Jaiminīya (Talavakāra) Brāhmaṇa 2-5

English (machine translation) 2-5

Language: English

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Who has the right to give the portion of the gods? Therefore it must indeed be given offered.’ Just what kind of food a man gives in this world, such is his food in yonder world. And this indeed is the supreme food in yonder world, namely the soma-draught. This soma oblation of his becomes food in yonder world. Speaking the cosmic order (ṛta) and truth, they consume it; for by means of the cosmic order and truth they found it. ‘Cosmic order is immortality,’ he says; for by means of the cosmic order they found that immortality. ‘O yi jvarā oyi jūhā’—these two are the sāman finales, two truths of speech; for by the truth of speech they found it. With this Athodiva Gārgya, Keśin Dārbhya, and Ṛjiśvan Vātavāta sacrificed. Ṛjiśvan Vātavāta fainted away. They sat beside him together with the boy Vṛṣaśuṣma, son of Ṛjiśvan, whose eyes were anointed: ‘If this one comes to harm, we will complete this [sacrifice] through this [boy].’ He swooned away. Having swooned, he went to the other world. In yonder world he came to his father.

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He had a beautiful world. He said, 'Father, whose world is this?' 'Mine,' he replied. Then there was another world, even more beautiful. 'Whose is that one?' [he asked]. 'Yours,' he replied. He said, 'Father, since you have given more than I, and more has been studied by you than by me, why then is this world yours and that one mine?' He replied, 'O dear son, that world was indeed one to be won by vows. You are indeed more observant of vows than the two of us [or me]. Therefore, this world is mine and that one is yours.' 'Go,' he said, 'you will indeed attain whatever wish you shall desire; your wish will be fulfilled. But keep your fingers curved [crooked].' He reached completion. Having reached completion, he said, 'Let the drinking vessel indeed belong to Brahmins!' It indeed became the drinking vessel of Brahmins. Thenceforth, down to the present day, the descendants of Ṛjiśvan are possessors of drinking vessels.

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Now this is the Citistoma.

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One desiring procreation should sacrifice [with it].

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Its stomas are those of the pṛṣṭha six-day period; for the pṛṣṭhas are the seasons.

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The year is the seasons.

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The year is procreation: ‘He who is procreation, may he procreate me!’

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Its stomas are both: uneven and even.

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This indeed is the divine couple, procreation, namely both stomas.

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[Thinking:] 'May that divine pair, [capable of] procreation, generate me [offspring]!'
Both the Bṛhat and the Rathantara sāmans belong to it.
That indeed is a divine pair, [capable of] procreation, namely both the Bṛhat and the Rathantara.
[Thinking:] 'May that divine pair, [capable of] procreation, generate me [offspring]!'
There are twelve stotras for it; the year has twelve months.
The year is procreation; [thinking:] 'May that which is procreation generate me [offspring]!'
There are twenty-four stuta-śastras for it; the year has twenty-four half-months.
The year is procreation; [thinking:] 'May that which is procreation generate me [offspring]!'
Moreover they say: 'One who desires the heavenly world should sacrifice with this.'
Its stomas are those of the pṛṣṭhya six-day period; the pṛṣṭhas are the seasons;
the year is the seasons;
the year is the heavenly world: [it is] for the attainment of the heavenly world.
Its stomas are ascending; upward indeed is the heavenly world: [it is] for the attainment of the heavenly world.
Both the Bṛhat and Rathantara sāmans belong to it; [they are] heavenly: [it is] for the attainment of the heavenly world.
There are twelve stotras for it; the year has twelve months;
the year is the heavenly world: [it is] for the attainment of the heavenly world.
There are twenty-four stuta-śastras for it; the year has twenty-four half-months;
the year is the heavenly world: [it is] for the attainment of the heavenly world.

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Its subsequent stotras are each increased by two.

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The sacrificer is two-footed.

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He thereby establishes the sacrificer in the heavenly world.
Moreover they say: 'These two should be laid down just as bricks.'
And [they are] heaven and earth; and [they are] the Bṛhat and Rathantara; and [they are] day and night; and [they are] eaves; and [they are] coverings.
For indeed this sacrificial rite is like a roof.
Rain does not pour through a house that has a roof.
Evil does not pour through him who knows thus.
Moreover they say: 'This one sacrificial rite is indeed [equivalent to all] the sacrificial searches (anviṣṭis).'
Whether one sacrifices with a fire-altar built [during] a year, or one not built [during] a year, he should sacrifice with this.
Right away, his year has been searched through by seasons, by months, by half-months, [and] by nights.
In that the stomas are those of the pṛṣṭhya six-day period, the pṛṣṭhas are the seasons, the year is the seasons: thereby [it is searched through] by seasons.
Then, in that there are twelve stotras, the year has twelve months: thereby [it is searched through] by months.
Then, in that there are twenty-four stuta-śastras, the year has twenty-four half-months: thereby [it is searched through] by half-months.
Then, in that there are three hundred and sixty stoma-verses, there are so many nights of the year: thereby [it is searched through] by nights.
Right away his year has been searched through, for him who knows thus.

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Now these two: Rāśi and Marāya.

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One desiring procreation should sacrifice with these two.

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Prajāpati desired: 'May I be propagated abundantly with offspring and cattle;

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may I create offspring and cattle in pairs.'

