Jaiminīya (Talavakāra) Brāhmaṇa 20.97

20.97

paśavo hyetadahaḥ
samudraṃ na saṃvaraṇānyagmanmandī madāya tośata
iti samudravatīrbhavanti
āpo hyetadahaḥ
tā nyūnākṣarā bhavanti
saptākṣarāṇyekāni padāni bhavanti | navākṣarāṇyekāny
ekādaśākṣarāṇyekāni | dvādaśākṣarāṇyekāni
tadetadabhipūrvameva śakvarīṇāṃ rūpamupagacchanti
tāsvānūpamanutodavatsimānāṃ rūpam
anutunnādvai prajāḥ paśavaḥ prajāyante
pra prajayā paśubhirjāyate ya evaṃ veda
anūpo vai dhītonirakāmayatobhayaṃ brahma ca kṣatraṃ cāvarundhīya | rājā sannṛṣi
syāmiti
sa etatsāmāpaśyat
tenāstuta
tato vai sa ubhayaṃ brahma ca kṣatraṃ cāvārunddha | rājā sannṛṣirabhavat
ubhayameva brahma ca kṣatraṃ cāvarunddhe | rājā sannṛṣirbhavati ya evaṃ veda
yadvanūpo dhītonirapaśyattasmādānūpamityākhyāyate

for cattle are this day.
'As if into the ocean the enclosures have gone, the exhilarating [drops] hasten for intoxication,'—
thus [verses] containing 'ocean' occur,
for waters are this day.
They have deficient syllables:
some padas have seven syllables, some nine syllables,
some eleven syllables, some twelve syllables;
thus, in progressive order, they attain the form of the Śakvarī verses.
Upon them [is sung] the Ānūpa sāman, possessing non-incitement, having the form of boundaries.
From that which is not incited indeed are offspring and cattle brought forth.
He propagates with offspring and cattle who knows thus.
Anūpa Dhītona desired: 'May I secure both the spiritual power and the temporal power; being a king, may I be a seer.'
He saw this sāman.
With it he praised.
Then he secured both the spiritual power and the temporal power; being a king, he became a seer.
He secures both the spiritual power and the temporal power, and being a king becomes a seer, who knows thus.
Because Anūpa Dhītona saw it, therefore it is called the Ānūpa.