Jaiminīya (Talavakāra) Brāhmaṇa 1.147

1.147

atha naudhasam
nodhā vai kākṣīvato jyogapratiṣṭhitaścaranso'kāmayata pratitiṣṭheyamiti
sa ha devānbrahma vibhajamānānupāvapapāta
sa hovācarṣirasmi mantrakṛtsa jyogapratiṣṭhito'cārṣaṃ tasmai ma etaddatta yena
pratitiṣṭheyamiti
tasmai ha brahmaṇo rasamadaduḥ
tadeva naudhasamabhavat
tenāstuta
tato vai sa pratyatiṣṭhat
tadetatpratiṣṭhā sāma
pratitiṣṭhati ya evaṃ veda
brahmaṇo ha vā eṣa raso yannaudhasam
brahmaṇo hāsya rasena stutaṃ bhavati ya evaṃ vidvānnaudhasena stute
taddvyakṣaraṇidhanaṃ bhavati pratiṣṭāyai
dvipādvai yajamānaḥ pratiṣṭhityai
yadu nodhāḥ kākṣīvato'paśyattasmānnaudhasamityākhyāyate

Now the Naudhasa.
Nodhās Kākṣīvata, wandering for a long time without support, desired: 'May I obtain support.'
He hastened to the gods who were distributing sacred lore.
He said: 'I am a seer, a maker of mantras; for a long time I have wandered without support. Give me that by which I may obtain support.'
To him they gave the essence of sacred lore.
That became the Naudhasa.
With it he praised;
then he obtained support.
This is a sāman of support.
He who knows thus obtains support.
This Naudhasa is indeed the essence of sacred lore.
With the essence of sacred lore it is praised for him who, knowing thus, praises with the Naudhasa.
It has a two-syllable fināle for support.
Two-footed is the sacrificer, for support.
Because Nodhās Kākṣīvata saw it, therefore it is called Naudhasa.