Jaiminīya (Talavakāra) Brāhmaṇa 16
English (machine translation) 16
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16.69
That becomes an uktha-sāman. Cattle are the ukthas, [employed] for securing cattle. / On this point they say: 'Being an uktha-sāman, it is performed in the Pavamāna; why is that?' / The first day shares in the morning pressing; the second shares in the midday [pressing]; / the third shares in the third pressing. / Now this [fourth day] shares in the ukthas. / When the Satrāsāhīya [sāman] is performed here, they thereby do not dislodge it from the ukthas. / Thereby they make it prosper with its own domain. / Through it, thus prospered, there is prosperity in his own folk. / Moreover, the ukthas are cattle; the self is the midday. / Because they bring the Satrāsāhīya back to the midday, they thereby establish cattle in the self.
16.69.p1
This which is the Vairāja is procreation.
16.69.p2
Because he begins with two stobha syllables as a pair, it is for the procreation of a pair.
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Three prior stobhas [are uttered] so that from truth offspring may be born. Three subsequent ones [are uttered]: breath, out-breath,
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and diffused breath.
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These indeed are thereby placed within.
16.69.p6
He recites the word thrice.
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Two come together as a pair.
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That which is born from the pair is the third.
16.69.p9
He pushes forward thrice.
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From what is pushed forward offspring and cattle are born.
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He is propagated with offspring and cattle who knows this.
16.70
He props [it] up ten times; he thereby scatters bones in response. / There are nine subsequent stobhas, the cadence is the tenth; the Virāj consists of ten syllables. The Virāj is food, [and this is done] for securing the Virāj, proper food. / They churn the fire. / Fire is the Virāj. / They thereby generate the Virāj, proper food. / Having made the sound hiṃ and having sung the prelude, they churn. / For from [what is accompanied by] the sound hiṃ semen is deposited. / Moreover, they thereby generate the Virāj, proper food, from the middle of the sāman. / They churn on the thigh of the Udgātṛ; the Prastotṛ and the Pratihartṛ support [him], so that the Virāj is not broken. / They churn on the right thigh. / Therefore this side of a person is more endowed with vital power. / They churn upon a chip [of wood] for pacification. / They churn upon avakā plants so as not to cause excessive burning. / When it is born, they carry it to the Āgnīdhra. / For from there they distribute the fires. / But they also say: 'It should be carried to the Āhavanīya alone; the sacrificer is the Āhavanīya, this [fire] is offspring; they thereby cause the sacrificer to prosper with offspring.'
16.71
On this point they say: 'Proper food is indeed carried away from him from whom the fire is carried away.' / He should address it with the sacred formulas: / 'Return with strength, return, O Agni, with food and life! / Protect us again from distress! / Return with wealth, O Agni; overflow with a stream / all-nourishing, from all around!' / Thus he puts proper food back into himself. / With that with which he sings the prelude, they approach the cadence. / Therefore that sun yonder moves back and forth. / From where it rose today, from there it will rise tomorrow. / Now the Vāmadevya [sāman]. / Cattle are the Vāmadevya. / Having praised with this, they become possessed of cattle. / 'All the battle-lines, overcoming them, the men joined together fashioned Indra, and they generated the sovereign,' / thus they are verses containing 'born'. / Containing [the word] 'birth' is the form of this vairāja day.
16.71.p1
Upon them is the Traiśoka [sāman].
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The Vairāja sacrifice indeed crushes down, as it were.
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They prop it up with the Traiśoka, as if with a larger meter.
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These worlds, being together, split into three.
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They grieved, just as a single [body] cut into three would grieve.
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The gods said: 'Let us strike away the three sorrows of these three worlds.'
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They saw this sāman.
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They praised with it.
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With it they struck away the three sorrows of these three worlds.
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Because they struck away the three sorrows of these three worlds, that is the Traiśoka-nature of the Traiśoka.
16.71.p11
He strikes away sorrow who knows this.
