Jaiminīya (Talavakāra) Brāhmaṇa 20
English (machine translation) 20
- Language
- English
Contents
- 20.91 — 7 parts
- 20.94 — 7 parts
- 20.95 — 15 parts
- 20.96 — 4 parts
- 20.98 — 6 parts
- 20.100 — 15 parts
- 20.102 — 5 parts
- 20.103 — 11 parts
- 20.112 — 5 parts
- 20.113 — 2 parts
- 20.114 — 8 parts
- 20.117 — 26 parts
- 20.118 — 1 part
20.91
Now the Yaṇvasantani sāman: from the fifth day the gods fashioned the sixth day. The fifth day is as if with a gap. When they praise at the beginning of the midday purifying laud with the Yaṇvasantani, it is for the continuity of the day, for the gaplessness of the day. He who knows this stands firm. Prajāpati created cattle; created, they went away from him. He desired: "May I hold the cattle in myself." He saw this sāman; with it he held the cattle in himself. In that he held (ayacchat) the cattle in himself, that is the yaṇva-nature of the Yaṇva. The Udgātṛ is this Prajāpati; he holds the cattle in himself by means of the Yaṇva. The fifth day is the central turning day of the twelve-day rite. The Yaṇvasantani is at the beginning, the Santani at the end. By means of the Yaṇvasantani they continue the earlier three-day period, and by the Santani the subsequent one.
20.91.p1
Indra could not endure the limits.
20.91.p2
He desired: "May I endure the limits."
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He saw this sāman.
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With it he sang praise.
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Then indeed he endured the limits.
20.91.p6
In that this sāman is [used], it is for the enduring of the limits.
20.91.p7
For it he chants the prastāva three times; he responds once; they join in the finale three times.
20.92
These amount to seven. The Śakvarī verses have seven padas; cattle belong to the Śākvara; foot by foot he holds them firmly. The Śakvarīs are cattle. The Yaṇvasantani is at the beginning, the Santani at the end, for enclosing cattle. Just as one would stretch an enclosure around a pen with a fence or a rope, so indeed he encloses cattle against loss. His property is not lost, who knows this. The Śakvarīs are waters. The Yaṇvasantani is at the beginning, the Santani at the end, for enclosing the waters. Therefore the waters flow enclosed. These two are the banks of the waters. If these two were not there, this whole swelling of water would wipe away, as if a dam burst; so this is for non-destruction. Of this Yaṇvasantani, having reached the iḷā in the middle, they reach an additional iḷā at the end. It is the visible form of the Śakvarī verses on a Śākvara day; therefore it is complete in form.
20.93
Now the Śākala sāman: Śakala saw the fifth day as connected with the Rathantara in form; therefore it is performed on the Rathantara day. Śakala, desiring food, performed austerities. He saw this sāman. With it he sang praise. Then indeed he obtained food. This [sāman] has [the quality] that as one gives, so it is. It has a hiṃkāra; the hiṃkāra is food. With "hum" food is given. This sāman is the obtaining of food. He obtains food and becomes an eater of food, the best among his own people, who knows this. Moreover, whatever cruel act, as it were, is done on this day prior to the Śakvarī verses, they pacify it with this hiṃkāra. And because Śakala saw it, therefore it is called the Śākala.
20.94
Now the Vārśa [sāman].
Vṛśa Jāna was the family priest of King Triyaruṇa Traivṛṣṇa, the descendant of Ikṣvāku.
Now formerly priests used to guide the reins of the chariots for the kings, as overseers, lest he commit an evil deed.
While the two were driving fast, they severed with the chariot wheel a Brahmin boy who was playing on the road.
The other [king] urged [the horses] forward while driving fast, but the other [priest] pulled [them] back.
Having reached him, he could not pull [the horses] back in time.
Right there the two severed him.
Concerning this, the two disputed: 'You are the killer! You are the killer!'
Vṛśa, throwing down the reins and stepping down, said: 'You are the killer!'
