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Jaiminīya (Talavakāra) Brāhmaṇa 2-8

English (machine translation) 2-8

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Contents

2-8.275

On this [day] they seize this sacrificial horse. And because it has the twenty-one-fold as its pṛṣṭha, it is therefore called Govinata. The thirty-three-fold recurring stoma belongs to the third day. Thirty-three indeed are the deities, thirty-three are the worlds of the gods; it is these that they ultimately reach and mount upon. Now, for the one whose rite has the fifteen-fold Agniṣṭoma, the fifteen-fold Ukthya, and the fifteen-fold Atirātra: one desirous of ruling power (kṣatra) should sacrifice with this. The horse is kṣatra, the fifteen-fold [stoma] is kṣatra, the sacrifice is kṣatra; this is made identical in characteristic with that. With this very rite Ṛṣabha Yājñatura, the Śvaitna king, sacrificed when desiring to be sole ruler. Having sacrificed, he became the sole ruler of the Śvitnas. He who might desire prosperity should sacrifice with this. Kṣatra is prosperity; this is a sacrifice of kṣatra; he attains prosperity.

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Now, as for this [rite] whose day is threefold (trivṛt) and night fifteenfold, whose day is threefold and night fifteenfold, whose day is threefold and night fifteenfold: one desirous of the heavenly world should sacrifice with this. / Datva Sautemanasa and Mitravid Daṃṣṭradyumna were students of Pratidarśa Vaibhāvata, the Śvaitna king. / Between the two of them, Mitravid Daṃṣṭradyumna performed the teacher's service: he guarded the cows. / The other, however, pursued only study. / Meeting in the evening, they would say to each other: "Come, gentle sir, let us lay our hands [together] over what has been recited; come, gentle sir, let us lay our hands [together] over what has been well conducted." / Then the teacher gave instruction to Datva Sautemanasa. / Meeting in the evening, they said to each other: "Come, gentle sir, let us lay our hands [together] over what has been recited; come, gentle sir, let us lay our hands [together] over what has been well conducted." / He said: "No. / I have surpassed you; I am one instructed by the teacher." / He spent that night struck with sorrow. / On the next day, he went after the cows. / A cow, just looking at him, perceived: "Verily, something unpleasant has happened to him."

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She said: 'I know what is unpleasant to you. Let not what is unpleasant happen to you. Come, I will tell you the path of the gods.' Saying, 'So be it,' she spoke it to him. The two came together in the evening. He said: 'Datva, come here! Instructed by your teacher, you speak. Do you see the path of the gods?' 'No,' he said. 'Well, I see it,' [said the other]. 'Do tell it to me then,' [he said]. Saying, 'So be it,' he spoke it to him. Therefore a nobleman (rājanyabandhu) is indeed more warm-hearted than a Brahmin. Then Datva Sautemanasa said: 'Indeed, you see the path of the gods. Come, let us two go to the heavenly world.'

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He said: 'No. Either by giving or by toil, one knowing this goes [there]. Come now, let us two give or let us two toil.' Mitravis Deṣṭradyumna went for a year with the Go and Āyus rites. Just above the year, he went to the heavenly world. Then Datva Sautemanasa, having sacrificed with this very three-day rite, went to the heavenly world. Having sacrificed with this very rite, one goes to the heavenly world. With this very rite, Hiraṇyadant Baida sacrificed, desiring pairs. The cattle and horse, elephant and gold, goats and sheep, rice and barley, sesame and beans that are here—of all this he had much. One who, knowing thus, sacrifices desiring pairs, for him this becomes plentiful.

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Now this is the Antarvasu.

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Khaṇḍika Audbhāri and Keśin Dārbhya contended among the Pañcālas.

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Khaṇḍika overcame Keśin.

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Keśin, pressed hard by Khaṇḍika, went to Uccaiḥśravas Kaupayeya, the Kauravya king,

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his maternal uncle.

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He said to him: 'Arrange a sacrifice for me.'

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He said: 'So be it.'

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'How shall I arrange it for you? So that one prospers in this world, or so that in yonder world?' 'So that in this world,' he said. He said: 'Does he indeed ask for a sacrifice who does not know this sacrifice along with the horse?' 'How then?' [Keśin asked]. 'For the sacrifice is for yonder world, not for this one.' 'Not so,' he said. 'Khaṇḍika Audbhāri has indeed overcome me. Arrange it for me so that I may overcome him.' For him he arranged this Antarvasu [rite]: the Agniṣṭoma containing all the stomas; the middle day, having the sequence of the Chandomas from here upward—a twenty-four-fold morning pressing, a forty-four-fold midday pressing, a forty-eight-fold third pressing; an Atirātra containing all the stomas, reversed from beyond. The twenty-four-fold is the brahman, the forty-four-fold is the kṣatra, the forty-eight-fold is the people (viś). The year indeed is all the stomas. Having grasped this threefold people by means of these two rites containing all the stomas, he established it within himself; he attained its prosperity.

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Then indeed he drove out Khaṇḍika.

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Then indeed Keśin Dārbhya flourished, and Khaṇḍika fell away.

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He himself flourishes, and his spiteful rival falls away, who knows thus.

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He who might desire prosperity should sacrifice with this.

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Having grasped this threefold people by means of these two rites containing all the stomas, he establishes it within himself;

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he attains its prosperity. Now this is the Parāka rite. One desiring heaven should sacrifice with this. Its stotras are directed away; its śastras are directed away; its pṛṣṭhas are directed away; its viṣṭutis are directed away; it is altogether directed away. With this very rite, Uccaiḥśravas Kaupayeya, the elderly Kauravya king, sacrificed. Having sacrificed, he went to the heavenly world. Having sacrificed with this very rite, one goes to the heavenly world. Now, for the one whose rite has the Jyotis-Agniṣṭoma, the Jyotis-Ukthya, and the Jyotis-Atirātra: one desiring spiritual luster should sacrifice with this. Like light indeed does he shine who prospers in spiritual luster. Through this, he prospers in spiritual luster and becomes endowed with spiritual luster. Now, for the one whose rite has the seventeen-fold Agniṣṭoma, the seventeen-fold Ukthya, and the seventeen-fold Atirātra: this is the horse sacrifice of Prajāpati. One desiring procreation should sacrifice with this. Now, for the one whose rite has the twenty-one-fold Agniṣṭoma, the twenty-one-fold Ukthya, and the twenty-one-fold Atirātra: this is the horse sacrifice of Āditya. One desiring heaven should sacrifice with this.

