Jaiminīya (Talavakāra) Brāhmaṇa 2-7.202

The Śrāyantīya is the sāman for the brahman: they thoroughly blend it completely. They place the Yajñāyajñīya on Anuṣṭubh verses. Speech indeed is the Yajñāyajñīya; speech is the Anuṣṭubh. They furnish it with speech itself. The Vāravantīya is the sāman for the Agniṣṭoma. Faculty, indeed vital power, is the Vāravantīya. They furnish it with faculty, with vital power itself. There is a seventeenfold stoma. Prajāpati is seventeenfold. Prajāpati is the finder of what is lost. [Thinking], 'Let us find this splendor through him who is the finder of what is lost.' The Agniṣṭoma is the sacrifice. This indeed is the year: in that it is the Agniṣṭoma, having grasped them by the year, they placed [it] in themselves. In this [sacrifice] these sacrificial gifts are brought according to their form: a garland for the Udgātṛ, a golden ornament for the Hotṛ, two mirrors for the Adhvaryu, twelve four-year-old heifers for the Brahman, a milch-cow for the Maitrāvaruṇa, a bull for the Brāhmaṇācchaṃsin, two garments for the Neṣṭṛ and Potṛ, a cart-load drawn by a single ox laden with barley for the Acchāvāka, an ox for the Āgnīdhra. Now, as for the garland being for the Udgātṛ: the garland indeed belongs to Sūrya, the Udgātṛ belongs to Sūrya; thus it is made having the same characteristic.

It is made of gold plates.

For that Āditya is like a gold plate.

Then as for the golden ornament being for the Hotṛ: these three harmonious [entities] are united together.

The golden ornament, the Āhavanīya [fire], and that Āditya.

Now, that these harmonious [entities] are united together is only for prosperity.

He prospers who knows thus.

Then as for the two mirrors being for the Adhvaryu: they say, 'They call it forth with form.'

Moreover, because those two perform [the rite] only with brightness, that is performed only with brightness; thus it is made having the same characteristic.