Kaṭha Āraṇyaka 2.22

2.22

vācaiva prayanti vācodyanti 215 brahmaṇa upastaraṇamasi brahmaṇe tvopastṛṇāmīti prajāyā eva paśūnāmupastaraṇaṃ karoti 216 īḻāyai vāstv asīti pratiṣṭhityā 217 sā vāta vāhi bheṣajaṃ vi vāta vāhi yadra pa iti . prāṇo vai vāyuḥ . prāṇamevāsya bhūyiṣṭhaṃ karoti 218 āpo hi ṣṭhā mayobhuva iti . --- ṛco yajūm̐ ṣi sāmānīti . tadvai tredhāvihito yadvedaḥ . --- kalpate'smai tredhā yogakṣemaḥ prajāyāḥ paśūnāṃ viśaḥ . --- athaiṣa vrataṃ cariṣyannaraṇyamparetya śucau bhūmyava-kāśe grāmādaśchadirdarśe'dhyāpayati . mṛtyorvā eṣa goṣṭho yadgrāmo . athaiṣa devānāṃ yadaraṇyam . apa punarmṛtyuṃ jayati ya evaṃ veda udita āditye pūrvāhṇe pūrvapakṣa udagayane'dhīyītaitadvai triśukriyaṃ . triśukriyo bhavati ya evaṃ veda nābhreṣu na samauhe na gavāmante na parvopaparvayorātmano'him̐ sāyai . na mṛtaṃ dvipadāñcatuṣpadāmpratyātmano'him̐ sāyai . na mṛtaṃ dvipadāṃ catuṣpadāṃ mām̐ samas!thi lohitaṃ caṇḍālamaśuci vā dṛṣṭvāmedhyāni vā etāni medhyatvāya . na pūrve-dyurmām̐ samattvā . na pūrvedyurabrahmacaryamupetya . na tadahaḥ pūrvāhṇe keśaśmaśrū lomanakhāni vāpayennāvalikhennāñjyānnābhyañjyānna snāyāttejaso'navabhram̐śāya . na grāmyāṇāmpaśūnām̐ sandarśanenāśāntikṛtassam̐ sṛjeta . --- pātrāṇi kārayet . tapo vai dīkṣā . tapasaivāsya prayunakti . uttaratastiṣṭhati . tasminmukhyaṃ mahāvīraṃ prajunaktyanvahamitarau . gāyatro vā eteṣāmprathamastraiṣṭubho dvitīyo jāgatastṛtīyo . anvahameva yathāpūrvaṃ chandām̐ si yunakti . śiro vā etadyajñasya yatpravargyas .

With speech they set forth; with speech they arise. [With the mantra:] 'You are the under-spreading of the brahman priest; for the brahman priest I spread you under,' he makes an under-spreading for offspring and cattle. [With the mantra:] 'You are the home of Īḻā,' for firm standing. [With the mantra:] 'Wind, blow medicine; wind, blow away whatever evil there is': breath indeed is Vāyu; it is breath that he makes most abundant for him. [With the mantra:] 'Waters, you are blissful' […]. The ṛc-verses, the yajus-formulas, the sāmans: thus the Veda is threefold arranged. […] threefold is arranged for him the acquisition and preservation of offspring, cattle, and subjects. Now he, when about to observe the vow, having gone out into the wilderness to a pure spot of earth where the village roof is out of sight, teaches [it]. A pen of death indeed is the village, while that of the gods is the wilderness. He wins beyond repeated death who knows this. When the sun has risen, in the forenoon, in the bright half of the month, during the northern course [of the sun], he should study. This indeed is the tri-śukriya. Tri-śukriya becomes he who knows this. Not under clouds, not in dense haze, not among cattle, not on the new- or full-moon day nor during the intermediate nodes, for the non-injury of himself. Not facing a dead two-footed or four-footed creature, for the non-injury of himself. Not having seen a dead two-footed or four-footed creature, flesh, bone, blood, a Caṇḍāla, or an impure thing; for these are unholy, [it is] for holiness. Not having eaten meat on the previous day. Not having engaged in unchaste behavior on the previous day. On that day in the forenoon he should not have his hair, beard, body-hair, or nails shaved, nor scrape himself, nor anoint [his eyes], nor smear himself [with oil], nor bathe, for the non-loss of his fiery energy. Unpacified, he should not come into contact with the sight of domestic animals. […] he should have vessels made. Consecration is ascetic heat; by ascetic heat he harnesses for him. He stands to the north. At it he harnesses the chief Mahāvīra, day after day the other two. The first of them is connected with the Gāyatrī, the second with the Triṣṭubh, the third with the Jagatī. Day after day according to the original order he harnesses the meters. The head of the sacrifice, indeed, is the Pravargya.