'No,' he said.
'He who holds the reins of the chariot, he rules the chariot.
You are the killer!'
'No,' the other said; 'I pulled back, whereas you urged [them] forward. You alone are the killer!'
20.94.p1
They said, 'Let us two ask [for arbitration].'
20.94.p2
The two went to the Ikṣvākus for a decision.
20.94.p3
The Ikṣvākus said: 'He indeed who holds the reins of the chariot, he rules the chariot.
20.94.p4
You alone are the killer!' Thus they decided against Vṛśa alone.
20.94.p5
He desired: 'May I go out from here; may I find a way, a protector;
20.94.p6
may this boy live again.'
20.94.p7
He saw this sāman.
20.95
With it he revived him:
'Towards you [I summon] strength that brings delight,'
for the breaths are strength;
he thus placed the breaths into him.
'Today we choose the conveyer of oblations,
protecting, much-desired, pleasant, choice, wise, insightful;
protecting, much-desired, wealth, thoughtful, O one of good skill, extend [life];
protecting, much-desired.'
Man indeed is protected;
thereby he then revived him.
This is a sāman that is a medicine, an expiation.
He indeed made that a medicine, an expiation.
They make a medicine, an expiation with this.
And it is a obtainer of desires.
For he desired this desire;
that desire of his was fulfilled.
Whatever desire one has when praising with this sāman, that desire of his is fulfilled.
20.95.p1
Enraged, he departed to another community,
20.95.p2
[thinking:] 'They have spoken untruth against me.'
20.95.p3
The heat of Agni departed from those Ikṣvākus.
20.95.p4
The porridge which they set over [the fire] in the evening was cooked [only] in the morning;
20.95.p5
that which [they set over] in the morning, in the evening.
20.95.p6
They said: 'We have wronged a Brahmin unjustly;
20.95.p7
the heat of our fire has departed.
20.95.p8
Come, let us conciliate him.'
20.95.p9
They conciliated him.
20.95.p10
He came, just as a Brahmin would come when conciliated by a king.
20.95.p11
Having arrived, he desired: 'May I perceive this heat of Agni.'
20.95.p12
He saw this sāman.
20.95.p13
He sang upon it.
20.95.p14
Then he saw: 'A female goblin is this wife of Triyaruṇa;
20.95.p15
she sits upon it, having covered it with a cushion.'
20.96
He pronounced over it:
'The young mother bears the child hidden, wrapped up; she does not give it to the father;
people do not perceive his face, resting in front in the fire-drill.
What is this child, O young woman, which you, a tormentress, bear? The queen has brought him forth;
for many autumns the embryo grew; I saw him born when the mother brought him forth.
Agni shines out with great light, making all things visible by his might;
he overcomes hostile, ill-willed wiles; he sharpens his horns to pierce the rakṣas.
And may the roars of Agni be in heaven, with sharp weapons to slay the rakṣas;
even in his exhilaration his flames shatter; the godless obstructors do not ward him off.'
Thus the heat of this fire, rushing upwards, completely burned her up.
Thereupon they distributed the heat of Agni according to their proper places;
Agni cooked for them in the proper manner.
This is a sāman of splendor and spiritual luster.
By it, indeed, they found the departed heat of Agni.
Splendid, possessing spiritual luster, and radiant does he become who knows thus.
It has a base of one and a half Iḷās; it is the visible form of the Śakvarī verses on the Śākvara day.
Thereby it is endowed with form.
Because Vṛśa saw it, therefore it is called the Vārśa.
20.96.p1
'Soma, pressed by the pressers,'—
20.96.p2
this is the form of the boundaries.
20.96.p3
'Over the backs of the sheep,'—
20.96.p4
thus [verses] containing 'cow' and 'cattle' occur for the securing of cattle,
20.97
for cattle are this day.
'As if into the ocean the enclosures have gone, the exhilarating [drops] hasten for intoxication,'—
thus [verses] containing 'ocean' occur,
for waters are this day.
