Jaiminīya (Talavakāra) Brāhmaṇa 1

English (machine translation) 1

Language: English

1.18 — 6 parts
1.19 — 5 parts
1.22 — 3 parts
1.23 — 4 parts
1.2 — 4 parts
1.38 — 3 parts
1.40 — 7 parts
1.41 — 17 parts
1.42 — 17 parts
1.43 — 8 parts
1.44 — 7 parts
1.45 — 12 parts
1.48 — 4 parts
1.49 — 9 parts
1.53 — 2 parts
1.54 — 6 parts
1.55 — 6 parts
1.59 — 2 parts
1.60 — 25 parts
1.63 — 2 parts
1.64 — 14 parts
1.66 — 9 parts
1.69 — 7 parts
1.71 — 4 parts
1.72 — 11 parts
1.77 — 13 parts
1.80 — 15 parts
1.83 — 7 parts
1.84 — 2 parts
1.87 — 11 parts
1.88 — 18 parts
1.91 — 3 parts
1.92 — 8 parts
1.95 — 8 parts
1.99 — 6 parts
1.101 — 26 parts
1.103 — 13 parts
1.105 — 5 parts
1.110 — 5 parts
1.111 — 4 parts
1.115 — 4 parts
1.116 — 8 parts
1.121 — 5 parts
1.122 — 6 parts
1.123 — 4 parts
1.125 — 4 parts
1.126 — 17 parts
1.128 — 3 parts
1.130 — 14 parts
1.131 — 17 parts
1.132 — 3 parts
1.134 — 5 parts
1.136 — 8 parts
1.137 — 7 parts
1.138 — 4 parts
1.139 — 7 parts
1.140 — 8 parts
1.141 — 6 parts
1.142 — 19 parts
1.143 — 12 parts
1.150 — 6 parts
1.152 — 4 parts
1.153 — 10 parts
1.154 — 15 parts
1.159 — 24 parts
1.162 — 8 parts
1.163 — 5 parts
1.164 — 4 parts
1.165 — 23 parts
1.166 — 7 parts
1.168 — 4 parts
1.171 — 7 parts
1.172 — 7 parts
1.177 — 8 parts
1.179 — 14 parts
1.181 — 12 parts
1.183 — 6 parts
1.184 — 3 parts
1.185 — 21 parts
1.186 — 6 parts
1.189 — 8 parts
1.190 — 5 parts
1.194 — 9 parts
1.196 — 8 parts
1.197 — 3 parts
1.202 — 9 parts
1.203 — 4 parts
1.204 — 8 parts
1.205 — 10 parts
1.209 — 6 parts
1.212 — 7 parts
1.213 — 6 parts
1.214 — 10 parts
1.219 — 14 parts
1.220 — 9 parts
1.223 — 2 parts
1.226 — 6 parts
1.227 — 8 parts
1.228 — 35 parts
1.229 — 2 parts
1.231 — 4 parts

1.18

For he goes to heaven. He says to him: 'Who you are, that am I; who I am, that are you. Come!' He enters into this very essence of good deeds. His sons enter upon his inheritance, the ancestors upon his good deeds. He who knows thus has two selves and two inheritances. He who offers the fire-offering without knowing this has only one self and one inheritance.

1.18.p1

Speech, indeed, is the milch-cow of the fire-offering.

1.18.p2

Her calf is the mind.

1.18.p3

With the mind, indeed, they milk speech when she has yielded.

1.18.p4

With the calf, indeed, they milk the mother when she has yielded.

1.18.p5

For the mind goes first, and speech follows behind; therefore, as the calf goes first, the mother follows behind.

1.18.p6

The heart is the tethering-post, the breath is the rope.

1.19

By the breath both speech and mind are bound; for with a rope one binds both calf and mother. Regarding this, Janaka of Videha asked Yājñavalkya: 'Do you know the fire-offering, Yājñavalkya?' 'I know it,' he said. 'What [is the offering material]?' 'Milk,' he said. 'If there should be no milk, with what would you offer?' 'With rice and barley,' he said. 'If there should be no rice and barley, with what would you offer?' 'With whatever other grain there is,' he said. 'If there should be no other grain, with what would you offer?' 'With wild plants,' he said. 'If there should be no wild plants, with what would you offer?' 'With water,' he said. 'If there should be no water, with what would you offer?' He said: 'Nothing at all would exist here then; yet this would still be offered, as it were—truth in faith.' He said to him: 'You know the fire-offering, Yājñavalkya. Homage be to you! We give a thousand [cows], venerable sir.' Then he sang to him: 'What, indeed, knowing does he dwell away from—'

1.19.p1

'—the fire-offerer, from his home?'

1.19.p2

'How is that his poetic wisdom, how is he continuous with the fires?'

1.19.p4

'Having established the fires, if he then journeys away, how does he remain not having journeyed away?'

1.19.p5

The Vājasaneya said:

1.19.p6

'He who is swiftest among the beings, knowing that while journeying away, he knows [the rite].'

1.20

'Thus is that his poetic wisdom, thus is he continuous with the fires,' so [he recited]. 'The mind,' he said. 'The mind, indeed, is the swiftest among the beings. By the mind alone he remains not having journeyed away,' so indeed he said that. Then he sang to him: 'When he has gone far away and then becomes heedless there, in what is that oblation of his offered, which they offer for him at home?' The Vājasaneya said: 'He who is awake among the beings, knowing that while journeying away, he knows [the rite]; in that is that oblation of his offered, which they offer for him at home.' 'The breath,' he said. 'The breath, indeed, is awake among the beings. In the breath alone that oblation of his comes to be offered. Therefore they say: the breath is the fire-offering. For as long as he breathes with the breath, so long does he offer the fire-offering.'

1.21

Belonging to Rudra in the cow, to Vāyu when let loose [to the calf], to the Aśvins while being milked, to Agni and Soma when milked, belonging to Pūṣan are the drops of froth, to Mitra the film of cream, to Varuṇa when set upon [the fire], to Viṣṇu while being settled in place, to the All-Gods when scooped up, to Savitṛ when stepped forward, to Heaven and Earth when set down [near the fire], to Indra and Agni is the first oblation, to Prajāpati the second.
Thus this fire-offering is seventeenfold.
Seventeenfold indeed is the Vājapeya.
He who, knowing thus, performs the fire-offering, conquers both worlds: that of the fire-offering sacrificer and that of the Vājapeya sacrificer.
'There are three stumps in the fire-offering,' Śāṇḍilya used to say.
That he offers upon an unkindled stick, that is a stump;
that he misses it, that is a stump;
that he lets the two [oblations] run together, that is a stump.
He offers upon a blazing stick directly into the flame.
Stepping over [the first], he offers the second oblation.
He thrives with seventeen thousandfold nourishments upon seventeen, who, knowing thus, performs the fire-offering.

