Aitareyabrahmana 3.8

3.8

For whichever deity the sacrificial offering may have been taken up, upon that deity he should meditate when about to utter the vaṣaṭ-call.
Directly he thereby pleases that deity; visibly he sacrifices to that deity.
The vaṣaṭ-call is indeed a vajra; hurled, it blazes unappeased.
Hardly anyone knows its appeasement or its foundation.
Therefore, even nowadays, death is fairly frequent.
This alone is its appeasement, this its foundation: 'Speech!'
Therefore, after uttering each vaṣaṭ-call, he should follow it with the formula: 'Speech!'
Appeased, it does not injure him.
'O vaṣaṭ-call, do not sweep me away; may I not sweep you away!
Through the Bṛhat [sāman] I invoke the mind, through the vyāna-breath the body.
A foundation are you; go to the foundation;
make me reach a foundation!'—thus he should follow the vaṣaṭ-call.
Now concerning this they have said: 'Being long, this [formula] is ineffective.
"Vital power, might, vital power!"
—thus alone should he follow the vaṣaṭ-call.'
For vital power and might are the two dearest forms of the vaṣaṭ-call;
with its dear abode he thus enriches it.
He who knows thus is enriched with a dear abode.
Speech, moreover, and out-breath and in-breath are the vaṣaṭ-call;
every time the vaṣaṭ-call is made, these depart.
He should follow them with the formula:
'Speech, vital power, might, vital power! In me be out-breath and in-breath!'
Thereby the hotṛ priest establishes speech and out-breath and in-breath in his own self,
possessing the full life-span, for obtaining the full life-span.
He reaches the full life-span who knows thus.