Aitareyabrahmana 2.7

2.7

asnā rakṣaḥ saṃsṛjatād ity āha.
tuṣair vai phalīkaraṇair devā haviryajñebhyo rakṣāṃsi nirabhajann,
asnā mahāyajñāt. sa yad asnā rakṣaḥ saṃsṛjatād ity āha,
rakṣāṃsy eva tat svena bhāgadheyena yajñān niravadayate
tad āhur: na yajñe rakṣasāṃ kīrtayet,
kāni rakṣāṃsy, ṛterakṣā vai yajña iti
tad u vā āhuḥ: kīrtayed eva
yo vai bhāginam bhāgān nudate, cayate vainaṃ,
sa yadi vainaṃ na cayate 'tha putram atha pautraṃ, cayate tv evainam iti
sa yadi kīrtayed, upāṃśu kīrtayet.
tira iva vā etad vāco yad upāṃśu, tira ivaitad yad rakṣāṃsy
atha yad uccaiḥ kīrtayed, īśvaro hāsya vāco rakṣobhāṣo janitor
yo 'yaṃ rākṣasīṃ vācaṃ vadati sa
yāṃ vai dṛpto vadati yām unmattaḥ, sā vai rākṣasī vāṅ
nātmanā dṛpyati, nāsya prajāyāṃ dṛpta ājāyate ya evaṃ veda
vaniṣṭhum asya mā rāviṣṭorūkam manyamānā,
ned vas toke tana ye ravitā ravac chamitāra iti.
ye caiva devānāṃ śamitāro ye ca manuṣyāṇāṃ,
tebhya evainaṃ tat paridadāty
adhrigo śamīdhvaṃ, suśami śamīdhvaṃ, śamīdhvaṃ adhrigā+u iti
trir brūyād apāpeti cādhrigur vai devānāṃ śamitāpāpo nigrabhītā,
śamitṛbhyaś caivainaṃ tan nigrabhītṛbhyaś ca samprayachati
śamitāro yad atra sukṛtaṃ kṛṇavathāsmāsu tad,
yad duṣkṛtam anyatra tad ity āhāgnir vai devānāṃ hotāsīt,
sa enaṃ vācā vyaśād; vācā vā enaṃ hotā viśāsti.
tad yad arvāg yat paraḥ kṛntanti yad ulbaṇaṃ yad vithuraṃ kriyate,
śamitṛbhyaś caivainat tan nigrabhītṛbhyaś ca samanudiśati,
svasty eva hotonmucyate sarvāyuḥ sarvāyutvāya
sarvam āyur eti ya evaṃ veda

ii. 7 (vi. 7). 'Unite the Rakṣases with the blood' he says. With the husks and the polishings the gods deprived the Rakṣases of the offerings of oblations (of cereals, &c.), with blood of the great sacrifice. In that he says 'Unite the Rakṣases with the blood', with their own share he excludes the Rakṣases from the sacrifice. They say 'He should not at the sacrifice make mention of Rakṣases; what Rakṣases are there? The sacrifice is without Rakṣases.' They say, however, 'He should make mention; if a man deprive one with a portion of his portion, he revenges himself on him, or if he does not revenge himself on him, then on his son, or on his grandson, but he does revenge himself on him.' If he make mention he should do so inaudibly; the inaudible part of speech is hidden as it were, the Rakṣases are hidden as it were. If he were to make mention audibly he would make his speech the speech of the Rakṣases.

He who speaks the speech of the Rakṣases (speaks) that speech which a proud person or a man distraught speaks; that is the speech of the Rakṣases. He does not himself become proud, nor in his offspring is a proud son born who knows thus. ‘Its entrails do not cut deeming them an owl (in that shape), lest in your family and offspring a howler may howl, O slayer’ (he says); to the divine and the human slayers verily thus he hands it over. ‘O Adhrigu, toil, carefully toil; toil, O Adhrigu’ thrice should he say and ‘O free from sin’; the slayer of the gods is the Adhrigu, the Nigrabhītṛ the one free from sin; verily thus he hands it over to the slayers and the Nigrabhītṛs. ‘O slayers, whatever here shall be well done, to us that; whatever ill done, elsewhere that’ (he says); Agni was the Hotṛ of the gods; with speech he dissected it; by speech the Hotṛ dissects it. Whatever they cut below or above, whatever is done to excess or defectively, verily thus he indicates it to the Nigrabhītṛs and the slayers; prosperously verily is the Hotṛ set free with full life for fullness of life; all his life he lives who thus knows.