Moreover, [it is] supremacy;
for the Yajñāyajñīya is supremacy;
he thus establishes him in supremacy.
Then the Sākamaśva, the heavenly sāman, for the attainment of the heavenly world.
Then the Saubhara, the brilliance of the Bṛhat [sāman];
[it is used] so that our praise may be chanted with the brilliant Bṛhat.
Then the Nārmedha, the Atirātra-sāman; [it is] the Atirātra-sāman, lest they should omit [it].
Moreover, cattle, indeed, are the Nārmedha, just for the attainment of cattle.
Then the Ṣoḍaśin, so that whatever desire is in the Ṣoḍaśin may be obtained by me.
Then the Bṛhat is on the verses containing [the epithet] Śipiviṣṭa.
Mind, indeed, is the Bṛhat;
mind is Prajāpati.
This is the seventeenth of the stotras;
this stoma is seventeenfold;
Prajāpati, indeed, is seventeenfold;
Prajāpati is the heavenly world;
that is prosperity;
thereby in the end they establish him in Prajāpati, in the heavenly world, in prosperity.

2-7.195.p1

Now this is the Rājasūya.

2-7.195.p2

Varuṇa, indeed, desired: "May I be consecrated unto the kingship of all the gods!"

2-7.195.p3

He saw this sacrifice.

2-7.195.p4

He grasped it.

2-7.196

He sacrificed with it.
Thence, indeed, he was consecrated unto the kingship of all the gods.
He who knows thus is consecrated unto pre-eminence among his own people.
His pavamāna [lauds] are thirty-four-fold.
Self-ruling, indeed, is the world of the gods;
and the thirty-four-fold [stoma] is self-rule.
Thereby, right at the opening of the pavamāna [laud], they furnish him, who has pressed [soma], with the world of self-rule.
The opening verse is an Anuṣṭubh.
Speech, indeed, is the Anuṣṭubh;
and dominion, indeed, is speech;
[it is used] so that being consecrated, he may be consecrated with dominion.
Then these five collected [verses] belong to different deities.
For he who is being consecrated is consecrated unto the kingship over five people: over the king, the nobleman,
the charioteer, the village headman, and the Śūdra servant.
From here they remove the threefold stoma, [and] they remove [the verse] related to Agni from the collected [verses].
Therefore the Brahmin is not to be oppressed by a nobleman, not to be killed, not to be punished, not to be struck down.
If they were to employ the threefold stoma here, [or] the verse related to Agni among the collected [verses], the nobleman would become an oppressor of Brahmins,
he would oppress Brahmins and kill them without [incurring the guilt of] killing an embryo.

2-7.196.p1

Regarding this they say: a nobleman should not make this known.

2-7.196.p2

As a prominent man desires, so he acts.

2-7.196.p3

He who would say: "Employ the threefold stoma itself, [and] the verse related to Agni among the collected [verses]"—such a nobleman would become an oppressor of Brahmins,

2-7.196.p4

he would oppress Brahmins and kill them without [incurring the guilt of] killing an embryo.

2-7.196.p5

And regarding this they also say: only that nobleman who would make this known—him alone the oppressor of Brahmins would oppress,

2-7.196.p6

and him he would kill without [incurring the guilt of] killing an embryo.

2-7.196.p7

Regarding this they say: they depart from the breaths, those who depart from the threefold stoma.

2-7.196.p8

One should sacrifice beforehand with a threefold Agniṣṭoma.

2-7.196.p9

Breath, indeed, is the threefold [stoma].

2-7.196.p10

Thereby they do not depart from the breaths.

2-7.197

The brahman [is] in front, and the kṣatra is consecrated.
Moreover, they say: it is the sacrificial rite called Apiciti (reverence);
with that very [rite] he should sacrifice.
As for its having two trivṛt stotras, thereby they do not depart from the breaths.
The one who presses attains reverence.
Now, they also say: as this introductory verse is addressed to Vāyu, and Vāyu is breath, they thus prosper through the breaths.
'O Vāyu, the clear [soma] has been offered to you'—[the verse] contains [the word] 'clear' (śukra).
Truly, as light he shines beyond other men, he who is consecrated, so that this consecrated one should be like light.
'The first [taste] of the sweet [drink] at the offerings'—thus they make this very sweet [portion] foremost.
'Come to drink the soma'—this [verse] is addressed to Soma;
thereby it is made related to Pavamāna.
'Desirable god with the teams'—
truly, the kṣatra is desirable;
the subjects are possessing teams.
They thereby make the subject follow the kṣatra;
therefore the subject follows the kṣatra.

2-7.197.p1

Then there are these [verses] addressed to Sarasvat and to Sarasvatī.

2-7.197.p2

This indeed is a divine couple, procreative: namely, Sarasvat and Sarasvatī.

2-7.197.p3

'May I be propagated through the divine couple,' [he thinks].

2-7.197.p4

Regarding this they say: the male's [verse] should be made first, the female's subsequent.

2-7.197.p5

Thus for the one who presses, a noble prince is born not lacking in confidence.