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Now these four-day rites.

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Atri, indeed, desired: 'May four heroes be born to me.'

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He saw this four-day sacrifice.

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He brought it forth.

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He sacrificed with it.

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Then, indeed, four heroes were born to him.

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Four heroes are born to him who knows thus.

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The Atri seers, indeed, desired: 'May four heroes each be born to us.'

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They saw this four-day sacrifice. They brought it forth. They sacrificed with it. Then, indeed, four heroes each were born to them. Four heroes each are born to him who knows thus. Up to four, indeed, is productive pairing, a progressive pairing: one male and one female, two males and two females, three males and three females, four males and four females—this, indeed, up to four, is productive pairing. There are no names like 'five and five'. Thinking, 'May that productive pairing cause me to propagate.' Its pavamāna-stotras are twenty-four-fold; the year has twenty-four half-months; the year is propagation: thinking, 'May it cause me to propagate.' It has both sāmans, the Bṛhat and the Rathantara. This, indeed, is the divine productive pairing, namely both the Bṛhat and the Rathantara. Thinking, 'May that divine productive pairing cause me to propagate.' It has both kinds of stomas, the odd and the even. This, indeed, is the divine productive pairing, namely both kinds of stomas. Thinking, 'May that divine productive pairing cause me to propagate.'

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And the higher stomas are odd. The seasons, indeed, are odd. The seasons, indeed, generate all this. Thinking, 'May they who generate all this cause me to propagate.' Day by day, releasing a stoma, they proceed; day by day, they bring near a stoma. The stoma, indeed, is a hero. Day by day, thus, generating vital power they proceed; day by day, they bring near vital power. Syllable by syllable, ascending, they proceed. There is a one-syllable finale on the first day, a two-syllable finale on the second, a three-syllable finale on the third, a four-syllable finale on the fourth, thinking: 'May a hero stand upon the syllables, may a hero stand upon the syllables.' There are different Agniṣṭoma-sāmans, for the distinct vital powers of heroes. He is indeed no hero who is a hero according to another's vital power; he alone is a hero who is a hero according to his own vital power. That there are different Agniṣṭoma-sāmans is for the distinct vital powers of heroes.

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Regarding this they say: They should make the Yajñāyajñīya the Agniṣṭoma-sāman day by day.

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Primacy, indeed, is the Yajñāyajñīya.

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Thinking: 'May the hero not fall away from primacy.'

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If the stotras were equal, they would attain vital power equally.

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If unequal, they would place vital power solely in the eldest.

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In that the pavamāna-stotras are equal, they attain vital power equally.

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And in that they proceed ascending with higher stotras, they proceed placing more vital power in the eldest. A two-day rite, indeed, is extended here. Which, with the Bṛhat and Rathantara: on the verses 'Unto you, O bull, pressed' [abhi tvā vṛṣabhā suta], they should make the Rathantara the pṛṣṭha on the third day. In that it begins 'Unto you' [abhi tvā], by that they do not deviate from the form of the Rathantara. The third day is extended with unexhausted Gāyatrī. 'Who was that Indra, helping you?' [kas tam indra tvāvaso] is the Maitrāvaruṇa-sāman. Here the syllables of these [verses] correspond: those which are Gāyatrīs are Gāyatrīs; those which are Kakubhs are Kakubhs; those which are Bṛhatīs are Bṛhatīs. The meters are applied according to their proper place. With the Gāyatrī the first day is extended, with the Triṣṭubh the second, with the Jagatī the third, with the Anuṣṭubh the fourth. On the verses 'Thee we seek with sacrifices' [taṃ tvā yajñebhir īmahe], they should make the Bṛhat the pṛṣṭha on the fourth day. In that it begins 'Thee' [taṃ tvā], by that they do not deviate from the form of the Bṛhat. The fourth day is extended with unexhausted Anuṣṭubh. 'We to thee, unapproachable' [vayam u tvām apūrvya] is the Maitrāvaruṇa-sāman. Here the syllables of these [verses] correspond: those which are Gāyatrīs are Gāyatrīs; those which are Kakubhs are Kakubhs; those which are Bṛhatīs are Bṛhatīs. The meters are applied according to their proper place.

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The first day is an Agniṣṭoma, the second an Ukthya, the third has the Ṣoḍaśin, the fourth is an Atirātra. The days have different vital powers, for the distinct vital powers of heroes. Now Takṣaka Bhāgerathi, the king of the Matsyas, used to say: 'The four-day rite encompasses the pṛṣṭhas. A two-day rite is extended with the Bṛhat and Rathantara.' They should use the Vairūpa and the Mahānāmnī verses on the third day; or these are connected to the Rathantara, saying 'The third day belongs to the Rathantara.' They should use the Vairāja and the Revatī verses on the fourth day; or these are connected to the Bṛhat, saying 'The fourth day belongs to the Bṛhat.' 'Thus, indeed, the four-day rite encompasses the pṛṣṭhas,' so he used to say. Regarding this they say: 'Which of the sacrifices is the most expansive? Which is the broadest?' He should say: 'The three-day rite is the most expansive of sacrifices; these worlds are the three-day rite, the directions are the four-day rite.'

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Now this four-day rite of Jamadagni.

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One desirous of propagation should sacrifice with it.

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Jamadagni, indeed, desired: 'May I propagate abundantly with offspring and cattle.'

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He saw this four-day sacrifice.

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He brought it forth.

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He sacrificed with it.

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Then, indeed, he propagated abundantly with offspring and cattle.

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Even two Aurvas among his offspring did not recognize each other, asking: 'Whose son are you? Whose son are you?'

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So abundantly did he propagate here.

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Therefore, even today, when two grey-haired Aurvas meet, they do not recognize each other.

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Abundantly with offspring and cattle he propagates who knows thus.

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Regarding it they say: The consecrations should be for a year.

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The year, indeed, is propagation.

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This sacrifice is propagation.

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Thereby propagation is effected.

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Therefore one desirous of propagation should sacrifice with it.

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Moreover they say: There should be forty-eight [days of consecration].

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The Jagatī, indeed, has forty-eight syllables.

