Śatapatha Brāhmaṇa ("of a hundred paths") 9.4.3.15

9.4.3.15

tadāhuḥ | naitāni havīṃṣi nirvapennedatirecayānīti tāni vai nirvapedeva kāmebhyo vā etāni havīṃṣi nirupyante na vai kāmānāmatiriktamasti yadvai kiṃ ca paśupuroḍāśamanu havirnirupyate paśāveva sa madhyato medho dhīyata ubhayāni nirvapatyadhvarasya cāgneścādhvarasya pūrvamathāgnestasyokto bandhuruccaiḥ paśupuroḍāśo bhavatyupāṃśvetānīṣṭirhyanubrūhi preṣyeti paśupuroḍāśasyāhānubrūhi yajetyeteṣāmiṣṭirhi samānaḥ sviṣṭakṛtsamānīḍeṣṭā devatā bhavantyasamavahitaṃ sviṣṭakṛte

As to this they say,--He ought not to offer (any of) these oblations, lest he should do what is excessive. Let him nevertheless offer them; for these oblations are offered for (the obtainment of special) wishes, and in wishes there is nothing excessive. And whatsoever oblation he offers after the Pasupurodâsa (the cake-offering connected with the animal sacrifice), that is placed inside the animal victim itself as its sacrificial sap. He offers both kinds (of oblations), those of the Soma-sacrifice and those of the fire-altar (or Agnikayana), first those of the Soma-sacrifice, and afterwards those of the fire-altar the purport of this has been explained. In a loud voice the Pasupurodâsa offering (is performed), in a low voice these (additional oblations), for they are an ishti. With the Pasupurodâsa he (the Adhvaryu) says, 'Recite!--Urge!' and with these (oblations), 'Recite!--Worship ' for they are an ishti. There is the same Svishtakrit and the same idâ (for these oblations). The (Devasû) deities have received offering, and the Svishtakrit (of the Pasupurodâsa) has not yet been attended to,--