1.22

Āruṇi Vājasaneya, Barku Vārṣṇa, Priya Jānaśruteya, Buḍila Āśvatarāśvi, [and] Vaiyāghrapadya—these five were great sages. Now, these great Brahmins assembled: Āruṇi, Jīvala Kārīrādi, Aṣāḍha Sāvayasa, and Indradyumna Bhāllaveya.
They said: 'This Janaka of Videha has been instructed in the fire-offering; he thinks himself, as it were, to out-talk us. Come,
let us make him talk in discourse on the fire-offering.'
They came.
They said to the Vedic student: 'Announce us.'
He announced them.
For them, when they had been announced, he arranged separate seats, separate water, separate madhuparka offerings, separate dwellings; for each of the five he arranged five honors.
Then he entered into their assembly, having shaved his hair and beard, clipped his nails, anointed himself with ghee, carrying a staff and shoes.
He said to them: 'Brahmins, on what discourse would you venerable ones converse with us?'
'You have out-talked us!' they said.
Then he asked them first: 'Brahmins, how do you venerable ones perform the fire-offering?'
'You have out-talked us indeed,' they said, 'in that you, being one, have asked us first who are many.
Gautama, answer!'

1.22.p1

He said: 'As fame indeed, O Emperor, do I offer the fire-offering.

1.22.p2

Therefore I am fame.

1.22.p3

Fame indeed will ultimately be in my offspring.'

1.23

He said to him: 'Gautama, what is fame?'
Pointing to the fire, he said: 'This is fame,' and pointing to the sun, 'Yonder is fame.
So I offer yonder fame into this fame in the evening; I offer this fame into yonder fame in the morning.
These two alone will make me reach where all desires are;
these two will conquer repeated death for me.'
'Well-offered; may I propitiate the gods!' thus he praised him.
Then he asked the next one: 'How, venerable sir, do you perform the fire-offering?'
Vājasaneya said: 'As truth indeed, O Emperor, do I offer the fire-offering.
Therefore I am truth.
Therefore, when I speak, it is bright like the truth.'
He said to him: 'Yājñavalkya, what is truth?'
Pointing to the fire, he said: 'This is truth,' and pointing to the sun, 'Yonder is truth.
So I offer yonder truth into this truth in the evening; I offer this truth into yonder truth in the morning.
These two alone will make me reach where all desires are;
these two will conquer repeated death for me.'
'Well-offered; may I propitiate the gods!' thus he praised him.
Then he asked the next one: 'How, venerable sir, do you perform the fire-offering?'

1.23.p1

Barku Vārṣṇa said: 'As the most abundant, the best of possessions indeed, O Emperor, do I offer the fire-offering.

1.23.p2

Therefore I am the most abundant, the best of possessions.

1.23.p3

The most abundant, the best of possessions indeed will ultimately be in my offspring.'

1.23.p4

He said to him: 'Āgniveśya, what is the most abundant, the best of possessions?'

1.2

Pointing to the fire, he said: 'This is the most abundant, the best of possessions,' and pointing to the sun, 'Yonder is the most abundant, the best of possessions.
So I offer yonder most abundant, the best of possessions into this most abundant, the best of possessions in the evening; I offer this most abundant, the best of possessions into yonder most abundant, the best of possessions in the morning.
These two alone will make me reach where all desires are;
these two will conquer repeated death for me.'
'Well-offered; may I propitiate the gods!' thus he praised him.
Then he asked the next one: 'How, venerable sir, do you perform the fire-offering?'
Priya Jānaśruteya said: 'As fiery luster indeed, O Emperor, do I offer the fire-offering. Therefore I am fiery luster.
Fiery luster indeed will ultimately be in my offspring.'
He said to him: 'Kāṇḍvīya, what is fiery luster?'
Pointing to the fire, he said: 'This is fiery luster,' and pointing to the sun, 'Yonder is fiery luster.
So I offer yonder fiery luster into this fiery luster in the evening; I offer this fiery luster into yonder fiery luster in the morning.
These two alone will make me reach where all desires are;
these two will conquer repeated death for me.'
'Well-offered; may I propitiate the gods!' thus he praised him.
Then he asked the next one: 'How, venerable sir, do you perform the fire-offering?'

1.2.p1

Buḍila Āśvatarāśvi Vaiyāghrapadya said: 'As the Arka and the Aśvamedha indeed,

1.2.p2

O Emperor, do I offer the fire-offering.

1.2.p3

For this is the food of the gods, namely the Arka, the horse, the sacrificial offering, the fit for sacrifice.'

1.2.p4

He said to him: 'Vaiyāghrapadya, what is the Arka? What is the horse, the sacrificial offering, the fit for sacrifice?'

1.25

Pointing to the fire, he said, 'This is arka; yonder horse, sacrifice, fit for sacrifice,' [pointing] to the sun.
'So I offer this horse, sacrifice, fit for sacrifice, in this arka in the evening; I offer this arka in yonder horse, sacrifice, fit for sacrifice, in the morning.
These two will bring me there, where all desires are;
these two will conquer repeated death for me.'
Praising [it with the words,] 'Well offered!', he said, 'Whoever should tell me the course and the goal in the fire-offering, to him I would give a boon.'
They said, 'We do not know the course and the goal in the fire-offering; tell us the course and the goal in the fire-offering, and we will give you each five boons.'
Pointing to the fire, he said, 'This is the course; yonder is the goal,' [pointing] to the sun.
'So I offer that goal in this course in the evening; I offer this course in that goal in the morning.
These two will bring me there, where all desires are;
these two will conquer repeated death for me.'
Praising [it with the words,] 'Well offered!', they said, 'Choose the boons which we may give!'
He said, 'This indeed is my boon: let me give to you each five thousand horses.'
These indeed are the meditations on the fire-offering, these are the desires;
he obtains these very desires who knows thus, and for whom one knowing thus offers the fire-offering.