2-7.198

Now they also say: Vāyu is the placer of seed;
Sarasvatī is procreation;
those two generate Sarasvat from the couple.
Moreover, the cow runs first, the bull after; [therefore] Sarasvatī's [verse] alone should be made first.
And as to that: Sarasvat's [verse] alone should be made first.
Then the [verse] addressed to Bṛhaspati: 'May the kṣatra be consecrated in the brahman,' [he thinks].
Then the [verse] addressed to Savitṛ: 'Impelled by Savitṛ may he be consecrated,' [he thinks].
Then these two become introductory verses.
For two sāmans are performed here.
There is a nine-verse [tṛca] containing [the root] abhi- ('unto'): that is the form of the consecration (abhiṣeka).
Moreover, thereby they do not depart from the trivṛt stoma.
There is a six-verse hymn containing [the word] sa- ('with'):
'May he be consecrated with [verses] that speak of samaneness,' [he thinks].
It contains [the word] 'bull' (vṛṣan):
'May he be consecrated as a bull being consecrated,' [he thinks].
There is a four-verse hymn, for the obtaining of four-footed cattle.
Secretly there are two-footed ones, for the obtaining of two-footed cattle.
There is a conclusion: 'Whatever desire is in the conclusion, may that be attained by me,' [he thinks].

2-7.199

'Adha kṣapā pariṣkṛtaḥ'—[the hymn] ends with an anuṣṭubh.
Truly, that Udgātṛ should officiate as sacrificing priest for a king with the Rājasūya, who would make him mount the divine throne of the gods at the very Bahiṣpavamāna.
The introductory verse is an anuṣṭubh; the final one is an anuṣṭubh.
Of those two there are sixty-four syllables.
Of those, the sixty [syllables] are the throne;
then the four [syllables] are the legs of the throne.
In this way, indeed, the Udgātṛ makes the king mount the divine throne of the gods at the very Bahiṣpavamāna.
The ājya [stotras] are of both kinds;
for two sāmans are performed here.
Regarding this they say: only one of the two kinds should be performed, namely the Bārhatas;
for the ājyas belong to the subject: 'May the kṣatra be consecrated through the powerful subject,' [they think].
Now they also say: both kinds must be performed;
for being consecrated, he is consecrated for the sovereignty of all;
therefore both kinds should indeed be performed.
They are fifteen-versed;
the fifteen-fold is the kṣatra;
'May he be consecrated by the kṣatra,' [he thinks].

2-7.199.p1

For him who has emerged from the purificatory bath, he fastens on a wreath of twelve lotus blossoms.

2-7.199.p2

The waters, indeed, were the wives of the gods.

2-7.199.p3

They desired pairing.

2-7.199.p4

The gods approached them.

2-7.199.p5

They conceived an embryo.

2-7.199.p6

From that the lotus blossoms were born.

2-7.199.p7

The waters are truth.

2-7.199.p8

The consecration is truth.

2-7.199.p9

The lotus blossoms are the truth of truth itself.

2-7.199.p10

With the truth of truth itself he fastens on him the heat [of asceticism] and consecration.

2-7.199.p11

It has twelve lotus blossoms.

2-7.199.p12

Twelve months are the year.

2-7.199.p13

The year is the sacrifice.

2-7.199.p14

The sacrifice itself he thereby fastens onto him.

2-7.199.p15

Moreover, they say: it should have seven lotus blossoms.

2-7.199.p16

Seven are the meters.

2-7.199.p17

By the meters the sacrifice is extended.

2-7.199.p18

The sacrifice itself he thereby fastens onto him.

2-7.199.p19

Moreover, they say: it should have six lotus blossoms.

2-7.199.p20

Six seasons are the year.

2-7.200

The year is the sacrifice;
the sacrifice itself he thereby fastens onto him.
Moreover, they say: it should have five lotus blossoms;
fivefold is the sacrifice;
fivefold are cattle;
cattle are the sacrifice;
the sacrifice itself he thereby fastens onto him.
Moreover, they say: it should have four lotus blossoms;
four are the quarters;
four-footed are cattle;
cattle are the sacrifice;
the sacrifice itself he thereby fastens onto him.
Moreover, they say: it should have three lotus blossoms;
threefold in pressings is the sacrifice;
the sacrifice itself he thereby fastens onto him.
Now they also say: it should have twelve lotus blossoms indeed;
for within twelve all these [numbers] are contained;
therefore it should indeed have twelve lotus blossoms.

2-7.200.p1

Then there are these Saṃsṛp offerings.

2-7.200.p2

When Varuṇa was consecrated, the waters struck away his glory with sixteen-fold [streams].

2-7.200.p3

It fell toward this quarter.

2-7.200.p4

It became fourfold: one fourth became Bhṛgu, one fourth the Sarasvatī, one fourth the Daśapeya, and one fourth the Śrāyantīya.

2-7.200.p5

Therefore a descendant of Bhṛgu is the Hotṛ of this sacrifice, the waters of the Sarasvatī are the consecration waters, the Daśapeya is

2-7.200.p6

the sacrifice, and the Śrāyantīya is the Brahma-sāman.

2-7.200.p7

The gods said: 'Come, let us find this glory.'

2-7.200.p8

They saw these Saṃsṛp offerings.

2-7.200.p9

With them they glided along after it.

2-7.200.p10

In that they glided along after (anu samasarpan), that is the gliding-along quality (saṃsṛptva) of the Saṃsṛps.

2-7.201

They found it through Viṣṇu as the deity on the tenth [day];
therefore the tenth sacrificial offering of this sacrifice is poured out for Viṣṇu,
for they found it on the tenth [day].
He has crept along to the tenth [day],
for they found it on the tenth [day].
There are ten cups,
for they found it on the tenth [day].
Ten by ten they creep along behind each cup,
for they found it on the tenth [day].
He who has ten generations uninterrupted from drinking soma is the performer of the partaking,
for they found it on the tenth [day].
Having found it, they kindled [fire] around it with Agni;
the Maruts blew;
with the Śrāyantīya [sāman] they tempered it;
that is the Śrāyantīya quality of the Śrāyantīya.
Its Bahiṣpavamāna is on the verses of the Yajñāyajñīya;
for the verses of the Yajñāyajñīya are Agni;
with Agni itself they kindle [fire] around it.