They have deficient syllables:
some padas have seven syllables, some nine syllables,
some eleven syllables, some twelve syllables;
thus, in progressive order, they attain the form of the Śakvarī verses.
Upon them [is sung] the Ānūpa sāman, possessing non-incitement, having the form of boundaries.
From that which is not incited indeed are offspring and cattle brought forth.
He propagates with offspring and cattle who knows thus.
Anūpa Dhītona desired: 'May I secure both the spiritual power and the temporal power; being a king, may I be a seer.'
He saw this sāman.
With it he praised.
Then he secured both the spiritual power and the temporal power; being a king, he became a seer.
He secures both the spiritual power and the temporal power, and being a king becomes a seer, who knows thus.
Because Anūpa Dhītona saw it, therefore it is called the Ānūpa.
20.98
Now the Mānava [sāman] with a word-finale, in the Rathantara mode;
therefore it is performed on a Rathantara day.
Manu desired: 'May I multiply with offspring and cattle; may I create human offspring.'
He saw this sāman.
With it he praised.
Then indeed he multiplied with offspring and cattle;
these are the human offspring.
He multiplies with offspring and cattle who knows thus.
Moreover they say: rakṣases sought to slay these offspring of his after they were created.
He desired: 'May I slay the rakṣases.'
He saw this sāman.
With it he praised:
'Agni, Manu has set you down as a light for all people;
shine, O Kanva, born of Ṛta, grown strong, whom the settlements revere.
Impetuous and strong are the flames of Agni, terrible, not to be confronted;
ever burn down all the voracious sorcerers, those possessed of rakṣases!'
Thus he smote away their rakṣases.
And that is the smiting away of rakṣases.
He strikes away the rakṣas, evil, who knows thus.
20.98.p1
A flood wiped out these worlds.
20.98.p2
Manu thought: 'This indeed has become this!' [i.e., a desolation].
20.98.p3
He desired: 'May I go out from here; may I find a way, a firm foundation.'
20.98.p4
He saw these two sāmans.
20.98.p5
With the two he praised.
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The two, having become two golden boats, floated up to him.
20.99
He stepped onto the two of them; they ferried him across. Thereupon he indeed found a path and a firm foundation. He who knows this finds a path and a firm foundation. And because Manu saw [them], therefore they are named the Mānavas. Now [follows] the Vāmra. It is an undertaking of the sacrifice, a turning back. One undertakes the sixth day and runs back to the fourth. By undertakings indeed the gods excluded the Asuras from the sacrifice. Vamra Vaikhānasa, desiring cattle, performed ascetic penance. He saw this sāman; with it he praised. Having reached this iḷā in the middle, he reached an adhyardhā-iḷā at the end. Cattle are indeed iḷā; the adhyardhā-iḷā is abundance. Thereupon he obtained an abundance of cattle in proper order. So this is a cattle-gaining sāman. He who knows this obtains an abundance of cattle in proper order. And because Vamra Vaikhānasa saw [it], therefore it is named the Vāmra.
20.100
Then [follows] the Āgneya with three nidhanas for the proper ordering of the pressings. By means of the pavamāna, food is given to the gods. It has its nidhana in the middle, for the distinction of food. Agni desired: 'May I be an eater of food, the best of my own [people].' So this sāman is an acquisition of food. He who knows this acquires food, becomes an eater of food and the best among his own [people]. And because Agni saw [it], therefore it is named the Āgneya with three nidhanas.
20.100.p1
They also call it the Sākamaśva.
20.100.p2
Kakṣīvant asked Priyamedha:
20.100.p3
"Being kindled, did you not blaze up, O Priyamedha?"
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He did not comprehend this [question] of his.
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He said: "May [someone] among my offspring reply to you."
20.100.p6
Now Kakṣīvant had a mungoose-skin bag full of either priyaṅgu grains or sand.
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From these he used to throw out one [grain] year by year.