1.26

Setting up the fires, he should fetch out [the fire] early in the morning.
Twice he offers in the evening, twice in the morning.
Four oblations are completed.
Four-footed indeed are cattle, both domestic and wild.
In this way, he pays them back according to their expectation.
This indeed is death, which is named Agni the Licker.
Having pacified him by means of those oblations, he conquers the earth among worlds, Agni among gods.
He ascends to union, to co-existence with the god Agni, who, knowing thus, offers the fire-offering.
Mounting smoke as a chariot, he journeys from there toward co-existence with Vāyu.
He offers for two days.
Eight oblations are completed.
Eight-hoofed indeed are cattle, both domestic and wild.
In this way, he pays them back according to their expectation.
This indeed is death, which is named Vāyu the Swift.
Having pacified him by means of those oblations, he conquers the atmosphere among worlds, Vāyu among gods.
He ascends to union, to co-existence with the god Vāyu, who, knowing thus, offers the fire-offering.

1.27

Mounting the whirlwind as a chariot, he journeys from there toward co-existence with Āditya.
He offers for three days.
Twelve oblations are completed.
Twelve months are the year.
The year indeed is this all.
Whatever he eats here, whatever he drinks, to whomever he opens his mouth [to speak], all that becomes uneaten for him; he keeps the vow of fasting for as long as he lives.
This indeed is death, which is named Āditya the Setting One.
Having pacified him by means of those oblations, he conquers heaven among worlds, Āditya among gods.
He ascends to union, to co-existence with the god Āditya, who, knowing thus, offers the fire-offering.

1.28

Mounting rays as a chariot, he journeys from there toward co-existence with the moon.
He offers for four days.
Sixteen oblations are completed.
Sixteen-part indeed is brahman.
Sixteen-part are the gods.
Sixteen-part is this whole [universe] at once.
If here he commits an impure, evil deed, by even one part [of it],
just as a piece of gold when heated attains pure goldness, even so, having cast off evil impurity onto his hateful rivals, he goes to the heavenly world.
This indeed is the hare that is inside the moon;
for this one rules over this all.
This indeed is Yama who is inside the moon;
for this one restrains this all.
This is death, which is named Yama the Consumer.
Having pacified him by means of those oblations, he conquers invigorating strength among worlds, Yama among gods.
He ascends to union, to co-existence with the god Yama, who, knowing thus, offers the fire-offering.

1.29

Mounting the Svadhā as a golden boat, he journeys from there toward co-existence with Prajāpati.
He offers for five days.
Twenty oblations are completed.
Twenty-part indeed is Prajāpati.
This indeed is death, which is named Prajāpati the Abundant.
Having pacified him by means of those oblations, he conquers the sky among worlds, Prajāpati among gods.
He ascends to union, to co-existence with the god Prajāpati, who, knowing thus, offers the fire-offering.

1.30

As to what is called that sky, that is fearless;
for having reached that, one fears nothing.
Therefore it is that sky.
He offers for six days.
Twenty-four oblations are completed.
Twenty-four syllables indeed is the Gāyatrī.
Twenty-four are the Vasu gods;
they are attached to the Gāyatrī.
For them, for the Vasu gods, the Gāyatrī milks out desires, wish upon wish, syllable by syllable;
even so she milks for him who makes the offering.
He conquers the Gāyatrī among meters, the Vasu gods among gods.
He ascends to union, to co-existence with the Vasu gods, who, knowing thus, offers the fire-offering.

1.31

He offers for seven days.
Twenty-eight oblations are completed.
Twenty-eight syllables indeed is the Uṣṇih.
Twenty-eight are the Bhṛgu-Aṅgiras gods;
they are attached to the Uṣṇih.
For them, for the Bhṛgu-Aṅgiras gods, the Uṣṇih milks out desires, wish upon wish, syllable by syllable;
even so she milks for him who makes the offering.
He conquers the Uṣṇih among meters, the Bhṛgu-Aṅgiras gods among gods.
He ascends to union, to co-existence with the Bhṛgu-Aṅgiras gods, who, knowing thus, offers the fire-offering.

1.32

He offers for eight days.
Thirty-two oblations are completed.
Thirty-two syllables indeed is the Anuṣṭubh.
Thirty-two are the All-Gods;
they are attached to the Anuṣṭubh.
For them, for the All-Gods, the Anuṣṭubh milks out desires, wish upon wish, syllable by syllable;
even so she milks for him who makes the offering.
He conquers the Anuṣṭubh among meters, the All-Gods among gods.
He ascends to union, to co-existence with the All-Gods, who, knowing thus, offers the fire-offering.

1.33

He offers for nine days;
thirty-six oblations are completed.
Of thirty-six syllables indeed is the Bṛhatī;
thirty-six are the Sādhya gods.
They are attached to the Bṛhatī.
To those Sādhya gods, the Bṛhatī milks desires upon desires with each syllable.
In the same way, it milks for him who offers.
The Bṛhatī indeed among meters he conquers, and the Sādhyas among the gods.
He attains union with and the same world as the Sādhya gods, who, knowing thus, performs the fire-offering.

1.34

He offers for ten days;
forty oblations are completed.
Of forty syllables indeed is the Paṅkti;
forty are the Maruts, the gods.
They are attached to the Paṅkti.
To those Maruts, the gods, the Paṅkti milks desires upon desires with each syllable.
In the same way, it milks for him who offers.
The Paṅkti indeed among meters he conquers, and the Maruts among the gods.
He attains union with and the same world as the Maruts, the gods, who, knowing thus, performs the fire-offering.

1.35

He offers [for] eleven days.
Forty-four oblations are made up.
The triṣṭubh indeed has forty-four syllables.
The Rudras are forty-four gods.
They are attached to the triṣṭubh.
For those Rudra gods, the triṣṭubh yields desires, whatever they desire, syllable by syllable.
In the same way it yields [them] for him who offers.
He wins the triṣṭubh among meters, the Rudras among the gods.
He ascends to union, to sharing the same world, with the Rudra gods—he who, knowing thus, offers the fire-offering.

