Aitareyabrahmana 6.25

6.25

dūrohaṇaṃ rohati, tasyoktam brāhmaṇam
aindre paśukāmasya rohed, aindrā vai paśavas
taj jāgataṃ syāj, jāgatā vai paśavas
tan mahāsūktaṃ syād, bhūyiṣṭheṣv eva tat paśuṣu yajamānam pratiṣṭhāpayati
Barau rohet, tan mahāsūktaṃ ca jāgataṃ cai/ndrāvaruṇe
pratiṣṭhākāmasya rohed.
etaddevatā vā eṣā hotraitatpratiṣṭhā yad aindrāvaruṇā,
tad enat svāyām eva pratiṣṭhāyām antataḥ pratiṣṭhāpayati
yad evaindrāvaruṇā+i \ eṣā ha vā atra nivin, nividā vai kāmā āpyante.
sa yady aindrāvaruṇe rohet, sauparṇe rohet.
tad upāpta aindrāvaruṇe kāma, upāptaḥ sauparṇe

vi. 25 (xxix. 9). He mounts the difficult mounting; the explanation of this has been given. In (a hymn) to Indra should he mount for one desiring cattle; cattle are connected with Indra. It should be in Jagatī; cattle are connected with the Jagatī; it should be a great hymn; verily thus he establishes the sacrificer in most numerous cattle. In (a hymn) by Baru should he mount; it is a great hymn and in Jagatī. In (a hymn) to Indra and Varuṇa should he mount for one desiring support. This Hotṛ's office has these as deities, and has support in these; in that (the offering verse is) addressed to Indra and Varuṇa, verily thus he establishes it in its own support as the end. As to (his mounting) in (a hymn) to Indra and Varuṇa, there is here a Nivid; by a Nivid are desires obtained. If he mounts in (a hymn) to Indra and Varuṇa, it should be in (a hymn) by Suparṇa. Thus is obtained the desire in (the hymn) to Indra and Varuṇa, in (the hymn) by Suparṇa.