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Cattle are the Jagatī; this sacrifice belongs to the Jagatī. Therefore, one who desires cattle should sacrifice with it. And they also say: 'There should be thirty-six [stotras].' The Bṛhatī consists of thirty-six syllables; the Bṛhatī reached the heavenly world. That, indeed, is related to heaven for him; therefore, one who desires heaven should sacrifice with it. Those are three Jagatī [quarters]; there are three Jagatī quarters: by that, they do not depart from the form of the Jagatī. And they also say: 'There should be twenty-four.' The year consists of twenty-four half-months; it is procreation. This sacrifice is procreation; thereby procreation is effected. Therefore, one who desires procreation should sacrifice with it. That becomes one Jagatī quarter: by that very fact, they do not depart from the form of the Jagatī.

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As to this they say: 'Since the first day is performed with the Gāyatrī, the second with the Triṣṭubh, the third with the Jagatī, and the fourth with the Anuṣṭubh, then why is this sacrifice proclaimed as belonging only to the Jagatī?' He should say: 'Just as a man having many horses or many mules goes along yoking one after another, even so they mount upon one meter after another in the Jagatī.' And also, because these chants, when praised together, turn into the Jagatī, for that reason too it belongs to the Jagatī. Moreover, the Jagatī is the eldest among the meters. Therefore, people designate householders according to seniority; they designate householders [in this way] through him who knows thus. This [sacrifice] which is performed with the Bṛhat and Rathantara is indeed a two-day rite. On the verses 'Toward you, the bull, pressed...', they should make the Rathantara the pṛṣṭha on the third day. Because it begins with 'Toward you', they do not depart from the form of the Rathantara. The third day is performed with the unexhausted Gāyatrī. 'Who was that Indra to you with aid...' is the Maitrāvaruṇa's sāman. Its syllables here correspond. On the verses 'Thee we seek with sacrifices...', they should make the Bṛhat the pṛṣṭha on the fourth day. Because it begins with 'Thee', they do not depart from the form of the Bṛhat. The fourth day is performed with the unexhausted Anuṣṭubh. 'We to thee, unapproached...' is the Maitrāvaruṇa's sāman. Its syllables here correspond.

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This four-day rite indeed has its meters rearranged.

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The first conjunction in the pṛṣṭhas belongs to the Bṛhatī, the subsequent to the Gāyatrī; the first conjunction in the Ārbhava [pavamāna] belongs to the Uṣṇih and Kakubh,

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the subsequent to the Anuṣṭubh.

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When these meters are made intertwined, [it is because] offspring and cattle are born from an intertwined pair;

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[it is] for the sake of procreation.

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Furthermore, man is intertwined with evils.

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By means of the intertwined meters, he strikes off the evils that are intertwined.

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Regarding this, they say: 'In accordance with what is the four-day rite?'

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He should say: 'The day and night.'

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The four-day rite indeed accords with day and night. With the first day he spreads out the day; with the second, the banner of the day. With the third day he spreads out the night; with the fourth, that which is the banner of the day in the morning. Day and night indeed bring forth all this. [He thinks:] 'May those two who bring forth all this bring forth [offspring] for me!' And he should also say: 'The four-day rite accords with the directions.' Four are the directions; the upward direction is the fifth. These days are four; the night is the fifth. Through this he prospers in the directions. Established in the directions, he goes to the heavenly world. Of this [rite] there are these upasad-offerings accompanied by sacrificial cakes. The sacrificial cake is the womb, the clarified butter is the seed. In that he offers clarified butter after offering the sacrificial cake, they establish the seed right in the womb. Properly the seed poured by him is born, who knows thus. And in whatever deities he offers the sacrificial offerings, in them he prospers. Established in them, he goes to the heavenly world.

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Now comes this [four-day rite] belonging to Prajāpati.

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One who desires procreation should sacrifice with this.

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Prajāpati desired: 'May I become manifold, propagated with offspring and cattle!'

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He saw this four-day rite; he took it; he sacrificed with it. His stomas are these: the trivṛt and pañcadaśa, the saptadaśa and ekaviṃśa—deficient and redundant, pairs, procreative. One is deficient, the other redundant. Offspring and cattle are born from a deficient and redundant pair. The trivṛt and the pañcadaśa: that is a pair, a procreation. The saptadaśa and the ekaviṃśa: that is a pair, a procreation. [He thinks:] 'Whatever is a pair, a procreation, may that bring forth for me!' Then he was propagated manifold with offspring and cattle. Manifold with offspring and cattle is he born, who knows thus. And they say: 'He feared the scattering of those very offspring once created.' He saw this four-day sacrifice; he took it; he sacrificed with it. The two Agniṣṭomas are on both sides of it, the two Ukthyas in the middle. The Agniṣṭoma is the brahman; the Ukthyas are offspring and cattle. Thus by means of the brahman on both sides he encloses offspring and cattle, so they may not be scattered. The property of him who knows thus is not scattered.

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Now comes this Gliding-rite of Vasiṣṭha. Vasiṣṭha desired: 'May I glide through these worlds!' He saw this four-day sacrifice; he took it; he sacrificed with it. Then he glided through these worlds. Because he glided through these worlds, that is the gliding-nature of the Gliding-rite. He glides through these worlds, who knows thus. Three stomas of it, yoked, carry the day. Three by three of the yoked are best at carrying. By that which is yoked he goes to wherever he wishes to go. And they say: 'One desiring offspring should sacrifice with this.' A stoma is connected with a stoma in this rite. From a connected pair offspring and cattle are born, for the sake of procreation. Abandoning a stoma day by day they proceed; day by day they take up a stoma.

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Now comes this Four-stoma rite of Gautama.

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People did not put faith in Gautama:

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'A royal seer is unworthy of faith.'

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He desired: 'May they put faith in me; may I become worthy of faith!'

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He saw this four-day sacrifice;

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he took it;

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he sacrificed with it.

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Then they put faith in him; he became worthy of faith.

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Worthy of faith does he become, who knows thus.

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This is the Kṛtastoma. Faith is the highest throw of dice (kṛta). What they win and carry away with the kṛta-throw here, that indeed they carry away through faith; therefore it is the Kṛtastoma. This is the four-increasing rite of the Aṅgirases. The Ādityas went to the heavenly world by a two-increasing rite, the Aṅgirases by a four-increasing rite. By a four-increasing rite he goes to the heavenly world, who knows thus. Regarding this they say: 'The sacrificial performance is liable to fall away; [the sacrificer] is likely to go to that world before his full lifespan.' Because the chants are descending, it is thereby non-falling, and thereby life-bestowing. Now comes this Viśvajyotis rite. The gods desired: 'May we all become like light!' They saw this four-day sacrifice; they took it; they sacrificed with it. Then they all became like light. Therefore, even now, whichever of the gods they see, they say: 'We have seen as it were a light!' He who is desirous of spiritual luster should sacrifice with this. Like a light he shines, who prospers in spiritual luster. Through this he prospers in spiritual luster; he becomes possessed of spiritual luster.

