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Jaiminīya (Talavakāra) Brāhmaṇa 2-3

English (machine translation) 2-3

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Contents

2-3.13

Then the Āmahīyava sāman, which belongs to Prajāpati, is performed on the day of Prajāpati. Thereby they enrich the day with its [proper] form; through this enriched [day], he prospers among his own people. Then the Dohādohīya sāman, for the milking [of desires], for the milking of this very day. Then the Hariśrī sāman as the nidhana; the Hariśrī as the nidhana is fortune. By this indeed Indra went to the fortune of all the gods; they go to fortune through this. Those ten stotriyā verses correspond to the gāyatrī; the virāj has ten syllables; the virāj is food; the gāyatrī is the mouth of the meters; thus they place food right in front for themselves. 'Purifying yourself, O Soma, in a stream' is a bṛhatī of both forms. This indeed held up both sāmans; therefore both those who use the Bṛhat sāman and those who use the Rathantara sāman perform it. 'In the welcoming common seat, ancient and supporting, drink the soma, O Indra, being unyielding, deposited in the womb of the verses'—wherever this bṛhatī is performed, Indra would not be master of that [rite] so as not to come to it.

2-3.13.p1

On them is the Raurava, the known Agniṣṭoma sāman.

2-3.13.p2

It is the known Agniṣṭoma sāman, so that 'we may not omit it.'

2-3.13.p3

Then the Arkapuṣpa sāman; food is arka.

2-3.13.p4

Its blossom is that which is of the forest.

2-3.13.p5

For it is born in the forest, [performed] for securing forest food.

2-3.13.p6

Then the Abhīśava sāman, for satiation.

2-3.13.p7

They satiate him with this.

2-3.13.p8

Then the Āṅgirasa sāman with a twenty-five-syllable nidhana.

2-3.13.p9

The Aṅgirases, desiring prosperity, performed austerities.

2-3.13.p10

They saw this sāman.

2-3.13.p11

They praised with it.

2-3.13.p12

Then indeed they all prospered.

2-3.13.p13

All prosper who, knowing thus, praise with this sāman.

2-3.13.p14

It has a twenty-five-syllable nidhana.

2-3.13.p15

Prajāpati is twenty-five-fold.

2-3.14

The Mahāvrata belongs to Prajāpati; each is made with that characteristic. Then the Naudhasa, the known Brahma sāman; it is the known Brahma sāman, so that 'we may not omit it.' Then the Pṛśni sāman; Pṛśni is food, for the securing of food. Then the Rauhiṇaka sāman; through this, Prajāpati ascended to the desire of single-hoofed cattle. In that he ascended to [their] desire, that is the Rauhiṇaka nature of the Rauhiṇaka; he who knows thus ascends to the desire of cattle. Just as these forest beasts are wild animals, so were these single-hoofed cattle in the beginning. By these very kiṭkiṭa sounds of the Rauhiṇaka he led them to the village. It has a thirteen[-syllable] nidhana, for obtaining the thirteenth month. It is equipped with eighties; they feed him through this. Then the Dairghaśravasa sāman; Dairghaśravasa is food, for the securing of food. Then the Samanta sāman, that 'we may be surrounded by offspring and cattle.' Then the Yaudhājaya sāman with three nidhanas, for the arrangement of the soma pressings. Then the Auśana sāman, the final sāman, so that 'we may reach the highest heavenly world by means of the final sāman.'

2-3.14.p1

Concerning this they say: 'The Tavaśśāvya should be made the pṛṣṭha of this day.'

2-3.14.p2

Its praise is auspicious indeed, but the two do not accomplish [it] in this.

2-3.15

They say: 'Only the Vāmadevya [should be used].' For the Vāmadevya is [effective]; and that Rājana sāman is manifestly the Vāmadevya. With breath he chants its prelude; with a verse he chants the prelude of the Vāmadevya. With breath he chants the hiṃ sound for this, that breath may be 'hiṃ, hiṃ, hiṃ.' Just as a bird has a resting place, so the Rājana is [the resting place] of the Vāmadevya. Prajāpati is the father, Āditya the son; Prajāpati is the Vāmadevya, Āditya the Rājana. Therefore he shines more brightly than these two [together], for this brilliance has burst forth from him. It is equipped with eighties; on each stotriyā verse two eighties are accomplished; they amount to fifty eighties. Two eighties are day and night; with these two they feed him; they indeed feed him with these two. Its nidhanas are the pṛṣṭhas themselves.

2-3.15.p1

"Speech" is the Rathantara.

2-3.15.p2

"Iḷā" is the Vairūpa.

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That is the Śakvarī verses; that is the Revatī verses.

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"Heaven" is the Vairāja.

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"The great" is the Bṛhat.

2-3.16

"Light" is that Āditya. "Light" is indeed its finale. He who knows thus attains identity with him. In this way he addresses all the pṛṣṭhas with this sāman-finale. And these chanted sāman-finales amount to five twenty-five-fold [groups]. It is through these very finales that the hotṛ recites afterwards. Regarding this they say: "One should begin with the trunk first, and then with the head; the trunk is indeed first, then the head." But that would be just as if one were to fall into a pit, namely if they were to descend from the twenty-five-fold trunk to the nine-fold head. One must begin only with the head. All these deities indeed attend upon the chant, [saying:] "He will begin with me, with me, with me!" If he should begin with the head, he prospers through whichever deity is the deity of the head's beginning. If with the wing, he prospers through whichever deity is the deity of the wings' beginning. If with the tail, he prospers through whichever deity is the deity of the tail's beginning. If with the trunk, he prospers through whichever deity is the deity of the trunk's beginning. The other deities are excluded. But all the deities are indeed in the head: these are the Vasus,

2-3.17

these are the Rudras, these are the Ādityas, these are the All-Gods; this is this world, this is the intermediate space, this is that world, these are the directions, [this is] the ear, this is the Rathantara, this is the Vāmadevya, this is the Bṛhat, this is the Yajñāyajñīya. Thus, beginning with the head, he begins without omission with all the deities, with all these worlds, with all the sāmans. If he were to begin with another limb than this, he would prosper only with whichever deity is the deity of that beginning; the other deities would be excluded. But beginning thus with the head, he begins without omission with all deities. Moreover, this is pleasing to the deities, that he begins with the head, thinking: "He has not excluded all of us."

