Jaiminīya (Talavakāra) Brāhmaṇa 1.228

Kutsa called after him, 'Indra, in the pressed somas!' He turned back toward him. Luśa [called] him, 'Indra, hoyi! At the invocation, hoyi!' He stood between the two of them. He said to the two of them, 'Draw a share; with my self I will drink of one of you, with my greatness of the other.' 'So be it,' [they agreed]. The two drew a share: one won the self, the other the greatness. Kutsa won the self, Luśa won the greatness. With his self he drank of one, with his greatness of the other. With his self he drank of Kutsa, with his greatness of Luśa. Both indeed are his two selves: both the self and the greatness. This is a sāman that has Indra. His sacrifice becomes possessed of Indra, possessed of the gods; Indra turns toward his sacrifice, Indra does not depart from his sacrifice, for him who knows this. And because Kutsa saw it, therefore it is called Kautsa. It is an aiḷa sāman of the Acchāvāka. Cattle indeed are the iḷā. He is thus firmly established in cattle.

Regarding this they say: Only the Rathantara should be in the first triplet, the Vāmadevya in the second, the Bṛhat in the third, for the ascent

of these worlds.

These worlds indeed are these sāmans:

this world is the Rathantara, the intermediate space the Vāmadevya, yonder [world] the Bṛhat.

Therefore it should be done in this very way, for the ascent of these worlds.

Now indeed, these sāmans are the in-breath, out-breath, and diffused breath:

the in-breath is the Rathantara, the out-breath the Vāmadevya, the diffused breath the Bṛhat.

Therefore it should be done in this very way, for the continuity and non-interruption of the in-breath, out-breath, and diffused breath.

Then, he who might desire, 'May my offspring be superior,' should make only the Rathantara in the first triplet,

and the Vāmadevya in the latter two.

Prajāpati indeed is the Vāmadevya.

They thus approach Prajāpati himself, heaven, at the end, for procreation.

One desiring eminence, desiring heaven, should praise with the Bṛhat.

Eminence indeed is the heavenly world.

He attains the Bṛhat, reaches eminence, the heavenly world, who knows this.

Moreover, he does not abandon the world of his rival.

For this night is, as it were, the portion of the rival.

One desiring firm standing should praise with the Rathantara.

The Rathantara indeed is firm standing.

He stands firmly indeed.

One desiring spiritual luster should praise upon Gāyatrī verses with the Saṃdhi [sāman].

The Gāyatrī is indeed the brahman.

He becomes endowed with spiritual luster indeed.

Upon Kakubh verses, one desiring men.

The Kakubh indeed is man.

He becomes possessed of men indeed.

Upon Uṣṇih verses, one desiring cattle.

Cattle indeed are the Uṣṇih.

He becomes possessed of cattle indeed.

Upon Virāj verses, one desiring proper food.

The Virāj indeed is food.

He becomes an eater of food indeed.

Upon Anuṣṭubh verses, one desiring firm standing.

The Anuṣṭubh indeed is firm standing.

He stands firmly indeed.