one [stops] the chariot of Sudās'—such is the arrangement identical with the third day; on the sixth day, it is the characteristic mark of the sixth day. 'Which chariot, O Indra, you for the winning of wisdom' is a hymn composed by Parucchepa, in the atichandas metre, having seven feet; on the sixth day, it is the characteristic mark of the sixth day. 'He who as a bull, of the same abode with the bull-powers' is a hymn with identical conclusions; on the sixth day, it is the characteristic mark of the sixth day. 'Indra, accompanied by the Maruts, drink the Soma here' is a hymn; 'Together with them let the destroyer of Vṛtra drink': destruction is the end, the sixth day is the end; on the sixth day, it is the characteristic mark of the sixth day. Moreover, it is in the triṣṭubh metre. With it, which has a firm standing foot, he upholds the pressing; from his base he does not fall away by this. 'This by which indeed this' is the concluding verse: 'Heaven was conquered with the Maruts': what is conquered is the end, the sixth day is the end; on the sixth day, it is the characteristic mark of the sixth day. And they are in the gāyatrī metre. The gāyatrīs indeed carry the midday [pressing] of this three-day period. That metre indeed carries it in which the nivid is inserted. Therefore he inserts the nivid in the gāyatrīs. 'The wealthy ones at our feast', 'The wealthy one indeed, O praisers of the wealthy one'—the Raivata becomes the pṛṣṭha sāman. On a bṛhatī day, on the sixth day, it is the characteristic mark of the sixth day. 'What he longed for' is the inserted verse, immovable. 'You indeed we invoke'—he follows the womb of the Bṛhat. For this day is connected with the bṛhatī by its base. 'Indra for the worship of the gods' is the sāman pragātha, having a repeated refrain; on the sixth day, it is the characteristic mark of the sixth day. 'That swift one, divine-speeding' is the Tārkṣya, immovable.

5.13

"Come to us, Indra, from afar" is a hymn by Parucchepa, in the atichandas metre, seven-footed, on the sixth day—a characteristic form of the sixth day. / "Indeed now his great deeds" is a hymn having a common refrain, on the sixth day—a characteristic form of the sixth day. / "Thou hast become the sole lord of riches of riches" is a hymn; [and in it] "Mount the chariot, fearful, of mighty valour": standing still is an end, the sixth day is an end, on the sixth day—a characteristic form of the sixth day. / And it is in the triṣṭubh metre. / By that verse with a fixed footing he supports the pressing, so that he does not fall away from his proper abode by it. / "To us with bay horses [come to] the pressed [juice]" is the concluding verse [paryāsa], having a common refrain, on the sixth day—a characteristic form of the sixth day. / And these [verses] are gāyatrīs. / The gāyatrīs indeed carry the midday [pressing] of this three-day period. / That metre indeed carries [it] in which the nivid is placed. / Therefore he places the nivid in the gāyatrī verses. / "Towards that god Savitṛ between the two [worlds]" is the introductory verse of the Vaiśvadeva [śastra], in the atichandas metre, on the sixth day—a characteristic form of the sixth day. / "That desirable [glory] of Savitṛ", "At dusk he hath arrived" is the following verse [anucara]: what has gone is an end, the sixth day is an end, on the sixth day—a characteristic form of the sixth day. / "Up indeed that god Savitṛ for impulse" is the hymn to Savitṛ; [and in it] "Most constant in that work the bearer hath stood": standing still is an end, the sixth day is an end, on the sixth day—a characteristic form of the sixth day. / "Which of the two is earlier, which later?" is the hymn to Heaven and Earth, having a common refrain, on the sixth day—a characteristic form of the sixth day. / "Who is the greatest, who the youngest that hath come to us?", "To our sacrifice, O Vājas, Ribhukṣan" is the hymn to the Ṛbhus, containing praise of men [nārāśaṃsa], having the word 'three' [trivat], on the sixth day—a characteristic form of the sixth day. / "Thus indeed [I sing] to Rudra, speaking zealously", "They who are anointed together with the sacrifice and the sacrificial gift" is the hymn to the All-Gods.