2-3.18

It is seed that enters first, which is the Gāyatra. From that, the other limbs develop. It is breath that enters, which is the Gāyatra. The other limbs settle around it. It churns out these breaths, the open spaces [of the senses]. The Gāyatra is indeed breath. The Gāyatra is the head itself. The head is indeed that abode of breath. Therefore, one should begin with the head with the nine-fold [stoma], then with the fifteen-fold for the wing, then with the seventeen-fold, then with the twenty-one-fold for the tail, then with the twenty-five-fold for the trunk. Thereby they mount upward to fame, upward to prosperity, upward to the heavenly world. And also for them, this day becomes chanted around with those very auspicious and peaceful stomas of the Jyotiṣṭoma. And also for them, these very auspicious and peaceful stomas of the Jyotiṣṭoma become a vessel for protective measure.

2-3.19

This day possesses all the pṛṣṭhas and all the stomas. Since he addresses all the pṛṣṭhas with this sāman-finale, it thereby possesses all the pṛṣṭhas. And since these auspicious and peaceful stomas of the Jyotiṣṭoma become a vessel for protective measure, it thereby possesses all the stomas. By numerical correspondence, the twenty-seven-fold and thirty-three-fold stomas are attained. He who knows thus has indeed chanted with this day possessing all the pṛṣṭhas and all the stomas. With this very [day], some chant even after making a third [division], saying: "This sāman is indeed one." Of them, in that world, neither the head nor the other limbs are recognized;

2-3.20

for, lacking ritual form, they become like mere lumps. One should chant limb by limb. They indeed come into being in that world endowed with limbs, endowed with bodies, immortal. Now some make the sound hiṃ only once for the head, saying: "The head is facing away from this [chant]." Three times each for the other limbs. Those make thirteen hiṃ-sounds. "Thus is the attainment of the thirteenth month." But that is certainly not so. Making the sound hiṃ three times for the head, three times each for the other limbs, those make fifteen hiṃ-sounds. Indra is fifteen-fold; the Mahāvrata belongs to Indra: that is made possessed of its characteristic sign.

2-3.21

Regarding this they say: "The Naudhasa alone should be made the brahman's chant of this day." That echoes the wing. "The Rathantara, the Śyaita alone should be made." That echoes the wing. "The Bṛhat, the five-finale Vāmadevya alone should be made." That echoes the trunk itself. "The Śrāyantīya alone should be made"—indeed nothing echoes the Śrāyantīya. "The Mahāvaiṣṭambha alone should be made." It has directions for its finale. The directions are the pṛṣṭhas: this eastern direction is the Rathantara, this is the Bṛhat, this is the Vairūpa, this is the Vairāja, those are the Mahānāmnī verses, these are the Revatī verses. From the directions they bring him food. Food is brought to him from the directions who knows thus. Moreover, by this alone all their pṛṣṭhas come to have the brahman's chant. Therefore, this sāman should not be omitted from this day. And it is in Satobṛhatī verses, for ascending and for not falling down.

2-3.21.p1

Regarding this they say: "The Ilānda alone should be made the Agniṣṭoma chant of this day."

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Its praise is indeed auspicious.

2-3.22

It would be redundant. If they were to interrupt [it], that which is the side would be disrupted. The Ilānda should be performed on the Anuṣṭubh of the Ārbhava Pavamāna, [thinking,] 'Lest we omit that which has been mentioned.' [Others say:] 'Only the Vāravantīya should be performed.' For it, this is a fair commendation indeed. But it is, as it were, forbidden: however many times a man sacrifices, so much he wishes to thrive, so much he desires, 'May I become better, may I become better.' That should be performed on the Gāyatrī of the Ārbhava Pavamāna, [thinking,] 'Lest we omit that which has been mentioned.' But concerning this they also say: 'That which no other speech exceeds, that should be made the Agniṣṭoma-sāman of this day. No other speech exceeds the Yajñāyajñīya. For the Yajñāyajñīya is speech. From where indeed could speech exceed speech? Therefore, only the Yajñāyajñīya should be made the Agniṣṭoma-sāman of this day.' Then they make this [sāman] measured to thirty-four upon the Anuṣṭubh. Thirty-three indeed are the deities; Prajāpati is the thirty-fourth. Together with Prajāpati the gods thrive through this. Now, that it is measured to thirty-three on the Ārambhaṇīya day, thereby they make the deities alone thrive. But through this [thirty-four-fold], having prospered and attained [fullness] along with Prajāpati, the deities ultimately rise [from the rite].

2-3.23

Concerning this they say: 'Following which deity do they sit down when taking consecration, and following which do they rise?' He should say: 'Following Agni among the deities they sit down when taking consecration, and following Āditya they rise.' Therefore they say of consecrated ones, 'They are sitting,' even though they might lie down and then stand up; for Agni is the best among the sitting gods, and they belong to the deity Agni at that time. Therefore they say of those who have risen [from the rite], 'They have arisen,' even though they might sit or lie down; for Āditya is the best among the arisen gods, and they belong to the deity Āditya at that time. Concerning this they say: 'Having become what do they rise?' He should say: 'Having become men they take consecration, and having become gods they rise.' They go about depositing this semen of the ṛc, the semen of the yajus, in the womb of the brahman; they go about making oblations over it with offerings right into the fire. Therefore during the consecration and the upasads they feel, as it were, languid; for the semen is then, as it were, tender. Therefore a pregnant woman feels, as it were, languid; for the semen is then, as it were, tender. They go about making them grow threefold with praises and recitations, chanting over them. Therefore embryos develop without eating.

2-3.23.p1

They are brought forth made of the ṛc, made of the yajus, made of the sāman, made of the brahman, golden, immortal.

2-3.23.p2

Made of the ṛc indeed, made of the yajus, made of the sāman, made of the brahman,

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golden, immortal he is brought forth; made of the ṛc are his bones, who knows thus.

2-3.23.p4

The Udgātṛ, having brought them forth before the year, hands them over to the Hotṛ.

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The Hotṛ brings them forth with hymns (sūktas).

2-3.23.p6

That is the hymn-nature (sūktatva) of the hymns.

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He instructs them with recitations (śastras).

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That is the recitation-nature (śastratva) of the recitations.