1.36

He offers [for] twelve days.
Forty-eight oblations are made up.
The jagatī indeed has forty-eight syllables.
The Ādityas are forty-eight gods.
They are attached to the jagatī.
For those Āditya gods, the jagatī yields desires, whatever they desire, syllable by syllable.
In the same way it yields [them] for him who offers.
He wins the jagatī among meters, the Ādityas among the gods.
He ascends to union, to sharing the same world, with the Āditya gods—he who, knowing thus, offers the fire-offering.

1.37

Then indeed brahman did not shine, having no protector, having no final recourse, having nothing higher.
Then brahman offered that fire-offering for twelve days.
Having offered it for twelve days, it extracted fame, glory, procreation, and immortality.
Having offered that fire-offering for twelve days, brahman, passing it on to Prajāpati, departed upwards to the heavenly world.
Prajāpati offered that fire-offering for twelve days.
Having offered it for twelve days, he extracted insight, intelligence, reflection, and ascetic heat.
Having offered that fire-offering for twelve days, Prajāpati, passing it on to the gods and the seers, departed upwards to the heavenly world itself.
The gods and the seers offered that fire-offering for twelve days.
Having offered it for twelve days, passing it on to the earlier men, they departed upwards to the heavenly world itself.
Brahman indeed offered that fire-offering for twelve days,
Prajāpati for twelve days, the gods and seers for twelve days.
Having offered it for twelve days each, they obtained their desires, whatever they desired.
How much more, then, he who should offer it thus as long as he lives!

1.38

He should offer that fire-offering for three days with milk alone;
that is the form of the Agniṣṭoma.
It is as if he has sacrificed with the Agniṣṭoma, for him who, knowing thus, offers the fire-offering.
He should offer that fire-offering for three days with sour milk alone;
that is the form of the Vājapeya.
It is as if he has sacrificed with the Vājapeya, for him who, knowing thus, offers the fire-offering.
He should offer that fire-offering for three days with clarified butter alone;
that is the form of the Aśvamedha.
It is as if he has sacrificed with the Aśvamedha, for him who, knowing thus, offers the fire-offering.
He should offer that fire-offering for three days with water alone;
that is the form of the Puruṣamedha.
It is as if he has sacrificed with the Puruṣamedha, for him who, knowing thus, offers the fire-offering.
Not staying away [from home], the sacrificer should himself offer the fire-offering wearing unwashed garments, in the perpetual fires.
On the thirteenth night, having sacrificed either with soma or with an animal, he should let [it] go;
it is just as if one were to set free [cattle] having made an abode for them.
The earlier men offered that fire-offering for twelve days alone.
Therefore for them the milch cow yields milk, the draft-ox pulls, the horse set forth with a burden or the mule waits upon [them], the elephant with girth-bands carries.

1.38.p1

He says: 'Having let loose the agnihotra cow'; heaven and earth are let loose.

1.38.p2

'The Rudras receive the milk of the Vasus.'

1.38.p3

'You are the makers of beings; removed is the fear born of folk'—with this he pushes out the burning coals.

1.39

Then he sets [the milk] on the fire: 'You are placed upon Vaiśvānara;
may your fire not burn me back;
[I set] you for truth.'
Then he illuminates [it]: 'Light along with light.'
Then he brings water to it: 'The essence of yours that entered into the waters, unite yourself with that.'
Whatever of it the directions swallow there, that indeed he thereby pours back into it: 'Kept away is the demon, kept away are the enemies.'
He carries the fire around it three times.
Then he removes it from the fire: 'Make firm the heaven, make firm the intermediate space, make firm the earth, make firm offspring and cattle for me who offer.'
'You are the makers of beings; pushed back is the fear born of folk'—with this he pushes back the burning coals.
Then, taking the dipping-spoon and the offering-ladle, he warms them over the fire: 'Burnt is the demon, burnt are the enemies.'
Then he wipes the offering-ladle: 'In harmony with the gods who come in the evening'—in the evening;
'In harmony with the gods who come in the morning'—in the morning;
'Golden are you, made of gold,
a staff of gold are you, with immortal leaves, the current of sacrifices.'
He indeed becomes the current of sacrifices.
Then he says: 'I will draw [the milk] up.'
'Om! Towards the heavenly world for me,' he should say.

1.40

The first dipping-spoonful that he draws up, that is the form of the new- and full-moon sacrifices.
It is as if he has sacrificed with the new- and full-moon sacrifices, for him who, knowing thus, draws up the first dipping-spoonful.
Then the second dipping-spoonful, that is the form of the four-month seasonal sacrifices.
It is as if he has sacrificed with the four-month seasonal sacrifices, for him who, knowing thus, draws up the second dipping-spoonful.
Then the third dipping-spoonful that he draws up, that is the form of the seasonal animal sacrifices.
It is as if he has sacrificed with the seasonal animal sacrifices, for him who, knowing thus, draws up the third dipping-spoonful.
Then the fourth dipping-spoonful that he draws up, that is the form of the Tryambaka, Vājapeya, and Aśvamedha sacrifices.
It is as if he has sacrificed with the Tryambaka, Vājapeya, and Aśvamedha, for him who, knowing thus, draws up the fourth dipping-spoonful.
Then, taking a kindling-stick, facing east:
'The person is indeed the kindling-stick;
food kindles him; by the splendor of food make me reach the heavenly world;
where the dear domain of the gods and seers is, there make this fire-offering of mine go.'
He sets [the ladle] down silently.
Then he puts the kindling-stick onto [the fire]: 'I place you, the golden beam, the crossing to the heavenly world; svāhā!'
Then he offers.
The first [oblation] that he offers, with that he reaches the gods.
Then the second that he offers, with that he reaches the seers.

1.40.p1

Then he wipes [the ladle].

1.40.p2

When he wipes it the first time, with that he pleases the Gandharvas and Apsarases.

1.40.p3

The Gandharvas and Apsarases say to him: 'May faith not leave you! Being satisfied with all desires, heavenly

1.40.p4

world obtain!'

1.40.p5

Then, when he wipes it the second time, with that he pleases the planets and the ancestors.

1.40.p6

The soma cups and the ancestors say to him: 'May your faith not depart; satisfied with all desires, heavenly

1.40.p7

world attain!'

