Aitareyabrahmana 2.10

2.10

manotāyai haviṣo 'vadīyamānasyānubrūhīty āhādhvaryus
tvaṃ hy agne prathamo manoteti sūktam anvāha
tad āhur: yad anyadevatya uta paśur bhavaty,
atha kasmād āgneyīr eva Manotāyai haviṣo 'vadīyamānasyānvāheti
tisro vai devānām Manotās, tāsu hī teṣām manāṃsy otāni.
vāg vai devānām Manotā, tasyāṃ hi teṣām manāṃsy otāni;
gaur vai devānām Manotā, tasyāṃ hi teṣām manāṃsy otāny;
Agnir vai devānām Manotā, tasmin hi teṣām manāṃsy otāny.
Agniḥ sarvā Manotā, Agnau Manotāḥ saṃgachante.
tasmād āgneyīr eva Manotāyai haviṣo 'vadīyamānasyānvāhā/gnīṣomā
haviṣaḥ prasthitasyeti haviṣo yajati
haviṣa iti rūpasamṛddha, prasthitasyeti rūpasamṛddhā
sarvābhir hāsya samṛddhibhiḥ samṛddhaṃ havyaṃ devān apyeti ya evaṃ veda
vanaspatiṃ yajati. prāṇo vai vanaspatir
jīvaṃ hāsya havyaṃ devān apyeti yatraivaṃ vidvān vanaspatiṃ yajati
sviṣṭakṛtaṃ yajati. pratiṣṭhā vai sviṣṭakṛt,
pratiṣṭhāyām eva tad yajñam antataḥ pratiṣṭhāpayatī/ḷām
upahvayate. paśavo vā iḷā, paśūn eva tad upahvayate,
paśūn yajamāne dadhāti dadhāti

ii. 10 (vi. 10). ‘Recite for the oblation being cut off for Manotā’ the Adhvaryu says. He recites the hymn ‘For thou, O Agni, are the first thinker.’ They say ‘Since the victim is for other deities also, then why

does he recite (verses) to Agni alone for the oblation being cut off for Manotā?’ Three are the Manotās of the gods, for in them are their minds woven. Speech is the Manotā of the gods; for in it are their minds woven. The cow is the Manotā of the gods, for in it are their minds woven. Agni is the Manotā of the gods, for in him are their minds woven. Agni is all the Manotās; in Agni the Manotās unite. Therefore he recites (verses) to Agni only for the oblation being cut off for Manotā. ‘O Agni and Soma, of the oblation set forward’ he uses as offering verse for the oblation. In ‘of the oblation’ it is (appropriate and) perfect in form, as ‘set forward’ it is perfect in form. Made perfect with all perfections his oblation goes to the gods who knows thus. He says the offering verse for the lord of the forest; the lord of the forest is the breaths; with life his oblation goes to the gods when one knowing thus says the offering verse for the lord of the forest. He says the offering verse of the Sviṣṭakṛt; the Sviṣṭakṛt is a support; verily thus on a support at the end he establishes the sacrifice. He invokes the sacrificial food; the sacrificial food is cattle; verily thus he invokes cattle; he confers cattle upon the sacrificer.