Aitareyabrahmana 5.25

5.25

adhvaryo ity āhvayate caturhotṛṣu vadiṣyamāṇas, tad āhāvasya rūpam
oṃ hotas tathā hotar ity
adhvaryuḥ pratigṛṇāty avasite-'vasite daśasu padeṣu
teṣāṃ cittiḥ srug āsī+t \
cittam ājyam āsī+t \
vāg vedir āsī+t \
ādhītam barhir āsī+t \
keto Agnir āsī+t \
vijñātam agnīd āsī+t \
prāṇo havir āsī+t \
sāmādhvaryur āsī+t \
Vācaspatir hotāsī+t \
mana upavaktāsī+t \
te vā etaṃ graham agṛhṇata:
Vācaspate vidhe nāman \ vidhema te nāma \
vidhes tvam asmākaṃ nāmnā dyāṃ gacha \
yāṃ devāḥ prajāpatigṛhapataya ṛddhim arādhnuvaṃs tām ṛddhiṃ rātsyāmo
'tha Prajāpates tanūr anudravati brahmodyaṃ cā/nnādā
cānnapatnī cānnādā tad Agnir, annapatnī tad Ādityo
bhadrā ca kalyāṇī cā.
bhadrā tat Somaḥ, kalyāṇī tat paśāvo
'nilayā cāpabhayā cānilayā tad Vāyur, na hy eṣa kadā canelayaty.
apabhayā tan mṛtyuḥ, sarvaṃ hy etasmād bībhāyā/nāptā
cānāpyā cānāptā tat pṛthivy, anāpyā tad dyaur
anādhṛṣyā cāpratidhṛṣyā cānādhṛṣyā tad Agnir, apratidhṛṣyā tad Ādityo
'pūrvā cābhrātṛvyā cāpūrvā tan māno, 'bhrātṛvyā tat saṃvatsara
etā vāva dvādaśa Prajāpates tanva, eṣa kṛtsnaḥ Prajāpatis.
tat kṛtsnam Prajāpatim āpnoti daśamam ahar
atha brahmodyam vadanty.
Agnir gṛhapatir iti haika āhuḥ, so 'sya lokasya gṛhapatir.
Vāyur gṛhapatir iti haika āhuḥ, so 'ntarikṣalokasya gṛhapatir.
asau vai gṛhapatir yo 'sau tapaty.
eṣa patir, ṛtavo gṛhā.
yeṣāṃ vai gṛhapatiṃ devaṃ vidvān gṛhapatir bhavati,
rādhnoti sa gṛhapatiṃ, rādhnuvanti te yajamānā.
yeṣāṃ vā apahatapāpmānaṃ devaṃ vidvān gṛhapatir bhavaty,
apa sa gṛhapatiḥ pāpmānaṃ hate, 'pa te yajamānāḥ pāpmānaṃ ghnate.
'dhvaryo arātsmārātsma

v. 25 (xxiv. 6) 'O Adhvaryu' he calls when about to speak out in the Four Hotṛs. This is the form of the Call. 'Yes, O Hotṛ; be it so, O Hotṛ' is the response of the Adhvaryu at each pause in the ten sentences.

'Their offering spoon was thought.
(Their) butter was intelligence.
(Their) altar was speech.

(Their) strew was learning. (Their) Agni was insight. (Their) Agnīdh was knowledge. (Their) oblation was breath. (Their) Adhvaryu was the Sāman. (Their) Hotṛ was Vācaspati. (Their) Upavaktr was mind.

They drew this cup (with)

“O Vācaspati, O worshipper, O name. Let us worship thy name. Do thou worship, with our name go to the sky. That prosperity with which the gods with Prajāpati as householder prepared, that prosperity shall we attain.”’

Then he runs over the Bodies of Prajāpati and the riddle. ‘Eater of food and mistress of food’: the eater of food is Agni; the mistress of food Āditya. ‘The fair and the beautiful’: the fair is Soma, the beautiful is cattle. ‘The unresting and the fearless’: the unresting is Vāyu, for he never rests; the fearless is death, for all fear it. ‘The unattained and the unattainable’: the unattained is the earth; the unattainable is the sky. ‘The unattackable and the irresistible’: the unattackable is Agni; the irresistible is Āditya. ‘That which has no prius and no rival’: that which has no prius is mind; that which has no rival is the year. These are the twelve Bodies of Prajāpati; this is the whole of Prajāpati, thus the whole of Prajāpati he obtains on the tenth day. Then they say the riddle. ‘“Agni is the householder” some say: he is the householder of the world. “Vāyu is the householder” some say: he is the householder of the atmosphere. “He who gives heat yonder is the householder” some say: he is the lord, the seasons are the house. The householders prosper, the sacrificers prosper, for whom there is as householder one knowing the god as householder. The householder smites away evil, the sacrificers smite away evil for whom there is as householder one knowing the god who most effectively has smitten away evil.” O Adhvaryu we have won.’