1.41

Now, that he consumes [the remainder] twice with a finger: what he consumes first, through that the in-breath and out-breath are satisfied. The in-breath and out-breath say to him: 'May your faith not depart; satisfied with all desires, attain the heavenly world!' Now, that he consumes a second time, through that the up-breath and out-breath are satisfied. The up-breath and out-breath say to him: 'May your faith not depart; satisfied with all desires, attain the heavenly world!' Now, that he consumes with the ladle, through that he pleases the unified breath, the diffuse breath, and embryos. The unified breath, the diffuse breath, and embryos say to him: 'May your faith not depart; satisfied with all desires, attain the heavenly world!' Now, that he eats out [clean] the ladle, through that he pleases the divine folk. The divine folk say to him: 'May your faith not depart; satisfied with all desires, attain the heavenly world!' Now, that he pours out the washings of the ladle, through that he pleases the birds. The birds say to him: 'May your faith not depart; satisfied with all desires, attain the heavenly world!' Now, that having wiped clean these ladles he pours out water to the north, through that he pleases the seers. The seers say to him: 'May your faith not depart; satisfied with all desires, attain the heavenly world!' Now, that he pours out the washings of the pot, through that he pleases the serpent folk. The serpent folk say to him: 'May your faith not depart; satisfied with all desires, attain the heavenly world!' Now, that walking around either behind or in front he sits to the south of the fires, having become Prajāpati himself he sits thus, [thinking]: 'Whom am I? What is mine?'

1.41.p1

Bhṛgu, son of Varuṇa, was learned in sacred study.

1.41.p2

He considered himself superior even to his father, superior to the gods, superior to other Brahmins learned in sacred study.

1.41.p3

Varuṇa reflected: 'Indeed, my son knows nothing at all.

1.41.p4

Come, let me teach him.'

1.41.p5

He seized his vital breaths.

1.41.p6

He swooned.

1.41.p7

Having swooned, he went to the yonder world.

1.41.p8

He arrived in that world.

1.41.p9

A man indeed, having chopped up a man, then devoured him.

1.41.p10

He said: 'Alas! What on earth is this?'

1.41.p11

They said to him: 'Ask your father Varuṇa; he will explain this to you.'

1.41.p12

He arrived at a second [place].

1.41.p13

A man indeed devoured a man who was screaming.

1.41.p14

He said: 'Alas! What on earth is this?'

1.41.p15

They said to him: 'Ask your father Varuṇa; he will explain this to you.'

1.41.p16

He arrived at a third [place].

1.41.p17

A man indeed devoured a man who was speaking silently.

1.42

He said: 'Alas! What on earth is this?' They said to him: 'Ask your father Varuṇa; he will explain this to you.' He arrived at a fourth [place]. Two women guarded great wealth. He said: 'Alas! What on earth is this?' They said to him: 'Ask your father Varuṇa; he will explain this to you.' He arrived at a fifth [place]: a river of blood and a river of ghee flowing side by side. That which was a river of blood, a black, naked man armed with a club guarded it. Then that which was a river of ghee, for it golden men with golden cups bailed out all desires. He said: 'Alas! What on earth is this?' They said to him: 'Ask your father Varuṇa; he will explain this to you.' He arrived at a sixth [place]: five rivers, rich in lotuses, rich in white lotuses, flowing with sweet-water. In them there was dancing and singing, the sound of the lute, troops of apsarases, fragrant perfume, [and] a great sound. He said: 'Alas! What on earth is this?' They said to him: 'Ask your father Varuṇa; he will explain this to you.'

1.42.p1

He turned back from right there.

1.42.p2

He came straight to Varuṇa.

1.42.p3

He said to him: 'Have you come, my dear child?'

1.42.p4

'I have come, father,' [he said].

1.42.p5

'Did you see, my dear child?'

1.42.p6

'I did see, father,' [he said].

1.42.p7

'What, my dear child?'

1.42.p8

'A man indeed, having chopped up a man, then devoured him,' he said.

1.42.p9

'Yes,' he said.

1.42.p10

'Those who, offering the fire-offering in this world without knowing thus, chop up trees and lay them [on the fire],'

1.42.p11

'trees indeed, having taken human form, devour them in return in that world.'

1.42.p12

'What is the expiation for that?'

1.42.p13

'When he thus lays on a kindling-stick, that is the expiation for it; through that he is released from it,' he said.

1.42.p14

'What was the second?'

1.42.p15

'A man indeed devoured a man who was screaming,' he said.

1.42.p16

'Yes,' he said.

1.42.p17

'Those who, offering the fire-offering in this world without knowing thus, cook cattle that are screaming, cattle indeed,'

1.43

'having taken human form, devour them in return in that world.' 'What is the expiation for that?' 'When he thus offers the first oblation with speech, that is the expiation for it; through that he is released from it,' he said. 'What was the third?' 'A man indeed devoured a man who was speaking silently,' he said. 'Yes,' he said. 'Those who, offering the fire-offering in this world without knowing thus, cook rice and barley that speak silently, rice and barley indeed, having taken human form, devour them in return in that world.' 'What is the expiation for that?' 'When he thus offers the second oblation with mind, that is the expiation for it; through that he is released from it,' he said. 'What was the fourth?' 'Two women guarded great wealth,' he said. 'Yes,' he said. 'They were Faith and Unbelief. Those who, offering the fire-offering in this world without knowing thus, sacrifice without faith, that goes to Unbelief; what they sacrifice having faith, that goes to Faith.' 'What is the expiation for that?' 'When he thus consumes [the remainder] twice with a finger, that is the expiation for it; through that he is released from it,' he said.

1.43.p1

'What was the fifth?'

1.43.p2

'A river of blood and a river of ghee flowing side by side.

1.43.p3

That which was the river of blood, a black, naked man armed with a club guarded it.

1.43.p4

Then that which was the river of ghee, for it golden men

1.43.p5

with golden cups bailed out all desires,' he said.

1.43.p6

'Yes,' he said.

1.43.p7

'Those who, offering the fire-offering in this world without knowing thus, press out the blood of a Brahmin,'

1.43.p8

'that is that river of blood.'