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Now these five-day rites.

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Five are the victories.

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By five utterances, indeed, the gods conquered this [universe].

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[He thinks:] 'By as much as the gods conquered this, by so much may I conquer.'

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The sacrifice consists of five parts: [he thinks,] 'As great as is the measure of the sacrifice, that may I attain.' Cattle consist of five parts: [he thinks,] 'As great as is the measure of cattle, by so much may cattle wait upon me, being obtained.' Food consists of five parts: [he thinks,] 'As great as is the measure of food, by so much may food wait upon me, being obtained.' These are five days. The year has five seasons; the year is Prajāpati, the sacrifice. By this, he attains the year, Prajāpati, the sacrifice. The gods and the Asuras contended; they did not conquer by clubs or arrows. They said: 'We shall not conquer by clubs or arrows; let our victory be in speech alone, in the brahman.' They thought: 'Whichever of us shall speak first to the other, those shall overcome the others.' Those gods said to the Asuras: 'Speak first.' 'You indeed,' the Asuras said to the gods. Those gods saw this pair of speech.

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'One [masculine] is ours,' said the gods; 'one [feminine] is ours,' said the Asuras.

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The gods spoke of the mind; the Asuras, of speech.

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Those gods, by the mind alone, wrested speech from the Asuras.

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Therefore, whatever one grasps with the mind, that one speaks with speech.

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'Two [masculine] are ours,' said the gods; 'two [feminine] are ours,' said the Asuras.

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The gods spoke of the out-breath and the in-breath; the Asuras, of day and night. Those gods, by the out-breath and the in-breath, wrested day and night from the Asuras. Therefore, living for a long time, one breathes through many days and nights. 'Three [masculine] are ours,' said the gods; 'three [feminine] are ours,' said the Asuras. The gods spoke of these three worlds; the Asuras, of the three sciences. Those gods, by these worlds, wrested the three sciences from the Asuras. Therefore, these sciences are expounded in these very worlds. 'Four [masculine] are ours,' said the gods; 'four [feminine] are ours,' said the Asuras. The gods spoke of four-footed cattle; the Asuras, of the four quarters. Those gods, by the four-footed cattle, wrested the four quarters from the Asuras. Therefore, into whichever quarter one who has cattle leads [them], he follows along all of it as conquered, prepared, and established. 'Five are ours,' said the gods, speaking of the seasons. Then the Asuras found nothing; for there is no feminine form for 'five.' The Asuras, finding no support, saying only 'five, five,' were defeated. Then indeed the gods flourished and the Asuras were defeated. He prospers himself, and his hateful rival is defeated, who knows this.

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These utterances are indeed a conquest; the five-day rite is a conquest. He conquers, he conquers, who knows this. That indeed is the conquest of all for one, the total defeat for the other. With this, indeed, the gods conquered everything from the Asuras; the Asuras lost everything. He conquers entirely the hateful rival, and his hateful rival loses everything, who knows this. Now, these [days] are continuous. Just as timbers are bound together by a strap, of a chariot or of a cart, so the five-day rite is continuous with stomas. The stomas, indeed, are the breaths; a person is continuous with the breaths. He is extended, who knows this. Two by two, yoked stomas carry his day. Of yoked ones, two by two carry best. With a yoked one, he goes wherever he desires to go.

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Now, for him who has this three-day rite consisting of Jyotis, Gauḥ, and Āyus, the twenty-five-fold Mahāvrata,

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and the all-stoma Atirātra—one desiring food should sacrifice with it.

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Regarding this, they say: 'The Mahāvrata is not to be undertaken before a year.'

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As to this three-day rite consisting of Jyotis, Gauḥ, and Āyus: this world is Jyotis, this [intermediate world] is Gauḥ, yonder [world] is Āyus.

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These worlds are the seasons, the year.

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The seasons, the year, ripen all food; they approach that food as won by the year. The Mahāvrata is twenty-five-fold; food is twenty-five-fold, for the attainment of food. The Atirātra contains all stomas, for winning and overstepping all worlds; for all this is indeed the stomas. And [they think:] 'Those stomas which we have approached one by one, having accomplished them together, having been established in them, may we reach the conclusion.' Now, for him who has this three-day rite consisting of the Trivṛt, Pañcadaśa, and Saptadaśa [stomas], the twenty-five-fold Mahāvrata, and the all-stoma Atirātra—one desiring food should sacrifice with it. Regarding this, they say: 'The Mahāvrata is not to be undertaken before a year.' As to this three-day rite consisting of the Trivṛt, Pañcadaśa, and Saptadaśa: this world is the Trivṛt, this [intermediate world] is the Pañcadaśa, yonder [world] is the Saptadaśa. These worlds are the seasons, the year. The seasons, the year, ripen all food; they approach that food as won by the year. The Mahāvrata is twenty-five-fold; food is twenty-five-fold, for the attainment of food. The Atirātra contains all stomas, for winning and overstepping all worlds; for all this is indeed the stomas. And [they think:] 'Those stomas which we have approached one by one, having accomplished them together, having been established in them, may we reach the conclusion.'

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Now, for whom there is this three-day rite consisting of the Jyotis, Go, and Āyus [days], a twenty-fourth day, and an Atirātra with all the stomas: one who desires, 'May the Mahāvrata be approached by me indirectly,' should sacrifice with this. In that there is a twenty-fourth day, thereby indeed the Mahāvrata is approached by him indirectly. Furthermore, whatever hiṃkāra, prastāva, or pratihāra occurs there, thereby the twenty-fifth is attained by him. There is an Atirātra with all the stomas, for conquering and striding across all the worlds; for all this is indeed the stomas. And also [he thinks], 'Having prospered together with those individual stomas which we have approached, establishing ourselves in them, let us reach the end.' Now, for whom there is this three-day rite consisting of the Trivṛt, Pañcadaśa, and Saptadaśa [days], a twenty-fourth day, and a Jyotiratirātra: one who desires, 'May the Mahāvrata be approached by me indirectly,' should sacrifice with this. In that there is a twenty-fourth day, thereby indeed the Mahāvrata is approached by him indirectly. Furthermore, whatever hiṃkāra, prastāva, or pratihāra occurs there, thereby the twenty-fifth is attained by him. There is a Jyotiratirātra; this indeed is the known divine ford, that is, the Jyotiratirātra. [He thinks], 'By the known divine ford, uninjured, may we uninjured reach the end.'

