Aitareyabrahmana 2.11: adhyāya 7, khaṇḍaḥ 1-8

2.11

devā vai yajñam atanvata. tāṃs tanvānān asurā abhyāyan:
yajñaveśasam eṣāṃ kariṣyāma iti;
tān āprīte paśau pura iva paryagner yūpam prati purastād upāyaṃś te
devāḥ pratibudhyāgnimayīḥ puras tripuram paryāsyanta
yajñasya cātmanaś ca guptyai. tā eṣām imā agnimayyaḥ puro dīpyamānā
bhrājamānā atiṣṭhaṃs. tā asurā anapadhṛṣyaivāpādravaṃs.
te 'gininaiva purastād asurarakṣāṃsy apāghnatāgninā paścāt
tathaivaitad yajamānā yat paryagni kurvanty,
agnimayīr eva tat puras tripuram paryasyante yajñasya cātmanaś ca guptyai.
tasmāt paryagni kurvanti, tasmāt paryagnaye 'nvāha
taṃ vā etam paśum āprītaṃ santam paryagnikṛtam udañcaṃ nayanti
tasyolmukam purastād dharanti
yajamāno vā eṣa nidānena yat paśur,
anena jyotiṣā yajamānaḥ purojyotiḥ svargaṃ lokam eṣyatīti
tena jyotiṣā yajamānaḥ purojyotiḥ svargaṃ lokam eti
taṃ yatra nihaniṣyanto bhavanti, tad adhvaryur barhir adhastād upāsyati
yad evainam ada āprītaṃ santam paryagnikṛtam bahirvedi nayanti,
barhiṣadam evainaṃ tat kurvanti
tasyovadhyagohaṃ khananty
auṣadhaṃ vā ūvadhyam, iyaṃ vā oṣadhīnām pratiṣṭhā,
tad enat svāyām eva pratiṣṭhāyām antataḥ pratiṣṭhāpayanti
tad āhur: yad eṣa havir eva yat paśur,
athāsya bahv apaiti lomāni tvag asṛk kuṣṭhikāḥ śaphā viṣāṇe,
skandati piśitaṃ: kenāsya tad āpūryata iti
yad evaitat paśau puroḷāśam anunirvapanti, tenaivāsya tad āpūryate
paśubhyo vai medhā udakrāmaṃs, tau vrīhiś caiva yavaś ca bhūtāv ajāyetāṃ.
tad yat paśau puroḷāśam anunirvapanti:
samedhena naḥ paśuneṣṭam asat, kevalena naḥ paśuneṣṭam asad iti
samedhena hāsya paśuneṣṭam bhavati,
kevalena hāsya paśuneṣṭam bhavati ya evaṃ veda

ii. 11 (vii. 1). The gods performed the sacrifice; towards them as they performed it came the Asuras, (saying) ‘We shall make a disturbance of their sacrifice.’ When over the victim had been said the Āprīs, before as it were the circumambulation with fire they attacked the post from the east. The gods, perceiving, placed around three forts consisting of citadels made of Agni, to protect themselves and the sacrifice. These Agni-made citadels kept shining and blazing. The Asuras, in terror, ran away; verily with Agni before and Agni behind they smote away the Asuras and the Rakṣases. Verily then also the sacrificers in that they perform the circumambulation with fire place around three forts, consisting of citadels made of Agni, to protect the sacrifice and themselves. Therefore they carry fire round; therefore for the carrying round of fire he recites. The victim over which the Āprīs have been said and round which fire has been carried they lead northwards. They carry a torch before it, (thinking) ‘The victim is in essence the sacrificer; by this light the sacrificer with light before him will go to the world of heaven.’ By

this light the sacrificer with light before him goes to the world of heaven. When they are about to kill it, then the Adhvaryu throws the strew below. In that they lead it outside the altar when over it has been said the Āprīs and round it fire has been carried, verily thus they make it sit on the strew. They dig a hole for the offal; the offal is connected with plants; this (earth) is the support of plants; verily thus in its support it at the end they establish. They say, ‘This animal is the oblation; now much of it goes away, hair, skin, blood, dewclaws, hooves, the two horns, the raw flesh falls away; by what is this made up?’ In that they offer a cake also at the animal sacrifice, thereby is this made up for it. The saps went away from animals; becoming rice and barley were they born; in that in the animal sacrifice they offer also a cake, (it is because they think) ‘Let our sacrifice be with a victim with sap; let our sacrifice be with a victim whole.’ His sacrifice is performed with a victim with sap; his sacrifice is performed with a victim whole who knows thus.