1.44

"Now, that black, naked man armed with a club who guarded it—that was wrath; and that was his food."
"What is the expiation for it?"
"That he drinks from the ladle—that is its expiation; thereby he escapes beyond it.
Now, the waters which he pours toward the north after cleansing the ladle—that is the river of ghee.
For it, golden men draw out all desires with golden cups."
"What was the sixth?"
"Five rivers with lotuses, with white water-lilies, flowing with honey-water;
in them there was dancing and singing, the sound of the lute, troops of Apsarases, fragrant scent, and a great roar."
"Yes!" he said.
"Those worlds indeed became mine!"
"By what can they be conquered?"
"By this fivefold-drawn [offering], by this fivefold-lifted [offering]."
He said: "Indeed, there is surely no other room for the conquest of worlds than the fire-offering.
Today is the eve of my establishment of the fires!"
They did so for him.
When one who knows this offers the fire-offering, plants do not eat him in return in that world, having assumed human form, nor cattle, nor rice and barley; nor do his rites of sacrifice and charity go to faith and unfaith; he repels the river of blood; he attains the river of ghee.

1.44.p1

This indeed is the Vaiśvānara fire, which burns yonder.

1.44.p2

Night is its firewood, day its light, the rays its smoke, the stars its sparks, the moon

1.44.p3

its coals.

1.44.p4

In this very Vaiśvānara fire the gods offer immortal waters day by day.

1.44.p5

From that oblation, when offered, King Soma comes into being.

1.44.p6

The thunder-cloud indeed is the Vaiśvānara fire.

1.44.p7

Sky is its firewood, lightning its light, clouds its smoke, rays of light its sparks, the thunderbolt its coals.

1.45

In this very Vaiśvānara fire the gods offer King Soma day by day.
From that oblation, when offered, rain comes into being.
Earth indeed is the Vaiśvānara fire.
The intermediate space is its firewood, fire its light, wind its smoke, rays of light its sparks, the quarters its coals.
In this very Vaiśvānara fire the gods offer rain day by day.
From that oblation, when offered, food comes into being.
Man indeed is the Vaiśvānara fire.
Speech is his firewood, the eye his light, breath his smoke, joy of mind his sparks, the ear his coals.
In this very Vaiśvānara fire the gods offer food day by day.
From that oblation, when offered, semen comes into being.
Woman indeed is the Vaiśvānara fire.
Her lap is the firewood, the vulva the light, passion the smoke, joy the sparks, sexual contact the coals.
In this very Vaiśvānara fire the gods offer semen day by day.
From that oblation, when offered, man comes into being.
He is born here to the gods at the fifth emission.
At the fifth [offering], the heavenly waters speak with human voice. Now when he departs to yonder world—

1.45.p1

—his fire is the Vaiśvānara.

1.45.p2

Herbs and trees are its firewood,

1.45.p3

light itself is its light,

1.45.p4

smoke itself is its smoke,

1.45.p5

sparks themselves are its sparks,

1.45.p6

coals themselves are its coals.

1.45.p7

In this very Vaiśvānara fire the gods offer the man day by day.

1.45.p8

From that oblation, when offered, the man comes into being in yonder world.

1.45.p9

That world of his becomes [available] for rising again.

1.45.p10

Of this god who burns yonder, day and night, the half-months, the months, the seasons, the year are the guardians.

1.45.p11

[He] who burns yonder.

1.45.p12

Day and night are the two scouts.

1.46

One of the seasons, holding a hammer in hand, having come down along a ray, asks him: "Who are you, O man?"
Knowing what would he drive him away?
He strikes him.
When he is repelled, his good deed is destroyed threefold.
He takes a third [for himself];
a third disperses along the quarters;
with the [remaining] third he descends back to this world.
Whatever world of his has been won by giving, in that he takes delight.
Death indeed ultimately overtakes him from there.
Repeated death is unconquered for him. But one who knows thus:
When he is afflicted with illness, where he has a level, good, clear ground, there he should say: "Churn fire for me here."
He is capable of recovering.
And if that is not so, when he departs from this world, then they should take him.
Having poured the fires into two different pots, they should carry an ember from the anvāhāryapacana fire.
They should take the sacrificial utensils, ghee, water, firewood, the covering cow (anustaraṇī), a razor, and nail-clippers.
They go to where he has a level, good, clear ground.
There they distribute his fires.

1.47

Then, having dug a pit in this quarter, they shave his hair and beard.
Having shaved the hair and beard, they clip the nails.
Having clipped the nails, they remove his entrails.
Having removed the entrails, they remove the excrement.
Having removed the excrement, they cover the excrement in the pit with dust.
Thereby they conceal his evil.
Having washed the entrails and put them back, they carry him.
Having laid him down between the fires, having melted and purified ghee on the gārhapatya, having taken four ladlings of ghee, having gone to the āhavanīya, while [the dead man] is touched from behind, he offers [the oblation] accompanied by firewood: "You indeed are from him; he is you; this is you; this is your source; you are his source.
Father, world-maker for the son, O Jātavedas,
lead him to where is the world of the well-doers.
You indeed were born from him; let him be born from you, svāhā!"
He then comes into being made of oblations, made of mind, made of breath, made of sight, made of hearing, made of speech, made of verses (ṛc), made of formulas (yajus), made of chants (sāman), made of brahman, golden, immortal.

1.48

Then they pile this pyre.
Upon it they place him.
On his two nostrils one should place the two small ladles (sruva), the juhū in the right hand, the upabhṛt in the left, the dhruvā on the chest, the fire-offering ladle (agnihotrahavanī) on the mouth, the cup at the head, the vessel for invoking the Iḷā at the ears, the two vessels for the prāśitra portions at the ears, on the belly the pot holding the cut-off portions, at the testicles the mortar and pestle, on the penis the wooden yoke-pin, on the lap the black-antelope skin, along the back the wooden sword (sphya), at the sides the pestle and the winnowing basket, at the feet the mortar.
The remaining sacrificial utensils they place on top.
They throw the clay vessels into the water; they give away the metal ones.
Then they fill him completely with ghee.
They pour ghee onto the sacrificial utensils.

1.48.p1

Then they bring this covering cow.

1.48.p2

Having sprinkled it, having led it around three times counterclockwise, one should kill it with a hammer.

1.48.p3

Some lead it around clockwise.

1.48.p4

One should not, however, do it that way.