2-3.24

He raises them up with ukthas. That is the uktha-nature of the ukthas. To them he gives this divine honey, proper food by means of the eighties. Honey and food come to be his in this world and in yonder world, who knows thus. And with syllable after syllable the sciences milk all desires for him. Therefore [it] should be recited in a year, declared in a year. Therefore a Brahmin, when killed, does not rot. Therefore semen, when emitted, does not rot. Therefore he who knows thus does not rot. By means of the eighties the gods reached these worlds, these pathways. That is the eighty-nature of the eighties. By three [eighties] they reached this world, by three the atmosphere, by three yonder [sky]; by four they reached the directions, by four the intermediate regions, and by one that [region] which is upward. They became two ninety-eighties. Nine are the breaths; he attains the breaths; endowed with breaths he is brought forth; he goes to a full life; he does not die against his wish.

2-3.25

Now there is this royal throne of udumbara wood. Its two front legs are the Bṛhat and the Rathantara, the two rear legs are the Vairūpa and the Vairāja, the two longitudinal sides are the Śākvara and the Raivata. The ṛc verses are the longitudinal warp, the yajus formulas the cross-threads, the sāmans the covering spread over it, dialogue the cross-bars, splendor the bolster. Prajāpati and Bṛhaspati held its two front legs, Soma and Varuṇa the two rear legs. On it they anointed this Āditya: the Vasus for kingship, the Rudras for paramount rule, the Ādityas for self-rule, the All-Gods for imperial rule, the Maruts for all-sovereignty, and the Sādhyas and Āptyas for supreme authority. Not so much was conquered by any deity as by Āditya. For those who were pressed [soma-drinkers] among the gods anointed him. In him the quarters wished for a share, just as they wish for a share in a conquering king. He said to them: 'Give me a gift.' This eastern quarter gave: 'Rise upon me!'—[and she gave] day and truth. The upward quarter gave: 'Rise over me!'—[and she gave] dominion and realm. The southern quarter gave: 'Descend toward me!'—[and she gave] food and the chariot. The northern quarter gave: 'Descend toward me!'—[and she gave] form and color. The atmosphere gave: 'Go through my midst!'—[and it gave] light and unconfined space. The western quarter gave: 'Set over me!'—[and she gave] cosmic order and night. The earth gave: 'Shine along me!'—

2-3.25.p1

—security and release.

2-3.25.p2

Then the waters considered themselves superior.

2-3.26

They gave travel and departure, [saying,] 'We shine back at you.' He goes by means of the waters along the path of the waters. The upward reflections of these [waters] shine back at him. Thus he attains these quarters. He rises for this eastern quarter. He rises over this upward quarter. Six [months] he goes this way, six [months] that way. He goes through the midst of the atmosphere. He sets over this western quarter. He shines along this earth. Just as a husband visits his wives in turn, even so does he visit these. He [thought]: 'May I seize all this together.' He took dominion from heaven, rule from the stars, selfhood from the atmosphere, form from the wind, the eye of kings from men, vigor from cattle, sap from the waters, essence from the plants, movement from the trees, generative organ from the birds, blaze from fire, the heart of the earth, fragrance from gold, thunder from speech, assembly from the fathers, and luster from the moon. Because he took (ādatta) from these beings, that is the Āditya-nature of Āditya. He who knows this thus, having become this very Āditya, sits on this royal throne.

2-3.27

One should not say: "I will sit at a sacrificial session." One should only say: "I will labor." Two deities indeed sit at a sacrificial session: out-breath and in-breath. That is the ascent of the two. Because they two act as a sacrificial session here, therefore they are the sitters at the session. Therefore one should only say: "I will labor." On this there is this verse: / "Seven seers are established in the prosperous one; / the seven see the two that have entered manifoldly; / seven waters approach this world, / where the two watchful deities sit at the sacrificial session." / When it says: "Seven seers are established in the prosperous one," the prosperous one is man. These seven seers established are the breaths themselves. When it says: "the seven see the two that have entered manifoldly," they see these two that have entered manifoldly, namely out-breath and in-breath. When it says: "seven waters approach this world," these are twofold waters, these are twofold, these are onefold, these are twofold downward. When it says: "where the two watchful deities sit at the sacrificial session," those very two are the deities. He who knows thus—

2-3.28

Whether he sits at a sacrificial session or does not, his sacrificial session has nevertheless indeed been sat. And when one who knows thus undergoes the toil, these two deities as his portions sit at the sacrificial session; uninjured he reaches the end of the year. That year is indeed that which burns up yonder. That which shines in it is 'saṃvat'; that which is the black disk in the middle is 'sara'—thus regarding the divine. Now regarding the self: That year is indeed this person in the eye. That which is the white of it is 'saṃvat'; that which is the black disk in the middle is 'sara'. Concerning this there is this verse: / 'From me the sun rises, and into me he sets; / upon me all the gods are dependent; none transcends me.' / Thus. 'From me the sun rises'—for one who knows thus indeed does the sun rise. 'And into me he sets'—for one who knows thus indeed does he set. 'Upon me all the gods are dependent'—upon one who knows thus indeed all the gods are dependent. 'None transcends me'—indeed nothing transcends one who knows thus.

2-3.29

Concerning this they say: What is 'saṃvat'? What is 'sara'? What is 'ayana'? He should say: The threefold knowledge indeed is 'saṃvat', for all the gods blow together into it. Day and night indeed are 'sara', for these two glide over all this. Āditya indeed is 'ayana', for he moves among these worlds. Thus regarding the divine. Now regarding the self: Food indeed is 'saṃvat', for into it all this blows together. Speech indeed is 'sara', for by speech a person glides along. Breath indeed is 'ayana', for it moves in this whole [body]. He who knows thus this course of the year with respect to the divine and with respect to the self reaches the end of the year uninjured. Concerning this they say: How does the year become consisting of a single meter, Bārhati? —

2-3.29.p1

"By the days," he should say.

2-3.29.p2

"How by the days?"