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He saw these two sacrifices.
He grasped them;
he sacrificed with them.
Then indeed he was propagated abundantly with offspring and cattle;
he created offspring and cattle in pairs.
He who desires, 'May I be propagated abundantly with offspring and cattle; may I create offspring and cattle in pairs,' should sacrifice with these two.
He is propagated abundantly with offspring and cattle; he creates offspring and cattle in pairs.
That Rāśi has the forty-four-fold [stoma] and has the Rathantara as its sāman.
The Rathantara is the priesthood (brahman), the forty-four-fold is the nobility (kṣatra);
[thinking:] 'With priesthood and nobility yoked together, may I be propagated abundantly with offspring and cattle.'
Moreover, because these stotras arise as if abundant (bahula), it is therefore called Rāśi (the Heap).
The Marāya has the forty-eight-fold [stoma] and has the Bṛhat as its sāman.
The forty-eight-fold is the priesthood, the Bṛhat is the nobility;
for these two are Gāyatrīs, in that it is forty-eight-fold;
[thinking:] 'With priesthood and nobility yoked together, may I be propagated abundantly with offspring and cattle.'
Moreover, because these stotras are, as it were, greater (jyāyas), it is therefore called Marāya;
for a granary (marāya) is indeed greater than a heap (rāśi).

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These two indeed are the abundance of stomas.

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[Thinking:] 'By these two, which are the abundance of stomas, may I be propagated abundantly with offspring and cattle.'

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For them, the consecration is together, the purchase [of Soma] is together, the upasads are together.
Having purchased [the Soma], however, they tie it up separately.
There are separate priests.
Regarding that, they say: 'This is a rival pressing (saṃsava) in that there are separate priests.
What is pressed at a distance is unpleasant enough;
so how much more when the priests are in close proximity? They should be the same.'
Yet, on the contrary, they would not be completed immediately in that manner; the priests should be separate.
They indeed choose the same lineage of seers (pravara); they pray for the same blessing;
therefore, the priests should just be separate.
Moreover they say: 'Having sacrificed first with Rāśi, having emerged from the purificatory bath, one should consecrate himself for Marāya.'
However, in that way they would be non-twins.
For the womb of twins is the same; they are born together; they grow together;
therefore they should just be together.
With these two indeed Ugrāyudha Mānaścitta sacrificed.
And also Alanda Vātsya; for the two of them there were more than a hundred [sons born] in one year, more than a hundred in another.
Thus they were propagated abundantly.
He is propagated abundantly with offspring and cattle who knows thus.

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Now these are the stomas: Jyotis, Gauḥ, Āyus.
Gauḥ mounted Āyus;
thence Jyotis was born.
This world is Āyus; yonder world is Gauḥ; this intermediate space is Jyotis.
They two placed him in front, just as [parents place] a son.
For this world is upward from here, and yonder world is downward from there.
This light (jyotis) is held around in front of the two; by it we see.
Approaching their union, the two pushed out the Jyotis toward the end.
Just as two parents would follow behind a son going ahead, such is that.
These become paired stomas when they are yoked.
A son lies in the middle of wife and husband;
just as they two, being about to unite, would set aside their son to this side or that, such indeed is this.
These deficient and redundant stomas are a pair [fit] for procreation.
He who desires, 'May I be propagated abundantly with offspring and cattle,' should sacrifice with these.
He is propagated abundantly with offspring and cattle.

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Now this is the Śunaskarṇa stoma.
Śunaskarṇa Vārṣṇyaka was a doer of good deeds and not a doer of evil deeds.
He desired: 'May I, having done only good and having avoided doing evil in this world, go to the heavenly world.'
He saw this sacrifice.
He brought it forth.
He sacrificed with it.
Then, having done only good and having avoided evil in this world, he went to the heavenly world.
He who is a doer of good and desires: 'May I, having done only good and having avoided doing evil in this world, go to the heavenly world'—let him sacrifice with this.
Having done only good and having avoided doing evil in this world, he goes to the heavenly world.
It is threefold (trivṛt).
This [rite] indeed looks away [from this world].
In that the stoma is threefold, it is directed straight toward the heavenly world.
Facing forward, he goes to the heavenly world by means of it.
Its stotras are facing forward, its śastras are facing forward, its pṛṣṭhas are facing forward,
its viṣṭutis are facing forward;
everything about it is facing forward.
They praise on [verses] containing [the preposition] pra ('forth'): thus they make him go forth, facing away, to that world.

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Its pṛṣṭha is the Vāmadevya [sāman] with a finale (svāram).
They arrange all the sāmans as svāras.
Sound (svara) is breath.
By means of breaths, the Udgātṛ sounds out the breaths of the sacrificer.
Concerning this they say: 'At the stotra of the Yajñāyajñīya, he should lie down behind the Gārhapatya, turned toward the south.
From there he goes to the heavenly world.'
Regarding this they also say: 'That would be a disconnection of the sacrifice, if he were to lie down while [the rite] is unfinished.
Only when the whole ritual act has been completed, when they proceed with the barren cow,
then, having turned toward the south behind the Āhavanīya, he should lie down.
From there he goes to the heavenly world.'
Yonder Āhavanīya is Āditya (the sun).
This indeed is the heavenly world.
In that very heavenly world he ultimately firmly establishes himself.

