Jaiminīya (Talavakāra) Brāhmaṇa 2-3.13

Then the Āmahīyava sāman, which belongs to Prajāpati, is performed on the day of Prajāpati. Thereby they enrich the day with its [proper] form; through this enriched [day], he prospers among his own people. Then the Dohādohīya sāman, for the milking [of desires], for the milking of this very day. Then the Hariśrī sāman as the nidhana; the Hariśrī as the nidhana is fortune. By this indeed Indra went to the fortune of all the gods; they go to fortune through this. Those ten stotriyā verses correspond to the gāyatrī; the virāj has ten syllables; the virāj is food; the gāyatrī is the mouth of the meters; thus they place food right in front for themselves. 'Purifying yourself, O Soma, in a stream' is a bṛhatī of both forms. This indeed held up both sāmans; therefore both those who use the Bṛhat sāman and those who use the Rathantara sāman perform it. 'In the welcoming common seat, ancient and supporting, drink the soma, O Indra, being unyielding, deposited in the womb of the verses'—wherever this bṛhatī is performed, Indra would not be master of that [rite] so as not to come to it.

On them is the Raurava, the known Agniṣṭoma sāman.

It is the known Agniṣṭoma sāman, so that 'we may not omit it.'

Then the Arkapuṣpa sāman; food is arka.

Its blossom is that which is of the forest.

For it is born in the forest, [performed] for securing forest food.

Then the Abhīśava sāman, for satiation.

They satiate him with this.

Then the Āṅgirasa sāman with a twenty-five-syllable nidhana.

The Aṅgirases, desiring prosperity, performed austerities.

They saw this sāman.

They praised with it.

Then indeed they all prospered.

All prosper who, knowing thus, praise with this sāman.

It has a twenty-five-syllable nidhana.

Prajāpati is twenty-five-fold.