16.72
They deposited those [sorrows] in an impotent man, a gambler, and a harlot. / Therefore these, pierced by sorrow, grieve. / Such are not born to him who knows this. / Therefore one should not associate with them, lest I should partake of sorrow. / Kaṇva Nārṣada took as wife the daughter of the Asura Akhaga. / Upon her two sons, Triśoka and Nabhāka, were born to him. / She, having become angry, went to her relatives. / He followed after her. / The Asuras, smearing him with filth, said to him: 'Disclose the daybreak here, if you are a Brahmin!' / The two Aśvins perceived that. / Now the two Aśvins are the deliverers of the bound among the gods. / They, remaining invisible, approached him and said: 'When we two fly past above, striking the lute, then know that daybreak has come.' / These [Asuras] during the night used to fly up [shouting]: 'Arise! Daybreak has arrived! Yoke the plows!' / 'It has not yet dawned,' he used to say. / Then the two flew past above, striking the lute. / He said: 'Take this away! Now daybreak has arrived! Yoke the plows!'
16.73
They said, "A Brahmin was this seer. His wife is hard to take away. Come, let us give this [seat] to him." They gave it to him. She said, "They want to slay you, as it were, behind your back again. Do not sit upon it." They departed. They placed a golden chair for him in the shade. Careless, he sat down upon it. Becoming a rock right there, it enclosed him. The two sons, Triśoka and Nabhāka, noticed that: "The Asuras have indeed enclosed our father with a rock!" The two came. Nabhāka desired, "May I outwit them." He saw this Nābhāka hymn. With it he praised her. He became visible in it.
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just as the thread of a jewel might be seen in a jewel; so it was.
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Then Triśoka desired: 'May I split it apart.'
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He saw this sāman.
16.74
With it he split it into two. From it, he returned exhausted. He desired of him: 'May he live.' He touched him saying, 'O yi jīva!' He lived. To him there was darkness, as it were. He desired of him: 'May there be daylight for him.' He touched him saying, 'O yi diva!' To him there was daylight, as it were. He desired of him: 'May I bring him to the heavenly world.' Saying, 'O yi divam!' he brought him to the heavenly world. For one who may be exhausted, as it were, one should approach the finale 'O yi jīva.' Then for one to whom there may be darkness, as it were, one should approach the finale 'O yi diva.' Then for one who is desirous of heaven, one should approach the finale 'O yi divam.' These indeed are the finales of this sāman; these are the desires. He obtains these very desires. With whatever desire one praises with this sāman, that desire is fulfilled for him. Because Triśoka saw it, therefore it is called Traiśoka.
16.74.p1
'He who is king of the people'—
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saying this, for now they attained sovereignty, as it were.
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'Traveling on chariots, irresistible,'—
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'The overcomer of all battles, the eldest, who is the slayer of Vṛtra, do I sing'—
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saying this, for now they attained the eldest position, as it were.
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'Adorn that Indra, who slays many foes, for help, in whose dual supporter,'—
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'the vajra is placed by the hand, lovely, like the great god, the sun'—
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saying this, [the verses] contain [the word] 'sun' (sūrya).
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For this twenty-first day belongs to the sun.
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The Vairāja is a firm foundation.
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Upon them [is sung] the Pṛśni [sāman].
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Pṛśni is speech.
16.75
By means of this day they seek speech; they find it now. And they also call it Bharadvāja's Pṛśni. Bharadvāja desired: 'May I be multiplied with offspring and cattle.' He saw this sāman. With it he praised. Thereupon he was multiplied with offspring and cattle. He said: 'Pṛśni has been multiplied with offspring and cattle.' That is the Pṛśni-ness of Pṛśni. This is a generative sāman. He is multiplied with offspring and cattle who knows thus. Moreover, by this very sāman Bharadvāja, obtaining nourishment, obtained food. In that way, the sāman is an obtaining of food. He obtains food, and becomes an eater of food and the best among his own people, who knows thus. Because Bharadvāja saw it, therefore it is called Bharadvāja's Pṛśni. It becomes the Acchāvāka's sāman possessing the Iḷā finale. Iḷā is cattle. Thus they become firmly established in cattle.
16.75.p1
'Round about the dear [seats] of heaven, the wise...'—for the Ārbhava Pavamāna, these are Gāyatrī verses containing [the word] 'round about' (pari), the form of the end. The Anuṣṭubh meter is indeed the end of the meters. This day is connected with the Anuṣṭubh meter. 'Forward, forward to the praise-worthy abode...'—with this, they attain the form of the introductory rite, for this day is introductory. 'He, the bright son, born, caused his two parents to shine upon what was born'—saying this, [the verses] contain forms of 'born' (jāna-). Thus they generate the Ṣoḍaśin from the third pressing.
Linked texts (1)
- Jaiminīyabrāhmaṇa — Sanskrit