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So much life had been given to him.
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And as the ninth, Sākamaśva was born from Priyamedha.
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He desired: 'May I go to that which has been spoken; may I find a path and an answer.'
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He saw this sāman.
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He sang over it.
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Thence he saw the answer.
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He ran toward Kakṣīvant.
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Seeing him running, [Kakṣīvant] said to him: "Throw this bag of mine into the water! I see him who
20.101
will answer back and question me." Then he came right up to him. He said: "He who makes a verse but not a sāman, he, though kindled, has not blazed up. But he who makes both a verse and a sāman, he, being kindled, has blazed up. This I answer to you; this did my father, this my grandfather, this my great-grandfather!" Thus indeed he traced it back from Priyamedha. So this sāman is fiery energy and spiritual luster. By this indeed he struck away the evil of his forefathers. He who knows this becomes possessed of fiery energy and spiritual luster, and strikes away the evil of his forefathers. And because Sākamaśva saw [it], therefore it is named the Sākamaśva. [The verses begin:] 'Which, O Soma, wonderful and praiseworthy...' Thus they contain the word 'wonderful' (citra); cattle are indeed of wonderful form. Cattle are this day; it is for the acquisition of cattle. Regarding this they say: 'These [priests] go away from the triṣṭubh, the end of the pavamāna, when they make the end on gāyatrī verses.' They contain the word 'bull' (vṛṣan). The word 'bull' is indeed the characteristic of the triṣṭubh; thereby they do not go away from the triṣṭubh, the end of the pavamāna.
20.102
On them [they sing] the Śaiśava. The Śaiśava is indeed peace. In that they praise with the Śaiśava, it is solely for peace. Moreover, they say: 'By means of the Śaiśava, turning round, Indra slew Vṛtra with the Śakvarī verses.' That indeed is the Śaiśava-nature of the Śaiśava. And it slays rivals. He who knows this slays his hateful rival. Prajāpati's eye swelled; it fell away. He desired: 'May my eye re-enter me.' He saw this sāman; with it he praised. Thereupon the eye re-entered him. Becoming a pure horse, it re-entered him. That light is indeed the eye; light indeed then entered him. So this sāman brings sight. His eye does not fail until old age, who knows this.
20.102.p1
Now [follow] the Mahānāmnī verses.
20.102.p2
Offspring are propagated in succession to the Mahānāmnīs.
20.102.p3
Cattle have constant calves.
20.102.p4
These Mahānāmnīs are burdens to be borne.
20.102.p5
Therefore pregnant human beings look less radiant.
20.103
For that constant burden of theirs is to be carried. Cattle are born with constant calves; therefore pregnant cattle look more radiant, for that constant embryo of theirs is [regarded] by the mother. Now the Vāmadevya: the Vāmadevya is indeed cattle; having praised with it, they indeed become rich in cattle. Now the Bārhadgira and the Rāyovājīya are composed in the paṅkti meter on a paṅkti-day; cattle are indeed fivefold (pāṅkta). Cattle are this day, solely for the acquisition of cattle. And they possess the word 'atha' and have the adhyardhā-iḷā; they are the manifest form of the Śakvarīs on the Śākvara day; thereby they are rich in form. Regarding this they say: 'He today would bathe enjoying, who would find on the other side a firm foundation and a crossing from these.' The Śakvarīs are indeed cows. That which is the word 'atha' and the adhyardhā-iḷā is their firm foundation and crossing on the other side. By means of the definitive Śakvarīs he crosses over evil and attains prosperity, who knows this. Then the sāman of the Acchāvāka is accompanied by iḷā. Cattle are indeed iḷā; in cattle they thus find a firm foundation.
20.103.p1
The gods and the Asuras were contending.
20.103.p2
Those gods ran up to Prajāpati [saying]: "Give us that meter which is not exhausted,
20.103.p3
by which we may overcome the Asuras."
20.103.p4
He practiced ascetic toil.
