Jaiminīya (Talavakāra) Brāhmaṇa 11
English (machine translation) 11
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Contents
11.40
Now [the two] Vaiṣṭambha [sāmans]. The gods ascended upwards to the heavenly world. They did not see the directions. They desired: “May we see the directions!” They saw these two sāmans. They praised with the two. Then they saw the directions. They stepped onto them. They seemed to collapse together. With these two finales, just as one would peg out a hide with wooden pegs, they pegged them out with these two. They held firm. Since there are these two sāmans, it is for the support of the directions and for the winning of the heavenly world. This day is indeed the directions; these two sāmans are the directions. That these two sāmans are performed on this day, they thereby seize the directions perceptibly. “Toward, O soma drops, vigorous” — the word “abhi” is the characteristic of the Rathantara; this day is connected with the Rathantara.
11.41
Whatever the gods did in the sacrifice, the Asuras imitated it. The gods said: “Whatever we do in the sacrifice, that the Asuras imitate. Come, let us mix this triple Veda with song.” They cast down the triple Veda combined with song. The Asuras said about it: “This has become nothing, which they have mixed with song. Come, let us abandon this.” They abandoned it. From that abandoned [compound], the gods drew forth this essence of song. That became this pragātha. Because they drew forth (prāvṛhanta) the essence of song, that is the nature of a pragātha (pragāthatva). It is indeed the essence drawn forth. He who, knowing this, praises with a pragātha, praises with essence. Now in the beginning, verse and song were equal; each surpassed the other. They ran a race. The verse drew forth this essence from the song. That became this pragātha. Because it drew forth (prāvṛhata) the essence, that also is the nature of a pragātha. It is indeed the essence drawn forth. He who, knowing this, praises with a pragātha, praises with essence.
11.42
In it the gods saw the virāj, food, a productive pair. Because the first [verse] has four pādas and the latter two have three pādas, those make ten pādas. The virāj has ten syllables; the virāj is food. That is what they saw. Then, that which they call bṛhatī as the first [and] pragātha as the latter two, that indeed is a productive pair. In it Vasiṣṭha saw the virāj, food, fourfold, a productive pair. Because the first [verse] has four pādas and the latter three have two pādas, those make ten pādas. The virāj has ten syllables; the virāj is food. That is what he saw. 'One'—that is one; 'two'—that is three; 'three'—that is six; 'four'—that is ten. That is the virāj itself. 'One' is one; 'two' is two; 'three' is three; 'four' is four. This indeed is fourfold, a productive pair. He is propagated through a pair who knows thus.
11.42.p1
On them [is sung] the Paurumudga [sāman].
11.42.p2
The pavamāna [lauda] is made possessor of refreshment through the Paurumudga.
11.42.p3
Purumudga Āṅgirasa, desiring cattle, performed ascetic penance.
11.42.p4
He saw this sāman.
11.42.p5
With it he praised.
11.43
He came to this refreshment (iḷā). Cattle are refreshment. From that, he obtained cattle. That is this cattle-procuring sāman. He obtains cattle, he becomes rich in cattle, who knows thus. And because Purumudga Āṅgirasa saw it, therefore it is called Paurumudga. The gods and the Asuras vied over the ocean. Those gods desired: 'May we drown the Asuras first in the ocean.' They saw this sāman. With it they praised. With it they drowned the Asuras first. In that they drowned them first, that is the Paurumudga-nature of the Paurumudga. He drowns his hateful rival first who knows thus. And whoever among them emerged, his [head] they struck off with this very sāman. Therefore it is a slayer of rivals. Why is this sāman called 'slayer of demons' (rakṣohan)? As if [they were] demons, they struck them. He slays his hateful rival, he strikes away the demon of evil, who knows thus.