2-7.202

The Śrāyantīya is the sāman for the brahman: they thoroughly blend it completely. They place the Yajñāyajñīya on Anuṣṭubh verses. Speech indeed is the Yajñāyajñīya; speech is the Anuṣṭubh. They furnish it with speech itself. The Vāravantīya is the sāman for the Agniṣṭoma. Faculty, indeed vital power, is the Vāravantīya. They furnish it with faculty, with vital power itself. There is a seventeenfold stoma. Prajāpati is seventeenfold. Prajāpati is the finder of what is lost. [Thinking], 'Let us find this splendor through him who is the finder of what is lost.' The Agniṣṭoma is the sacrifice. This indeed is the year: in that it is the Agniṣṭoma, having grasped them by the year, they placed [it] in themselves. In this [sacrifice] these sacrificial gifts are brought according to their form: a garland for the Udgātṛ, a golden ornament for the Hotṛ, two mirrors for the Adhvaryu, twelve four-year-old heifers for the Brahman, a milch-cow for the Maitrāvaruṇa, a bull for the Brāhmaṇācchaṃsin, two garments for the Neṣṭṛ and Potṛ, a cart-load drawn by a single ox laden with barley for the Acchāvāka, an ox for the Āgnīdhra. Now, as for the garland being for the Udgātṛ: the garland indeed belongs to Sūrya, the Udgātṛ belongs to Sūrya; thus it is made having the same characteristic.

2-7.202.p1

It is made of gold plates.

2-7.202.p2

For that Āditya is like a gold plate.

2-7.202.p3

Then as for the golden ornament being for the Hotṛ: these three harmonious [entities] are united together.

2-7.202.p4

The golden ornament, the Āhavanīya [fire], and that Āditya.

2-7.202.p5

Now, that these harmonious [entities] are united together is only for prosperity.

2-7.202.p6

He prospers who knows thus.

2-7.202.p7

Then as for the two mirrors being for the Adhvaryu: they say, 'They call it forth with form.'

2-7.202.p8

Moreover, because those two perform [the rite] only with brightness, that is performed only with brightness; thus it is made having the same characteristic.

2-7.203

Then as for the twelve four-year-old heifers being for the Brahman: generation indeed is the four-year-old heifers, generation is the Brahman; thus it is made having the same characteristic. Then as for the milch-cow being for the Maitrāvaruṇa: possessing milk indeed is the milch-cow, sharing in milk are Mitra and Varuṇa; thus it is made having the same characteristic. Then as for the bull being for the Brāhmaṇācchaṃsin: belonging to Indra is the Brāhmaṇācchaṃsin, belonging to Indra is the bull; thus it is made having the same characteristic. Then as for the two garments being for the Neṣṭṛ and Potṛ: belonging to the Maruts are the two garments, belonging to the Maruts are the Neṣṭṛ and Potṛ; thus it is made having the same characteristic. Moreover, abundance is the Maruts, abundance with threads is a garment. Then as for the cart-load drawn by a single ox laden with barley being for the Acchāvāka: exhausted, as it were, and worn-out indeed is this recitation, namely that of the Acchāvāka; they replenish it with these very barleys. That it is drawn by a single ox is the form of security, so that the offices of the Hotṛs may be unyoked. Then as for the ox being for the Āgnīdhra: the ox indeed carries, and Agni carries the sacrificial offering to the gods; thus it is made having the same characteristic. As for these sacrificial gifts being brought according to their form, it is only for prosperity. He prospers who knows thus.

2-7.203.p1

Having emerged from the purificatory bath, he shaves only the beard, not the hair of the head.

2-7.203.p2

Splendor, indeed, is the head.

2-7.203.p3

Splendor, indeed, goes to the head of one who has pressed [the soma].

2-7.203.p4

If he were to shave the hair before a year, he would shave away splendor itself, not the hair.

2-7.203.p5

Then, in that he shaves the hair after a year, having enclosed splendor in himself by means of the year,

2-7.203.p6

he shaves only the hair, not the splendor.

2-7.203.p7

Therefore, he should shave only after [a year].

2-7.203.p8

That becomes an Atirātra.

2-7.204

This indeed is the form of the hair, namely that it is an Atirātra. Those which are white are the form of the day; those which are black are of the night. Therefore it is an Atirātra. Its [stomas] are in reverse order. In this regard, [they say]: 'He who is consecrated mounts upon someone superior.' His morning pressing is twenty-onefold: twelve months, five seasons, these three worlds, [and] that Āditya is the twenty-first. This indeed is Varuṇa; he mounts at this point upon the consecration of Varuṇa. Whosoever mounts upon someone superior and then does not make submission to him—by whichever affliction he desires for him, to that he leads him. Now, in that these stomas are in reverse order, submitting themselves, acknowledging [this], the stomas come back downward. Whosoever mounts upon someone superior and then makes submission to him, [the superior] indeed says to him: 'Come here! Do not depart.' In that the Āśvina rites rise upward again, it is just as if one were to say to him who submits: 'Come here! Do not depart.' His [sāman] at the midday [pressing] is the Rathantara. This [earth] indeed is the Rathantara: he is firmly established on this very [earth].