1.49

Tearing off its caul, they wrap it around the head; the kidneys on the hands, the heart on the heart, the arms on the arms. According to the limbs they distribute the other limbs. Then they cover him with a hide: ‘Unite with your own body!’ Spreading out [the fuel], they set [the fires] alight. He should desire [it] in such a way that the Āhavanīya fire should reach him first. Thereby the world of the gods comes to meet him. Then, as the Anvāhāryapacana [reaches him], thereby the world of the fathers comes to meet him. Then, as the Gārhapatya [reaches him], he stands firm in this world with offspring and cattle. Smoke shakes the body of him when he is set alight. Because it shakes (dhunoti), therefore it is ‘shaker’ (dhuna). Indeed, ‘Shaker’ is his name. Indirectly they call him ‘smoke’ (dhūma), purely indirectly; for the gods love the indirect. From the smoke he goes to the night, from the night to the day, from the day to the waning half-month, from the waning half-month to the waxing half-month, from the waxing half-month to the month. In that month his body and his life-breath come together. One of the seasons, who is club-handed, descending with a ray, asks him: ‘Who are you, O man?’

1.49.p1

He should reply to him:

1.49.p2

‘From the Far-seeing one, O seasons, the semen has been brought,

1.49.p3

belonging to the half-month, born from the father-accompanied [Soma]’—

1.49.p5

When they sacrifice King Soma yonder, the far-seeing, that is it.

1.49.p6

‘Send me into the active male’—

1.49.p8

For they send him into the active male.

1.49.p9

‘Pour [me] from the active male into the mother’—

1.49.p11

For he pours him into the mother.

1.49.p12

‘He, being born again and again, with the thirteenth [is] the twelve-month year’—

1.50

he says. This thirteenth is he who shines yonder. ‘I know that; I recognize that. Bring me, mortal, to the immortal, O seasons, through the twelvefold-thirteenfold father, through that mother, through that faith, through that food, through that truth. Day is my father; night is my mother; I am truth. Bring me, mortal, to the immortal, O seasons’—he says. The seasons bring him. Just as one who knows brings one who knows, just as one who recognizes brings one who recognizes, so the seasons bring him. They carry him across. He who knows thus is no longer a human being. He who knows thus is one among the gods. Fathers and grandfathers fleet as thought come to meet him: ‘What have you brought for us from there?’ He should reply to them: ‘Whatever good deed I did, that is yours.’ His sons receive the inheritance, the fathers the good deed, his enemies the evil deed. Dividing this threefold in this way, he attains identity of world with him who shines yonder.

1.51

They indeed undertake a prolonged sacrificial session who offer the fire-offering. For this session lasts until old age and death; for from it one is released either by old age or by death. Regarding this they say: ‘If between the fires of this performer of a prolonged session, while he is offering the fire-offering, a yoked [chariot] should pass through or [people] should move together, what is the rite there, what is the expiation?’ The wheel is a thunderbolt. A thunderbolt follows along the fires of him between which a yoked [chariot] passes or [people] move together. He should indeed make an atonement; he should even sacrifice with an iṣṭi. But he should not regard it in that way. He who establishes the fires spreads along these worlds. Of him, this world becomes the Gārhapatya, the intermediate world the Anvāhāryapacana, that yonder world the Āhavanīya. At will, both the yoked and the unyoked and birds move in these worlds. He should know: ‘Even if a whole village passed between my fires, I have no affliction, no harm whatever.’ But there are three unpleasing domestic animals: the boar, the ram, the dog. ‘If one of them should move between [the fires], what is the rite there, what is the expiation?’

1.52

Regarding this some go scattering handfuls of roof-thatch from the Gārhapatya to the Āhavanīya with this verse: ‘Through this Viṣṇu stepped.’ But he should not do it that way. If someone there were to say: ‘He has scattered [thatch] on the face of the sacrificer; soon someone will scatter [thatch] on his face when he is dead; he will shut out the household headship,’ it would indeed happen so. He should do it in this way only: Taking a water-pot or a water-jug, he should go pouring out water from the Gārhapatya to the Āhavanīya with this very verse: ‘Through this Viṣṇu stepped.’ This which is the verse is a divine purifier, and this which is water is a divine purifier. Whatever unappeased, whatever impure part of the sacrifice is here, water is the pacification of all that. They pacify it with water alone.

1.53

Regarding this they say: ‘If the fire-offering milk being milked should spill for this performer of a prolonged session while offering the fire-offering, what is the rite there, what is the expiation?’ Whatever remains there in the pot, with that he should offer. ‘And if the pot should turn upside down or break, what is the rite there, what is the expiation?’ Touching it for the expiation of the spilt [milk]: ‘The unspilt was established,’ then with whatever other [milk] he finds, with that he should offer. For when it spills, then it is established. Milk is semen; this [earth] is the womb. He establishes that semen in the womb itself. The poured semen of him who knows thus procreates properly. Parjanya spills from yonder; here plants and trees are born. Semen spills from man, from cattle; from that all this was procreated. He should know: ‘The gods have approached me; my procreation has become greater; I shall become better.’ It will indeed happen so. Moreover, where it broke, there he should pour out a water-pot or a water-jug with these sacred utterances: ‘Bhūḥ, bhuvaḥ, svaḥ.’ These sacred utterances are the all-expiations. Thus with all this he makes the expiation.

1.53.p1

Then, having gathered these potsherds, he should scatter them where the ashes of the Āhavanīya have been taken out.

1.53.p2

This is the rite in this case.

1.54

Now they also say: If it should spill when [the officiant] has run forward, what is the action in that case? What is the expiation? With whatever remains in the offering-ladle, with that he should offer. But if the offering-ladle should turn downwards or break, what is the action in that case? What is the expiation? The touching [of the ladle] has already been stated for it. And on that point some go back right from there and draw [the milk] again. One should not do it in that way. If someone there should say: 'Because he turned back from what he wished to do with this fire-offering, therefore this will not lead to heaven for him,' it would surely be so. One should do it in this way only: right where it spills, there he should sit down. Then they should bring the pot to him, having rinsed the dipping-spoon and the offering-ladle. Thus it is said: 'I shall draw [it] for him right there.' Then, having drawn [it] just as it was drawn before, having taken up a piece of firewood, he should proceed forward. Just as one might rise up against enemies and destroy [them], exactly so, having struck down misfortune [and] evil, he attains the oblation. And on that point some take objection, saying: 'Un-offered is [the fire-offering] of him with whose fire-offering residue they offer, for this is exhausted.' One should not know it so. When indeed this is not exhausted, then they make a sacrificial offering [and] a curdling agent of it.

