Nidanasutra 2.1

Now, on the sixth day, the Vāravantīya chant is the pṛṣṭha stotra upon the Revatī verses.
Some speak of that as directly visible:
"This is seen in the archetype (prakṛti)."
Moreover, [they say], "If the Revatī verses were to become the pṛṣṭha stotra, they would perform their ritual rule in the Pavamāna [stotra]."
Moreover, "In the case of the matching chant (anurūpa) and the Agniṣṭoma chant, one arranges the matching chant of the Vāravantīya itself."
"Revatī verses"—thus there is a Brāhmaṇa passage on the creation of the Revatī verses as the sixth [stotra] according to the Auṣṭrākṣis:
their ritual rule is enjoined: "Then the sound of cattle was emitted after [them]."
Moreover, when describing the pṛṣṭha stotras along with the opening verses (pratipad), he describes just the Revatī verses on the sixth day and on the Viśvajit day.
Moreover, moving the pṛṣṭha stotras from the pṛṣṭhya stoma, he moves even the Revatī verses.
Moreover, "When the pṛṣṭha stotra is retained, he retains just the Revatī verses."
Moreover, "Between the indirect pṛṣṭha stotra and the Upāṅktya pṛṣṭha stotra, the indirect one is retained"—
he retains just the Vāravantīya chant.
And as to this that "This is seen in the archetype," he states the reason through the Brāhmaṇa itself.
And as to this that "they would perform their ritual rule in the Pavamāna," he considers the state of being a pṛṣṭha stotra to be attained through the strophic verse.
And as to this that "one arranges the matching chant of the Vāravantīya itself," the indirectness of the Vāravantīya has been stated;
and that turns out to be precisely the indirectness of the Revatī verses.

Now indeed he says: "Should the two-footed [verses] be used from the outset, or from the conclusion?"
"How should they be from the outset?"
"On the first day," they say;
"for this is the outset (prāyaṇa)."
Moreover, it is seen that the Prāyaṇīya day possesses Ukthas, just as the fourfold one does;
likewise the Agniṣṭoma-nature of the sixth day, just as with the Abhiplava day.
"On the second [day]," says another;
"this is the outset of the Ukthas."
"Moreover, in this way the alternation of the Ukthas is achieved."
"Moreover, in this way it is much nearer to the archetype."
"How are the rules of the concluding assembly (saṃsthā) when the Pṛṣṭhya [six-day period] is reversed?"
"They should be only at the end of the reversed [period]," say some, "for it is [said], 'When the six-day period concludes...'."
Moreover, they call them "the rules of the six-day period."
"And this is not more suitable for the sixth day, just as [it is not] for the first."
"On the thirty-three-fold day, however, they are in the concluding assembly," say the teachers;
"that is a constituent part of the reversal.
That which is a commencement-rule from this side is a concluding-rule over there;
that which is a concluding-rule over there is a commencement-rule from this side."
Moreover, if one were to remove these to the end of the reversed [period], then surely one would remove all of the characteristics of the conclusion to the end of the reversed [period].

"Three [days] of the ten-day period (daśarātra) are disconnected," says Śāṇḍilya:
"two on either side of the fifth, one after the sixth.
For their connection [he uses] the Santanī chant."
Following the sequence of the hymns and the matching verses, he makes the metres [of the Chandoma days] so that no unfulfilled performance occurs for the metres of the Pṛṣṭhya [six-day period].
Moreover, they are unfulfilled;
hence previously [there is] conformity to hymns and matching verses.
Moreover, in the assembly of Prajāpati, he wished to increase the place of creatures in these [days].
For the Bṛhat and Rathantara as pṛṣṭha stotras do not experience the [chants] belonging to the six-day period.
He did not wish to disrupt [them].
Moreover, they are spoken of as loose;
their firm state will come about through the two directly perceptible pṛṣṭha stotras.
Moreover, they are spoken of as darkness;
these two are the lights among the sāmans.
For what reason?
The Bṛhat chant is joined first.
When both are performed, this is their performed form.
Moreover, when there is a reduction of the stoma, he wished to show an ascending movement from behind;
"the Bṛhat is called the highest summit."
Moreover, because of this place of the Mahāvrata, through the attainment of the Bṛhat and through the mental nature of the Mahāvrata, he applies their inversion.
Therefore it is skillful that those [chants] having speech as their cadence are final at the midday pressing, [and] those having 'iḍā' are final at the third pressing,
for the sake of favoring the pressing-session and the metre.

The Paiṅgins recite [these days] as having the Arka chant as their pṛṣṭha stotra.

This is the distribution of pṛṣṭha stotras among the Chandoma days.

Abiding in their status as pṛṣṭha stotras, he does not make it directly perceptible.

Or, desiring the Bṛhat and the Rathantara, he places the former two in the third pressing;
thus [they are] closer to the pṛṣṭha stotras.
On the seventh day, it is optionally performed, because it is not enjoined by a Brāhmaṇa.
"It should be performed," say the teachers;
"and [there is] the contemplation of the Arka chant of the Chandoma days;
and as the Paiṅgins recite this, some Chandogas also recite this.
Moreover, it is accepted in the obstruction of the concluding assembly, just as the ten-day period is in the ninefold stoma."
On the ninth day, when the stoma is identical, he makes the bṛhatī metre with an addition (sādhyāsā).
"For what reason?"
"The [bṛhatī] with an addition was used on the preceding day;
thus there is no transgression.
Moreover, this [metre] occurs frequently;
he wished to bring about its regular form.
There is the designation 'regular metre' for the elements belonging to the ten-day period.
Moreover, it is upon this very [metre] that one achieves this application of the sāman more successfully."
They disagree regarding the cadence of the Traikakubha chant.
"It has a word-cadence (padanidhana)," say some,
"for just as these two syllables of the verse are, so are these two [of the cadence]."
"It has an external cadence (bahirṇidhana)," says another;
"and it is joined in the place of an external cadence;
moreover, there is a statement about its cadence;
and statements about the cadence apply to external cadences.
Moreover, it falls into the examinations of light;
if it had been a word-cadence, it would have exceeded the measure of the Jyotiṣṭoma; he does not arrange a substitute for it, as it is existing like an external cadence, as it is existing."

Thus ends the first section.