Jaiminīya (Talavakāra) Brāhmaṇa 14
English (machine translation) 14
- Language
- English
Contents
- 14.55 — 13 parts
- 14.57 — 16 parts
- 14.58 — 13 parts
- 14.59 — 17 parts
- 14.60 — 8 parts
- 14.61 — 13 parts
- 14.62 — 6 parts
- 14.64 — 5 parts
- 14.65 — 1 part
14.p1
'Sing to the most bountiful'—
the explanation of the Pramaṃhiṣṭhīya has been stated.
'We praise that exhilaration of thine'—
thus they contain [the word] 'exhilaration'.
In regular succession they place sap and exhilaration in the third pressing.
14.p2
Upon these is the Hārivarṇa; its explanation has been stated.
14.55
It has a four-syllabled finale; four-footed indeed are cattle.
The Uṣṇih meter is cattle, for the obtaining of cattle in regular succession.
14.55.p1
'Hear the call of Tiraścī'—
14.55.p2
thus [is] the Tairaśca.
14.55.p3
Other gods and seers conquered the upward worlds.
14.55.p4
Then Tiraścī Āṅgirasa desired: 'May I conquer the transverse worlds, by which these waters
14.55.p5
flow, by which this wind blows, by which yonder sun moves, by which the moon,
14.55.p6
by which the constellations [move]!'
14.55.p7
He saw this sāman.
14.55.p8
With it he praised.
14.55.p9
With it he conquered the transverse worlds, by which these waters flow, by which this wind blows,
14.55.p10
by which yonder sun moves, by which the moon, by which the constellations [move].
14.55.p11
Truly, by other rites they conquer the upward worlds.
14.55.p12
Then by this, [they conquer] the transverse ones; both sets of worlds united
14.55.p13
he conquers, both the transverse and the upward, who knows thus.
14.56
Tiraścī Āṅgirasa desired: 'May I obtain heroes and cattle!'
He saw this sāman.
With it he praised:
'Hear the call of Tiraścī, O Indra, who serves thee!
Grant great wealth of good heroes and cattle, for thou art mighty!'
—thus he obtains heroes and cattle.
And that is the obtaining of heroes and cattle.
He obtains heroes and cattle who knows thus.
Because Tiraścī Āṅgirasa saw it, therefore it is called Tairaśca.
When the gods were going to the heavenly world, the Rakṣases followed them.
They desired: 'May we slay the Rakṣases!'
They saw this sāman.
Making it a divine stronghold, they encompassed it transversely.
By it they struck down the Rakṣases.
That is the striking down of Rakṣases.
He smites away the Rakṣas, the evil, who knows thus.
It is the Acchāvāka's sāman containing the Iḷā.
Cattle, indeed, are Iḷā; in cattle they firmly establish themselves.
14.57
'When the sacrifice is obtained, the meters are obtained, the deities are obtained, these worlds are obtained, then by what is the fourth day extended?' they say.
'By speech alone,' he should reply.
Speech alone is left over from that; a syllable alone, of three syllables, remains.
It arranges the subsequent three-day period.
When he says, 'The sacrifice is obtained'—the first day belongs to the morning pressing, the second belongs to the midday pressing, the third belongs to the third pressing; by that the sacrifice is obtained.
When he says, 'The meters are obtained'—the morning pressing is in the Gāyatrī, the midday pressing is in the Triṣṭubh, the third pressing is in the Jagatī; by that the meters are obtained.
When he says, 'The deities are obtained'—the morning pressing belongs to the Vasus, the midday pressing belongs to the Rudras, the third pressing belongs to the Ādityas; by that the deities are obtained.
When he says, 'These worlds are obtained'—this is the morning pressing, this is the midday pressing, yonder is the third pressing; by that these worlds are obtained.
A syllable alone, of three syllables, remains.
It arranges the subsequent three-day period.
Whoever knows Indra on the fourth day becomes endowed with faculty.
Speech, indeed, is Indra on the fourth day.
He becomes endowed with faculty who knows thus.
14.57.p1
These [verses] occur:
14.57.p2
'Forth have thy milch-cows of the Aśvins, O purifying one—'
14.57.p3
thus [verses] containing [the word] 'forth' on the introductory day.
14.57.p4
This day is indeed to be led forward.
14.57.p5
'Forth' is the form of the Gāyatrī.
14.57.p6
With the form of the Gāyatrī they go forth.