2-8.295.p1

Now, for whom there are two Jyotiṣṭoma Agniṣṭomas on either side, and the Go and Āyus Ukthyas in between,

2-8.295.p2

with a Jyotiratirātra in the middle: one desiring procreation should sacrifice with this.

2-8.295.p3

This indeed is complete procreation, namely the Jyotiratirātra.

2-8.295.p4

And procreation is from the middle of oneself.

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In that the Jyotiratirātra is in the middle, he places procreation right in the middle of himself; he becomes manifold,

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he is procreated.

2-8.295.p7

The Go and Āyus are the two Ukthyas in between.

2-8.295.p8

Ukthas are indeed cattle.

2-8.295.p9

Their stoma verses are five hundred.

2-8.295.p10

With cattle, indeed, he grasps his offspring on both sides.

2-8.295.p11

The two Jyotiṣṭoma Agniṣṭomas are on either side.

2-8.296

Brahman, indeed, is the Jyotiragniṣṭoma. With brahman, indeed, he grasps offspring and cattle on both sides so that they are not scattered; property is not scattered away from him who knows thus. Now, for whom there are two Jyotiragniṣṭomas on either side, and the Go and Āyus Ukthyas in between, with a Jyotiragniṣṭoma in the middle: one who desires, 'May a possessor of spiritual luster be born in my offspring,' should sacrifice with this. Splendor, indeed, is spiritual luster; [it is] the Jyotiragniṣṭoma. And procreation is from the middle of oneself. In that the Jyotiragniṣṭoma is in the middle, he places light right in the middle of himself; a possessor of spiritual luster is indeed born in his offspring. The Go and Āyus are the two Ukthyas in between. Ukthas are indeed cattle. Their stoma verses are five hundred. With cattle, indeed, he grasps on both sides the offspring endowed with spiritual luster. Two Jyotiratirātras are on either side. These two worlds, indeed, are the two Atirātras. With these two worlds, indeed, he grasps offspring and cattle on both sides so that they are not scattered; property is not scattered away from him who knows thus.

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Now these six-day rites. The Maruts indeed desired: 'May we be the strongest, mightiest, most numerous, and most full of vital power among the gods; may we conquer the heavenly world.' They saw this six-day sacrifice; they took it; they sacrificed with it. Thereupon indeed they became the strongest, mightiest, most numerous, and most full of vital power among the gods; they conquered the heavenly world. He becomes the strongest, mightiest, most numerous, and most full of vital power among his own people, and conquers the heavenly world, who knows thus. They proceed with the Pṛṣṭhya six-day rite. Prosperity, indeed, the highest summit, is the pṛṣṭhas. He mounts indeed upon prosperity, the highest summit, the pṛṣṭhas. Force, indeed, vital power, is the pṛṣṭhas. With force and vital power they proceed. The heavenly world, indeed, is the pṛṣṭhas. To the heavenly world indeed they proceed ascending. Their consecration is at the place where the Sarasvatī sinks down; they consecrate themselves on the southern bank.

2-8.297.p1

The sadas hall and the havirdhāna shed have wheels; the sacrificial post has a mortar for its base, for stepping upward, for non-falling.

2-8.297.p2

For if they were to sit there as if performing [ordinarily], that would be their falling down.

2-8.297.p3

They proceed by the cast of a wooden peg.

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These casts of a peg are indeed the strides of the heavenly world. They proceed striding along the strides of that very heavenly world. They proceed slaying and shouting. That which is slain and shouted at is indeed the form of strength. They proceed along the Sarasvatī. The Sarasvatī is speech; speech is the path leading to the gods. Along the path leading to the gods they proceed. They proceed upstream. The heavenly world is indeed, as it were, upstream. They reach that very heavenly world. They proceed northeastward. The heavenly world is indeed, as it were, northeastward. To that very heavenly world they proceed ascending. They proceed as far as Plakṣa Prāsravaṇa. That indeed is the end of speech, namely Plakṣa Prāsravaṇa. Where the end of speech is, there is the heavenly world. To that very heavenly world they go.

2-8.298.p1

As the Maruts were sacrificing with this, Indra and Agni noticed: 'If these Maruts complete this, the Maruts

2-8.298.p2

alone will become all this.'

2-8.298.p3

They won from them a thousand [cattle], the serving-provision of the sacrificial session.

2-8.298.p4

They took it away from them as booty.

2-8.298.p5

It was their evil that they tore away thereby.

2-8.298.p6

Therefore, one should not desire [a share] of captured booty, lest one think, 'May I not partake of evil.'

2-8.299

By the loss inflicted by those two, they indeed succeeded. They rose up, saying: 'We have succeeded.' Their completions are these: that they finish [the rite], that is one; that one of them dies, that is one; that ten cows become a hundred, that is one; that a hundred cows become a thousand, that is one. Formerly, the householders of Sthūra [sacrificed] with this. The archers among the Trikartas or the Salvas arose on all sides and defeated them. They killed their sacrificial patron. Weeping, they sat down around their killed sacrificial patron. But Dhruvagopa recognized him running away by his resemblance alone. From the Āhavanīya fire itself he mounted upward to the heavenly world. He said: 'Do not weep! He whom you weep for, that very one has mounted from the Āhavanīya fire upward to the heavenly world.' Those of them whom they killed there went to the heavenly world. Now, those who were left behind are these days rather praised among the descendants of Sthūra; for prior to that, they were rather wretched villages. Therefore, they recount the Sthaura [rite] as the Peg-Casting Rite.

2-8.299.p1

Now, as for this [sacrifice] where the Viśvajit and Abhijit are the two Atirātras on both sides, with Gauḥ-Āyus, Gauḥ-Āyus—

2-8.299.p2

four Ukthyas in the middle—those desirous of cattle should undertake it.

2-8.299.p3

This world, indeed, is the Abhijit; that [world] is the Viśvajit.

2-8.299.p4

Then there are these four Ukthyas in the middle.

2-8.299.p5

Cattle, indeed, are the ukthas.

2-8.299.p6

Their stotriya verses are a thousand.

2-8.299.p7

Thus, by means of both this world and that one, they enclose these cattle on both sides; they obtain cattle.