2-3.30

"The two Atirātras, the Ārambhaṇīya and Mahāvrata days, the Pṛṣṭhya and Abhiplava [six-day periods], the Abhijit, the three Svarasāman [days], the three reverse Svarasāman [days], the Viśvajit, the Go and Āyus [days], the ten-day period, and the Vaiṣuvata itself as the thirty-seventh mounted upon this heavenly world. Concerning this there is this verse: / 'That thirty-six-fold Bṛhatī being arranged, / they say, is seven hundred and twenty [syllables]; / having become the Anuṣṭubh, equal in womb with cattle, / she supports the gods, the fathers, and mortals.' / Thus. 'That... they say, is seven hundred and twenty'—these are indeed the days and nights. 'The thirty-six-fold Bṛhatī being arranged'—thus indeed is the thirty-six-fold Bṛhatī arranged through the days. 'Having become the Anuṣṭubh, equal in womb with cattle'—this very quarter brought the cow, this the horse, this the goat, this the sheep. To this Anuṣṭubh, indeed, being the [meter of] the quarters, they brought tribute; such indeed is that. 'She supports the gods, the fathers, and mortals'—speech indeed is the Anuṣṭubh; by speech, indeed, all this is maintained. Thus indeed the year becomes consisting of a single meter, Bārhati."

2-3.31

This one that purifies here is 'spṛṣṭya' (the touching one), for by him all this is touched. His name is indeed 'Spṛṣṭya'; cryptically they call him 'Pṛṣṭhya'. He touches all desires, who knows thus. That which burns up yonder is 'Abhiplava' (the overflowing one), for he overflows all this. Concerning this they say: Since they say 'the Pṛṣṭhya and Abhiplava', and yet they undertake the Abhiplava first, how is the Pṛṣṭhya undertaken first? He should say: Inasmuch as this lower wind purifies here, and higher is Āditya, therefore [it is so]. And that they undertake the Abhiplava, which is higher, as lower, is for the sake of interweaving, for non-omission, for the attainment of a full lifespan. Concerning this they say: Since the Abhiplava has four stomas and the Pṛṣṭhya six, how is that of equal weight? He should say: Inasmuch as these two deities, the wind and Āditya, are alike, therefore it is of equal weight. And also inasmuch as the Abhiplava is the brahman and the Pṛṣṭhya is the kṣatra, therefore also [it is of equal weight].

2-3.31.p1

Concerning this they say: Since these are the unequal stomas of the Pṛṣṭhya—the Trivṛt, the Pañcadaśa, the Saptadaśa,

2-3.31.p2

the Ekaviṃśa, the Triṇava, the Trayastriṃśa—how is this undertaken equal from equal?

2-3.31.p3

He should say: The Trivṛt is the brahman.

2-3.31.p4

The Pañcadaśa is the kṣatra.

2-3.31.p5

The brahman is indeed greater than the kṣatra.

2-3.31.p6

Therefore it is undertaken equal from equal.

2-3.31.p7

The Saptadaśa is the common people (viś).

2-3.31.p8

And the kṣatra is indeed greater than the common people.

2-3.31.p9

Therefore it is undertaken equal from equal.

2-3.31.p10

Following the Ekaviṃśa stoma is the Śūdra.

2-3.31.p11

The Vaiśya is indeed greater than the Śūdra.

2-3.31.p12

Therefore it is undertaken equal from equal.

2-3.31.p13

Following the Triṇava stoma are the domestic animals.

2-3.31.p14

The Śūdra is indeed better than the domestic animals,

2-3.31.p15

for he is their consumer.

2-3.31.p16

Therefore it is undertaken equal from equal.

2-3.31.p17

Following the Trayastriṃśa stoma are the wild animals.

2-3.31.p18

The domestic animals are indeed better than the wild animals.

2-3.32

The one group moves about fearing; among the others is their tracker and slayer. Therefore it is undertaken equal from equal. Concerning this they say: Why is the Abhiplava of one form and the Pṛṣṭhya of two forms, being the same, both shifted (vyūḍha) and combined (samūḍha)? He should say: Because this brahman is just brahman; but because a Kṣatriya, while being so, becomes a Brahmin, therefore the Abhiplava is of one form and the Pṛṣṭhya is of two forms. Now on this point some make the sixth day of the Abhiplava an Ukthya, saying, 'thus it is of equal weight.' But regarding that Śāṭyāyani said: Those who do so confuse the Abhiplava; then it becomes devoid of brahman; therefore it should not be done so. And now some remove the Dvipadā verses from the sixth day of the Pṛṣṭhya, saying, 'thus it is of equal weight.' But regarding that Śāṭyāyani said: A heavenly world is this, namely the Pṛṣṭhya six-day period; the sacrificer is this fundamentally, namely the Dvipadā verses; they cause him to fall from his abode. If anyone should say to those who have done so: 'They will fall from their abode, or from this world,' it would indeed be so. Therefore it should not be done so.

2-3.33

In this regard they say: 'As to this introductory day, they call the introductory [day] threefold; that one is the twenty-fourth [day]; how does this set forth with the threefold?' He should say: 'Just as these forty become threefold, thereby it sets forth with the threefold; and also because the Gāyatrī has twenty-four syllables, thereby also indeed.' In this regard they say: 'How does this Viṣuvat day become chandomya?' He should say: 'As many syllables as there are in the seven meters increasing by four, so many are the stotriyā verses of this day; thereby it becomes chandomya.' In this regard they say: 'Whereas they undertake the chandomas above the Viṣuvat, how are the chandomas undertaken before the Viṣuvat?' He should say: 'Just as this twenty-fourth chāndomika stoma of the opening day [is used], thereby the chandomas are undertaken before the Viṣuvat; and also because two days of the pṛṣṭhya combined together make up the chandomas, thereby also indeed.'

2-3.34

In this regard they say: 'Whereas they undertake the pṛṣṭhyas six times before the Viṣuvat, and the seventh after it on the Viśvajit, how is that of equal weight?' He should say: 'What is on this side of the Viṣuvat is this world; what is beyond the Viṣuvat is that world. This world is as if near; that other is as if empty; for this world is second. In that they undertake the pṛṣṭhyas on the Viśvajit as the seventh afterwards, thus it has equal weight.' Moreover, he who [performs] the Viśvajit in this way, it consists entirely of pṛṣṭhas. The cow is Rathantara; the horse is Bṛhat; the goat is Vairūpa; the sheep is Vairāja; rice is Śakvarī verses; barley is Revatī verses. The pṛṣṭhas are this fully assembled chariot. That the Bṛhat is the Agniṣṭoma-sāman on Gāyatrī verses is the axle of this chariot, for the non-breakdown of this chariot. Now those who undertake this with its pṛṣṭha removed, they undertake the Viśvajit as an unyoked chariot, empty; they do not attain anything. Therefore the Viśvajit should be made to consist entirely of pṛṣṭhas.