2-7.205

Now this two-night rite: one desirous of offspring should sacrifice with this. His stomas are of both kinds: odd and even. This indeed is the divine couple, a procreation, that the stomas are of both kinds: [thinking], 'May that divine couple, that procreation, cause me to procreate.' His two sāmans are both the Bṛhat and the Rathantara. This indeed is the divine couple, a procreation, that there are both the Bṛhat and the Rathantara: [thinking], 'May that divine couple, that procreation, cause me to procreate.' His sāman for the brahman is twenty-fivefold. Man indeed is twenty-fivefold. This sāman for the brahman is desirous of the sacrificer: it brings offspring to the state of man. It has seven hundred and twenty stoma verses. That many are the days and nights of the year. The days and nights indeed generate this all: [thinking], 'May those who generate this all generate me.'

2-7.206

Now this Agniṣṭoma with three stomas: one desirous of a firm foundation should undertake this. In this regard they say: 'He who is consecrated departs, as it were, from this world.' In that it has three stomas—these worlds are indeed three—he is firmly established in these very worlds. Moreover, this sacrificial rite is truly named 'Support'. Its pṛṣṭha is the Rathantara. King Abhipratārin did not sacrifice with this; he made it end only with a two-night rite. A Brahmin said to him: 'The Kurus will win Kurukṣetra away [from you]; take only offspring, not lands.' Those very Kurus wander having won away Kurukṣetra; these Sālvas are in Kurukṣetra. That Agniṣṭoma with three stomas is undertaken for the very support of the lands.

2-7.207

Now these Nākasad [stomas]. The gods indeed mounted up to the heavenly world. Having gone to the heavenly world, they were unsettled together. They desired: 'May we settle in the firmament, in the heavenly world.' They saw these Nākasad stomas; they took them; they sacrificed with them. Thereupon they settled in the firmament, in the heavenly world. Because they settled in the firmament, in the heavenly world, that is why the Nākasads have the nature of Nākasads. 'He indeed settles in the firmament, in the heavenly world, who knows thus,' said Jānaśruteya. Now Vaitahavya used to say: 'In this very world in the beginning Prajāpati created the gods. Then these upper worlds were cut up like wildernesses, inaccessible to chariots, like forest thickets—thus without a way out. Those gods desired: "May we go to the heavenly world."'

2-7.208

The Vasus went first. With three trivṛts they cleared this world; with one pañcadaśa they settled in succession. With three trivṛts they cleared this atmosphere world; with one saptadaśa they settled in succession. With three trivṛts they cleared that world; with one ekaviṃśa they settled in succession. Just as is the sharp edge of an axe, just as is fire among the deities, such is this trivṛt stoma. Just as one might go cutting in front with an axe, making [the ground] level behind with fire, so indeed the Vasus cleared these worlds with the trivṛt stoma. Because they cleared these worlds, therefore these stomas are also called 'Prayuts'. Just as one might go settling in an easy-to-traverse ground cleared by fire, so indeed the Vasus went. Therefore they are the highest among the gods, for they went first.

2-7.208.p1

Then the Rudras saw a better-made path.

2-7.208.p2

With just one trivṛt they cleared this world.

2-7.209

With three pañcadaśas they settled in succession. With just one trivṛt they cleared this atmosphere world; with three saptadaśas they settled in succession. With just one trivṛt they cleared that world; with three ekaviṃśas they settled in succession. Just as one goes making level behind whatever is uneven of a made path, even so the Rudras went. Then the Ādityas went along a made path with four trivṛts, four pañcadaśas, three saptadaśas, [and] one ekaviṃśa. Then the Aṅgirases went separately with three trivṛts, [three] pañcadaśas, three saptadaśas, [and] three ekaviṃśas, [by means of] the Virāj-Svarāj. The Maruts went with the triṇava. Vigor is vital power; the Maruts are vigor [and] vital power; the triṇava [stoma] is theirs; therefore they went by means of vigor [and] vital power. The All-Gods went with the trayastriṃśa. Having gone to the heavenly world, they were unsettled together. They desired: 'May we also sit in the firmament, in the heavenly world.'

2-7.210

The All-Gods saw this trayastriṃśa stoma. They took it. As to that, they say: 'Which are the All-Gods?' One should say: 'These five deities having assembled become the All-Gods.' The All-Gods sacrificed together with this trayastriṃśa stoma. Because there are thirty-three deities, there are thirty-three worlds of the gods. Thereupon they sat in the firmament, in the heavenly world. They said: 'We have sat in the firmament, in the heavenly world.' Because they said: 'We have sat in the firmament, in the heavenly world,' that is why the Nākasads have the nature of Nākasads. He indeed also sits in the firmament, in the heavenly world, who knows thus. In them both kinds of sāmans are used; for by both one goes to wherever one wishes to go. Among them, those sāmans having the sūvar-refrain and having the light-refrain they prepare—those belonging to heaven for the attainment of the heavenly world and for the prosperity of the forms of the days.

2-7.211

Now these Ṛtustomas. The seasons desired: 'May we prosper with equal prosperity through an equal sacrifice, may we obtain food, may we become ever-renewed, ever-renewed.' They saw these sacrifices; they took them; they sacrificed with them. Spring sacrificed first; it sacrificed with this one. It attained this very prosperity, obtained this food, [and] this ever-renewed nature which is that of Spring. Then Winter saw: 'By that with which these prior ones having sacrificed have prospered, by that indeed shall I sacrifice.' It sacrificed with this very one. It attained this very prosperity, obtained this food, [and] this ever-renewed nature which is that of Winter.

