Jaiminīya (Talavakāra) Brāhmaṇa 58.319

58.319

daśa hastyā aṅgulayo | daśa padyā | sapta śīrṣanprāṇāḥ
tatsaptaviṃśatiḥ
saptaviṃśaṃ pañcamamahaḥ
tena tatsaṃpannam
daśa hastyā aṅgulayo | daśa padyā | daśa prāṇā | mano vāgghṛdayaṃ
tattrayastriṃśat
trayastriṃśaṃ ṣaṣṭhamahaḥ
tena tatsaṃpannam
prāṇā eva saptamamahargāyatram
cakṣurevāṣṭamamahastariṣṭubham
śrotrameva navamamaharjāgatam
vāgeva daśamamaharānuṣṭubham
atha yadūrdhvaṃ śrotrābhyāṃ taduttaro'tirātraḥ
prāṇa eva pūrvo'tirātra | udāna uttaraḥ
tau prāyaṇīyodayanīyāviti parokṣamācakṣate
prati prāṇāpānayostiṣṭhati | anprāṇāpānābhyāṃ vyathate | sarvamāyurety
evaṃ vai sarvo dvādaśāha ātmānamabhisaṃpadyate | sarva enaṃ kāmā abhisaṃpadyante
ya evaṃ veda

Ten are the fingers of the hands; ten are the toes of the feet; seven are the breaths in the head.
That makes twenty-seven.
The fifth day is twenty-sevenfold.
Thereby it is corresponded to.
Ten are the fingers of the hands; ten are the toes of the feet; ten are the breaths; mind, speech, and heart [make three].
That makes thirty-three.
The sixth day is thirty-threefold.
Thereby it is corresponded to.
The breaths are the seventh day, which is related to the Gāyatrī.
The eye is the eighth day, which is related to the Triṣṭubh.
The ear is the ninth day, which is related to the Jagatī.
Speech is the tenth day, which is related to the Anuṣṭubh.
Now, what is above the two ears, that is the subsequent Atirātra.
The in-breath is the prior Atirātra; the out-breath is the subsequent.
They call them cryptically the introductory and concluding [rites].
He is established in the in-breath and down-breath; he does not falter through the in-breath and down-breath; he attains a full lifespan.
Thus indeed the entire twelve-day rite corresponds to the self; all desires accrue to him who knows thus.