Aitareyabrahmana 5.34

5.34

tad āhur:
yad grahān me 'grahīt prācārīn ma āhutīr me 'hauṣīd ity
adhvaryave dakṣiṇā nīyanta, udagāsīn ma ity udgātre,
'nvavocan me 'śaṃsīn me 'yākṣīn ma iti hotre:
kiṃ svid eva cakruṣe brahmaṇe dakṣiṇā nīyante,
'kṛtvāho svid eva harantā iti
yajñasya haiṣa bhiṣag yad brahmā,
yajñāyaiva tad bheṣajaṃ kṛtvā haraty
atho yad bhūyiṣṭhenaiva brahmaṇā chandasāṃ rasenārtvijyaṃ karoti
yad brahmā, tasmād brahmā,rdhabhāg gha
vā eṣa itareṣām ṛtvijām agra āsa
yad brahmā,rdham eva brahmaṇa āsārdham itareṣām ṛtvijāṃ
tasmād yadi yajña ṛkta ārtiḥ syād yadi yajuṣṭo yadi sāmato
yady avijñātā sarvavyāpad vā, brahmaṇa eva nivedayante.
tasmād yadi yajña ṛkta ārtir bhavati,
bhūr iti brahmā gārhapatye juhuyād;
yadi yajuṣṭo, bhuva ity āgnīdhrīye 'nvāhāryapacane vā haviryajñeṣu;
yadi sāmataḥ, svar ity āhavanīye;
yady avijñātā sarvavyāpad vā,
bhūr bhuvaḥ svar iti sarvā anudrutyāhavanīya eva juhuyat
sa prastotopākṛte stotra āha:
brahman stoṣyāmaḥ praśāstar iti.
sa bhūr iti brahmā prātaḥsavane brūyād, indravantaḥ studhvam iti,
bhuva iti mādhyaṃdine savane brūyād, indravantaḥ studhvam iti;
svar iti tṛtīyasavane brūyād, indravantaḥ studhvam iti;
bhūr bhuvaḥ svar ity ukthe vātirātre vā brūyād, indravantaḥ studhvam iti
sa yad āhendravantaḥ studhvam ity, aindro vai yajña,
Indro yajñasya devatā.
sendram eva tad udgīthaṃ karotīndrān mā gād, indravantaḥ studhvam iti
evaināṃs tad āha tad āha

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’.