[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Vedic Literature](https://indike.org/pramana/in.veda) › [Brāhmaṇas (ritual exegesis)](https://indike.org/pramana/in.veda.brahmana) › [Jaiminīya (Talavakāra) Brāhmaṇa](https://indike.org/pramana/in.veda.brahmana.jaiminiya) › 3.12 # Jaiminīya (Talavakāra) Brāhmaṇa 3.12 Jaiminīyabrāhmaṇa 3.12 - **Language:** Sanskrit ### [3.12](https://indike.org/pramana/in.veda.brahmana.jaiminiya.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. > — English (machine translation) (machine translation) ### [3.12.p1](https://indike.org/pramana/in.veda.brahmana.jaiminiya.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. > — English (machine translation) (machine translation) ### [3.12.p2](https://indike.org/pramana/in.veda.brahmana.jaiminiya.3.12.p2) iti marutvatīrbhavanti marutvadvai madhyandinasya rūpam madhyandinasyaiva tadrūpānna yanti tāsu gāyatramuktabrāhmaṇam ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.veda.brahmana.jaiminiya~en-mt.3.12) — English, machine translation --- Source: [https://indike.org/pramana/in.veda.brahmana.jaiminiya.3.12](https://indike.org/pramana/in.veda.brahmana.jaiminiya.3.12) · Pramāṇa