Jaiminīya (Talavakāra) Brāhmaṇa 3.12

3.12

mano vai pūrvamatha vāk
mano vai bṛhadvāgrathantaram
pratnaṃ vai bṛhadupa rathantaram
tadyadetāḥ pratnavatīścopavatīśca bhavanti bṛhadrathantare evaitatsatrāya yujyete
preti ca vā eti ca gāyatryai rūpam
tadyatpreti ceti ca bhavati gāyatryā evaitadrūpeṇa prayanti na vaitā bhavanti na vā
hasyaiva yuktyā ṛcarcaivāharyujyate yathā naddhayugasya śamyā avadadhyāttādṛktat
tadāhurvīva vā ete prāṇairṛdhyante ye prāyaṇīyasyāhnastṛcānvicchindantīti
salakṣmāṇo bhavanti salakṣmāṇo vai prāṇāḥ prāṇānāmeva saṃtatyā
avyavacchedāya
agna ā yāhi vītaye | ā no mitrāvaruṇā
ā yāhi suṣumā hi ta | indrāgnī ā gataṃ sutam
ityā yāhyā yāhītyājyāni bhavanti
ā yāhyā yāhīti yuktānāṃ purastātprayanti
yathā yuktānāṃ purastādā yāhyā yāhīti preyāttādṛktat
trivṛtstomo bhavati
brahma vai trivṛt
brahmaṇyevaitatpratitiṣṭhanto yanti

Mind indeed is first, then speech.
Mind indeed is the Bṛhat; speech is the Rathantara.
The Bṛhat indeed is 'ancient' (pratna-); the Rathantara is 'unto' (upa-).
Therefore, when these [verses] have 'ancient' (pratna-) and 'unto' (upa-), the Bṛhat and Rathantara are thereby hitched for the sacrificial session.
And 'forward' (pra) and 'unto' (ā) are the form of the Gāyatrī.
Therefore, when there is 'forward' (pra) and 'unto' (ā), they go forward with the form of the Gāyatrī. These do not fail, nor indeed is it with a single harnessing: verse by verse the day is harnessed, just as one would insert the yoke-pins of a harnessed yoke; such is that.
Regarding this they say: 'They are deprived of their breaths who cut apart the triplets of the introductory day.'
They have the same characteristics; the breaths have the same characteristics, for the continuity of the breaths,
for not being cut off.
'Come, o Agni, to the feast; unto us, o Mitra-Varuṇa;
come, for we have pressed for you; o Indra-Agni, come to the pressed [juice]'—
thus, having 'come' (ā yāhi) and 'come' (ā yāhi), the Ājya [stotras] are formed.
With 'come' (ā yāhi) and 'come' (ā yāhi) they go forward in front of the harnessed ones,
just as one would go forward in front of harnessed [horses] with 'come, come'; such is that.
The stoma is the ninefold (trivṛt).
The ninefold [stoma] is brahman.
Standing firm in brahman they go forth.

3.12.p1

pra somāso vipaścitaḥ | pra soma devavītaye
pra tu drava pari kośaṃ ni ṣīde
ti pravatīrbhavanti rāthantare'han
praṇinīṣeṇyaṃ vā etadahaḥ
preti gāyatryai rūpam
gāyatryā evaitadrūpeṇa prayanti
yatpañcasāmā viloṃ tadasamṛddham
prāṇo'pāno vyānassa tṛcaḥ
taṃ vicchindanti
ātmānaṃ prajāṃ jāyāmimām̐llokāṃstadvicchindanti
trīṇi sāmāni
tatkḷhaptaṃ trivṛttriṣāmā
athāśvaṃ padanidhanamapariṣṭobhaṃ rāthantaram
tasmādrāthantare'hankriyate
iḷāvānpavamānassomasāmnā kriyate
pañcasāmā ha khalu vai saṃvatsaraṃ yantumarhati
tadyatṣaḍakṣaraṇidhanaṃ yaudhājayaṃ bhavati ṣaḍvā ṛtavassaṃvatsarasyaiva yuktyai
abhi droṇāni babhrava
ityabhīti bhavati rathantarasya rūpam
rāthantarametadahaḥ
sutā indrāya vāyave varuṇāya marut

'Forward the wise somas; forward, o soma, to the feast of the gods;'
'Run forward, sit down around the tub'—
thus there are [verses] containing 'forward' (pra) on the Rathantara day.
This day is indeed to be led forward.
'Forward' (pra) is the form of the Gāyatrī.
With the form of the Gāyatrī they go forward.
That it has five sāmans is irregular, unprosperous.
Out-breath, in-breath, diffused breath—that is the triplet.
They cut that apart.
Self, offspring, wife, these worlds—they cut that apart.
There are three sāmans.
That is prepared: ninefold, having three sāmans.
Then the Āśva, with the word-finale, without stobha, is connected with the Rathantara.
Therefore it is performed on the Rathantara day.
The purifying [soma], rich in iḷā, is performed with the Somasāman.
A five-sāman [day] is truly fit to encompass the year.
Therefore, that the Yaudhājaya has a six-syllable finale, [it is because] there are six seasons, for the yoking of the year.
'Unto the vats, the brown ones'—
thus there is 'unto' (abhi), which is the form of the Rathantara.
This day is connected with the Rathantara.
'Pressed for Indra, Vāyu, Varuṇa, the Maruts'—
thus there are [verses] containing 'Maruts' (marutvat-).
Containing 'Maruts' is the form of the midday.
From that form of the midday they do not depart.
On them the Gāyatra has its Brāhmaṇa explained.

3.12.p2

iti marutvatīrbhavanti marutvadvai madhyandinasya rūpam madhyandinasyaiva tadrūpānna yanti tāsu gāyatramuktabrāhmaṇam