2-7.212

Constantly among them this one indeed is the most prosperous; for having reached this, it enters into this very form of cattle, horse, [and] man. That is this unending wheel of the gods, imperishable, ever-renewed, which turns hither and thither. He who knows this thus wins this unendingness, this imperishability, this ever-renewed nature. He who should desire: 'May I prosper with equal prosperity through an equal sacrifice, may I obtain food, may I become ever-renewed, ever-renewed,' should sacrifice with these. He should sacrifice with the first in Spring: he attains this very prosperity, obtains this food, [and] this ever-renewed nature which is that of Spring. He should sacrifice with the second in Summer; he should sacrifice with the third in the Rains; he should sacrifice with the fourth in Autumn; he should sacrifice with the fifth in Winter; he should sacrifice with the sixth in the Dewy Season. He attains this very prosperity, obtains this food, [and] this ever-renewed nature which is that of the Dewy Season.

2-7.212.p1

He becomes one of the seasons.

2-7.212.p2

He reaches the seasons; his good work becomes imperishable, uninterrupted.

2-7.212.p3

Ever-renewed, ever-renewed he goes, being filled out by his good work.

2-7.212.p4

They have five stoma verses.

2-7.212.p5

Whatever sacrifice is fivefold, whatever cattle are fivefold, whatever food is fivefold, whichever five seasons there are, whatever is five and five,

2-7.212.p6

of all that, this is the prosperity, of that the attainment.

2-7.212.p7

And of each of them there are sixty stoma verses.

2-7.212.p8

So many are the nights of a season.

2-7.212.p9

Thereby they do not over-praise the seasons.

2-7.213

And of all of them there are three hundred and sixty stotra verses; so many are the nights of the year; night by night they obtain the year. As to this they say: 'Only the pṛṣṭhas should be undertaken; from pṛṣṭha to pṛṣṭha indeed one should proceed, for the pṛṣṭhas are the seasons.' The first should have the Rathantara sāman, then the Bṛhat sāman, then the Vairūpa sāman, then the Vairāja sāman, then the Śakvarī sāman, and the last should have the Revatī sāman. But they also say: 'By the consecrations and the upasads the pṛṣṭhas would be cut off from the soma pressing. If they should do this, they undertake the pṛṣṭhas as if far apart. Indeed, [only] a pṛṣṭha is capable of carrying a pṛṣṭha. An addition to the Bṛhat and Rathantara are these other sāmans; the Bṛhat and Rathantara are indeed for the continuity of the interrupted sacrifice. Therefore they should consist of the Bṛhat and Rathantara only.' The first should have the Rathantara sāman, then the Bṛhat sāman, then the Rathantara sāman, then the Bṛhat sāman, then the Rathantara sāman, and the last should have the Bṛhat sāman. Among them, those sāmans which have the seasons as their finales they arrange as heavenly, for the attainment of the heavenly world and for the prosperity of the forms of day and night.

2-7.214

Now these are the stomas of the quarters. The quarters indeed desired: 'May we prosper with equal prosperity through an equal sacrifice, may we be established, may we win the endless heavenly world!' They saw these sacrifices. They brought them. They sacrificed with them. This eastern quarter sacrificed first. It sacrificed with this [sacrifice]. It prospered with this very prosperity, gained this establishment, and won this endless heavenly world. This endless heavenly world was won by it. Even if one were to go eastward for very many days, one would not find its end. Then this upward quarter considered: 'By whichever [sacrifice] these previous ones sacrificed and prospered, by that very one let me sacrifice.' It sacrificed with this very one. It prospered with this very prosperity, gained this establishment, and won this endless heavenly world. This endless heavenly world was won by it. Even if one were to go upward for very many days, one would not find its end.

2-7.215

As to this they say: 'Only the pṛṣṭhas should be undertaken; from pṛṣṭha to pṛṣṭha indeed one should proceed, for the pṛṣṭhas are the quarters.' The first should have the Rathantara sāman, then the Bṛhat sāman, then the Vairūpa sāman, then the Vairāja sāman, then the Śakvarī sāman, and the last should have the Revatī sāman. But they also say: 'By the consecrations and the upasads the pṛṣṭhas would be cut off from the soma pressing. If they should do this, they undertake the pṛṣṭhas as if far apart. Indeed, [only] a pṛṣṭha is capable of carrying a pṛṣṭha. An addition to the Bṛhat and Rathantara are these other sāmans; the Bṛhat and Rathantara are indeed for the continuity of the interrupted sacrifice. Therefore they should consist of the Bṛhat and Rathantara only.' The first should have the Rathantara sāman, then the Bṛhat sāman, then the Rathantara sāman, then the Bṛhat sāman, and the last should have both the Rathantara sāman and the Bṛhat sāman.

2-7.215.p1

And they are five twenty-five-fold [stomas].

2-7.215.p2

Thereof, what is twenty is the Virāj.

2-7.215.p3

Then what are four are these four quarters.

