Jaiminīya (Talavakāra) Brāhmaṇa 2-3.102

the Śūdra to the Anuṣṭubh.
As to why the morning pressing corresponds to the Gāyatrī: by that very meter, the Gāyatrī, Darbha Śātānīki attained reverence over the Brahmin class of men.
Then, as to why the midday pressing corresponds to the Triṣṭubh: by that very meter, the Triṣṭubh, Darbha Śātānīki attained reverence over the nobleman class of men.
Then, as to why the third pressing corresponds to the Jagatī: by that very meter, the Jagatī, Darbha Śātānīki attained reverence over the Vaiśya class of men.
The Gāyatrī has eight syllables;
the Triṣṭubh has eleven syllables;
the Jagatī has twelve syllables;
'Vāc' is the finale of the Yajñāyajñīya [sāman];
that makes thirty-two.
The Anuṣṭubh has thirty-two syllables;
the Śūdra belongs to the Anuṣṭubh;
by that very meter, the Anuṣṭubh, Darbha Śātānīki attained reverence over the Śūdra class of men.
So many are men;
so many are the classes of men;
it was over them that he then attained reverence.

Regarding this they say: "What is the partition of this sacrifice? What is the reverence?"

One should answer: "In that one pressing does not merge into another pressing,

in that each pressing corresponds separately, that is the partition of this sacrifice, that is the reverence."

Concerning it they say: "Only 'davidyutatya rucā' should be made the introductory verse.

This is indeed an introductory verse possessed of groups, multiform.

Groups, as it were, attend upon him who attains fortune."

Regarding this they also say: "'Pavasva vāco agriyaḥ' and 'upāsmai gāyatā naraḥ'—these two should be made

the introductory verses.

These two indeed are introductory verses possessed of groups, multiform.

Moreover, two sāmans are performed here.

Therefore these two should be made the introductory verses."

The Bṛhat and the Rathantara are [used].

The Rathantara is spiritual power; the Bṛhat is temporal power.

Both spiritual power and temporal power are the forms of reverence.

The Bhadra and the Śreyas [sāmans] are [used].

By the Bhadra the gods became blessed; by the Śreyas they attained fortune.

The Sahas and the Mahas [sāmans] are [used].

By the Sahas the gods overpowered the asuras;

by the Mahas they became great.

The Bharga and the Yaśas [sāmans] are [used].

By the Bharga the gods became radiant;

by the Yaśas they attained fame.

The Utsedha and the Niṣedha [sāmans] are [used].

By the Utsedha the gods drove upward what was to be driven upward;

by the Niṣedha they warded off what was to be warded off.

The Sadoviśīya and the Viśoviśīya [sāmans] are [used].

By the Sadoviśīya the gods settled among the clans;

by the Viśoviśīya they became kings of clan after clan.