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Now this is the Manu stoma.
Manu and Yama were both sons of Vivasvat (Vaivasvatas).
Manu desired: 'May the gods consecrate me to kingship for this world, and Yama for that world.'
He saw this sacrifice.
He brought it forth.
He sacrificed with it.
Then the gods consecrated him to kingship for this world, and Yama for that world.
It consists of ten (sadaśa).
That which consists of ten is indeed a pair of tongs (saṃdaṃśa).
Just as one would seize [something] with a pair of tongs and carry it away, even so, having seized him with this pair of tongs, he carried him away from this world to that world.
Its pṛṣṭha is the Rathantara.
The Rathantara is a thunderbolt.
By means of the thunderbolt he struck him away from this world to that world.
He who has a rival, he who would practice sorcery, he who would contend—let him sacrifice with this.
By means of the thunderbolt he strikes him away from this world to that world.
For it, they arrange these terrible sāmans:

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the Saptaha of Jamadagni, the Vidratha, the Cakṣuṣes.
Whichever sāmans have the form of sorcery, those [they arrange].
They thus make the stoma thrive through its proper form.
Moreover, they say: 'One who desires food should sacrifice with it.'
Every other [stoma] out-praises the Virāj.
Only he who praises with ten [stomas] does not out-praise the Virāj.
The Virāj has ten syllables.
The Virāj is food.
[It is] for the attainment of food from the Virāj.
Its pṛṣṭha is the Rathantara; the Rathantara is food, for the attainment of food.
For it they arrange these sāmans: the Arka, the Arkapuṣpa, the Dairghaśravasa—whichever sāmans have the form of food, those [they arrange].
They thus make the stoma thrive through its proper form.

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Now this is the Gāyatra [rite].
Its morning pressing is threefold (trivṛt), the Acchāvāka's ājya [stotra] is fifteenfold (pañcadaśa), the midday pressing is seventeenfold (saptadaśa), the third pressing is twenty-one-fold (ekaviṃśa).
The sacrifice is an Ukthya with both sāmans.
One who desires the office of royal chaplain (purodhā) should sacrifice with this.
As to why the Acchāvāka's ājya [stotra] is fifteenfold in the threefold morning pressing: the threefold is the spiritual power (brahman), the fifteenfold is the nobility (kṣatra); he thus places the spiritual power in front of the nobility.
Therefore a Brahmin is the chaplain (purohita) of a kṣatriya.
And in this way he makes the nobility subordinate to the spiritual power.
The midday pressing is seventeenfold.
The seventeenfold is the people (viś).
The chaplain is indeed a second king.
He who attains prosperity attains lordship and mastery over the people.
'May I attain lordship and mastery over the people'—therefore the midday pressing is seventeenfold.
And thus he unites the people with both the spiritual power and the nobility.

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Its pṛṣṭha is the Rathantara; the Bṛhat is the brahmasāman.

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The Rathantara is the spiritual power.

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The Bṛhat is the nobility.

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He thus places the spiritual power in front of the nobility.

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Therefore a Brahmin is the chaplain of a kṣatriya.

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And in this way he makes the nobility subordinate to the spiritual power.

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It is an Ukthya.

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The ukthas are the people.
The chaplain is indeed a second king.
He who attains prosperity attains lordship and mastery over the people.
'May I attain lordship and mastery over the people'—therefore it is an Ukthya.
And thus he unites the people with both the spiritual power and the nobility.
They are twenty-one-fold.
Twelve are the months, five the seasons, three these worlds; yonder sun is the twenty-first.
He is indeed prosperity.
To this very prosperity he ascends in the end.
And when all [the stomas] are chanted, it corresponds to the Gāyatrī.
The Gāyatrī is spiritual power.
When he thrives in spiritual luster, then he attains his chaplainship.
If, having attained the chaplainship, he should desire: 'May I be unshakeable from this chaplainship, may I not fall away,' then while it is just this, he should make the Brāhmaṇācchaṃsin's ājya [stotra] fifteenfold.
The threefold is spiritual power.
The fifteenfold is nobility.
Thus he encompasses the spiritual power on both sides with nobility.
He becomes unshakeable from the chaplainship; he does not fall away.

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Now this is the Catuṣṭoma of Gautama.

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Gautama desired: 'May I secure cattle; may I attain an abundance of cattle.'

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He saw this sacrifice.

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He brought it forth.

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He sacrificed with it.

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Then indeed he secured cattle; he attained an abundance of cattle.

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He who desires: 'May I secure cattle; may I attain an abundance of cattle'—let him sacrifice with this.

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He indeed secures cattle; he attains an abundance of cattle.

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Its Bahiṣpavamāna [stotra] is on four [verses].

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Four-footed are horses, being four-hoofed.

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Those cattle that are four-footed and four-hoofed, precisely those he obtains by this.

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The ājya [stotras] are on eight [verses] each.

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Cattle are eight-hoofed.

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Those cattle that are eight-hoofed, precisely those he obtains by this.

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The midday [pavamāna] has twelve [verses].

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The Jagatī indeed has twelve syllables.

