Jaiminīya (Talavakāra) Brāhmaṇa 2-7.245

2-7.245

yatho ha vai maṇau maṇisūtramotaṃ syādevameṣu lokeṣu trirātra otaḥ
śobhate'sya mukhaṃ ya evaṃ veda
eṣā ha khalu vai pratyakṣaṃ vāgyajjihvāgreṇaitadvāco vadati yadeti
madhyenaitadvāco vadati yadketi
sarvayaitadvāco raso'dhyūrdhva udvadati yaddho iti
ho iti hi sarvā vāk
tadyadetāni rūpāṇyājyeṣu cāhassu ca niyujyante
mukhata evaitadvācaṃ visṛjante mukhato yājñiyaṃ karma
prajāpatiryadvācaṃ vyasṛjata sākṣaradeva
tasyā etyeva prathamamakṣaraṃ kṣeti dvitīyaṃ raditi tṛtīyam
tadyena yena vai rūpeṇa prajāpatirvācaṃ vyasṛjata tena tena rūpeṇājyānyārabhyante
tena tenāhānyāpyante
akṣareṣṭhā ha khalu vā eṣa yajño yastrirātraḥ
akṣaraṃ tryakṣaraṃ
tryakṣarastrirātraḥ
akṣaraṃ trirātraḥ
sa ha vā enaṃ veda ya enaṃ puruṣasammitaṃ veda puruṣastrirātraḥ

Just as a string of gems would be woven into a gem, even so the three-day rite is woven into these worlds. The face of him who knows thus shines. This, indeed, is speech perceived directly: that which one speaks with the tip of the tongue is "e"; that which one speaks with the middle of speech is "ka"; that the sap of all speech speaks up above is "ho"; for "ho" is all speech. Therefore, when these forms are employed in the Ājya [stotras] and in the days, they emit speech from the very mouth; they emit the sacrificial rite from the mouth. When Prajāpati emitted speech, it was [composed of] syllables (akṣara). Its first syllable was "e"; the second was "kṣa"; the third was "rad". Therefore, with whatever form Prajāpati emitted speech, with that form the Ājya [stotras] are commenced; with that [form] the days are obtained. Truly this sacrifice, which is the three-day rite, rests upon the syllable. The syllable is three syllables; the three-day rite is three syllables; the three-day rite is the syllable. He indeed knows it who knows it as commensurate with man: the three-day rite is man.