2-8.299.p8

They become rich in cattle.

2-8.299.p9

By this very [rite], indeed, Indra and Agni conquered the thousand of the Maruts. Indra, indeed,

2-8.299.p10

invigorated the thousand of the Maruts.

2-8.299.p11

Agni is the Abhijit, Indra is the Viśvajit.

2-8.300

Then there are these four Ukthyas in the middle.
Cattle, indeed, are the ukthas.
Their stotriya verses are a thousand.
Indra and Agni, indeed, took the thousand, having enclosed it on both sides.
Cattle, enclosed on both sides by both these worlds and by Indra and Agni,
wait upon him who knows thus.
For them, there is Parīṇad, a small lake in the southern part of Kurukṣetra, for their consecration.
They go eastward through Kurukṣetra.
This, indeed, is the sacrificial ground of the gods, namely Kurukṣetra.
It is through the sacrificial ground of the gods that they go.
Their purificatory bath is the Yamunā.
The heavenly world, indeed, is the Yamunā.
It is to the heavenly world that they go.
Now, as for this [rite] where there is a three-day period going upward and a three-day period going backward: he who should desire, 'May I go to the heavenly world,
[yet] may I stand firm in this world,' let him sacrifice with this.
By the three-day period he goes upward from here to the heavenly world; by the three-day period he descends backward from there.
He goes to the heavenly world; he stands firm in this world.
Moreover, he knows: 'The one who was that [person], I am this [person].' He is born again into this very world.

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Now these seven-day rites.
Seven, indeed, are the meters.
The meters, indeed, are all speech.
He who attains prosperity attains the sovereignty and lordship of speech.
[Thinking,] 'May I attain the sovereignty and lordship of speech,'
he therefore sacrifices with a seven-day rite.
Seven, indeed, are the breaths.
Cattle and offspring wait upon [a man], held fast by the breaths.
[Thinking,] 'By whichever breaths offspring and cattle are held fast and wait upon [one], by those breaths may offspring and cattle wait upon me held fast,'
[he sacrifices with it]. By the breaths, indeed, the gods went to the heavenly world.
[Thinking,] 'By whichever breaths the gods went to the heavenly world, by those breaths may I go to the heavenly world,' [he sacrifices with it].
Seven, indeed, are the breaths in the head.
These breaths in the head are free from evil.
[Thinking,] 'According to the measure of those breaths that are free from evil, let me extend the sacrifice,' [he sacrifices with it].
The Seven Ṛṣis, indeed, desirous of prosperity, performed ascetic toil.
They saw this seven-day sacrifice.
They brought it.
They sacrificed with it.

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They became sharers of the days.
Then, day by day, one after another of them prospered: one on one day, one on one day, one on one day.
That, truly, is the best of prosperities, that is the holiest of worlds, which the Seven Ṛṣis prospered by this.
[Thinking,] 'May I prosper in that which is the best of prosperities, that which is the holiest of worlds, which the Seven Ṛṣis prospered by this,'
he therefore sacrifices with a seven-day rite.
These become seven days, seven stomas.
A stoma carries each day, a stoma each day, a stoma each day.
That, indeed, is the perfection of the days, that different stomas carry them.
That which is the perfection of the days is thus brought about.
And all seven of them, being combined, correspond to the twenty-one-fold [stoma]: the trivṛt and the trayastriṃśa make two twenty-one-folds; the pañcadaśa and the triṇava make two twenty-one-folds; the saptadaśa and the pañcaviṃśa make two twenty-one-folds; the twenty-one-fold is the twenty-one-fold itself.
Twelve months, five seasons, these three worlds: that sun is the twenty-first.
To companionship in the world of this [sun] go those who sacrifice with the seven-day rite.
Complying with this, their world prospers.
He goes to this, he attains companionship in the world of this, who knows thus.

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With this very [rite], indeed, Janaka Vaideha desired to sacrifice.
When the Brahmins of the Kuru-Pañcālas said to him, 'Let us sacrifice for you with this sacrifice; let us sacrifice for you with this sacrifice,'
he said: 'No.
There was no Brahmin among you more devoted to brahman than he who arranged this sacrificial rite for me.
Sacrifice for me with this very one.'
'So be it,' [they said].
With that very [rite] they sacrificed for him.
It is that very Pṛṣṭhya Ṣaḍaha, [along with] the twenty-five-fold Mahāvrata.
From that they enter directly upon the night.
Prosperity, indeed, the highest summit, is the pṛṣṭhas.
It is prosperity, the highest summit, the pṛṣṭhas, that he ascends to.
Food, indeed, is the Mahāvrata, for the securing of proper food.
Regarding this they say: 'The Mahāvrata is not to be undertaken before a year.'
Now, in that it is the Pṛṣṭhya Ṣaḍaha: the seasons, indeed, are the pṛṣṭhas.
The year is the seasons.
The year ripens all proper food; it is food conquered by the year that they attain.
The twenty-five-fold is the Mahāvrata; food, indeed, is the twenty-five-fold, for the securing of proper food.

2-8.303.p1

Regarding this they say: 'This day occupies the place of a day-and-night; this day is an Agniṣṭoma.'

2-8.303.p2

And regarding this they also say: 'This Agniṣṭoma, indeed, is the year.'

2-8.303.p3

The year is Prajāpati.

2-8.303.p4

Belonging to Prajāpati is the Mahāvrata; the chants of the Agniṣṭoma-sāman should be twenty-five-fold.

2-8.303.p5

'Then they should descend to the night with twenty-one-fold Ukthyas,' [they say].

2-8.303.p6

In this way these two sacrificial rites are distinguished.

2-8.303.p7

Now, regarding that rite of which the stomas of the Pṛṣṭhya Ṣaḍaha [are used], with the Mahāvrata on the fifth day,

2-8.303.p8

and the Viśvajit Sarvapṛṣṭha Atirātra—with this Kratu Kārīrādi sacrificed, desirous of prosperity, desirous of proper food.