11.44
Next, the Gautama [sāman]. Both colors [are used] for success: based on the Bṛhat in its prastāva, based on the Rathantara above. Gotama Rāhūgaṇa desired: 'May I be a winner of gain.' He saw this sāman. With it he praised. Then indeed he became a winner of gain. 'May we be winners of gain'—[so thinking] they sit at the sacrificial session. They indeed become winners of gain. And those ṛṣis who are further back than Gotama and those who are more recent, both revere that very ṛṣi Gotama. For he saw this greatness. Both those fathers who are further back than him and those who are more recent revere him, who knows thus. And because Gotama Rāhūgaṇa saw it, therefore it is called Gautama.
11.45
Next, the Antarikṣa [sāman]. The Asuras pierced the gods who had gone to the atmosphere (antarikṣa). They desired: 'May we, having conquered from the atmosphere by means of the atmosphere, ascend to the heavenly world.' They saw this sāman. With it they praised. Then indeed, having conquered from the atmosphere by means of the atmosphere, they ascended to the heavenly world. That is the Antarikṣa-nature of the Antarikṣa. It is a victory-giving, heaven-procuring sāman. He conquers, he goes to heaven, who knows thus. This day is the atmosphere. The atmosphere is swaying, as it were. In that its finale (nidhana) is in the middle, it is for support. On both sides of it a pāda is adorned with stobhas—that is the characteristic form of the atmosphere. For this atmosphere is supported on both sides, as it were, by these two worlds. Therefore this sāman is not to be omitted from this day. This day is the atmosphere; this sāman is the atmosphere. Having praised, he ascends the day itself with it. And because the gods, having conquered from the atmosphere by means of the atmosphere with this sāman, ascended to the heavenly world, therefore it is called Antarikṣa.
11.46
Now the Kāṇva [sāman].
Kaṇva Nārṣada, wandering for a long time without firm standing, desired: "May I find firm standing."
He saw this sāman.
He did not see its finale (nidhana).
He heard the sneeze of a cat.
He saw that.
He praised with it.
Then indeed he obtained firm standing.
This is a sāman of firm standing.
He who knows thus obtains firm standing.
Because Kaṇva Nārṣada saw it, therefore it is called the Kāṇva.
"The driver sends forth three voices..."
—thus the final [verses] are Triṣṭubhs, the form of the third day.
By that very means the three days are properly arranged.
"The reflection of cosmic order, the thought of the brahman..."
"The cows go asking for the lord of cattle; bellowing, their prayers go toward the Soma..."
—thus they contain cattle, they contain cows, for the attainment of cattle.
For this day is cattle.
11.46.p1
On them [is sung] the Saṃkrośa.
11.46.p2
By means of the Saṃkrośa, calling together to one another, the gods went to the heavenly world.
11.46.p3
Because calling together to one another they went to the heavenly world, that is the Saṃkrośa-character of the Saṃkrośa.
11.47
This is a heaven-procuring sāman.
Calling together, he goes to the heavenly world by this [sāman], who knows thus.
Now they also say: it is the Saṃkrośa of the Aṅgirases.
The Aṅgirases, indeed, desired: "Agreeing together and calling together to one another, may we go to the heavenly world."
They saw this sāman.
They praised with it.
Then indeed, agreeing together and calling together to one another, they went to the heavenly world.
Because, calling together to one another, they went to the heavenly world, that again is the Saṃkrośa-character of the Saṃkrośa.
This is a heaven-procuring sāman.
Agreeing together and calling together to one another, he goes to the heavenly world by this, who knows thus.
Now that prosperity is the heavenly world.
He attains prosperity, he goes to the heavenly world, who knows thus.
Because the Aṅgirases saw it, therefore it is called the Saṃkrośa of the Aṅgirases.
Indeed, these two sāmans are the invocation and the response: "ho ye ho vā hā ho"
—by this the Aṅgirases called;
"hā vā o vā"—by this they responded.
These two sāmans are indeed the invocation and the response, leading to heaven, for the attainment of the heavenly world.
11.47.p1
"If there were a hundred heavens for you, Indra, and a hundred earths..."
