Jaiminīya (Talavakāra) Brāhmaṇa 15
English (machine translation) 15
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15.66
Now the Ātharvaṇa [sāman] with four nidhanas is the form of the fourth day. The Atharvans went upwards, like an eagle, to the heavenly world. They did not establish themselves firmly there. They desired: “May we stand firm in the heavenly world.” They saw this sāman. They praised with it. Thereupon they stood firm in the heavenly world. That [sāman] has four nidhanas for firm standing; for they say: “As if with four feet, one stood firmly.” That is well-established, this heavenly sāman of firm standing. He who knows thus goes to the heavenly world, he stands firm in the heavenly world. And that is a healing, an expiation. As it were, they make an Atharvan healing; through this they make a healing and an expiation. It is unthwarted; from the unthwarted indeed offspring and cattle are generated. Unthwarted is the form of this Vairāja day; thereby it is endowed with its proper form. Because the Atharvans saw it, therefore it is called the Ātharvaṇa with four nidhanas.
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Now the Vairāja [sāman] whose nidhana is desire.
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Thus indeed is the virāj: neither having a svāra, nor having a nidhana, nor having an iḷā, nor having an equal verse-quarter.
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Its nidhana is speech.
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Speech is the virāj, just for taking hold of the virāj.
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They directly take hold of the virāj by this.
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Of this very [sāman], desires are in the nidhana.
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Whatever desire he might desire, he should meditate upon it when weaving into the nidhana of this [sāman].
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That desire is fulfilled for him.
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Because desires are in its nidhana, therefore it is called the Vairāja whose nidhana is desire.
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The gods, desiring heaven, performed asceticism.
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They saw this sāman.
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They praised with it.
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Thereupon they attained the heavenly world.
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This is a heavenly sāman.
15.67
He who knows thus attains the heavenly world. Its nidhana is that very fire which they churn in the stotra of the Vairāja. “I delight in you, Soma” — “in you” is the form of the bṛhat; this day belongs to the bṛhat. “In friendship, Indu, day by day, many things move down upon me, tawny one; pass beyond the enclosing sticks” — for they went beyond. “Milking by night and by day for you, tawny one, on the udder, Soma” — these two [worlds] indeed are the two udders; these two he addresses thus, and these two milk all desires for him. “Going beyond the sun that burns with heat” — thus they contain the sun; for this twenty-one-fold day is solar, a firm foundation, Vairāja. “Like birds [they fly] towards it” — for they flew beyond. Over these [verses] is the Āṣṭādaṃṣṭra whose brāhmaṇa has been spoken. It has an upward iḷā, the form of the bṛhat on the day of the bṛhat. Thereby it is endowed with its proper form.
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Now the Ābhīśava [sāmans]: [they are] a seizing of the sacrifice, a turning back; he takes hold, as it were, of the fifth day, and he runs back towards
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the third.
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By means of the twelve-day rite, the gods went upwards to the heavenly world.
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Ungrasped, it fell apart for them.
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They saw these two sāmans.
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With these two, just as one might mount a chariot having seized it with the reins, even so, having grasped [the sacrifice] with these two, they mounted unto the heavenly
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world.
15.68
Having gone to the heavenly world, they said: “These two sāmans were truly reins for the sacrifice.” That is the rein-character of the two Ābhīśava [sāmans]. These two are heavenly sāmans. He who knows thus attains the heavenly world. Therefore, both these sāmans are to be performed. Just as one might drive with one rein, so it is if one or the other [is performed]; and as one might drive with two reins, so it is when both [are performed]. Therefore both indeed are to be performed. One should be here, and the other on the ninth day. Abhīśu Śyāvāśvi desired: “May the gods be satisfied with my soma.” He saw these two sāmans. With them he praised. Thereupon the gods were satisfied with his soma. In these two there is, as it were, a warding off, just as if one were to satisfy. Saying “e e,” warding off, they satisfy. These two sāmans are satisfaction. The gods are satisfied with the soma of him who knows thus. Because Abhīśu Śyāvāśvi saw them, therefore they are called the two Ābhīśava sāmans.
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Now, the four-cadence [sāman] of the Aṅgirases is the form of the fourth day. / Moreover, through it the four days are arranged. / The Aṅgirases, desiring cattle and desiring the heavenly world, performed ascetic heat. / They saw this sāman. / They praised with it. / Having reached this iḷā in the middle, they reached the heavenly light above. / For cattle are the iḷā; the heavenly world is the heavenly light. / Resting on cattle, they went to the heavenly world. / That sāman is beneficial for cattle, beneficial for heaven. / He who knows this secures cattle and goes to the heavenly world. / Because the Aṅgirases saw it, therefore it is called the four-cadence [sāman] of the Aṅgirases. / Now these [verses] are [used]: / 'Flowing clearly, he strode towards,' / [which are verses] having 'stepping across'. / For they step across beyond these worlds; / towards the world of the sun indeed [they step across]. These indeed are the worlds. / This is the preceding three-day period. / The fourth day is indeed the world of the sun. / Thus they step across towards it. / 'The ruddy one mounted to the womb,' / thus they are verses containing 'womb'. / From the womb indeed offspring and cattle are born. / Containing [the word] 'birth' is the form of this vairāja day. / 'May Indra, the bull, come, [Soma] having been pressed,' / thus they are verses containing 'bull', the form of the Bṛhat. / For this day belongs to the Bṛhat. / 'Now [bring] to us great wealth, O Indra; to us, O Soma, from every side,' / thus they are verses containing 'all' (viśva). / For this day belongs to the All-Gods. / 'Flow in for [us] that which possesses a thousand,' / thus they attain the Virāj having a thousand forms. / For this day belongs to the Virāj. / On this point they say: 'Indeed, those who make the end of the Pavamāna [stotra] upon Gāyatrī verses depart from the Triṣṭubh.' / [These verses] contain 'bull'. / Containing 'bull' is the form of the Triṣṭubh. / Thereby they do not depart from the Triṣṭubh at the end of the Pavamāna.
Linked texts (1)
- Jaiminīyabrāhmaṇa — Sanskrit