Jaiminīya (Talavakāra) Brāhmaṇa 2-3.49

This indeed is the central day of the sacrifices, namely the Agniṣṭoma. Those former sacrifices with sacrificial offerings, they merge into it up to the fast-day. Then the subsequent sacrificial rites, they merge into it at the pressing. In that the Bahiṣpavamāna is nine-fold, by that those stomas that are nine-fold merge into it. In that the Ājya-lauds are fifteen-fold and the Midday [pavamāna] is fifteen-fold, by that those stomas that are fifteen-fold merge into it. In that the Pṛṣṭhas are seventeen-fold and the Ārbhava is seventeen-fold, by that those stomas that are seventeen-fold merge into it. In that the Agniṣṭoma-sāman is twenty-one-fold, by that those stomas that are twenty-one-fold merge into it. In that all stomas correspond to the twenty-one-fold, by that all stomas merge into it. This very one which purifies itself here is the Agniṣṭoma. Those former sacrificial rites, they have Fire as their fundamental basis. Then the subsequent sacrificial rites, they have Āditya as their fundamental basis. When indeed fire dies down, it merges into the wind. When Āditya sets, he merges into the wind. Of that very Agniṣṭoma, there are likewise twenty-four praised and recited chants. In this way, there are twenty-four: the east wind, the south wind, the west wind, the north wind, the upward wind. Breath is indeed the Agniṣṭoma-stoma. Those former sacrificial rites, they have speech as their fundamental basis; then the subsequent sacrificial rites, they have the eye as their fundamental basis—

—when he indeed sits silent, speech merges into breath itself.

When he sleeps, the eye merges into breath itself.

Therefore, when one knowing thus speaks, that has been sacrificed by him with sacrifices of sacrificial offerings.

When he breathes, that has been sacrificed by him with the Agniṣṭoma.

When he looks, that has been sacrificed by him with the subsequent sacrificial rites.

Therefore, when one knowing thus speaks, when he breathes, when he looks, that has been sacrificed by him with all these sacrificial rites.

This year is one of equal beginning and equal fastening.

Its beginning is mind itself; speech is the fastening.

This very year corresponds to the Agniṣṭomas.

Six [stomas] of the Atirātra exceed: three ukthas, and the sandhi-laud belonging to three deities.

Three exceed from the introductory day.

Now, wherever there is an Abhiplava, those are seven Agniṣṭomas.

Six times they perform the Pṛṣṭhya.

Of two [days], six exceed; of two, six.

That is an Agniṣṭoma.

Of two, six.

He places those six into that.

That is an Agniṣṭoma.

The Abhijit is an Agniṣṭoma.

Nine of the Svarasāmans exceed.

He places those three into that.

That is an Agniṣṭoma.

The Viṣuvān is an Agniṣṭoma.

Of the reversed Svarasāmans, nine exceed.

Five times they perform the Pṛṣṭhya.

Of two [days], six exceed; of two, six.

That is an Agniṣṭoma.

Of one, three [exceed].

Those he places into these nine.

That is an Agniṣṭoma.

The Viśvajit is an Agniṣṭoma.