14.57.p7
'The heavenly ones have streamed with milk in support—'
14.57.p8
thus they enter the form of the Virāj meters.
14.57.p9
For this day belongs to the Virāj.
14.57.p10
'Forth from the midspace the stationary ones have streamed for thee—'
14.57.p11
thus they contain [the word] 'midspace'.
14.57.p12
The third day indeed belongs to the midspace.
14.57.p13
From the third day this [day] is born.
14.57.p14
'They who cleanse thee, O wise one of the seers—'
14.57.p15
thus they cleanse, as it were, what has been born.
14.57.p16
And by this day he is born.
14.58
"On both sides the rays of the purifying one": with both of these three-day periods they indeed bring forth. From the previous one they bring forth; from the subsequent one they extend. "From the firm one the banners go around": the day is indeed the firm one, the meters are the banners. Just as they might yoke exhausted draft-oxen raised up in a turn onto the yoke, even so do they yoke the meters in a turn when the days are completed. "When the tawny one is cleansed upon the filter": they indeed cleanse what is born, as it were. And it is born by means of this day. "Sitting in its place, he sits down in the jars": by this they directly describe Soma himself. "All dwellings, looking upon all, Ṛbhvan! Having power, thy banners go around": Fire indeed has power across these worlds. Him they generate from the morning pressing. When he is born, they churn him at the midday pressing. "Pervading, thou flowest, O Soma, by ordinance; as king of the whole world thou reignest": for he indeed reigns over this whole world.
14.58.p1
These are Jagatī verses with Gāyatrī qualities, perfected through the form of the day.
14.58.p2
Where they perfect the days with their proper form, there it thrives.
14.58.p3
It thrives for him who knows thus.
14.58.p4
No joint-fault of this connection is seen.
14.58.p5
The first three-day period ends in the Jagatī meter.
14.58.p6
They enter upon this day with the Jagatī meter.
14.58.p7
From the level they approach the level.
14.58.p8
He who knows the four-yoked stoma, four yoked together carry him.
14.58.p9
The first three-day period ends in the Jagatī meter.
14.58.p10
They enter upon this day with the Jagatī meter.
14.58.p11
Just as one might harness a side-horse to the side-horse's yoke, so he harnesses the subsequent three-day period after the former three-day period.
14.58.p12
Four yoked together carry him who knows thus.
14.58.p13
He who has transposed meters, has combined meters; he who has combined meters, has
14.59
transposed meters. The first three-day period ends in the Jagatī meter. They enter upon this day with the Jagatī meter. From the level they approach the level. The second three-day period ends in the Triṣṭubh meter. They enter upon the third three-day period with the Triṣṭubh meter. From the level they proceed to the level. Where the third three-day period ends, they enter upon the tenth day with the Gāyatrī meter. From the level they go proceeding to the level. This indeed is combined meters. "The purifying one has generated": thus the responsive triplet has [the word] "generated". They indeed generate the Ṣoḍaśin from the morning pressing; having generated it, they take it up at the third pressing. Regarding this they say: "They take up the form of the day through the opening stotriya verse, and that of the sāman through the responsive verse"; thus there are an opening verse and a responsive verse. The breath is the opening verse; the out-breath is the responsive verse. Having prospered through breath and out-breath, they proceed.
14.59.p1
"Like the wondrous thunder of heaven, the great Vaiśvānara light":
14.59.p2
thus they approach the form of the Bṛhat [sāman].
14.59.p3
For this day belongs to the Bṛhat.
14.59.p4
"The sap of the purifying one is thine; O purifying one, sap is thine":
14.59.p5
it pricks at the uniform form of the Vairāja.
14.59.p6
For unpricked is the form of the Vairāja.
14.59.p7
"As eager cattle forth":
14.59.p8
thus they approach the form of the introductory rite.
14.59.p9
For this day is an introductory rite.
14.59.p10
"Fierce, tireless, they stepped forth, striking off the black skin":
14.59.p11
the black skin is indeed evil.
14.59.p12
They strike that away by means of this.
14.59.p13
"May we win welfare, across the impassable bridge":
14.59.p14
the previous three-day period is indeed the impassable bridge; they cross over it by means of this.
14.59.p15
"The sound of the roaring purifying one is heard as of rain;
14.59.p16
lightnings move in heaven":
14.59.p17
thus they approach the form of the Bṛhat.
14.60
For this day belongs to the Bṛhant.
