Kaṭha Āraṇyaka 2.15

2.15

tebhya eva procyāvāntaradīkṣāmupaiti 155 pṛthivī samiditi yathāyajuḥ 156 ahaḥ ketunā juṣatāṃ sujyotirjyotiṣāmsvāheti rauhiṇaṃ juhoti . asau vā ādityo'hnāṃ ketū 157 rātrī ketunā juṣatāmsujyotirjyotiṣāṃ svāheti rauhiṇaṃ juhoti . candra mā vai rātrīṇāṃ ketuś . cakṣuṣī vā ete pravargyasya yatsūryācandra masau . cakṣuṣī rauhiṇau cakṣuṣoreva cakṣurdadhāti 158 namo rudrā ya diviṣade yasya varṣamiṣava iti . varṣaṃ vā eṣa iśūḥ kṛtvā prajā hinasti yadograṃ varṣati 159 tasmai nama iti varṣameva śivaṃ karoti 160 tena mā samara iti mā sambādhe samāgamāmetyevaitadāha 161 namo rudrā yāntarikṣasade yasya vāta iṣava iti . vātaṃ vā eṣa iṣūḥ kṛtvā prajā hinasti yadograṃ vāti 163 tasmai nama iti vātameva śivaṅ karoti 164 tena mā samara iti mā sambādhe samāgamāmetyevaitadāha 165 namo rudrā ya pṛthivīṣade yasyānnamiṣava ityannaṃ vā eṣa iṣūḥ kṛtvā prajā hinasti yadogram 166 tasmai nama iti annameva śivaṅ karoti 166-1 tena mā samara iti mā sambādhe samāgamāmetyevaitadāha . ---ṛco yajūm̐ ṣi sāmāni---stutibhirevainam̐ ---stauti 166-2 yadbrahmaṇa-śśṛṇavo bhūriti brahmavarcasamevātmandhatte . tasmānnāśrotriya pravṛñjyān . na vā eṣa tarhi śrutabrahmā bhavati 167 atra bhūyiṣṭhabhāja iha te syāmeti . vedānāmevainaṃ bhāginaṃ karoti . tasmādāhuradhvaryurvā adhvaraṃ vedādhva-ryuranyeṣāmagraṇīrbhavati 168 acikradadvṛṣā harirmahānmitro na darśata iti . yadvā eṣa varuṇo bhūtvā prajā abhitapenna kañcanāvaśim̐ syān . mitra eva bhūtvā prajā abhitapati 169 saṃ sūryeṇa didyutaditi .

Having announced it to them, he enters upon the intermediate consecration. With 'Earth is the kindling wood', [it is done] according to the yajus. With 'May the day delight with the banner, the good light of lights, svāhā', he offers the Rauhiṇa cake offering. That sun is indeed the banner of the days. With 'May the night delight with the banner, the good light of lights, svāhā', he offers the Rauhiṇa cake offering. The moon is indeed the banner of the nights. The two eyes of the Pravargya are indeed the sun and moon. The two Rauhiṇa offerings are the two eyes; he places sight in the two eyes. With 'Homage to Rudra who dwells in heaven, whose arrows are rain', he injures creatures having made rain into arrows when it rains fiercely. With 'Homage to him', he makes the rain auspicious. With 'Do not encounter me with that', he says this: 'May we not meet in conflict.' With 'Homage to Rudra who dwells in the atmosphere, whose arrows are the wind', he injures creatures having made the wind into arrows when it blows fiercely. With 'Homage to him', he makes the wind auspicious. With 'Do not encounter me with that', he says this: 'May we not meet in conflict.' With 'Homage to Rudra who dwells on the earth, whose arrows are food', he injures creatures having made food into arrows when fiercely […]. With 'Homage to him', he makes food auspicious. With 'Do not encounter me with that', he says this: 'May we not meet in conflict.' […] the ṛcs, the yajuses, the sāmans […] with praises alone he praises him. When [he says], 'That thou, O Brahman, may hear abundantly', he places priestly splendor in himself. Therefore, an unlearned priest should not perform the Pravargya; he indeed is not one who has heard the Veda at that time. With 'May we be the most favored here of thee', he makes him a sharer of the Vedas. Therefore they say: 'The adhvaryu knows the rite; the adhvaryu becomes the leader of the others.' With 'The great tawny bull roared, like kindly Mitra of fair aspect', if he, having become Varuṇa, were to scorch creatures, he would not leave anyone remaining; having become Mitra alone, he warms creatures. With 'Flashing together with the sun'—