2-3.35

On this point some make the svaras themselves the pṛṣṭhas of the Svarasāman days. By the pṛṣṭha indeed the day is named; these are named 'Svarasāmans'; therefore the svaras themselves should be made the pṛṣṭhas of the Svarasāman days. If they should make the svaras the pṛṣṭhas, whatever are six-fold they should make on single Bṛhatīs. Regarding this Śāṭyāyani said: 'We visibly make the svaras the pṛṣṭhas who make the Bṛhat and Rathantara [the pṛṣṭhas]. This [earth] indeed is Rathantara; that [sky] is Bṛhat. By these two worlds all this is encompassed. Therefore the Bṛhat and Rathantara alone should be made the two pṛṣṭhas.' Moreover, those who undertake three [sāmans] undertake interrupted Svarasāmans. All of them must be performed. Thus the day is extended by two and two. Thus the Svarasāmans become held together, uninterrupted, and also for the separation of the worse from the better. On this point some make the Bṛhat the pṛṣṭha on Bṛhatīs for the Viṣuvat:—

2-3.35.p1

—'The Viṣuvat belongs to the Bṛhatī, or that Āditya belongs to the Bṛhatī;

2-3.35.p2

mounted upon the Bṛhatī, he burns here;

2-3.35.p3

therefore the Bṛhat should be made the pṛṣṭha on Bṛhatīs.'

2-3.35.p4

Now some make the Divākīrtya the pṛṣṭha on Bṛhatīs:

2-3.35.p5

'The pṛṣṭhas have the Bṛhatī as their abode;

2-3.36

this midspace is the Bṛhatī; in it this wind purifies within. That is the pṛṣṭha; and in that its quarter consists of twelve syllables, it is thereby performed on Jagatīs; thus the third pressing is made not unexhausted.' Regarding this Śāṭyāyani said: 'The Viṣuvat belongs to the Jagatī; this sāman belongs to the Jagatī; that Āditya belongs to the Jagatī. For when he rises, the moving world goes forth following along with his procession. Therefore the Divākīrtya should be made the pṛṣṭha on Jagatīs alone. In that case, what are three Jagatīs are four Bṛhatīs; thereby it is performed on Bṛhatīs; praised together, they amount to twenty-eight Bṛhatīs; thereby indeed the Bṛhatī is not omitted. Moreover, this Divākīrtya is fashioned as the seed of breath itself. The Jagatī is procreation. He is that Āditya. When they make the Divākīrtya the pṛṣṭha on Jagatīs, they cause him to prosper with his own proper abode. By him prospered, there is prosperity for them among their own people.'

2-3.36.p9

Regarding this they ask: 'What is done on the Divākīrtya day by which he generates offspring and by which he sustains offspring?' He should say: 'The Divākīrtya is the semen fashioned from the breath itself. The Jagatī is procreation. By it he generates offspring. And in that he, having become breath, sustains the subsequent and preceding days, by that indeed he sustains offspring. The Divākīrtya is breath itself. The Bhrāja and Abhrāja [sāmans] are the two eyes. The Vikarṇa is the ear. The Daśastobha is speech. These breaths are placed in the middle.' Now, on this matter, some draw the Ājya cups only after sunrise; they undertake the morning recitation after sunrise, saying: 'This day is named Divākīrtya (

2-3.37

They displace him from his abode. If someone should say of those who have acted thus, 'They will surely be displaced from their abode or from this world,' it would indeed happen just so. Therefore it should be done just as on the other days. The Upāṃśu and Antaryāma [cups] are the out-breath and the in-breath. They offer the one after sunrise, the other before sunrise. People live upon the out-breath being outside, and the in-breath being inside. As to their offering the one after sunrise and the other before sunrise, [it is with the thought]: 'Let us live upon the out-breath being outside and the in-breath being inside.' But those who offer both of these after sunrise tear out the out-breath and the in-breath. If someone should say of those who have acted thus, 'They have torn out their out-breath and in-breath; they will die,' it would indeed happen just so. Therefore it should be done just as on the other days.

2-3.38

These indeed depart from the one undergoing consecration: the fire-offering, the new- and full-moon sacrifices, the four-month seasonal sacrifices, the animal sacrifice, the ancestral sacrifice, the householders' rite, the brahmaudana, [and] mating. When he takes the observance vow at the consecration and Upasad days with 'Svāhā!', thereby his fire-offering is not interrupted during the consecration and Upasads. When they offer one Upāṃśu or Antaryāma [cup] after sunrise and the other before sunrise, thereby [it is preserved] at the soma pressing. By the rice cake, the full-moon sacrifice [is preserved]. By the curd, the new-moon sacrifice. By the curds-and-whey, the four-month seasonal sacrifices. When they seize the animal, thereby the animal sacrifice [is preserved]. When he performs the offerings of rice, thereby the ancestral sacrifice. When there are parched grains and barley-pap, thereby the householders' rite. When he brings the Saumya offering, thereby the brahmaudana. When he causes the wives to be counted, thereby mating [is preserved]. As to that, some say: 'Let me unite with you through breath,' and: 'Let me breathe toward the groin.' But Śāṭyāyani said: 'This is like the conduct of an unchaste person. Man is one; breath is two. It is through knowledge alone that this is not interrupted, and in that they reckon [the wives] during the recitation of the Yajñāyajñīya [sāman].'

2-3.38.p1

They ask on this point: 'When they chant with ever different sāmans and recite after them with ever different [verses], why then are the dwellings the same?'

2-3.38.p2

'dwellings,' they say.

2-3.39

He should say: 'Sāman is food. Verse is food. The breaths are the dwellings. Indeed, they bring different food for the breaths; therefore they chant with ever different sāmans and recite with ever different [verses], while the dwellings are the same.' Breath itself is the sāman; that is the root. Now, just as there are trunks, branches, or leaves of a tree, so are the other sāmans. He who knows this thus, to him all sāmans are known. Speech itself is the verse; that is the root. Now, just as there are trunks, branches, or leaves of a tree, so are the other verses. He who knows this thus, to him all verses are known. Mind itself is the sacrificial formula; that is the root. Now, just as there are trunks, branches, or leaves of a tree, so are the other sacrificial formulas. He who knows this thus, to him all sacrificial formulas are known.