2-7.216

Now, the five [and] twenty-fifth, that is this upward direction. The directions indeed milk heaven, or heaven milks the directions. He indeed obtains the milk of the directions and of heaven who knows thus. He who should desire: 'May I thrive with equal prosperity by an equal sacrifice; may I be firmly established; may I win the endless heavenly world'—he should sacrifice with these. He should choose a large sacrificial ground. Then he should tell [them] to construct five sheds: one here, one here, one here, one here, and one in the middle. With this [first one] he should sacrifice with the Rathantara-sāman. He thrives with this very prosperity, [reaches] this firm foundation, and wins this endless heavenly world. Then with this [second one] he should sacrifice with the Bṛhat-sāman; then with this [third one] he should sacrifice with the Rathantara-sāman; then with this [fourth one] he should sacrifice with the Bṛhat-sāman; then with this [central one] he should sacrifice with both sāmans. He thrives with this very prosperity, [reaches] this firm foundation, wins this endless heavenly world, and merges into this very direction. He becomes one of the directions; he merges into the directions. For him, this endless heavenly world is won. What belongs to these directions—the sāmans among them that have directions for finales and those that have viṣ for finales—they arrange them as leading to heaven, for the attainment of the heavenly world and for the prosperity of the forms of day and night.

2-7.216.p1

Now these are the Ṛṣi-stomas.

2-7.216.p2

The ṛṣis indeed won the heavenly world through toil, through austerity, [and] through the observance of vows.

2-7.216.p3

They desired: 'Having established offspring in this world, let us go to the heavenly world.'

2-7.217

Vasiṣṭha desired: 'May my offspring be foremost and prominent.' He saw this Trivṛt stoma. He brought it forth. He sacrificed with it. The Trivṛt is the top and the head of the stomas. Therefore, his offspring became foremost and prominent. Even nowadays, these Vasiṣṭhas are regarded among the Kurus as foremost and prominent. He who knows thus becomes foremost and prominent. Then Bharadvāja desired: 'May my offspring be strongest and mightiest.' He saw this fifteenfold stoma. He brought it forth. He sacrificed with it. The fifteenfold is the vigor and might of the stomas. Therefore, his offspring became strongest and mightiest. Formerly, the Kurus did not even go by that path by which the Bharadvājas had gone; moreover, they used to proclaim: 'The might of the Bhāradvāja!' Therefore, when authorized, only a Bhāradvāja may strike an offender in the assembly. He who knows thus becomes strongest and mightiest.

2-7.218

Then Jamadagni desired: 'May I attain abundance in offspring and cattle.' He saw this seventeenfold stoma. He brought it forth. He sacrificed with it. Prajāpati is the abundance among the stomas, the seventeenfold. Therefore, he attained abundance in offspring and cattle. He who knows thus attains abundance in offspring and cattle. Then Gotama desired: 'May my offspring be trustworthy and endowed with spiritual luster.' He saw this twenty-onefold stoma. He brought it forth. He sacrificed with it. Faith and spiritual luster are the twenty-onefold of the stomas, for that is yonder Āditya. Therefore, his offspring became trustworthy and endowed with spiritual luster. Even nowadays, these Gautamas are trustworthy and endowed with spiritual luster. He who knows thus becomes trustworthy and endowed with spiritual luster.

2-7.219

Then Atri desired: 'May the most abundant ṛṣis be born in my offspring.' He saw this twenty-sevenfold stoma. He brought it forth. He sacrificed with it. Splendor is the twenty-sevenfold of the stomas. Therefore, the most abundant ṛṣis were born in his offspring; there were more than a thousand mantra-makers in his progeny, and even his women were mantra-makers. Therefore, one who kills even an Ātreyī woman is censured completely. He who knows thus becomes splendid. Then Viśvāmitra desired: 'May kingship come to my offspring.' He saw this thirty-threefold stoma. He brought it forth. He sacrificed with it. Dominion is the thirty-threefold of the stomas. Therefore, kingship came to his offspring. Aṣṭaka was anointed in his offspring. He who knows thus attains kingship. Then, having established offspring in this world, they went to the heavenly world. Having established offspring in this world, he who knows thus goes to the heavenly world.

2-7.220

Now Agastya realized only afterwards: 'These ṛṣis, having established offspring in this world, have gone to the heavenly world.' He desired: 'May I also, having established offspring in this world, follow to the heavenly world.' He saw this sixteenfold stoma. He brought it forth. He sacrificed with it. The heavenly world is the sixteenfold of the stomas. Therefore, having established offspring in this world, he followed to the heavenly world. Having established offspring in this world, he who knows thus follows to the heavenly world. Therefore, when an Āgastya approaches Brahmins, he is like a mere follower. For this sixteenfold stoma is like a follower among the stomas. Therefore, the Agastyas are outside the Kuru-Pañcālas. For this sixteenfold stoma is outside the [regular] stomas.

2-7.220.p1

Now these are the Vrātya-stomas.

2-7.220.p2

The divine Vrātyas ran the vrātyā course with Budha as their leader.

2-7.220.p3

These Vrātyas encountered either him who purifies here [the wind] or the god Īśāna.

2-7.221

He struck through their sacrifice. They did not discern the heavenly world. They desired: 'Let us discern the heavenly world.' They ran up to Prajāpati. For them, he arranged this Vrātyastoma sacrifice. They took it. They sacrificed with it. Then they discerned the heavenly world. Those who run the vrātyā course become bewildered, as it were. In that they sacrifice with the Vrātyastoma, it is for the discernment of the heavenly world. Its pavamāna lauds consist of thirty-two [verses]. The Anuṣṭubh has thirty-two syllables. Speech is Anuṣṭubh. Those who run the vrātyā course are deprived of speech. In that the pavamāna lauds have thirty-two [verses], they flourish through speech. The opening verse is an Anuṣṭubh. Speech is Anuṣṭubh. Those who run the vrātyā course are deprived of speech.