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Cattle are the Jagatī. / Whatever is small among cattle belongs to the Jagatī. / Precisely that he obtains by this. / The pṛṣṭhas have sixteen [verses]. / Cattle indeed consist of sixteen parts, both those which we know and those which we do not. / Precisely those he obtains part by part with this. / The Ārbhava Pavamāna has twenty [verses]. / These two Virājs of ten each are what the twenty is. / Cattle, having twenty foundations, belong to the Virāj. / Those cattle that have twenty foundations and belong to the Virāj, precisely those he obtains by this. / Then the Agniṣṭoma-sāman has twenty-four [verses]. / Cattle, having four feet, belong to the Virāj. / Those cattle that are four-footed and belong to the Virāj, precisely those he obtains by this. / Moreover, the year consists of twenty-four half-months. / By means of the year, having seized them, he placed them in himself. / Now this [sacrifice] is neither truly an Agniṣṭoma nor an Ukthya; it is, as it were, both. / Nor are these [cattle] exclusively domestic nor wild; they are, as it were, both. / Precisely those he obtains by this.

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Now this is the Apūrva [sacrifice].

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One desiring procreation should sacrifice with this.

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Prajāpati desired: 'May I be multiplied in offspring and cattle; may no one else be prior to me.'

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[Thinking thus].

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He saw this sacrifice.

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He took it.

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He sacrificed with it.

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Thereupon he was multiplied in offspring and cattle. / No one else was prior to him. / He who desires: 'May I be multiplied, may no one else be prior to me,' should sacrifice with this. / He is indeed multiplied in offspring and cattle; no one else becomes prior to him. / It has the Trivṛt [stoma] and the Rathantara-sāman. / Indeed, there is no stoma prior to the Trivṛt stoma; there is no pṛṣṭha prior to the Rathantara pṛṣṭha; there is no deity prior to Prajāpati. / Because these are without predecessor (apūrva), it is therefore called Apūrva. / Moreover, Prajāpati is the mind. / Indeed, nothing whatever is prior to the mind. / Therefore also it is called Apūrva. / It has the Trivṛt [stoma]; the Trivṛt is deficient. / Deficient is procreation: [he reflects,] 'May that which is procreation procreate me.' / Its pṛṣṭha is the Rathantara; the Rathantara is procreation: [he reflects,] 'May that which is procreation procreate me.' / It has twelve stotras; the year has twelve months. / The year is procreation: [he reflects,] 'May he who is procreation procreate me.' / It has twenty-four chantings and recitations; the year has twenty-four half-months. / The year is procreation: [he reflects,] 'May he who is procreation procreate me.'

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Now this is the Pañcaśāradīya. / The Maruts desired: 'May we be the most energetic, the strongest, the most numerous, the most endowed with vital power among the gods; may we win the heavenly world.' / They saw this sacrifice. / They took it. / They sacrificed with it. / Thereupon they became the most energetic, the strongest, the most numerous, the most endowed with vital power among the gods; they won the heavenly world. / He becomes the most energetic, the strongest, the most numerous, the most endowed with vital power among his own people, and wins the heavenly world, who knows thus. / That very one is the sacrifice of the commoners. / The Maruts are the commoners; therefore it is the sacrifice of the commoners. / With this very [sacrifice] Ikyāvā Kāṃdama sacrificed. / He was the most energetic, the strongest, the most numerous, and the most endowed with vital power among his own people; whether he conquered the world or not. / It has seventeen [verses]; Prajāpati is seventeenfold. / Prajāpati is procreation: [he reflects,] 'May he who is procreation procreate me.' / Its pṛṣṭha is the Rathantara; the Rathantara is procreation: [he reflects,] 'May that which is procreation procreate me.' / It is an Ukthya; offspring and cattle are the ukthas: [he reflects,] 'May I procreate with offspring and cattle.'

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For it, five oxen roam, sprinkled [for sacrifice] through five autumns. Because five oxen roam, sprinkled [for sacrifice] through five autumns, therefore it is called the Pañcaśāradīya. And they are all dappled. For they say: ‘The Maruts have Pṛśni for their mother.’ Moreover, it is recited in a verse: ‘The Maruts have Pṛśni for their mother.’ Therefore they are dappled. The offering of the gods is vital power. They took that unto themselves. That it belongs to the Maruts alone, by that they place vital power in themselves. [With the words,] ‘The Marut [gods] belonging to the victors,’ ‘The Marut [gods] belonging to the friends,’ ‘The Marut [gods] having their own [domain],’ ‘The Maruts, the Maruts,’ ‘The Maruts belonging to the helpers.’ Now, as for ‘The Marut [gods] belonging to the victors,’ [it is so that] he may win that desire with which desire he sacrifices. Then as for ‘The Marut [gods] belonging to the friends,’ [it is so that] he may fully obtain that desire as one’s own fully obtained, with which desire he sacrifices. Then as for ‘The Marut [gods] having their own [domain],’ all this is indeed the Maruts' own property. He pleases them with their own property. Being pleased, they hand over to him their own property. Having received what was handed over, he sacrifices. Then as for ‘The Maruts, the Maruts’—

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many indeed are the Maruts, both those whom we know and those whom we do not;

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[it is] so that all of them may be pleased with us.

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Then as for ‘The Maruts belonging to the helpers,’ [it is so that] he may attain that desire as one’s own fully obtained, desiring which

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he sacrifices.

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He should sacrifice these sacrificial animals:

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When about to be consecrated, [he spends] one [day]; on the day of preparation, one [day]; on the pressing day, [one day].

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one for the Anūbandhyā [cow], and one at the concluding rite (Udavasānīyā)—in this way he should sacrifice these sacrificial animals.