11.47.p2
"A thousand suns would not match you, O thunderbolt-wielder..."
11.47.p3
Here, that which contains "hundred" and "thousand" is the form of the Jagatī.
11.47.p4
This day is characterized by Jagatī.
11.47.p5
"Nor have both worlds attained him born."
11.48
—these two [worlds] are indeed the two firmaments (rodasī);
it addresses these two.
"You have expanded with greatness in manly strength, O bull, all [realms] for might, O mightiest!"
—thus they contain the word "all" (viśva).
For this day belongs to the All-Gods.
"Aid us, O generous one, in the pen filled with cows, O thunderbolt-wielder, with varied protections!"
—thus they contain cows, they contain cattle, for the attainment of cattle.
For this day is cattle.
Upon them is the Vairūpa [sāman].
The year is multiform (virūpa); multiform are the seasons; multiform are the half-months.
In that it has five finales: for there are five seasons; in that it has twelve finales: for there are twelve months;
in that it has directions, through that it has strides; in that it contains "all", for this day belongs to the All-Gods.
This Vairūpa is indeed procreation.
In that it is performed on the third day, [it is] for the procreation of the fourth day.
Whenever the gods existed, the asuras existed.
Those gods became horses; the asuras did not follow them.
Then indeed the gods flourished; the asuras were defeated.
He flourishes in his own self, and his hateful rival is defeated, who knows thus.
11.49
In that it contains [the sāman associated with] the horse, it is for the driving away of the rival.
One and a half iḷā belongs to the third day, one and a half iḷā belongs to the fifth.
Just as a frog would make the sound "iṭ", so here one should make the sound "iṭ".
By that very means, the fifth day is made not exhausted.
All speech is obtained on the third day.
In that these two [verses called] Vṛkaṇāvas are present, it is for obtaining both kinds of speech: both that of the village and that of the wilderness.
11.49.p1
On them [is sung] the Vaiṣṭambha.
11.49.p2
By the Vaiṣṭambha, having propped off the asuras from these worlds, the gods sat at sacrificial session in their own domain.
11.50
By the Vaiṣṭambha, having propped off his hateful rival from these worlds, he sits at sacrificial session in his own domain, who knows thus.
This is indeed called the Naiṣṭambha;
it is designated as the Vaiṣṭambha.
This day is the belly.
This which is the Vaiṣṭambha is food.
In that the Vaiṣṭambha is performed here, they place food into the middle of their self.
Therefore a person is as if propped up by food.
"The swift one desiring to win..."
—thus the stotriya verses are recognized.
On them [is] the Raurava [sāman] with three forms and three flourishes (tripariṣṭobha), the form of the third day.
Agni is indeed Ruru; Rudra is Agni.
From whom cattle depart, it is Agni that causes cattle to depart from him.
Now, to whom cattle approach, it is Agni that causes cattle to approach him.
The performers of the sacrificial session (satriṇ) are of Agni's nature; their own deity secures cattle for them.
That becomes the Acchāvākasāman with the iḷā finale.
Iḷā is cattle.
They find firm standing in cattle.
11.50.p1
"Three voices rise upward..."
—thus the Gāyatrīs of the Ārbhava Pavamāna are the form of the third day.
By that very means the three days are properly arranged.
"The milch-cows low..."
"The tawny one goes roaring..."
—thus they contain cows, they contain cattle, for the attainment of cattle.
For this day is cattle.
"To [Indra] the priestly ones have sung..."
—the word "abhi" is the form of the Rathantara.
This day is connected to Rathantara.
"For wealth, the four oceans..."
—[this is] for the procreation of the fourth day.
"To us, O Soma, from every side..."
—thus they contain the word "all" (viśva).
For this day belongs to the All-Gods.
"Clarify yourself, bringing thousands..."
—that which contains "hundred" and "thousand" is the form of the Jagatī.
This day is characterized by Jagatī.
Linked texts (1)
- Jaiminīyabrāhmaṇa — Sanskrit