5.14

He recites the Nābhānediṣṭha [hymn]. / Nābhānediṣṭha, son of Manu, while living as a celibate student, his brothers excluded from the inheritance. / Having returned, he said: / "What have you apportioned to me?" / "This settler of disputes, this giver of counsel," they said. / Therefore even now sons call their father: / "The settler of disputes, the giver of counsel." / He went to his father and said: / "Indeed, father, they have apportioned thee to me!" / The father said to him: / "Do not heed that, little son. / These Aṅgirases over here are performing a sacrificial session for the heavenly world. / Every sixth day they come to, they become bewildered. / Make them recite these two hymns on the sixth day; / what thousand [cows] they have as the service of the sacrificial session, that they will give to thee when going to heaven." / "So be it," [he replied]. / He went up to them: / "Accept the son of Manu, the wise one!" / They said to him: / "With what desire dost thou speak?" / "Let me make known to you this sixth day," he said; / "then, what thousand [cows] you have as the service of the sacrificial session, that give to me when going to heaven." / "So be it." / He made them recite these two hymns on the sixth day. / Thereupon indeed they understood the sacrifice; they [understood] the heavenly world. / In that he recites these two hymns on the sixth day, / it is for the discerning of the sacrifice, for the perceiving of the heavenly world. / As they were going to heaven, they said to him: / "This thousand is thine, O Brahmin." / While he was collecting it together, a man clad in black garments, rising up from the north, said: / "Mine indeed is this; mine indeed is what is left on the sacrificial ground!" / He said: / "To me indeed have they given it!" / He said to him: / "Let the decision between the two of us be before thy father alone." / He went to his father. His father said to him: / "Did they not give [it] to thee, little son?" / "They did give [it] to me," he said; / "but a man clad in black garments, rising up from the north, said to me: / 'Mine indeed is this; mine indeed is what is left on the sacrificial ground,' and took it." / The father said to him: / "It is his indeed, little son; but he will give it to thee." / He went back and said: / "This is indeed thine, venerable sir, so my father hath said." / He said: / "That I give to thee alone, who hast spoken the truth." / Therefore, one who knows thus must speak truth alone. / That is this verse-group which wins a thousand, namely, the Nābhānediṣṭha. / A thousand comes to him; / he knows the heavenly world through the sixth day, who knows thus.

5.15

These they call 'companions': / the Nābhānediṣṭha, the Vālakhilyas, the Vṛṣākapi, and the Evayāmarut; he should recite them together. / If he were to omit one of them, he would omit that from the sacrificer: / if the Nābhānediṣṭha, he would omit his semen; / if the Vālakhilyas, he would omit his vital breaths; / if the Vṛṣākapi, he would omit his self; / if the Evayāmarut, he would shake him from his foundation, both divine and human. / With the Nābhānediṣṭha indeed he poured the semen; with the Vālakhilyas he developed it; / with the Sukīrti [hymn] of Kakṣīvat he opened wide the womb: / "That we may rejoice in thy broad protection." / Therefore, though being larger, the embryo does not harm the womb, though being smaller, / for it is fashioned by brahman. / With the Evayāmarut he makes [it] go; thereby all this is made to go, it goes, / whatever this is. / "A day that is dark and a day that is bright" is the introductory verse of the Āgnimāruta [śastra]; / "day by day" is repeated, reiterated, / on the sixth day—a characteristic form of the sixth day. / "Your sweet name, O Maruts, worthy of worship" is the hymn to the Maruts, containing much speech. / What is much is an end, the sixth day is an end, on the sixth day—a characteristic form of the sixth day. / "To Jātavedas let us press the Soma" is the unalterable verse to Jātavedas. / "He as of old, being born with strength" is the hymn to Jātavedas, / having a common refrain, on the sixth day—a characteristic form of the sixth day. / "Firmly holding, firmly holding," so he recites, for he fears slipping away from the end. / Just as one would tie an end with knot upon knot, or drive in a peg at the end for holding fast, / such is it when he recites "firmly holding, firmly holding," for continuity. / They proceed with continuous, uninterrupted three-day periods, who, knowing thus, proceed, proceed.

