Aitareyabrahmana 5.33

5.33

tad āhur mahāvadā+ḥ \
yad ṛcaiva hautraṃ kriyate yajuṣādhvaryavaṃ sāmnodgīthaṃ,
vyārabdhā trayī vidyā bhavaty:
atha kena brahmatvaṃ kriyata iti.
trayyā vidyayeti brūyād
ayaṃ vai yajño yo 'yam pavate.
tasya vāk ca manaś ca vartanyau, vācā ca hi manasā ca yajño vartata.
iyaṃ vai vāg ado manas,
tad vācā trayyā vidyayaikam pakṣaṃ saṃskurvanti,
manasaiva brahmā saṃskaroti
te haike brahmāṇa upākṛte prātaranuvāke
stomabhāgāñ japitvā bhāṣamāṇā upāsate.
tad dhaitad uvāca brāhmaṇa upākṛte prātaranuvāke
brahmāṇam bhāṣamānaṃ dṛṣṭvārdham asya yajñasyāntaragur iti.
tad yathaikapāt puruṣo yann ekataścakro vā ratho vartamāno bhreṣaṃ nyety,
evam eva sa yajño bhreṣaṃ nyeti,
yajñasya bhreṣam anu yajamāno bhreṣaṃ nyeti
tasmād brahmopākṛte prātarauvāke vācaṃyamaḥ syād opāṃśvantaryāmayor homād,
upākṛteṣu pavamāneṣv odṛco.
'tha yāni stotrāṇi saśastrāṇy, ā teṣāṃ vaṣaṭkārād vācaṃyama eva syāt.
tad yathobhayataḥpāt puroṣo yann ubhayataścakro
vā ratho vartamāno na riṣyaty, evam eva sa yajño na riṣyati,
yajñasyāriṣṭim anu yajamāno na riṣyati

failure, running through all ‘*bhūḥ, bhuvaḥ, svar*’, do ye offer on the Āhavanīya only’. These exclamations are the internal fastenings of the Vedas; just as one may unite one thing with another, or joint with joint, or with a cord unite an object of leather or something which has come apart, so with these he unites whatever in the sacrifice has come apart. These exclam of the sacrifice; he receives for making medicine for the sacrifice. Moreover in that (the Brahman) performs his function as Brahman with the greatest amount of holy power, with the sap of the metres, therefore is he the Brahman; in the beginning the Brahman was a sharer of half with the other priests; a half (of the holy power) was the Brahman's, a half the other priests. Therefore if there is trouble in the sacrifice from the Ṛc the Brahman should offer on the Gārhapatya with ‘*bhūḥ*’; if from the Yajus, on the Agnīdh's altar, or on the Anvāhāryapacana at oblation offerings with ‘*bhuvaḥ*’; if from the Sāman with ‘*svar*’ on the Āhavanīya; if (the trouble) is unknown or a complete failure, he should run over all ‘*bhūḥ, bhuvaḥ, svar*’ and offer on the Āhavanīya only. The Prastotṛ when the Stotra is being begun, says ‘O Brahman, shall we chant, O Praçāstṛ?’. At the morning pressing the Brahman should say ‘*bhūḥ*! with Indra do ye chant’; ‘*bhuvaḥ*’ he should say at the midday pressing ‘With Indra do ye chant’; ‘*svar*’ he should say at the third pressing, ‘With Indra do ye chant’. ‘*bhūḥ, bhuvaḥ, svar*’ he should say at an Uktha or Atirātra, ‘With Indra do ye chant’. In that he says ‘With Indra do ye chant’, and the sacrifice is connected with Indra, and the god of the sacrifice is Indra, verily thus he makes the chanting possessed of Indra, verily to them he says in effect ‘Let it go not from Indra; with Indra do ye chant’.