Jaiminīya (Talavakāra) Brāhmaṇa 2-8.357

2-8.357

tadu virājamannādyamārabhante
tāmāntaṃ nāvasṛjeyuḥ
bṛhadrathantare sāmanī bhavataḥ
sā hyṛddhissa panthāḥ
śyaitanaudhase brahmasāmanī bhavataḥ
praspaṣṭamājimanu śūkaravāmeti
tadyattṛtīye'hani rathantaraṃ saṃpadyeta tadvairūpamupeyuḥ
idaṃ vai rathantaramado bṛhadidamevāntarikṣaṃ vairūpam
etayoreva sāmnorasamade
atha ha vai niṣkaraṇīyā iti brāhmaṇāḥ pūrviṇassatraṃ niṣeduḥ
teṣāṃ ha sma vāsiṣṭhassātyahavya āsadya somaṃ bhakṣayitvā pradhāvati
te hābhiśastiṃ cakrire kathaṃ nu no dīkṣitānāmadīkṣitāssomaṃ bhakṣayeyuriti
te haitadekamaharvairūpamupeyuḥ
sa ha punarāsadya tūṣṇīmevekṣamāṇo niṣasāda
taṃ hocuḥ kathaṃ na sarpasi kathaṃ na bhakṣayasīti
sa hovāca satriṇo vā abhūta dīrghasomo vāva vaḥ purābhūditi
tadyattṛtīye'hani vairūpamupayanti satritāyā eva
te vā ete sāmanī anyadanyadaharupapadyamāne itaḥ yatra gavi rathantaraṃ saṃpadyeta -

And so they undertake the Virāj, which is proper food. They should not let it go until the end. The Bṛhat and Rathantara are the two sāmans; for that is prosperity, that is the path. The Śyaita and Naudhasa are the two brahma-sāmans, according to: 'clearly following the prize, making the sound of a boar.' Then, because on the third day the Rathantara would be obtained, they should take up the Vairūpa. This [earth] is indeed the Rathantara, that [sky] is the Bṛhat, and this intermediate space is the Vairūpa. It is just the essence of these two sāmans. Now, the Brahmins of ancient times called the Niṣkaraṇīyas sat for a sacrificial session. Sātyahavya Vāsiṣṭha, having approached, used to drink the Soma and run away. They laid an accusation: 'How can those who are not consecrated drink the Soma of us who are consecrated?' They took up the Vairūpa for this one day. Having approached again, he sat down merely looking on in silence. They said to him: 'Why do you not creep forward? Why do you not drink?' He said: 'You have become session-performers (sattrins); formerly it was just a prolonged soma sacrifice (dīrghasoma) for you.' Therefore, that they take up the Vairūpa on the third day is purely for the state of being a sacrificial session. These two sāmans proceed, being applied on different days: where on the Cow-day the Rathantara is obtained—