2-7.222

For through speech they speak what is impure and unholy.
Faculty and vital power depart from their speech.
In that the opening verse is in the anuṣṭubh, they become fully equipped with speech from the beginning.
Now, it is [composed] of the verses of Arbuda.
Arbuda the serpent cast off his dead skin by means of these.
They, as it were, die—those who run the vrātyā course.
Moreover, in the presence of an elder, they speak lewd speech.
By means of these [verses], they cast off the dead skin.

2-7.222.p1

Now, it belongs to Agni.

2-7.222.p2

Agni indeed is the one who reveals the worlds,

2-7.222.p3

[thinking:] "May he who reveals the worlds reveal the worlds to us!"

2-7.222.p4

"For no mortal has found anything cruel in your body, O Agni"—[this means:] whatever cruel and unpacified [deed] we have done here,

2-7.222.p5

let us strike that away with this [verse].

2-7.222.p6

"The monkey chews the reed, as the cow her afterbirth again"—in this way they enter [life] again through this [verse].

2-7.223

"O Agni, with all fires..."—this is the ājyastotra to all the fires.
The All-Gods are indeed the fires.
Through this, they reach all the gods.
It is in the anuṣṭubh meter, [thinking:] "May we flourish through speech at the opening of each pressing."
It is nine-fold (trivṛt); brahman indeed is the trivṛt.
Those who run the vrātyā course are deprived of brahman,
for they are called "sons of kings."
In that it is nine-fold, they flourish precisely through brahman.
The maitrāvaruṇa's [stotra] is fifteen-fold;
the fifteen-fold is royal power (kṣatra);
royal power is indeed an offshoot of brahman;
they flourish through royal power itself.
The brāhmaṇācchaṃsin's [stotra] is seventeen-fold;
Prajāpati is seventeen-fold;
they flourish through Prajāpati himself.
The acchāvāka's [stotra] is sixteen-fold;
the sixteen-fold is faculty and vital power;
they flourish precisely through faculty and vital power.

2-7.223.p1

Now, they fetch these two, the uṣṇih and the kakubh, towards the midday pressing.

2-7.223.p2

The uṣṇih and kakubh are indeed the offspring among meters.

2-7.223.p3

On them are the two sāmans of Bṛhat and of Marut,

2-7.223.p4

or the Dyautāna and the Devasāma.

2-7.223.p5

The meters are indeed the heavenly world.

2-7.223.p6

Just as one might take hold of a dear son and make a request, or a friend with a friend in mutual understanding, so indeed

2-7.223.p7

they take hold of all meters and go across in the middle.

2-7.223.p8

On one of the two is the brahmasāman.

2-7.223.p9

The brahmasāman is indeed brahman.

2-7.224

This brahmasāman is indeed the wish of the sacrificer.
They provide the sacrificer with desires in his own domain.
The Hotṛ's pṛṣṭha is seventeen-fold;
Prajāpati is seventeen-fold;
they go across Prajāpati himself in the middle.
The maitrāvaruṇa's is twenty-one-fold;
twelve months, five seasons, these three worlds, and that yonder sun is the twenty-first;
they go across him in the middle.
The brāhmaṇācchaṃsin's is thrice-nine-fold;
thrice-nine are these worlds;
they go across these worlds in the middle.
The acchāvāka's is sixteen-fold;
the sixteen-fold is faculty and vital power;
they flourish precisely through faculty and vital power.
And that sixteen-fold is over there for the acchāvāka;
that makes thirty-two;
the anuṣṭubh has thirty-two syllables,
[thinking:] "Whatever desire is in the anuṣṭubh, may that be attained by us!"

2-7.225

Then these [verses] beginning: "I praise the stream of you flowing..." are made the share of the uṣṇih at the ārbhava-pavamāna.
They consist of seven-syllable pādas;
seven are the breaths;
they go on, flourishing with the breaths;
they find support in the breaths.
Moreover, they harm a Brahmin who should not be harmed, or one learned in the Veda (śrotriya), or a householder;
in that they consist of seven-syllable pādas, they flourish precisely through the breaths.
They are four-footed for firm support;
for they say: "As a four-footed [animal] he has stood firm."
The abhīvarta [sāman] is firmly established upon them;
the abhīvarta is speech;
those who run the vrātyā course are deprived of speech;
in that the abhīvarta is used, they flourish through speech.
"O Agni, come with the fires..." is the agniṣṭomasāman;
all gods are indeed fires;
through this, they reach all the gods.
It is thirty-three-fold;
thirty-three are all the deities;
they find firm support at the conclusion of the sacrifice in all these deities.

2-7.225.p1

They are "hairy" (keśinī).

2-7.225.p2

"The descendant of strength, whose hair is clarified butter, we seek, Agni the ancient at sacrifices"—for they wander about with hair [flowing], as it were.

2-7.225.p3

Now this is the sixteen-fold pavamāna rite of the Kuṣīta householders, who are stalk-drinkers (aiṣīkapāva).

2-7.225.p4

The sixteen-fold is faculty and vital power.

2-7.225.p5

[It is used] with the thought: "Commencing, may we flourish through faculty and vital power!"

2-7.225.p6

There are three fifteen-fold ājyastotras.

2-7.225.p7

The fifteen-fold is royal power (kṣatra).

2-7.225.p8

They flourish precisely through royal power.

2-7.225.p9

The acchāvāka's is sixteen-fold.

2-7.225.p10

The sixteen-fold is faculty and vital power.