2-3.40

They ask on this point: 'What do they not over-chant? What do they not over-recite? What do they not over-draw?' He should say: 'It is breath alone that they do not over-chant; when chanted, breath alone remains. It is speech alone that they do not over-recite; when recited, speech alone remains. It is mind alone that they do not over-draw; when drawn, mind alone remains. What is not over-chanted, not over-recited, not over-drawn, becomes fully accomplished for him who knows thus. And indeed, only the fulfilled sacrifice should be revered. What he does while reciting without faltering, that belongs to heaven. "This of mine belongs to heaven; by this I will be in the heavenly world"—thus should he understand it. But what he does while reciting poorly, stumbling and spilling, that is nourishment, procreation. "This of mine is nourishment, procreation; I will become many, I will propagate"—thus should he understand it.'

2-3.41

Now, there were three ancient fires: the Lord of the Earth (Bhūpati), the Lord of the World (Bhuvanapati), and the Lord of Beings (Bhūtānāṃ Pati). This world is the Lord of the Earth; the intermediate region is the Lord of the World; that world is the Lord of Beings. And this one is prosperity (bhūti). The vaṣaṭ-call cut off their heads. They entered into these three earths. Therefore, if anything of the fire-offering or of the melted butter should spill, he should touch it, saying: 'To the Lord of the Earth, svāhā! To the Lord of the World, svāhā! To the Lord of Beings, svāhā!' It is into these fires that it is offered for him, not spilled. Now, there were three ancient sages: Śūrpaṃyava Mashvānā, Antarvān Kṛṣi, and Saulvāla. They saw the injuries of the sacrifice. They saw these expiations for it: 'May there be welfare for me, and approach for me; long life for me, and increase for me; O sacrifice, conclude auspiciously for me; O sacrifice, conclude well-offered for me; O sacrifice, conclude unharmed for me!' Therefore, having sacrificed with the new- and full-moon sacrifices, or with the four-month seasonal sacrifices, or with the animal sacrifice, or with the soma sacrifice, he should mutter these afterwards. Whatever is deficient in the sacrifice here, that he pacifies by means of this. Breath is up to the Viṣuvant; circulating breath is the Viṣuvant; down-breath is what is above the Viṣuvant. Down-breath indeed brings all this. Therefore, after the Viṣuvant, we undertake the six-day rites in reverse order.

2-3.41.p1

Regarding this, Kratujit Jānaki asked Iyapi Saumāpa: 'Does a mortal live here through out-breath or through in-breath?'

2-3.41.p2

'[Through what] does a mortal live here?'

2-3.41.p3

'Declare that to the assembled Brahmins of the Kurus.'

2-3.41.p4

He said: 'Right here will I answer you.'

2-3.41.p5

He answered him: 'Neither through out-breath nor through in-breath.

2-3.41.p6

While a mortal lives here, circulating breath is the overseer of the animal; it drives it in every direction.'

2-3.41.p7

Man indeed is an animal.

2-3.41.p8

He is an animal that looks upward.

2-3.41.p9

Circulating breath indeed drives him in every direction.

2-3.41.p10

Now, some undertake these six-day rites in forward order after the Viṣuvant.

2-3.41.p11

By that pṛṣṭha six-day period which we perform first, they become distinguished.

2-3.41.p12

And so that it is not monotonous.

2-3.41.p13

Regarding this, Śāṭyāyani said: 'Both of these become ascending—those that are ascending and those that are descending.'

2-3.41.p14

'Through the soma pressings these become ascending, and we attain that desire which is in the turns.'

2-3.41.p15

Regarding this they say: 'Just as there is a whirlpool of waters, so are these two: the Go and the Āyus.'

2-3.41.p16

'To which of the days do these belong?'

2-3.41.p17

'To the preceding or to the following?'

2-3.41.p18

One should reply: 'To both.'

2-3.41.p19

For these two hold together both days, the preceding and the following.

2-3.42

Therefore we perform one [period] with a three-day rite, and another with a three-day rite. Being a two-day rite, it becomes a six-day rite. Thus the Go and Āyus become ascending; the ten-day rite becomes ascending. On this point, some undertake the Go and Āyus separated: the Āyus after the Viśvajit, the Go before the ten-day rite, [saying,] 'So that it is not monotonous; moreover, such was their earlier practice.' Careless in this regard, the Naimiśīyas transgressed. Here, before the ten-day rite, they undertook [them] together; thence they perform this descending rite alone. Regarding this, Śāṭyāyani said: 'These two, the Go and the Āyus, are out-breath and in-breath. Those who separate them cut off food and drink. Furthermore, these two, the Go and the Āyus, are indeed the path of the gods; this ten-day rite is the heavenly world. By this path of the gods they go to this heavenly world. But those who separate them cut off this path of the gods; they do not attain anything. Therefore they must be undertaken together.'

2-3.43

Śāṭyāyani said to Gobala Vārṣṇa: 'Revered sir, you possess illustrious ancestors and grandfathers. I intend to be consecrated for the year-long rite; instruct me.' He replied: 'So be it. I shall tell you the course knowing which, unafflicted, one reaches the conclusion of the year, and, having risen, becomes prosperous and praiseworthy.' He said: 'They proceed through these twelve months. The four months through which they proceed from there, they proceed through them by Agni's course; by that they attain Agni among the deities and this world. Then the next four months through which they proceed, they proceed through them by Vāyu's course; by that they attain Vāyu among the deities and the intermediate world. The next four months through which they proceed, they proceed through them by Āditya's course; by that they attain Āditya among the deities and that yonder world.'

2-3.43.p1

'This indeed is the course,' he said.

2-3.43.p2

As for what they say: 'He has gone by a non-course,'—

2-3.43.p3

those who, not knowing this, are consecrated for the year-long rite, they proceed by a non-course.

2-3.43.p4

Now he who knows this thus reaches the conclusion of the year unafflicted, and, having risen, becomes prosperous

2-3.43.p5

and praiseworthy.

2-3.43.p6

They come to this heavenly world.

2-3.43.p7

This is the Mahāvrata day.