5.16

Whatever contains 'i' (approach) and 'pra' (forward) is a characteristic of the seventh day. For what the first day is, that again is this seventh day. What contains 'yunkta' (yoked), what contains 'ratha' (chariot), what contains 'āśu' (swift), what contains 'piba' (drink), where the deity is explicitly mentioned in the first quarter-verse, where this world is alluded to, what contains 'jāta' (born), what is unexpressed, what refers to the future, what is a characteristic of the first day—these indeed are the characteristics of the seventh day.

'From the ocean the honey-sweet wave arose': this is the ājya [śastra] of the seventh day, unexpressed, on the seventh day, a characteristic of the seventh day.
Speech indeed is the ocean.
Speech is not exhausted, nor is the ocean exhausted.
In that this is the ājya [śastra] of the seventh day, they thereby extend the sacrifice from the sacrifice itself; they thereby return to speech for continuity.
Those who proceed knowing thus proceed by continuous, uninterrupted three-day periods.
Indeed, the stomās are exhausted, the metres are exhausted on the sixth day.
Just as in that world they baste the cut-off portions again with melted butter for freshness, even so they return to the stomās and to the metres again for freshness.
In that this is the ājya [śastra] of the seventh day, it is in the triṣṭubh metre. This three-day period has the triṣṭubh for its morning pressing.

'Come, O Vāyu, drinker of the pure, adorn our sacrifice', 'With which you go forward to the donor', 'Come to our sacrifice with your teams numbering a hundred', 'The swift presser has stepped forward in the rites', 'Which wind-borne, Indra-intoxicating [draughts]', 'Which hundred teams you have, which thousand', 'When Mitra and Varuṇa contended', 'Come, O Nāsatyas, with your chariot rich in cattle', 'Come to us, O god, with might, O powerful one', 'Forward do the godly worship you at the sacrifices', 'Forward did it flow with its surging food': this is the praüga [śastra]. What contains 'i' and 'pra' on the seventh day is a characteristic of the seventh day. And it is in the triṣṭubh metre; this three-day period has the triṣṭubh for its morning pressing.

'To you like a chariot for help', 'This pressed juice, O Vasu', 'O Indra, come right near', 'Let Brahmaṇaspati go forth', 'Agni is the leader', 'You, O Soma, through your wisdom', 'The waters swell', 'Forward to great Indra for you': this is the same extension as the first day, on the seventh day, a characteristic of the seventh day.

'With what splendour, being of equal age and belonging to the same nest': this hymn, containing 'born' in 'neither one being born attains [him], nor one born', is a characteristic of the seventh day on the seventh day. And that is the Kayāśubhīya hymn.
This indeed is the hymn of agreement, of continuation, namely the Kayāśubhīya.
By this indeed did Indra, Agastya, and the Maruts come to an agreement.
That he recites the Kayāśubhīya is just for agreement.
And it confers long life.
Therefore, for whomever he holds dear, he should recite the Kayāśubhīya for him.
And it is in the triṣṭubh metre.
With its verse having a firm foundation, he sustains the pressing; he does not depart from his proper seat by this.

'Magnify that ram who finds the light': this hymn, containing 'chariot' in 'like a swift horse, a chariot speeding to the call', is a characteristic of the seventh day on the seventh day. And that is in the jagatī metre.
The jagatī verses indeed carry the midday [pressing] of this three-day period.
That metre indeed carries [it] into which the nivid is inserted.
Therefore he inserts the nivid into jagatī verses.
Copulative pairs of hymns are recited: both triṣṭubh and jagatī verses.
Cattle indeed are a copulative pair; the chandomas are cattle, for the attainment of cattle.