2-7.226

They flourish precisely through faculty and vital power.
The midday [pavamāna] is sixteen-fold;
that makes thirty-two;
the anuṣṭubh has thirty-two syllables,
[thinking:] "Whatever desire is in the anuṣṭubh, may that be attained by us!"
There are three seventeen-fold pṛṣṭhas;
Prajāpati is seventeen-fold;
they flourish through Prajāpati himself.
The acchāvāka's is sixteen-fold;
the sixteen-fold is faculty and vital power;
they flourish precisely through faculty and vital power.
The ārbhava is sixteen-fold;
that makes thirty-two;
the anuṣṭubh has thirty-two syllables,
[thinking:] "Whatever desire is in the anuṣṭubh, may that be attained by us!"
The agniṣṭomasāman is twenty-one-fold;
twelve months, five seasons, these three worlds, and that yonder sun is the twenty-first;
they go to the same world as him; they ascend unto him.

2-7.226.p1

Now this is for the youngest who desire supremacy.

2-7.226.p2

Its bahiṣpavamāna is twenty-four-fold, being [normally] nine-fold (trivṛt).

2-7.226.p3

Those who are youngest and desire supremacy should sacrifice with it.

2-7.226.p4

In that the bahiṣpavamāna is twenty-four-fold, being [normally] nine-fold—the year consists of twenty-four half-months;

2-7.226.p5

the year is supremacy and seniority, [thinking:] "May he who is supremacy and seniority lead us to supremacy and seniority!"

2-7.227

It is ninefold. The Trivṛt is indeed the foremost and senior among the stomas. 'May that which is foremost and senior lead us to the forefront and seniority,' [he thinks]. It is in the Gāyatrī verses. The Gāyatrī is indeed the foremost and senior among the meters. 'May that which is foremost and senior lead us to the forefront and seniority,' [he thinks]. Its pṛṣṭha is the Rathantara. The Rathantara is indeed the foremost and senior among the pṛṣṭhas. 'May that which is foremost and senior lead us to the forefront and seniority,' [he thinks]. It has twelve stotras. Twelve months make a year. The year is indeed the foremost and senior. 'May that which is foremost and senior lead us to the forefront and seniority,' [he thinks]. It has twenty-four chanted and recited hymns. Twenty-four half-months make a year. The year is indeed the foremost and senior. 'May that which is foremost and senior lead us to the forefront and seniority,' [he thinks]. Even being the youngest, they attain seniority.

2-7.227.p1

Now these four-month seasonal sacrifices.

2-7.227.p2

Prajāpati created creatures.

2-7.227.p3

When created by him, they perished.

2-7.227.p4

They became these crawling creatures, whatever is other than snakes.

2-7.227.p5

He created a second [generation of] creatures.

2-7.227.p6

They also perished from him.

2-7.228

They became fish. He created a third [generation of] creatures. They also perished from him. They became birds. He reflected: 'These three kinds of creatures which I created, being without brahman, without food, without sacrifice, have perished. Come now, let me create creatures from brahman, from food, from sacrifice.' He placed food within himself. He rumbled over it; it sprang forward. They became the two breasts. Because he rumbled (astanayat) over it, that is the breast-nature (stanatva) of the breasts (stana). It overflowed (atyakṣarat); it became milk (kṣīra). Because it overflowed, that is the milk-nature (kṣīratva) of milk. He indeed then placed rice and barley within himself; this is the milk of rice and barley. He reflected: 'Truly, I am capable of [providing for] him whom I might create; he would obtain food, whatever I might create. Come, let me create!'

2-7.228.p1

He saw these four-month seasonal sacrifices.

2-7.228.p2

He brought them.

2-7.228.p3

He sacrificed with them.

2-7.228.p4

Through them he created these creatures.

2-7.228.p5

These that have breasts—to them he gave food.

2-7.228.p6

They became his creatures possessed of food.

2-7.228.p7

He who should desire: 'May I be multiplied with offspring and cattle, may these creatures of mine be possessed of food!'—

2-7.228.p8

he should sacrifice with these [rites].

2-7.228.p9

He is indeed multiplied with offspring and cattle; his creatures become possessed of food.

2-7.228.p10

Concerning this, this [verse] is recited:

2-7.228.p11

"Three creatures passed away;

2-7.228.p12

others entered into the fire all around;

2-7.228.p13

the great one stood within the measure of space."

2-7.229

"'Pavamāna has entered the quarters,' so [the verse says].
Now, regarding what he says: 'Three creatures transgressed,' those creatures who transgressed are indeed those very ones.
'The others entered around Arka': Arka is Agni; around him these creatures are settled.
'Bṛhat stood in the expanse of space; Pavamāna entered the quarters':
The quarters are the haritaḥ.
Into them this cleansing wind (vāyu pavamāna) has entered: so says the Vājasaneya.
Now Aikādaśākṣi [says]:
'Three creatures transgressed':
Those creatures who transgressed are indeed these very ones.
'The others entered around Arka': Arka is food; around it these creatures are settled.
'Bṛhat stood in the expanse of space':
Bṛhat is the mind.
That heart, which is here in the center of the self, is in the expanse of space.
'Pavamāna entered the quarters':
The quarters are creatures.
Into them this cleansing breath (prāṇa pavamāna) has entered.

2-7.229.p1

He desired, 'May I create creatures belonging to the All-Gods (vaiśvadeva).'

2-7.229.p2

He saw this Vaiśvadeva sacrifice.

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Linked texts (1)

Jaiminīyabrāhmaṇa — Sanskrit

Jaiminīya (Talavakāra) Brāhmaṇa 2-7

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