2-8.304

"The pṛṣṭhya six-day period is indeed the body, [and] the Mahāvrata is food.
I shall place food right in the middle of my body; so I shall be an eater of food, the foremost among my own people," [he thought].
"Moreover, the pṛṣṭhya six-day period is indeed the year;
therefore food, enclosed by the year, will be at my disposal," [he thought].
There is the Viśvajit-Sarvapṛṣṭha Atirātra.
Fortune, indeed, is the summit, the pṛṣṭhas.
"And so I shall step up to fortune, to the summit, to the pṛṣṭhas," [he thought].
To him, however, a Brahmin said: "As long as he lives, he will indeed be an eater of food, the foremost among his own people,
but he will die headless.
For this Mahāvrata is indeed the head of the sacrifice.
Just as if one were to cut off the head and hide it in the armpits, it would not stick—such a deed he has done," he said.
"They who know will cut off his head."
And it happened just like that.
As long as Kratu Kārīrādi lived, he was indeed an eater of food, the foremost among his own people,
but he died headless.
For his own relatives, who knew, cut off his head.
Indeed, this sacrificial rite is auspicious, but one should sacrifice with it under a supervisor.

2-8.305

Now this is the Babara seven-day rite.
Its first day is seventeenfold; then the ninefold; then the fifteenfold; then the twenty-onefold; then the twenty-sevenfold; then the thirty-threefold; the Jyotir-Atirātra.
With this he sacrificed, desiring fortune, desiring food.
"The pṛṣṭhya six-day period is the body," [he thought].
"The ninefold is the mouth; the seventeenfold is food.
I shall place food right at the beginning, in the mouth; so I shall be an eater of food, the foremost among my own people," [he thought].
"Moreover, the pṛṣṭhya six-day period is indeed the year; therefore food, obtained in front of the year, will be at my disposal," [he thought].
The Jyotir-Atirātra [is the final day].
This is indeed the known ford of the gods, namely the Jyotir-Atirātra.
"By the known ford of the gods, unharmed, I shall unharmed reach the completion," [he thought]. To him, his own pupil prophesied:

2-8.306

—Govarna Khālateya [prophesied]: "He will become worse off.
Right at the beginning he placed food in the mouth.
When food reaches the mouth, it rots right there: whether he swallows, it rots; whether he spits, it rots. He made the food rot; he will become worse off."
And it happened just like that.
He indeed became worse off.
They said to him: "This own pupil of yours, Govarna Khālateya—he indeed prophesied against you."
He said to him: "You, then, sacrifice for me with this sacrifice!"
"So be it," he said.
"Just as one would repair a damaged chariot or a cart, so shall I repair you."
For him he made the first day ninefold, then fifteenfold, then twenty-onefold, then twenty-sevenfold, then thirty-threefold, then seventeenfold, then seventeenfold.
Two seventeenfold [days] following each other.
With this Govarna Khālateya made his teacher sacrifice.
"The pṛṣṭhya six-day period is indeed the body; the seventeenfold is food.
He will step up to food from above the body itself.
And obtained above, food will be at your disposal; from the seventeenfold, from food to food, your offspring will become eaters of food," he said.

2-8.307

These descendants of Babara are indeed commendable among the Kurus.
He used to walk around at that sacrificial ground, [saying]: "This I sacrificed; this I did not sacrifice."
Now, concerning this [rite] of which there is the three-day period [consisting of] Jyotis, Go, and Āyus; the Viśvajit-Sarvapṛṣṭhya; the Ukthya with the Ṣoḍaśin; the Chandoma-Pavamāna; the all-stoma Ukthya; the twenty-fivefold Mahāvrata; and the Jyotir-Atirātra: whoever should desire, "Having undertaken the Abhiplava, having undertaken the Pṛṣṭhas, having undertaken the Chandomas, may the Mahāvrata be undertaken by me," he should sacrifice with this.
Having undertaken the Abhiplava, having undertaken the Pṛṣṭhas, having undertaken the Chandomas, the Mahāvrata is undertaken by him. Food, indeed, is the Mahāvrata, for the obtaining of food.
Regarding this they say: "The Mahāvrata should not be undertaken before a year."
As to why there is the pṛṣṭhya six-day period: the pṛṣṭhas are the seasons;
the seasons are the year.
The year ripens all food; they approach that food as won by the year.
The twenty-fivefold Mahāvrata: the twenty-fivefold is indeed food, for the obtaining of food.
The Jyotir-Atirātra [is the concluding day].
This is indeed the known ford of the gods, namely the Jyotir-Atirātra.
"By the known ford of the gods, unharmed, I shall unharmed attain the completion," [he thinks].

2-8.307.p1

There is the pṛṣṭhya six-day period; then as to what the seventh day is: its Bahiṣpavamāna is twenty-fourfold;

2-8.307.p2

the subsequent stotras are thirty-threefold; the Mahāvrata is twenty-fivefold; the Agniṣṭoma-sāman is thirty-fourfold.

2-8.307.p3

The sacrifice, as it were, is exhausted when this pṛṣṭhya six-day period is exhausted.

2-8.307.p4

As to why the Bahiṣpavamāna of the seventh day is twenty-fourfold: twenty-four half-months are the year;

2-8.307.p5

the year is the sacrifice; it is the sacrifice itself that they take hold of at the opening of the sacrifice.

2-8.307.p6

Moreover, the Gāyatrī has twenty-four syllables.

2-8.307.p7

By Gāyatrī verses they spread out again the exhausted sacrificial rite.

2-8.308

Therefore, one is able to raise up an exhausted sacrificial rite by means of another Gāyatrī.
The subsequent stotras are thirty-threefold; thirty-three, indeed, are the deities, for the attainment of the deities.
The Mahāvrata is twenty-fivefold; the twenty-fivefold is indeed food, for the obtaining of food.
The Agniṣṭoma-sāman is thirty-fourfold.
Thirty-three, indeed, are the deities;
Prajāpati is the thirty-fourth.
He establishes himself at the end of the sacrifice in those deities accompanied by Prajāpati.
There is the pṛṣṭhya six-day period itself; then as to what the seventh day is: its pavamāna chants are twenty-fourfold; the recurring [stotra] is thirty-threefold; the Mahāvrata is twenty-fivefold; the Agniṣṭoma-sāman is thirty-fourfold.
The sacrifice, as it were, is exhausted when this pṛṣṭhya six-day period is exhausted.
As to why the pavamāna chants of the seventh day are twenty-fourfold: [it is so that] at each pressing-mouth the sacrifice may be taken hold of by us.
The recurring [stotra] is thirty-threefold; thirty-three, indeed, are the deities, for the attainment of the deities.
The Mahāvrata is twenty-fivefold; the twenty-fivefold is indeed food, for the obtaining of food.
The Agniṣṭoma-sāman is thirty-fourfold.
Thirty-three, indeed, are the deities;
Prajāpati is the thirty-fourth.
He establishes himself at the end of the sacrifice in those deities accompanied by Prajāpati.