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Now some have said: ‘This should just be a five-day rite (Pañcarātra). Right there, day after day, he should sacrifice these animals.’ And regarding this, Udara Śāṇḍilya asked the elder Ekayāvān: ‘As they argue about this—some say it was a five-day rite, others that it was a seventeenfold Ukthya—how was it?’ He said: ‘They made it known to us as an Ukthya, a seventeenfold one-day rite.’ Now some have said: ‘This should just be an Atirātra. How could a sacrifice undertaken for five years not be an Atirātra?’ That, however, is not so. Others say: ‘It should just be an Agniṣṭoma. From the Agniṣṭoma indeed are all sacrificial rites extended.’ That, however, is certainly not so. It should indeed be a seventeenfold Ukthya. The people are the ukthyas. The people are the seventeenfold. It is a sacrifice of the people. Therefore, it should be a seventeenfold Ukthya. Its assigned sāmans in the two pavamāna lauds are the Arka of the Maruts and the Saṃstobha of the Maruts; thereby they make the stoma thrive with its proper form.

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Now comes the Abhijit. The gods and the asuras contended in these worlds, in this universe. Those gods desired: ‘May we conquer these worlds! May we conquer the asuras, [our] rival brethren!’ They saw this sacrifice. They brought it. They sacrificed with it. By it they conquered these worlds; they conquered the asuras, [our] rival brethren. In that they conquered these worlds, that is the abhijit-nature of the Abhijit. He conquers these worlds, he conquers [his] rival, the hateful enemy, who knows thus. Its stomas increase by three; these worlds are three, for the conquest of these worlds. They have four turns; the quarters are four, for the conquest of the quarters. They praise on [verses] containing ‘abhi’ (unto/over), for the conquest of these worlds. The Ābhīka, the Abhinidhana, the Abhīvarta, the Ābhīśava—these are the sāmans, for the conquest of these worlds.

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Its pṛṣṭha is the Rathantara; the Vāmadevya is the Maitrāvaruṇa sāman; the Bṛhat is in the Ārbhava Pavamāna.

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The Rathantara is this [earthly world].

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The Vāmadevya is the intermediate space.

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The Bṛhat is yonder [world].

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[It is] for the conquest of these unbroken worlds.

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In it they prepare these forms of the pṛṣṭhas cryptically, for the setting forth of the Viśvajit.

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Indra slew Vṛtra.

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When he had slain Vṛtra, darkness enveloped him from these worlds.

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He desired: ‘May I strike away this darkness.’

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He saw this Abhijit sacrifice. He brought it. He sacrificed with it. Its stomas increase by three. These worlds are three. By it he struck away the darkness from these worlds. Darkness enveloped him from the fourth world. He desired: ‘May I strike away this darkness.’ He saw this Viśvajit sacrifice. He brought it. He sacrificed with it. Its stomas increase by four. The quarters are four. That fourth world is indeed the quarters. By it he struck away the darkness from the fourth world. Then, having struck away the darkness, the evil, from all these worlds, he ascended to the heavenly world. Having struck away the darkness, the evil, from all these worlds, he ascends to the heavenly world, who knows thus.

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Now comes the Viśvajit.

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Indra conquered the asuras.

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Of them, however, he did not conquer as if completely.

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The gods made him sacrifice with this.

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He conquered all. Indra indeed is the All-conqueror (viśvajit). In that he conquered by means of this artifice, that is the all-conquering nature of the Viśvajit. The gods, fearing the asuras, gathered up all this and went up high to the heavenly world. He who, finding all, does not give all, gives up all. But he who, finding all, gives all, possesses all wealth. He finds all who finds all stomas, all soma cups, all pṛṣṭhas, all meters. Its stomas increase by four. By three he conquers these worlds. And that which is the fourth, by it all quarters are to be gathered together. The combination of the pṛṣṭhas indeed is [such that] they belong to various deities; thereby it is connected, by that form. Regarding this they say: ‘They travel as if on a pathless way who begin with verses to Pavamāna.’ The turn-verse is ‘te kave’ of the Pavamāna; they go around back onto the path. The four do not exceed the six; thereby they suffice.

2-5.180.p1

Now these become the Āprī-ājyas.

2-5.180.p2

Prajāpati created creatures.

2-5.180.p3

Having created them, he felt emptied.

2-5.181

He saw these Āprī-ājyas. / With them he gratified himself for freshness. / He is, as it were, emptied out when he gives everything away. / In that these Āprī-ājyas occur, by them the sacrificer gratifies himself for freshness. / On this point they say: 'They are deprived of the breaths, / who combine these [chants] having various forms, dedicated to various deities, and in various meters in the same sacrificial performance.' / In that the Bṛhat is on Gāyatrī [verses], the Bṛhat is breath; / the Gāyatrī is breath; thus they are endowed with breaths. / If they were to apply the pṛṣṭhas according to their order, they should make the Revatīs the last; these verses have the form of the Revatīs; thereby they do not deviate from the form of the Revatīs. / On this point they say: 'They deviate from the Agniṣṭoma-sāman who perform a thirty-threefold stoma.' / These verses have twenty-one syllables. / Thereby they do not deviate from the Agniṣṭoma-sāman. / On this point they say: 'They deviate from the Yajñāyajñīya who make the Bṛhat the Agniṣṭoma-sāman.' / In that there is [the verse], 'You, O Agni, are the hotṛ of the sacrifices,' thereby they do not deviate from the form of the Yajñāyajñīya; thereby they do not deviate from the third pressing. / On this point they say: 'He is deprived of cattle when he gives everything away.'