'You indeed we call upon', 'For you come, O active one': these form the bṛhat-pṛṣṭha on the seventh day, which is the same as that of the sixth day.
What is the rathaṃtara is the vairūpa; what is the bṛhat is the vairāja; what is the rathaṃtara is the śākvara; what is the bṛhat is the raivata.
That it is the bṛhat-pṛṣṭha is because they support the bṛhat with the bṛhat itself, to prevent a rupture of the stomā.
If it were the rathaṃtara, there would be a rupture.
Therefore the bṛhat alone is to be performed.

'What has been won' is the fixed insertion-verse.
He turns back in accordance with the womb of the rathaṃtara with 'Unto you, O hero, we shout praise'.
For this day is connected to the rathaṃtara by its proper seat.
'Drink of the pressed, sapful [draught]' is the sāmapragātha, containing 'piba' (drink) on the seventh day, a characteristic of the seventh day.
'That swift courser sped by the gods' is the fixed Tārkṣya hymn.

5.17

The hymn is: 'Now I will proclaim the virilities of Indra.' [With the word] 'pra' (forth), on the seventh day, it is the characteristic form of the seventh day. And it is in the triṣṭubh [metre]. By that [hymn], which has a firm footing, he sustains the soma pressing; he does not fall away from his proper seat by means of it. The hymn is: 'Unto that ram invoked of many, worthy of praise.' Verily, what is 'pra' is 'abhi' (towards); on the seventh day it is the characteristic form of the seventh day. And it is in the jagatī [metre]. The jagatīs indeed carry the midday [pressing] of this three-day period. Truly, that metre carries it in which the nivid is inserted. Therefore he inserts the nivid into the jagatī [verses]. Hymns in pairs are recited, in the triṣṭubh and in the jagatī [metres]. Cattle are indeed a copulative pair, and cattle are the chandomas, for obtaining cattle. 'That [favour] of Savitṛ we choose' and 'Today for us, divine Savitṛ' are the introductory and corresponding verses of the Vaiśvadeva [śastra]. On a day belonging to the rathantara, on the seventh day, it is the characteristic form of the seventh day. 'Unto you, divine Savitṛ' is the hymn to Savitṛ. Verily, what is 'pra' is 'abhi'; on the seventh day it is the characteristic form of the seventh day. 'Go forth, you two, bringing welfare to the sacrifice' is [the hymn] to Heaven and Earth. [With the word] 'pra', on the seventh day, it is the characteristic form of the seventh day. 'This for the divine race' is [the hymn] to the Ṛbhus, containing the root jan- (birth); on the seventh day it is the characteristic form of the seventh day. He recites two-verse strophes: 'Come with love, together.' Man has two feet; cattle have four feet; cattle are the chandomas, for obtaining cattle. When he recites two-verse strophes, he thereby establishes the sacrificer, who stands on two feet, among four-footed cattle. 'With these [hymns], O Agni, worship [and] songs' is the hymn to the Viśve Devas. [With the word] 'ā' (unto), on the seventh day, it is the characteristic form of the seventh day. And these are in the gāyatrī [metre]. This three-day period has the gāyatrī at the third pressing. 'Vaiśvānara has begotten' is the introductory verse of the Āgnimāruta [śastra]. Containing the root jan-, on the seventh day, it is the characteristic form of the seventh day. 'Forwards, what triṣṭubh vigour for you' is [the hymn] to the Maruts. [With the word] 'pra', on the seventh day, it is the characteristic form of the seventh day. 'For Jātavedas let us press the soma' is the unchangeable [verse] to Jātavedas. 'Your messenger, who knows all' is [the hymn] to Jātavedas; unexpressed, on the seventh day, it is the characteristic form of the seventh day. And these are in the gāyatrī [metre]. This three-day period has the gāyatrī at the third pressing.