1.54.p1

Regarding this they say: If, while this performer of a long sacrificial session is offering the fire-offering, the fire-offering [milk] being milked should become impure,

1.54.p2

what is the action in that case? What is the expiation?

1.54.p3

And on that point some think: 'It must indeed be offered,' saying: 'The gods, surely, are not disgusted at anything.'

1.54.p4

One should not know it so.

1.54.p5

A man might be disgusted; [if] he is disgusted, will the gods not also be disgusted?

1.54.p6

One should do it in this way only:

1.55

having raked out the hot ashes of the Gārhapatya [fire], he should pour it out silently in them. That is neither offered nor un-offered. He should pour water after it; with water indeed he reaches it. Then with whatever else he finds, with that he should offer. Now they also say: If the milked [milk] should become impure, what is the action in that case? What is the expiation? On whatever embers he was going to place it, having pushed them back, on them he should pour it out silently. That is neither offered nor un-offered. He should pour water after it; with water indeed he reaches it. Then with whatever else he finds, with that he should offer. Now they also say: If it should become impure while set on [the fire], what is the action in that case? What is the expiation? On whatever embers it was set, having pushed them back, on them he should pour it out silently. That is neither offered nor un-offered. In that he pours it on them, by that it is offered; and in that he puts them out, by that it is un-offered. He should pour water after it; with water indeed he reaches it. Then with whatever else he finds, with that he should offer. Now they also say:

1.55.p1

— if it should become impure when he has run forward, what is the action in that case? What is the expiation?

1.55.p2

And on that point some think: 'It must indeed be offered,' saying: 'This has departed; for this, non-offering is not suitable.'

1.55.p3

Then some, having poured water on it, pour it away.

1.55.p4

One should not do it in that way.

1.55.p5

If someone there should say: 'Turned away, this one poured away this fire-offering; this sacrificer will be poured away,'

1.55.p6

it would surely be so.

1.56

One should do it in this way only: having placed a piece of firewood on the Āhavanīya [fire], having raked out the hot ashes of the Āhavanīya, he should pour it out silently in them. That is neither offered nor un-offered. He should pour water after it; with water indeed he reaches it. Then with whatever else he finds, with that he should offer. Now they also say: If it should rain down upon [it], what is the action in that case? What is the expiation? He should know: 'Semen has come to me from above; my offspring has become greater; I shall be better off.' It will surely be so. Now they also say: If, when the first oblation has been offered, the embers should go out, where should he offer the second? Whatever splinter is nearby there, having thrown it in, he should offer. For fire is in wood after wood. If it does not stay in it, he should offer upon gold. Gold is indeed the semen of fire. And whoever is the father is the son. Therefore he should offer upon gold. Now they also say:

1.57

— if the sacrificer should die when [the milk] is set on [the fire], what is the action in that case? What is the expiation? Having placed [the potsherds] around, he should just let it run out. This alone is the action in this case. And indeed this is the expiation for all haviṣ sacrifices. Now they also say: If the sacrificer should die when [the officiant] has run forward, what is the action in that case? What is the expiation? Just where that fourfold portion was assigned, right there he should draw it out. This alone is the action in this case. Now they also say: If the sacrificer should die when the first oblation has been offered, what is the action in that case? What is the expiation? And on that point some think: 'It must indeed be offered,' saying: 'The whole fire-offering of him whose first oblation has been offered is indeed offered.' One should not know it so. One does not offer the fire-offering of a dead man. Just where that fourfold portion was assigned, right there he should draw it out. This alone is the action in this case.

1.58

Regarding this they say: If, while this performer of a long sacrificial session is offering the fire-offering, the fire-offering cow being milked should sit down, what is the action in that case? What is the expiation? And on that point some make her stand up with a sacrificial formula. She indeed sits down perceiving the misfortune, the evil, of the sacrificer whose fire-offering cow sits down while being milked. They make her stand up [with]: 'The goddess Aditi has arisen.' This [earth] is indeed the goddess Aditi. It is her they make stand up for him. 'She has placed life in the master of the sacrifice' — with this, they place life in him. 'And in Mitra and Varuṇa' — out-breath and in-breath are indeed Mitra and Varuṇa; they place out-breath and in-breath in him. When that oblation is offered, they give her to a Brahmin whom they will not visit for a year, saying: 'We deposit the misfortune, the evil, in him.'

1.59

And regarding that, the Vājasaneya said: 'The cow departs from those who lack faith; they pierce the oblation with distress. One should do it in this way only: having taken a stick, having prodded her with it, he should make her stand up. Just as when a mule goes lame while being driven, or an yoked ox sits down, driven by the stick, driven by the goad, it attains the path it desires, in this very way, driven by the stick, driven by the goad, he attains the heavenly world he desires. He should keep her for himself. He places fortune in himself.'

1.59.p1

On this point they say: If, while this performer of a long sacrificial session is offering the fire-offering, the calf of the fire-offering cow should be lost, what is the procedure there?

1.59.p2

What is the expiation?

1.60

And regarding this Āruṇi said: The fire-offering cow is indeed heaven; her calf is Āditya. This [earth] is the fire-offering pot. The calf of the fire-offering cow of one who knows thus is never lost. Where indeed could this one be lost? Nor does the fire-offering milk spill while being milked for one who knows thus; for it is established upon this [earth] in this manner. Nor does the fire-offering cow sit down while being milked for one who knows thus. When she rains abundantly, they indeed say of her: 'She has rained as if sitting down!' Moreover, they say: If she should yield blood, what is the procedure there? What is the expiation? Seeing the distress, the evil of the sacrificer, she yields [blood] who yields blood. Having said, 'It steps apart,' he should tell [them] to cover the southern kitchen fire (anvāhāryapacana). Setting it over that, making a stirring-stick, he should cook it. He should pour it out quietly, item by item. Prajāpati is indeed unexpressed; the fire-offering belongs to Prajāpati. Or [he offers it] with these mystical utterances: 'bhūḥ, bhuvaḥ, svaḥ.' These mystical utterances are indeed all-expiations. Thus with all this he performs the expiation. Moreover they say:

Linked texts (1)

Jaiminīyabrāhmaṇa — Sanskrit

Jaiminīya (Talavakāra) Brāhmaṇa 1

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