20.103.p5
Having practiced ascetic toil, he perceived within himself a thrilling sensation (siṃsimāyat).
20.103.p6
Because he perceived a thrilling sensation within himself, that is the simā-nature of the Simās.
20.103.p7
He said to them: "Be created!"
20.103.p8
[They said:] "By means of what?"
20.103.p9
[He said:] "By whatever you desire."
20.103.p10
They were created, having risen upward as the very thrill (simānam).
20.103.p11
That indeed is their simā-nature.
20.104
He measured them out.
Into them he laid the threefold Veda.
He extended them.
Into them he laid these three worlds.
He extended them.
He said: "Great indeed has this measure (māna) of theirs become!"
Because he said, "Great indeed has this measure of theirs become," that is the mahāmānī-nature of the Mahāmānīs.
Mahāmānīs indeed are these by name.
They are cryptically called "Mahānāmnīs."
He gave them to the gods.
With them the gods praised today;
they were able (aśaknuvan) tomorrow.
Now, because having praised today they were able tomorrow, that is the śakvarī-nature of the Śakvarīs.
He is able to do whatever he strives for, who knows thus.
The gods could not hold them up.
They gave them back to Prajāpati himself.
Having lived with Prajāpati for a year, they walked away.
He said: "Why have you walked away?"
20.105
They said: "You do know our Indra-sounds.
Give them to us, with which we may have sound.
May that Brahmin have sound who knows us."
To them he gave these Indra-sounds:
what is the sound of fire, what of a chariot, that he gave to this one [earth];
what is the sound of wind, what of birds, that he gave to this one [atmosphere];
what is the sound of the rain-cloud, what of the drum, that he gave to that one [sky].
These indeed are their Indra-sounds.
Having lived [with him] for a year, they walked away.
He said: "Why have you walked away?"
They said: "You do know our Indra-sports.
Give them to us, with which we may play.
May that Brahmin play with offspring and cattle who knows us."
To them he gave these Indra-sports, [namely the words] 'Indrā! Indrā! Indrā!'.
These indeed are their Indra-sports.
Having lived [with him] for a year, they walked away.
He said: "Why have you walked away?"
20.106
They said: "You do know our forms.
Give them to us, with which we may have form.
May that Brahmin have form who knows us."
To them he gave forms:
what is the form of this [earth] when its dust has been laid in the rainy season, when it is first coming to life,
that he gave to this one;
and what is the form of the atmosphere when its dust has been laid in the rainy season, that he gave to that one.
These indeed are their forms.
Having lived [with him] for a year, they walked away.
He said: "Why have you walked away?"
They said: "You do know our names.
Give them to us, with which we may have names.
May that Brahmin have name[s] who knows us."
To them he gave names:
"You are Bhūḥ," he said to this one; "You are Bhuvaḥ," to this one; "You are Svaḥ," to that one.
These indeed are their names.
Having lived [with him] for a year, they walked away.
He said: "Why have you walked away?"
20.107
They said: "You do know our calves.
Give them to us, with which we may have calves.
May that Brahmin have calves who knows us."
To them he gave calves:
fire indeed he gave to this one, wind to the atmosphere, the sun to that one.
These indeed are their calves.
Having lived [with him] for a year, they walked away.
He said: "Why have you walked away?"
They said: "You do know our bulls.
Give them to us, with which we may have bulls.
May that Brahmin have bulls who knows us."
To them he gave bulls, [namely] these 'atha'-sounds (athakārān).
These indeed are their bulls.
Having lived [with him] for a year, they walked away.
He said: "Why have you walked away?"
20.108
They said: "You do know our single form.
Give it to us, with which we may have form.
May that Brahmin have form who knows us."
To them he gave this single form, [namely] the waters.
This indeed is their single form, namely the waters.
Having lived [with him] for a year, they walked away.
He said: "Why have you walked away?"
They said: "You do know our single name.
Give it to us, with which we may have a name.
May that Brahmin have a name who knows us."