5.18

That which contains neither 'na' nor 'pra', that which is stationary: that is the characteristic form of the eighth day. For what the second day is, that same is this eighth day again. That which contains 'ūrdhva' (upward), that which contains 'prati' (towards/against), that which contains 'antar' (within), that which contains 'vṛṣan' (bull/virile), that which contains 'vṛdh' (increase); where the deity is expressly mentioned in the middle verse-foot; that wherein the intermediate region is mentioned; that which has Agni twice, that which contains 'mahat' (great), that which has a double invocation, that which contains 'punar' (again), that which contains the present participle of kṛ- (doing); what is the characteristic form of the second day: these indeed are the characteristic forms of the eighth day. 'Agni, your god, in unison with the fires' becomes the ājya [śastra] of the eighth day. Having Agni twice, on the eighth day, it is the characteristic form of the eighth day. And it is in the triṣṭubh [metre]. This three-day period has the triṣṭubh at the morning pressing. 'Where, indeed, those who have increased with reverence', 'Rich in food, increasing wealth, wise', 'The dawns shine out, fair-omened, faultless', 'The willing messengers, not to be harmed, the guardians', 'As much as the speed of the body, as much as the vital power', 'Towards you two as the sun rises, with hymns', 'The milch-cow yielding the desire of the ancient', 'As brahman, O Indra, come to us knowing', 'Agni, standing upright, has reached good will, wealth', 'And may this Sarasvatī, rejoicing, [be ours]': [this is] the praüga [śastra], containing 'prati', containing 'antar', having a double invocation, containing 'ūrdhva'; on the eighth day it is the characteristic form of the eighth day. And it is in the triṣṭubh [metre]. This three-day period has the triṣṭubh at the morning pressing. 'The lord of all men for you', 'Indra alone is the drinker of soma', 'O Indra, come nearer hither', 'Arise, O Brahmaṇaspati', 'Agni the leader', 'You, O Soma, through insight', 'The waters swell', 'Sing the bṛhat to Indra': identical with the second day, the arrangement on the eighth day is the characteristic form of the eighth day. 'Praise the great Indra in whom all' is the hymn; containing 'mahat', on the eighth day, it is the characteristic form of the eighth day. 'Even from great [danger], you, O Indra, when these' is the hymn; containing 'mahat', on the eighth day, it is the characteristic form of the eighth day. 'Drink the soma, pierce that ferocious [foe]' is the hymn; 'The cow-stall, O Indra, being praised as great'—containing 'mahat', on the eighth day, it is the characteristic form of the eighth day. 'Indra the great, like a man, filling the peoples' is the hymn; containing 'mahat', on the eighth day, it is the characteristic form of the eighth day. And it is in the triṣṭubh [metre]. By that [hymn], which has a firm footing, he sustains the soma pressing; he does not fall away from his proper seat by means of it. 'Heaven and earth of one mind with him' is the hymn; 'When he came, making his majestic Indra-power'—containing 'mahat', on the eighth day, it is the characteristic form of the eighth day. And it is in the jagatī [metre]. The jagatīs indeed carry the midday [pressing] of this three-day period. Truly, that metre carries it in which the nivid is inserted. Therefore he inserts the nivid into the jagatī [verses]. Hymns in pairs are recited, in the triṣṭubh and in the jagatī [metres]. Cattle are indeed a copulative pair, and cattle are the chandomas, for obtaining cattle. Hymns containing 'mahat' are recited. The intermediate region is indeed great, for the attainment of the intermediate region. Five hymns are recited. The paṅkti has five feet; the sacrifice is fivefold; cattle are fivefold; cattle are the chandomas, for obtaining cattle. 'Unto you, O hero, we shout aloud' and 'Unto you for the former drinking': the rathantara becomes the pṛṣṭha on the eighth day. Verily, what contains 'ana' is the unchangeable inserted verse. 'You indeed we invoke'—he turns back following the womb of the bṛhat. For by its seat this day belongs to the bṛhat. 'Both may he hear from us' is the sāman pragātha. 'Both what is here today and what was yesterday': on a day belonging to the bṛhat, on the eighth day, it is the characteristic form of the eighth day. 'That courser impelled by the gods' is the unchangeable Tārkṣya [hymn].

