Jaiminīya (Talavakāra) Brāhmaṇa 2-8.328

2-8.328

sa vā eṣa mahātrikakubbhavati
trayo ha vā eṣāṃ lokānāṃ kakubhaḥ
agnirvā asya lokasya kakubvāyurantarikṣasyādityo divaḥ
kakubhāmeko bhavati ya evaṃ veda
viśvajitsarvapṛṣṭhātirātro bhavati
śrīrvai varṣma pṛṣṭhāni
śriyameva tadvarṣma pṛṣṭhānyabhyārohati
ojo vai vīryaṃ pṛṣṭhāni
ojasaiva tadvīryeṇantataḥ purodhāṃ parigṛhṇīte
nānāgniṣṭomasāmāni bhavantyanyo'nyasyānanuyānāya
śaṃ no devīrabhiṣṭaye taṃ gūrdhayā svarṇaramiti yajñāyajñīyaṃ ca sākamaśvaṃ ca
agne vājasya gomato viśoviśo vo'tithimiti śrudhīyaṃ ca viśoviśīyaṃ
ca
ā te agna idhīmahi mūrdhānaṃ divo aratiṃ pṛthivyā iti saṃjayaṃ ca dairghaśravasaṃ
ca
agniṃ naro dīdhitibhiraraṇyostvamagne gṛhapatiriti bṛhaccāgneyaṃ samantaṃ ca
samiddhamagniṃ samidhā girā gṛṇa ā no yajñaṃ divispṛśamiti rājovājīyaṃ ca
bṛhacca

This indeed is the Mahātrikakup. There are indeed three peaks of these worlds: Agni is the peak of this world, Vāyu of the intermediate space, Āditya of heaven. He who knows thus becomes one of the peaks. It is a Viśvajit, Sarvapṛṣṭha Atirātra. The pṛṣṭhas are prosperity and preeminence; it is prosperity and preeminence, the pṛṣṭhas, that he thus ascends. The pṛṣṭhas are vigor and vital power; it is through vigor and vital power that in the end he secures the office of domestic priest. There are different Agniṣṭoma-sāmans so as not to follow one upon another: on ‘śaṃ no devīr abhiṣṭaye’ and ‘taṃ gūrdhayā svarṇaram’, the Yajñāyajñīya and the Sākamaśva; on ‘agne vājasya gomataḥ’ and ‘viśo-viśo vo atithim’, the Śrudhīya and the Viśoviśīya; on ‘ā te agna idhīmahi’ and ‘mūrdhānaṃ divo aratiṃ pṛthivyāḥ’, the Saṃjaya and the Dairghaśravasa; on ‘agniṃ naro dīdhitibhir araṇyoḥ’ and ‘tvam agne gṛhapatiḥ’, the Bṛhaccāgneya and the Samanta; on ‘samiddham agniṃ samidhā girā gṛṇe’ and ‘ā no yajñaṃ divispṛśam’, the Rājovājīya and the Bṛhat.