2-3.44

This heavenly world is indeed the Mahāvrata day. It is twenty-five-fold. Of that, the twenty are the virāj; then the four are these four quarters; then the twenty-fifth is this upward quarter. Where the quarters rose together, there arose this world named Atyagra, which shines yonder. By this twenty-fifth [stoma] they ascend to this very [world]; they attain fellowship in the world with it. Regarding this they say: 'Since by this day—by the Mahāvrata—they desire to obtain the most, why then is this restraining twenty-five-fold stoma performed?' One should reply: 'For the obtaining of all food.' With five stoma verses he obtains man, with five cattle, with five the horse, with five the goat, with five the sheep. Thus this twenty-five-fold stoma is performed at the end for the obtaining of all food. Now, as for the two Atirātras, they are the firm support. Having found firm support in this world through the introductory Atirātra, they set out; having found firm support in that world through the concluding Atirātra, they rise up. They become, as it were, flourishing; they stand firm.

2-3.44.p1

Now, there is this royal throne of udumbara wood.

2-3.44.p2

Some set it down facing east.

2-3.44.p3

One should set it down facing north.

2-3.44.p4

Its two intermediate corners are the front legs, these two the hind [legs].

2-3.44.p5

Some mount it facing east.

2-3.44.p6

Regarding this, Śāṭyāyani said: 'Facing north they perform the priestly service of the sāman;'

2-3.44.p7

'the Udgātṛs have the north as their deity;'

2-3.44.p8

'it is facing north that one should mount it.'

2-3.45

Some mount it with a reverent greeting alone: 'Homage be to you, revered one; we know you, be auspicious to us!' Some mount it silently, [thinking:] 'Mind is Prajāpati; this day belongs to Prajāpati.' He should mount it first with this [foot], then with this, then with this, then with this, [thinking:] 'May I attain immortality.' Then for him who has mounted they bring the vāṇa of a hundred strings. He tunes it with this continuity-formula: 'Bhūr bhuvas svar! Speak, speak, speak, speak, speak, wide one! Broad, easy to tread, easy to traverse! Doing, deed, doer, about to do! A dense, exalted, multiform voice, a hundred years of life, proclaim, divine vāṇa!' Then he scrapes it with a reed bent by Indra and with a cane branch, saying: 'Mind is light,' 'Speech is truth,' 'Mind is auspicious.' He hands it over.

2-3.45.p1

Then he performs these other parimād songs.

2-3.45.p2

Then the praise is sung.

2-3.45.p3

Then the praise is sung first with the head, then with the right wing, then with the left, then with the tail, and lastly with the trunk.

2-3.46

That is along the hair. With the head the Udgātṛ begins, with the trunk the Hotṛ. For with whichever he announces, with that he begins. But when he announces one and begins with another, that is against the hair. Now some begin first with the trunk itself. Regarding this, Śāṭyāyani said: 'That is just as if a blind man were to reach the door.' Now some, having chanted the praise, descend and sit looking on while this day's sastra is being recited. Regarding this, Śāṭyāyani said: 'He who does so is liable to become worse. Sāman is dominion, the śastra is the folk. He should remain seated above. Only when the king is being brought should he step down. In this way the king has stepped down for him.' Its formula for stepping down is: 'May the great Heaven and Earth sprinkle this sacrifice for us; may they fill us with nourishments!' Having carried this throne around to the north, they set it down.

2-3.46.p1

Regarding this they say: 'Since this day is recited transposed, should the praise be sung on transposed [verses] or on untransposed?'

2-3.46.p2

One should reply: 'On transposed.'

2-3.46.p3

It is transposed by means of those deities that belong to the noble.

2-3.46.p4

Now, as the head is in Gāyatrī verses, the two wings in Bṛhatī and Kakubh verses, the tail in Dvipadā verses,

2-3.46.p5

and the trunk in Triṣṭubh verses, how is it thereby transposed?

2-3.47

For this body, there are one hundred and twenty-five triṣṭubhs. Of these, what is one hundred is the lifespan. Now, the twenty-five is the person: five here, five here, five here, five here—the four forward limbs; the body is the twenty-fifth. This very person is of a hundred-year lifespan. As to that, they say: 'Since other triṣṭubhs are praised on complete syllables, [why is it so here]?' He should say: 'The person is of the triṣṭubh nature, born from the triṣṭubh. These are not deficient for the person; therefore they have deficient syllables. And since it is made even by an uneven [number], on that account they have complete syllables.' As to that, they say: 'Since the person is twenty-fold, they say that this praise belongs to the person. Then why are these uneven sāmans performed for the completeness of the person?' He should say: 'Prajāpati is indeed the mind. Prajāpati is the person. This inner self of his consists of these twenty-five strophic verses. And just as the hair of the head, nails, body-hair, and beard of a person are, such is this: that these uneven sāmans are performed for the completeness of the person.'

2-3.47.p1

As to that, they say: 'Since the pṛṣṭhas have the bṛhatī as their seat, how then is it accomplished in the bṛhatīs?'

2-3.47.p2

For this body, there are one hundred and fifty-two bṛhatīs and one kakubh.

2-3.47.p3

By that, it is accomplished in the bṛhatīs.

2-3.47.p4

By that also, the kakubh does not fall away from the pṛṣṭhas.

2-3.47.p5

As to that, they say: 'Of what meter is the twenty-fifth stoma?'

2-3.47.p6

'Of the paṅkti meter,' he should say.

2-3.47.p7

For this is indeed the visible meter of the twenty-fifth stoma, namely the paṅkti.

2-3.48

For this body, there are one hundred and thirty-seven paṅktis and a half-paṅkti. By that, it is of the paṅkti meter. These very [verses] are ninety-two atichandases. The atichandas indeed overcomes all meters. Thus indeed all the meters are attained for him. As to that, they say: 'How does this entire day become twenty-five-fold?' 'By correspondence,' he should say. 'How by correspondence?' By quarters: nine gāyatrīs of the head; of these, there are twenty-seven quarters. One hundred and six belong to the two wings; forty-two to the tail. Then, taking two from these twenty-seven quarters of the head, they place them into the one hundred and six. Then a twenty-fifth remains. Then what is a hundred of that, those are four twenty-fives. Then the eight that remain over, those they place into the forty-two. Those are two twenty-fives. Just twenty-five into twenty-five. Everything becomes twenty-five-fold.

