Aitareyabrahmana 6.31

6.31

tad āhur:
yad asmin viśvajity atirātra evaṃ ṣaṣṭhe
'hani kalpate yajñaḥ kalpate yajamānasya prajātiḥ,
katham atrāśasta eva Nābhānediṣṭho bhavaty
atha maitrāvāruṇo vālakhilyāḥ śaṃsati,
te prāṇā -- reto vā agre 'tha prāṇā -- evam brāhmaṇācchansy:
aśasta eva Nābhānediṣṭho bhavaty atha Vṛṣākapiṃ śaṃsati,
sa ātmā -- reto vā agre 'thātmā -- katham atra yajamānasya prajātiḥ,
katham prāṇā avikḷptā bhavantīti
yajamānaṃ ha vā etena sarveṇa yajñakratunā saṃskurvanti.
sa yathā garbho yonyām antar, evaṃ sambhavañ chete.
na vai sakṛd evāgre sarvaḥ sambhavaty,
ekaikaṃ vā aṅgaṃ sambhavataḥ sambhavatīti
sarvāṇi cet samāne 'han kriyeran,
kalpata eva yajñaḥ kalpate yajamānasya prajātir.
athaitaṃ hotaivayāmarutaṃ tṛtīyasavane śaṃsati,
tad yāsya pratiṣṭhā tasyām evainaṃ tad antataḥ pratiṣṭhāpayati

vi. 31 (xxx. 5). They say 'Seeing that in the Viçvajit, in the Atirātra form,' and so on the sixth day the sacrifice comes into order, the generation of the sacrificer comes into order, how is it that here, while the Nābhānediṣṭha hymn is not recited, the Maitrāvaruṇa recites the Vālakhilyās; they are the breaths; seed comes first and then breath. So the Brāhmaṇācchaṅsin: while the Nābhānediṣṭha is not recited, he recites the Vṛṣākapi; it is the body; seed is first, then the body; how then is the sacrificer produced? How are the breaths not confused?' 'By means of the whole sacrificial rite they prepare the sacrificer; like an embryo in the womb, so he lies growing. Not at once in the beginning does it come into being whole; separately each member comes into being as it comes into being' (is the reply). If they perform all on the same day, the sacrifice comes into order, the generation of the sacrificer comes into order. Moreover the Hotṛ recites at the third pressing the Evayāmarut (hymn); verily thus at the end he establishes him in a support.