2-5.181.p1

He puts on a red skin.

2-5.181.p2

What is red is indeed the dear form of cattle.

2-5.181.p3

He thrives with that very dear form of cattle.

2-5.181.p4

He digs with a spade; he overcomes lack of livelihood.

2-5.181.p5

The spade is sharpened on both sides; it cuts out edible food for him from both sides.

2-5.181.p6

He spends three [nights] in the wilderness; whatever edible food is of the wilderness, that very [food] he obtains by them.

2-5.182

[He spends] three [nights] neither in the village nor in the wilderness: whatever food is neither in the village nor in the wilderness, he secures precisely that by means of these [nights].
[He spends] three [nights] among [foreign] people: [he secures] the food belonging to [foreign] people by means of these.
[He spends] three [nights] among his own people: [he secures] the food belonging to his own people by means of these.
They amount to twelve.
Twelve months are the year.
From the year itself he secures food.
He puts on a reddish-brown hide.
In the beginning, this [hide] of man was the skin of cattle, and that of cattle was of man.
Those cattle could not endure the heat, the rain, the gadflies, and the mosquitoes.
They approached man and said, 'Man, let this skin of yours be ours, and this [skin of ours be yours].'
[He said,] 'What would come of that for me?'
'We shall be food for you,' they said.
'This is your garment,' [saying this,] they gave him the garment.
When he puts on a reddish-brown hide, he prospers with his own natural form.
Then the cattle do not eat him in yonder world.
For cattle indeed eat man in yonder world.
Therefore one should not be naked near a cow,
[thinking,] 'She might run away from me, saying, "I am wearing his skin."'

2-5.182.p1

It has its tail, for completeness.

2-5.182.p2

Moreover, we all belong indeed to Prajāpati.

2-5.182.p3

Whichever of the sons is most pitiable touches his father's heart.

2-5.182.p4

He who gives all [his wealth] undergoes, as it were, a state of pity; [thus] he attains the sympathy of Prajāpati.

2-5.183

As for the [nights] which he spends in the wilderness, he should spend them right by an udumbara tree.
When Prajāpati divided nourishment [and] food among his creatures, the remnant that was left over became this tree.
For the udumbara is nourishment, is food.
The wilderness is food that has gone away from him who gives all.
Whatever food is here a trace of Prajāpati, he secures precisely that through these [nights].
Now, as for the [nights] which he spends neither in the village nor in the wilderness, he should spend them right among the Niṣādas.
For the Niṣādas are neither in the village nor in the wilderness.
Through these [nights], he approaches both kinds of food: that of the village and that of the wilderness.
Whatever food is here a trace of Prajāpati, he secures precisely that through these [nights].
Now, as for the [nights] which he spends among [foreign] people, he should spend them either with a Vaiśya or with a rival.
For a Vaiśya or a rival is the [foreign] person to a Brahmin.
Food among [foreign] people has gone away from him who gives all.
Whatever food is here a trace of Prajāpati, he secures precisely that through these [nights].
Now, as for the [nights] which he spends among his own people, he should spend them right with a king.
For the king is indeed one's own people.
And the highest reach of food is prosperity; right at the highest reach of food, in prosperity, he firmly establishes himself at the end.

2-5.184

Prajāpati created creatures.
By means of this very Viśvajit, he created this universe.
In that there are these varied opening verses, therefore this universe of beings is of varied forms.
This is indeed the yoking of the pṛṣṭhas.
With a [verse] containing the word 'upa' the Rathantara is yoked;
the Vairāja with [a verse] addressed to Sarasvat, the Mahānāmnīs with one addressed to Sarasvatī, the Vairūpa with one addressed to Bṛhaspati, the Revatīs with one addressed to Savitṛ, the Bṛhat with one addressed to Agni Pavamāna.
In that there are these varied opening verses, the pṛṣṭhas are thereby yoked at the morning pressing.
They mount upon them at the midday pressing.
They say in this regard: 'Those who begin with verses containing pavamāna are deprived of their breaths.'
In that this opening verse is addressed to Vāyu, and Vāyu is breath, they prosper through their breaths.

2-5.185

Now there are these [verses] addressed to Sarasvat and to Sarasvatī.
Sarasvat and Sarasvatī are a divine couple for generation,
[so that he may say,] 'May I generate offspring by means of the divine couple.'
In this regard they say: 'The male [verse] should be made first, the female later;
thus the offspring of the sacrificer is born not shamelessly.'
And in this regard they also say: 'Vāyu is the placer of semen;
Sarasvatī is reproduction;
those two generate Sarasvat from the couple.
Moreover, the eager cow runs first, the bull runs behind; the [verse] addressed to Sarasvatī should be made first.'
Nevertheless, the [verse] addressed to Sarasvat should indeed be made first.
Now there is this opening verse addressed to Bṛhaspati.
Whatever creatures Prajāpati created without the brahman perished once created.
He saw this opening verse addressed to Bṛhaspati.
By means of it he created creatures endowed with the brahman.
Created, they did not perish.
In that this opening verse is addressed to Bṛhaspati, he thereby creates creatures endowed with the brahman; created, they do not perish.