2-3.49

This indeed is the central day of the sacrifices, namely the Agniṣṭoma. Those former sacrifices with sacrificial offerings, they merge into it up to the fast-day. Then the subsequent sacrificial rites, they merge into it at the pressing. In that the Bahiṣpavamāna is nine-fold, by that those stomas that are nine-fold merge into it. In that the Ājya-lauds are fifteen-fold and the Midday [pavamāna] is fifteen-fold, by that those stomas that are fifteen-fold merge into it. In that the Pṛṣṭhas are seventeen-fold and the Ārbhava is seventeen-fold, by that those stomas that are seventeen-fold merge into it. In that the Agniṣṭoma-sāman is twenty-one-fold, by that those stomas that are twenty-one-fold merge into it. In that all stomas correspond to the twenty-one-fold, by that all stomas merge into it. This very one which purifies itself here is the Agniṣṭoma. Those former sacrificial rites, they have Fire as their fundamental basis. Then the subsequent sacrificial rites, they have Āditya as their fundamental basis. When indeed fire dies down, it merges into the wind. When Āditya sets, he merges into the wind. Of that very Agniṣṭoma, there are likewise twenty-four praised and recited chants. In this way, there are twenty-four: the east wind, the south wind, the west wind, the north wind, the upward wind. Breath is indeed the Agniṣṭoma-stoma. Those former sacrificial rites, they have speech as their fundamental basis; then the subsequent sacrificial rites, they have the eye as their fundamental basis—

2-3.49.p1

—when he indeed sits silent, speech merges into breath itself.

2-3.49.p2

When he sleeps, the eye merges into breath itself.

2-3.49.p3

Therefore, when one knowing thus speaks, that has been sacrificed by him with sacrifices of sacrificial offerings.

2-3.49.p4

When he breathes, that has been sacrificed by him with the Agniṣṭoma.

2-3.49.p5

When he looks, that has been sacrificed by him with the subsequent sacrificial rites.

2-3.49.p6

Therefore, when one knowing thus speaks, when he breathes, when he looks, that has been sacrificed by him with all these sacrificial rites.

2-3.49.p7

This year is one of equal beginning and equal fastening.

2-3.49.p8

Its beginning is mind itself; speech is the fastening.

2-3.49.p9

This very year corresponds to the Agniṣṭomas.

2-3.49.p10

Six [stomas] of the Atirātra exceed: three ukthas, and the sandhi-laud belonging to three deities.

2-3.49.p11

Three exceed from the introductory day.

2-3.49.p12

Now, wherever there is an Abhiplava, those are seven Agniṣṭomas.

2-3.49.p13

Six times they perform the Pṛṣṭhya.

2-3.49.p14

Of two [days], six exceed; of two, six.

2-3.49.p15

That is an Agniṣṭoma.

2-3.49.p16

Of two, six.

2-3.49.p17

He places those six into that.

2-3.49.p18

That is an Agniṣṭoma.

2-3.49.p19

The Abhijit is an Agniṣṭoma.

2-3.49.p20

Nine of the Svarasāmans exceed.

2-3.49.p21

He places those three into that.

2-3.49.p22

That is an Agniṣṭoma.

2-3.49.p23

The Viṣuvān is an Agniṣṭoma.

2-3.49.p24

Of the reversed Svarasāmans, nine exceed.

2-3.49.p25

Five times they perform the Pṛṣṭhya.

2-3.49.p26

Of two [days], six exceed; of two, six.

2-3.49.p27

That is an Agniṣṭoma.

2-3.49.p28

Of one, three [exceed].

2-3.49.p29

Those he places into these nine.

2-3.49.p30

That is an Agniṣṭoma.

2-3.49.p31

The Viśvajit is an Agniṣṭoma.

2-3.50

Of the Go and the Āyus, six exceed. Twelve Agniṣṭomas are the ten-day period. The day of the Mahāvrata is an Agniṣṭoma. Six of the Atirātra exceed. He places those six into that. That is an Agniṣṭoma. Twelve times they perform the Ṣoḍaśin. That is an Agniṣṭoma. If, however, they perform the Ṣoḍaśin on an Atirātra, they confuse that Virāj-correspondence; he is deprived of this Agniṣṭoma-correspondence. That thunderbolt without a resting-place injures him. Indeed, it is a thunderbolt without a resting-place. This year is one of equal beginning and equal fastening. Its beginning is mind itself; speech is the fastening. This very year corresponds to the Agniṣṭomas. By correspondence, it becomes an Agniṣṭomāyana. And those days that are manifold in the year are attained. By this course, indeed, he attains both desires: both that which is in the Agniṣṭomāyana and that which is in the month with the pṛṣṭha.

2-3.50.p1

The triad of the Mahāvrata is completed.

2-3.50.p2

Twofold, indeed, were the seasons formerly: the breath-seasons and the divine seasons.

2-3.50.p3

Now, these present ones are just seasons.

2-3.50.p4

Breath itself was spring.

2-3.50.p5

Speech was summer.

2-3.50.p6

The eye was the rainy season.

2-3.51

The eye is, as it were, moist; moist, as it were, is the rainy season.
The ear is autumn.
The mind is winter.
The waters here in man, that is the cool season.
Now the divine seasons:
Wind was spring.
Fire was summer.
Parjanya was the rainy season.
Āditya was autumn.
The moon was winter.
Those heavenly waters yonder, that was the cool season.
That breath which was spring, that wind which was spring, that is this spring now.
Then the speech which was summer, the fire which was summer, that is this summer now.
Then the eye which was the rainy season, the Parjanya which was the rainy season, that is this rainy season now.
Then the ear which was autumn, the Āditya which was autumn, that is this autumn now.
Then the mind which was winter, the moon which was winter, that is this winter now.
Then those waters in man which were the cool season, those heavenly waters yonder which were the cool season, that is this cool season now.

2-3.51.p1

These are the six seasons, the six directions.

2-3.51.p2

These seasons are paired with the directions: with spring, this eastern direction is paired; with summer, this [southern direction];

2-3.51.p3

with the rainy season, this [western direction]; with autumn, this [northern direction]; with winter, that [upper direction]; with the cool season, this [lower direction].

2-3.51.p4

Just as wives look upon their husband without blinking, so indeed do they look upon the one who knows thus as he undergoes consecration.

2-3.51.p5

Because he is looked upon (īkṣita) by the directions (digbhiḥ), therefore he is the consecrated one (dīkṣita).

2-3.51.p6

As he is about to be consecrated, he should attend upon Āditya: 'You are the deity who is consecrated.

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