Aitareyabrahmana 2.26

2.26

te vā ete prāṇā eva yad dvidevatyā
vāk ca prāṇaś caindravāyavaś, cakṣuś ca manaś ca maitrāvaruṇaḥ,
śrotraṃ cātmā cāśvinās
tasya haitasyaindravāyavasyāpy eke 'nuṣṭubhau
puronuvākye kurvanti gāyatryau yājye
vāk ca vā eṣa prāṇāś ca graho yad aindravāyavas,
tad api chandobhyāṃ yathāyathaṃ klapsyete iti
tat-tan nādṛtyaṃ. vyṛddhaṃ vā etad yajñe kriyate
yatra puronuvākyā jyāyasī yājyāyai.
yatra vai yājyā jyāyasi, tat samṛddham, atho yatra sāme.
yasyo tat kāmāya tathā kuryāt prāṇasya ca vācaś cātraiva tad upāptaṃ
vāyavyā pūrvā puronuvākyaindravāyavy uttaraivaṃ yājyayoḥ.
sā yā vāyavyā tayā prāṇaṃ kalpayati, Vāyur hi prāṇo.
'tha yaindravāyavī tasyai yad aindram padaṃ tena vācaṃ kalpayati,
vāg ghy aindry. upo taṃ kāmam āpnoti yaḥ prāṇe ca vāci ca,
na yajñe viṣamaṃ karoti

ii. 26 (ix. 2). The cups for two deities are the breaths; that for Indra and Vāyu is speech and breath; that for Mitra and Varuṇa eye and mind; that for the Açvins ear and self. Now some make the invitatory verses for that for Indra and Vāyu Anuṣṭubhs, and the offering verses Gāyatrīs (saying), ‘The cup for Indra and Vāyu is speech and breath; thus will the two be in accord with metres also.’ This is not to be regarded. Imperfection is produced in the sacrifice when the invitatory verse is longer than the offering verse; when the offering verse is the longer, that is perfect, and so also when they are equal. For whatever desire in speech or breath he thus acts, that is herein obtained. The first invitatory verse is addressed to Vāyu, the second to Indra and Vāyu and so with the offering verses. With the one addressed to Vāyu, he puts breath in order, for breath is Vāyu; then with the Indra line of (the verse) to Indra and Vāyu he puts speech in order, for speech is connected with Indra. He obtains the desire in breath and speech; he makes no unevenness in the sacrifice.