“Flow for great refreshment, rich in cattle, O Drop, rich in gold, / rich in horses, O Soma, rich in heroes” —
thus there are [verses] containing cattle [and] containing livestock, for the securing of livestock.
“Flow, O watcher over all! Fill the great two worlds, / as the sun, the dawn with its rays” —
thus there are [verses] containing the sun.
For this day is dedicated to Sūrya, twenty-one-fold, a firm foundation, belonging to the Virāj.
“Around us, with a stream bringing protection, O Soma, from all sides / run like sap to the summit” — thus there are [verses] containing “around” (pari-), which is the form of the end.
For this day is an end.
“Run swiftly, O high-minded one, around with your dear domain, / where the gods,” so they said;
“adorning what is unadorned”;
“This is he who from heaven around” —
thus it contains “around, around”; that is the form of the end.
The end of the meters, truly, is the Anuṣṭubh;
this day belongs to the Anuṣṭubh.
14.60.p1
It consists of six verses; six indeed are the seasons — for the attainment of the seasons.
14.60.p2
Regarding this they say: “Since a six-verse hymn is the characteristic mark of the sixth day, why then is it performed on the fourth day?”
14.60.p3
He should say: “Six indeed are the seasons; the year [is six seasons]. The year is Prajāpati; [it is] the sacrifice.
14.60.p4
Having obtained the year, Prajāpati, the sacrifice by this means, they begin anew at the opening of the soma pressing.
14.60.p5
For the sacrifice is, as it were, completed when this preceding three-day period is completed.”
14.60.p6
The latter [hymn] consists of six verses.
14.60.p7
Thereby they undertake the sacrifice in proper succession.
14.60.p8
“The beams urge on the sun” —
14.61
by saying “they urge on,” they urge on, as it were, what is born;
and it is born through this day.
“Sisters, kin, their lord” — these indeed are the sisters,
these indeed are the kin.
“The great drop, yearning for greatness” —
these indeed are the ones yearning for greatness.
These indeed urge it on.
“O Pavamāna, with brilliance to brilliance” —
by [saying] “with gold” they attain the form of the sun.
For this day is dedicated to Sūrya, twenty-one-fold, a firm foundation, belonging to the Virāj.
“O Pavamāna, [bring] fair praise, rain to the gods, worship; / flow for refreshment in an orderly stream” — this is the concluding verse, for the support of offspring, for the standing firm of cattle.
The stoma is twenty-one-fold.
Twelve are the months; five are the seasons; three are these worlds; that sun is the twenty-first.
These, being praised together, become twelve Jagatīs;
they are twenty-four Gāyatrīs;
they are eighteen Anuṣṭubhs.
This day belongs to the Anuṣṭubh.
14.61.p1
“The watchful guardian of the people has been born” —
14.61.p2
thus the ājya-śastra belongs to Agni [and] contains the word “people” (jana-).
14.61.p3
He, indeed, is the guardian of the people.
14.61.p4
Him they engender here from the morning pressing.
14.61.p5
Him, when born, they churn at the midday pressing.
14.61.p6
“Agni” —
14.61.p7
thereby he expressly names him.
14.61.p8
“Very skillful, for a newer happy path” —
14.61.p9
skill, truly, is the breaths.
14.61.p10
They thereby place the breaths in him.
14.61.p11
“Ghee-faced” —
14.61.p12
this, truly, is Agni's dear domain, namely ghee; with his dear domain they thus make him flourish.
14.61.p13
“Touching heaven with the Bṛhant” —
14.62
thus they attain the form of the Bṛhant;
for this day belongs to the Bṛhant.
“Brightly he shines forth, pure for the Bharatas” —
these offspring indeed are the Bhāratas; for them he thus shines forth pure.
Moreover, because the Bharatas sacrificed with him in the beginning, and because he carries the oblation to the gods,
therefore he is Bhārata.
“Thee, O Agni, hidden in the secret place, the Aṅgirases” —
by [saying] “thee,” it becomes the form of the Bṛhant;
this day belongs to the Bṛhant.
“Found, clinging from forest to forest” —
for they found him clinging from forest to forest.
“Thou art born being churned, mighty strength” —
for in the beginning they churn him from the morning pressing;
him, when born, they bring forth at the midday pressing.
“They call thee the son of strength, O Aṅgiras” —
for with strength they thus bring him forth.
“The banner of the sacrifice” — he indeed is the banner of the sacrifice;
wherever the soma is pressed, there he alone is raised as the banner in the east.