2-5.186

Now the [verses] impelled by Savitṛ:
[saying,] 'If we have here approached these multiform opening verses in varied manner, may that be impelled for us by Savitṛ.'
Now the verses addressed to Agni Pavamāna:
They say that those who begin with verses containing pavamāna go as if upon a path.
Agni is indeed the path-maker of the gods.
With whatever Agni he goes, he goes making a path.
In that this opening verse is addressed to Agni Pavamāna, they set out upon the path with Agni the path-maker.
'Of the purifying one, for you, O wise one' is the concluding verse.
They set out again upon this path.
He who knows the yoke-bearer among the pṛṣṭhas becomes a yoke-bearer among his own [people].
The Vairāja is indeed the yoke-bearer of the pṛṣṭhas.
He becomes a yoke-bearer among his own [people] who knows thus.

2-5.187

In this regard they say: 'It is done as if in confusion of better and worse when the Bṛhat and Rathantara are on both sides and the [other] pṛṣṭhas in the middle.
Just as a better man might sit below serving a worse man sitting above, such is it when the Bṛhat and Rathantara are on both sides and the pṛṣṭhas in the middle.
Let the Bṛhat and Rathantara be in the middle and the [other] pṛṣṭhas on both sides, to avoid the confusion of better and worse.
Moreover, just as a worse man might sit below serving a better man sitting above, such is it when the Bṛhat and Rathantara are in the middle and the [other] pṛṣṭhas on both sides.'
In that case, however, he would not possess all the pṛṣṭhas.
Among all the pṛṣṭhas, the Vairāja alone attained the first yoking.
Furthermore, even if they should ask him who goes last, 'Have the pṛṣṭhas been completely praised?', he should say simply 'No.'
The Bṛhat and Rathantara should be on both sides and the [other] pṛṣṭhas in the middle, for the possession of all the pṛṣṭhas.
The Rathantara is this [world], the Bṛhat is yonder [world].
The pṛṣṭhas are cattle.
By means of these two worlds he grasps the cattle on both sides, so that they do not slip away.
His property is not scattered away, who knows thus.

2-5.187.p1

And just as a father and a mother, so are the Bṛhat and Rathantara; just as sons, so are the [other] pṛṣṭhas.

2-5.187.p2

Whatever wrong a son commits, the father is its pacifier, the father is its restrainer.

2-5.187.p3

Therefore, when the Bṛhat and Rathantara are on both sides, it is for pacification [and] warding off.

2-5.187.p4

Moreover, just as two parents would lie down on both sides around their children, like that it is when the Bṛhat and Rathantara are on both sides,

2-5.187.p5

and the pṛṣṭhas are in the middle.

2-5.188

Just as bulls or wild asses would stand here enraged, so it is when these pṛṣṭhas are in the middle. Because the Śyaita and Naudhasa are on both sides—the Naudhasa is brahman—having pacified them in front with brahman, they make them friendly from behind with the Śyaita. Therefore, the Naudhasa should be in front, the Śyaita behind. Regarding this they say: 'Since the pṛṣṭhas have identical finales, by what means are they made non-redundant?' By this narrative: 'The Vairāja and the Mahānāmnī verses, and the Vairūpa and the Revatī verses [are non-redundant].' Moreover, [it is] also by the fact that they have their finales in the middle. In it are three seventeen-versed [stomas]. Those make fifty-one verses for chanting. That is the morning pressing of the Go [sacrifice]. One hundred and eighty-nine [verses] belong to the night; that is the night of the Jyotiṣṭoma. Thus this productive pair is made. He who knows thus is propagated through a pair. Both kinds of verses for chanting amount to two hundred and forty. That is the Virāj. Food is the Virāj. Thus he firmly establishes himself at the end of the sacrifice in the Virāj, in proper food.

2-5.189

The gods and the asuras contended. At that time, these works of art were only in Prajāpati, not in the other gods. Indra ran up to Prajāpati, saying: 'Let me conquer the asuras!' To him he gave this work of art. He fastened it upon him. Just as one would fasten a gold ornament, a jewel, a garland, so he held it up by [his] body. For him he fashioned this work of art, these pṛṣṭhas. Then there was that other brilliance with which he burns here. The asuras, having recognized this form, lost courage and were defeated, crying only: 'He, our father, slays! He, our father, slays!' Thereupon the gods prospered, the asuras were defeated. He prospers himself, his spiteful rival is defeated, who knows thus.

2-5.190

Regarding this they say: 'One should not over-praise.' Just as one, having fastened a gold ornament, a jewel, a garland, would take it off again, like that it is when one over-praises in the Agniṣṭoma. He wins indeed one of the two worlds; day and night are the whole universe. Moreover, just as one, having climbed to the top of a great tree, would find no way to descend, like that it is when it is an Agniṣṭoma. Because the stotras are descending, this is the complete firm foundation. Because there is an Atirātra, by that he firmly establishes himself upon this [earth]. Regarding this they say: 'They indeed fall away from this world who undertake the Atirātra.' Because the Bṛhat is on Gāyatrī verses, this [earth] is the Gāyatrī; thus he firmly establishes himself upon this [earth].