5.19

The hymn 'apūrvyā purutamāny asmā', [with the words] 'mahe vīrāya tavase turāya'—containing [the word] 'great' (mahat), on the eighth day, is the characteristic of the eighth day. / The hymn 'tāṃ su te kīrtim maghavan mahitvā'—containing [the word] 'great', on the eighth day, is the characteristic of the eighth day. / The hymn 'tvam mahām̐ indra yo ha śuṣmaiḥ'—containing [the word] 'great', on the eighth day, is the characteristic of the eighth day. / The hymn 'tvam mahām̐ indra tubhyaṃ ha kṣāḥ'—containing [the word] 'great', on the eighth day, is the characteristic of the eighth day. / And that is in the triṣṭubh [metre]. / By means of that firm-footed [hymn] he supports the soma pressing; by this he does not fall from his proper place. / The hymn 'divaś cid asya varimā vi paprathe', [with the words] 'indraṃ na mahnā'—containing [the word] 'great', on the eighth day, is the characteristic of the eighth day. / And that is in the jagatī [metre]. / For the jagatī verses carry the midday [pressing] of this three-day period. / That metre indeed carries [it] in which the nivid is inserted. / Therefore he inserts the nivid in the jagatī verses. / Paired hymns are recited, in the triṣṭubh and jagatī [metres]. / Cattle are a copulative pair, and the chandoma days are cattle, for the attainment of cattle. / Hymns containing [the word] 'great' are recited. / The intermediate space is great, for the attainment of the intermediate space. / Hymns in groups of five each are recited. / The paṅkti consists of five lines; the sacrifice is fivefold; cattle are fivefold; the chandoma days are cattle, for the attainment of cattle. / They, being twofold, five and five other, amount to ten. / That is the virāj possessing ten syllables. / The virāj is food; cattle are food; the chandoma days are cattle, for the attainment of cattle. / 'viśvo devasya netuḥ' and 'tat savitur vareṇyam', [along with] 'ā viśvadevaṃ satpatim', are the introductory and following verses of the Vaiśvadeva [śastra]. / In the day belonging to the bṛhatī, on the eighth day, it is the characteristic of the eighth day. / 'hiraṇyapāṇim ūtaye' is the [hymn] addressed to Savitṛ; containing [words expressive of] rising up, on the eighth day, it is the characteristic of the eighth day. / 'mahī dyauḥ pṛthivī ca naḥ' is the [hymn] addressed to Heaven and Earth; containing [the word] 'great', on the eighth day, it is the characteristic of the eighth day. / 'yuvānā pitarā punaḥ' is the [hymn] addressed to the Ṛbhus; containing [the word] 'again' (punar), on the eighth day, it is the characteristic of the eighth day. / 'imā nu kam bhuvanā sīṣadhāma'—he recites two-verse hymns. / Man is two-footed, cattle are four-footed; the chandoma days are cattle, for the attainment of cattle. / In that he recites two-verse hymns, he thereby firmly establishes the two-footed sacrificer in the four-footed cattle. / 'devānām id avo mahat' is the Vaiśvadeva hymn; containing [the word] 'great', on the eighth day, it is the characteristic of the eighth day. / And those are in the gāyatrī [metre]. / This three-day period has the gāyatrī for its third pressing. / 'ṛtāvānaṃ vaiśvānaram' is the introductory verse of the Āgnimāruta [śastra]; [with the words] 'agnir vaiśvānaro mahān'—containing [the word] 'great', on the eighth day, it is the characteristic of the eighth day. / 'krīḷaṃ vaḥ śardho mārutam' is the [hymn] addressed to the Maruts; [with the words] 'jambhe rasasya vāvṛdhe'—containing [the word] 'increasing' (vṛdhat), on the eighth day, it is the characteristic of the eighth day. / 'jātavedase sunavāma somam' is the unchanging verse addressed to Jātavedas; / 'agne mṛḷa mahām̐ asi' is the hymn addressed to Jātavedas; containing [the word] 'great', on the eighth day, it is the characteristic of the eighth day. / And those are in the gāyatrī [metre]. / This three-day period has the gāyatrī for its third pressing; this three-day period.

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