14.62.p1
“The first placed in front (purohita)” —
14.62.p2
for they place him in front (puras).
14.62.p3
When they establish the fire: “The men kindle the fire in the threefold seat” — these offspring indeed are the men.
14.62.p4
They indeed thus kindle him.
14.62.p5
“In one chariot with Indra and the gods, sitting on the sacrificial grass, the Hotṛ of good intent, for worship” —
14.62.p6
thus it belongs to the All-Gods.
14.63
For this day belongs to the All-Gods [and] belongs to the Anuṣṭubh;
for the Anuṣṭubh belongs to the All-Gods.
“This [is offered] to you two, O Mitra and Varuṇa” —
thus it belongs to Maitrāvaruṇa.
This is indeed a restatement of the sacrificial offering.
For the sacrifice comes to a halt when this preceding three-day period is completed.
When [they say], “Now your higher sacrifice,”
they indeed declare this to the gods.
Therefore, the sacrificer should make this second ājya[-śastra].
“The two kings, free from malice, sit in the firm, highest hall / supported by a thousand pillars” —
thus they attain the thousand-fold form of the Virāj;
for this day belongs to the Virāj.
“The two sovereign rulers, enjoying ghee” —
thus there are [verses] containing “sovereign ruler” (samrāj);
for they have now attained, as it were, sovereign rule.
“Indra with the bones of Dadhīc” —
thus it belongs to Indra.
14.64
Dadhyañc Ātharvaṇa, truly, was full of splendor and spiritual luster.
As many Asuras as looked upon him, they lay there with their heads shattered.
And he ascended to the heavenly world.
Then Indra, hard pressed by the Asuras, said: “Where indeed may that Dadhyañc be?”
They said to him: “Revered sir, he has ascended to the heavenly world.”
He said: “Is nothing of him left behind here?”
They said to him: “There was indeed this horse’s head with which he taught the Veda of the gods to the two Aśvins; but we do not know / where it has gone.”
[Indra said:] “Search for it!”
They searched for it.
“Seeking the horse’s head that was hidden in the mountains, / he found it at Śaryaṇāvat” —
so [the verse says].
Śaryaṇāvat, indeed, is the name of a small lake in the western part of Kurukṣetra.
Having found it there, they brought it.
They handed it to him.
He held it in the view of the Asuras.
As many Asuras as looked upon it, they lay there with their heads shattered.
14.64.p1
With those very bones, he slew ninety-nine of the Asuras.
14.64.p2
That is the slaying of rivals, conquest.
14.64.p3
“Indra, unopposed, with the bones of Dadhīc, / the obstacles…”
14.64.p4
“slew ninety-nine” —
14.64.p6
He conquers, he slays the hateful rival, who knows this.
14.65
“Here they indeed recognized the secret name of the cow of Tvaṣṭṛ, here in the house of the moon” — thus [the verses] contain the word “cow” and contain cattle, for the obtaining of cattle. “This song of mine for both of you” — this is addressed to Indra and Agni. “Indra and Agni, the ancient praise was born like rain from a cloud” — regarding this, they say that what is born “was born,” and by this day he is born. “Hear the call of the singer, Indra and Agni, accept the songs! Being rulers, swell the thoughts! Indra and Agni, leaders, let us not come to misfortune nor to reproach! Do not hand us over to mockery!” — thus this is the striking away of evil. The stoma is the twenty-one-fold. Twelve months, five seasons, these three worlds: that yonder sun is the twenty-first. They go to the same world as it; they ascend unto it.
14.65.p1
“Clarify yourself, you who effect skill” — thus for the midday pavamāna there are Gāyatrī verses containing the word “skill.” By means of them they make the day capable; they make the meters capable; they make the deities capable; they make the Ṣoḍaśin capable. “For the gods to drink, tawny one, exhilaration for the Maruts, for Vāyu” — thus they contain [the name of] the Maruts. The midday’s form indeed contains the Maruts; thereby they do not depart from the midday’s form. “He shines together with the gods, the bull” — thus they contain the word “bull,” the form of the bṛhat; for this day belongs to the bṛhat. “Pavamāna, placed by devotion, roaring towards the womb” — thus they contain the word “womb.” From the womb, indeed, offspring and cattle are generated. The form of this Vairāja day contains [words of] generation. “By ordinance mount up to Vāyu” — thus they contain Vāyu. Vāyu is pacification, just for pacification, for non-burning.
Linked texts (1)
- Jaiminīyabrāhmaṇa — Sanskrit