Jaiminīya (Talavakāra) Brāhmaṇa 1.201

1.201

praṣṭiriva ha khalu vā etatstotrāṇāṃ yatṣoḍaśī
yadvai praṣṭiraniyukto vahatyapa vā vai sa chinatti nirvā mārṣṭi
antyena stotreṇa samastomo bhavati
sa yathā praṣṭiṃ praṣṭiyugāya niyuñjyādevamevaitatpūrveṣu stotreṣu
ṣoḍaśinamanuniyunaktyanirmārgāya
akṣīva ha khalu vā etatstotrāṇāṃ yatṣoḍaśī
antyena stotreṇa samastomo bhavatyanakṣitāyai
jāmīva ha khalu vā etatstotrāṇāṃ yatṣoḍaśī
antyena stotreṇa samastomo bhavatyajāmitāyai
paśavo vā ukthāni vajraṣṣoḍaśī
yadukthānāmantataṣṣoḍaśinā stuvanti vajreṇaiva tatpaśūnparigṛhṇantyaparāvāpāya
nāsya vittaṃ paropyate ya evaṃ veda

The Ṣoḍaśin is indeed like an extra trace-horse among the chants. When an unyoked extra trace-horse pulls, it either cuts off or wipes away. By the final chant the stoma becomes balanced. As one would harness an extra trace-horse to the yoke of the trace-horse, just so does he harness the Ṣoḍaśin after the previous chants, so that it may not wipe away. The Ṣoḍaśin is indeed like a wheel-axle among the chants. By the final chant the stoma becomes balanced, for the sake of imperishability. The Ṣoḍaśin is indeed like a monotony among the chants. By the final chant the stoma becomes balanced, to prevent monotony. The ukthas are cattle, the Ṣoḍaśin is the thunderbolt. In that they chant with the Ṣoḍaśin at the end of the ukthas, they thereby enclose the cattle with the thunderbolt to prevent their straying away. The wealth of him who knows thus is not scattered away.