2-5.191

Moreover, just as one would fasten a chariot wheel to the chariot axle, so bringing all these works of art, they establish them in the brahman, those who make the Bṛhat the Agniṣṭoma-sāman on Gāyatrī verses. Therefore, the Bṛhat should be made the Agniṣṭoma-sāman on Gāyatrī verses. Regarding this they say: 'He should give a thousand; that is the all.' And they also say: 'As many as are the verses for chanting of this Viśvajit, just that much he should give; that is the all.' And they also say: 'Whatever property he has, he should give that. What he leaves over is evil.' Just as [seed] flows from him through union, so from that all, evil flows away from him if he leaves [anything] over. Therefore, everything should be given.

2-5.191.p1

Now this is the Vājapeya.

2-5.191.p2

One who desires proper food should sacrifice with the Vājapeya.

2-5.191.p3

The Vājapeya is indeed a drinking of food.

2-5.191.p4

Food is vāja.

2-5.191.p5

When an ox, a horse, or a man is well sated with food, then he becomes vigorous (vājī).

2-5.191.p6

One desiring spiritual luster should sacrifice with the Agniṣṭoma; the Agniṣṭoma is brahman,

2-5.191.p7

for obtaining spiritual luster.

2-5.191.p8

Being consecrated, he is consecrated indeed for the desire of the seasons and of cattle.

2-5.191.p9

For it they should make five stotras thirty-four-versed: all the Pavamāna [stotras] and both Brahman-sāmans.

2-5.191.p10

That many are the verses for chanting of the Ukthya.

2-5.191.p11

They obtain that desire which is in the Ukthya.

2-5.191.p12

They do not depart from the Agniṣṭoma.

2-5.191.p13

This is neither an Agniṣṭoma, nor an Ukthya, nor does it have a Ṣoḍaśin, nor is it an Atirātra.

2-5.192

This is an abundant sacrifice. Prajāpati is abundant. This sacrifice belongs to Prajāpati, for obtaining Prajāpati. His [sāman] is the Bṛhat on verses containing [the word] śipiviṣṭa. Cattle are śipiviṣṭa. The Bṛhat is the ruling power. And this world belongs to the ruler (kṣatriya). [He thinks:] 'May the cattle of this sāman, possessed of this world, follow in this world for us.' They praise the Bṛhat sāman on Triṣṭubh verses. The Triṣṭubh is the ruling power. [He thinks:] 'Being anointed, let him be anointed with the ruling power.' They praise on verses to Viṣṇu. Viṣṇu is the supreme of the deities. [He thinks:] 'Being anointed, let him be anointed with the supreme deity.' They run a race for obtaining Prajāpati and for winning the heavenly world. They run seventeen arrow-shots. Prajāpati is seventeenfold. This sacrifice belongs to Prajāpati, for obtaining Prajāpati.

2-5.192.p1

Regarding this they say: 'They should run while [the sāman] is being chanted on only three [verses].'

2-5.192.p2

Three are the out-breath, the in-breath, and the inter-breath,

2-5.192.p3

for their continuity, for non-interruption.

2-5.192.p4

And they also say: 'They should run while it is being chanted on only one [verse].'

2-5.192.p5

For what is this, namely, out-breath, in-breath, and inter-breath?

2-5.192.p6

And they also say: 'They should run while it is being chanted on all [the verses], so that these two races do not mingle.'

2-5.192.p7

Regarding this they say: 'They indeed go away from the sacrifice who cause [chariots] to run outside the vedi while the soma is being pressed.'

2-5.192.p8

As great as is within the vedi, so great is the sacrifice.

2-5.192.p9

'They should cause [them] to run only up to the edge of the vedi.'

2-5.192.p10

And they also say: 'Having placed a foot on the lap of the chariot itself, he should take it back.'

2-5.192.p11

'That is both run and not run.'

2-5.192.p12

And they also say: 'They should indeed cause [them] to run.'

2-5.192.p13

By the Rathantara one wins the divine race, by the chariot the human [race].

2-5.192.p14

'Therefore, they should indeed cause [them] to run for the winning of these two races.'

2-5.192.p15

The Brahman priest, sitting on a chariot wheel, sings the sāman: 'The prize-winners have attained the prize (vāja)!'

2-5.192.p16

[That means:] 'Those prize-winners have attained the prize.'

2-5.192.p17

Food is immortal, food is vāja, for obtaining proper food.

2-5.192.p18

He sings while [the wheel] is turning.

2-5.193

For by means of a moving [chariot] one goes wherever one wishes to go.
He gives [gifts of] varied age.
Varied in age, indeed, is this created world.
All this, indeed, belongs to Prajāpati.
This sacrifice belongs to Prajāpati, for the attainment of Prajāpati.
He gives seventeen of each age.
Prajāpati, indeed, is seventeenfold.
This sacrifice belongs to Prajāpati, for the attainment of Prajāpati.
His morning pressing is undefined.
Prajāpati, indeed, is undefined.
This sacrifice belongs to Prajāpati, for the attainment of Prajāpati.
The midday pressing has [the word] "vāja" [in it].
For this is the Vājapeya.
The third pressing has [the word] "citra" [in it].
For this is the most wondrous sacrifice.
With "Born high is thy juice...", the Gāyatrī verses of the Midday Pavamāna contain [the word] "juice".
Food, indeed, is juice.
Thereby, right at the opening of the pavamāna [laud], they furnish him, who has pressed [soma], with proper food.

Linked texts (1)

Jaiminīyabrāhmaṇa — Sanskrit

Jaiminīya (Talavakāra) Brāhmaṇa 2-5

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