2-8.308.p1

There is the pṛṣṭhya six-day period itself; then as to what the seventh day is: that whole [day] is twenty-fourfold; the Mahāvrata is twenty-fivefold;

2-8.308.p2

the Agniṣṭoma-sāman is thirty-fourfold.

2-8.308.p3

The sacrifice is, as it were, reached when this pṛṣṭhya six-day rite is reached.

2-8.309

Now, that the seventh day is entirely twenty-four-fold, is so that the sacrifice may be undertaken with an entire day. The twenty-five-fold is the Mahāvrata; food indeed is the twenty-five-fold, for the attainment of food. The thirty-four-fold is the Agniṣṭoma sāman; thirty-three indeed are the deities, Prajāpati is the thirty-fourth; thus at the end of the sacrifice he firmly establishes himself in deities that include Prajāpati. The six-day rite is indeed the pṛṣṭhya; now as for the seventh day, its pavamāna [lauds] are chandomas, the thirty-four-fold is recurring, the twenty-five-fold is the Mahāvrata, and the thirty-three-fold is the Agniṣṭoma sāman. He who should desire: 'Having approached the pṛṣṭhas, having approached the chandomas, may the Mahāvrata be approached by me,' should sacrifice with this. Having approached the pṛṣṭhas, having approached the chandomas, the Mahāvrata is indeed approached by him; food indeed is the Mahāvrata, for the attainment of food. The thirty-four-fold is recurring; thirty-three indeed are the deities, Prajāpati is the thirty-fourth; he firmly establishes himself in deities that include Prajāpati. The twenty-five-fold is the Mahāvrata; food indeed is the twenty-five-fold, for the attainment of food. The thirty-three-fold is the Agniṣṭoma sāman; thirty-three indeed are the deities, for the attainment of the deities.

2-8.309.p1

Now these are the two Saṃsaṅgya [rites].

2-8.309.p2

Jamadagni was the domestic priest of the Māhīnas.

2-8.309.p3

He surpassed them in wealth.

2-8.310

They sought to harm him. He reflected: 'How now might I slay seven of their domestic cattle each day?' He saw these two sacrifices. He brought them; he sacrificed with them. Then indeed he slew seven of their domestic cattle each day. This is that unbreached thunderbolt. With this unbreached thunderbolt he hurled [destruction] against them. Just as one might crush sesame seeds with a wooden pestle, so indeed dawn broke upon them, crushed and unburied. He who has a rival, who performs black magic, who contends, should sacrifice with these two. With this unbreached thunderbolt he slays the hateful, evil rival. And they also say: 'One who desires offspring should sacrifice with these two.' The stoma is here linked to the stoma; from a linked pair, offspring and cattle are born, verily for propagation. Then this seventh day becomes seventeen-fold. On it they approach the Mahāvrata. Prajāpati is seventeen-fold; food is the Mahāvrata; they provide Prajāpati with food in his own domain.

2-8.310.p1

Now these eight-night rites.

2-8.310.p2

Bṛhaspati desired: 'May I be brilliant, endowed with spiritual luster, may I attain fame among the gods.'

2-8.310.p3

He saw this eight-night sacrifice.

2-8.310.p4

He brought it.

2-8.310.p5

He sacrificed with it.

2-8.310.p6

Then indeed he became brilliant, endowed with spiritual luster, and attained fame among the gods.

2-8.310.p7

For he attained fame when he obtained the office of domestic priest among them.

2-8.310.p8

He becomes brilliant, endowed with spiritual luster, and attains fame among the gods, who knows thus.

2-8.310.p9

And they also say: 'One who desires a full life-span should sacrifice with this.'

2-8.310.p10

The Gāyatrī is breath.

2-8.310.p11

This sacrifice has conformed to the Gāyatrī.

2-8.310.p12

Therefore indeed one who desires a full life-span should sacrifice with this.

2-8.310.p13

And they also say: 'One who desires cattle should sacrifice with this.'

2-8.310.p14

The Gāyatrī has eight syllables.

2-8.311

Cattle have eight hooves; cattle are the Gāyatrī; this sacrifice has conformed to the Gāyatrī. Therefore indeed one who desires cattle should sacrifice with this. Prajāpati desired: 'May I go from this world to yonder world.' He saw this eight-night sacrifice. He brought it; he sacrificed with it. Then indeed he attained (āṣṭa) yonder world from this world. In that he attained yonder world from this world, that is the nature of the eight-night rite (aṣṭarātratva) of the eight-night rites. He reaches yonder world from this world, who knows thus. As to that, they say: 'In accordance with what is the eight-night rite?' He should say: 'The quarters.' In accordance with the quarters indeed is the eight-night rite. There are four quarters and four intermediate regions; the upward direction is the ninth. There are these eight days; the night is the ninth. By this he prospers in the quarters; having established himself in the quarters, he goes to the heavenly world.

2-8.312

Now, he whose [rite] has the Jyotiragniṣṭoma, the pṛṣṭhya six-day rite, and the Jyotiragniṣṭoma—he who should desire: 'May I be brilliant, endowed with spiritual luster in this world, may I go to the heavenly world, may I be brilliant, endowed with spiritual luster in yonder world,' should sacrifice with this. In that the Jyotiragniṣṭoma is at the beginning, brilliance and spiritual luster are the Jyotiragniṣṭoma; thereby he becomes brilliant and endowed with spiritual luster in this world. The pṛṣṭhya six-day rite follows; the pṛṣṭhya six-day rite is the heavenly world; by it he goes to the heavenly world. The Jyotiragniṣṭoma is at the end; brilliance and spiritual luster are the Jyotiragniṣṭoma; thereby he becomes endowed with spiritual luster in yonder world. Now, he whose [rite] has the Jyotiratirātra, the pṛṣṭhya six-day rite, and the Jyotiratirātra—he who should desire: 'May I be firmly established in this world, may I go to the heavenly world, may I be firmly established in yonder world,' should sacrifice with this. In that the Jyotiratirātra is at the beginning, a complete support is the Jyotiratirātra; thereby he is firmly established in this world. The pṛṣṭhya six-day rite follows; the pṛṣṭhya six-day rite is the heavenly world; by it he goes to the heavenly world. The Jyotiratirātra is at the end; a complete support is the Jyotiratirātra; thereby he is firmly established in yonder world.

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