To them he gave this single name, [namely] 'Indrās'.
This indeed is their single name, namely 'Indrās'.
Having lived [with him] for a year, they walked away.
He said: "Why have you walked away?"
20.109
They said: "You do know our satisfactions.
Give them to us, with which we may be satisfied.
May that Brahmin be satisfied with offspring and cattle who knows us."
To them he gave these satisfactions, [namely] these 'e'-sounds (ekārān).
These indeed are their satisfactions.
Having lived [with him] for a year, they walked away.
He said: "Why have you walked away?"
They said: "You do know our seed-plots, you know our granaries, you know our cow-pens.
Give them to us, with which we may possess seed-plots, possess granaries, possess cow-pens.
May that Brahmin possess seed-plots, possess granaries, possess cow-pens who knows us."
To them he gave speech.
Speech indeed does not leave anything here behind.
"evā hyevā" is their speech; "evā hyagnā" is bovine cattle; "evā hīndrā"
is equine cattle;
"evā hi pūṣan" is goats and sheep;
"evā hi devā" is an enclosure.
20.110
Now the Mahānāmnī verses.
The breaths, indeed, were seven in the beginning.
For them he measured out this seven-footed Śakvarī.
He who knows thus reaches the full span of life through the breaths.
From the seven-footed, [he measured out] the six-footed: the seasons, the year.
He who knows thus commits himself to the seasons.
From the six-footed, [he measured out] the five-footed: cattle, the Paṅkti.
He who knows thus becomes rich in cattle.
From the five-footed, [he measured out] the four-footed: speech, the Anuṣṭubh, firm support.
He who knows thus speaks with speech.
From the four-footed, [he measured out] the three-footed: fiery energy, spiritual luster, the Gāyatrī.
He who knows thus becomes endowed with fiery energy and spiritual luster.
From the three-footed, [he measured out] the two-footed: man.
Human slaughter does not slay him who knows thus.
From the two-footed, [he measured out] the one-footed: man indeed.
For two men follow one after the other, as it were.
Therefore man attends upon man; man becomes an attendant of man.
He finds attendants;
many become his attendants; human misfortune does not befall him who knows thus.
20.111
Having brought together all those meters, Indra slew Vṛtra with them.
Because they slew the great one (mahāntam), therefore they are the Mahānāmnīs.
Because he was able (aśaknot), therefore they are the Śakvarīs.
Because he made it intoxicating (maṭvī), therefore they are the Maṭvīs.
Because he split the boundary (sīmānam), therefore they are the Simās.
And moreover, he wiped them clean from the boundary itself.
For they call the best "sima".
He who knows thus becomes sima, the best among his own people.
These, indeed, are named "Indras".
When Indra desired pairing among the Mahānāmnīs, they said to him: "Give [it] to us!"
"What?"
"That name of yours."
He gave it to them.
Therefore these are named Indras.
For this is their dear, secret name, namely, "Indras".
He who, knowing this, avoids it—what is dear comes to him, he sees what is dear.
Therefore they are referred to cryptically as the Mahānāmnīs.
20.112
Yonder [sun] is indeed the great one.
These are his corresponding names.
He also avoids this name of his.
That which is laid down at the beginning as a two-footed [verse] is man.
Then the three verses that follow are cattle:
the rump is the first, the thighs are two.
Cattle are born facing away;
therefore it is called "having the rump first".
Then the three verses that follow are: the calf first, then the udder, then the man.
Then the three verses that follow are: these two, head and neck, are one, and the final verse is the Upaśa.
It came second behind, as it were; therefore, for a dear person, one should make the final one have two Upaśas.
This indeed is what is granted to them, studied, to be lived upon:
that the calf is first, then the udder, then the man; granted indeed to him is what is studied, to be lived upon.
Now, if he should desire concerning anyone: "May what is studied by him be ungranted, not to be lived upon,"
20.112.p1
he should place the udder first, then the calf, then the man.
20.112.p2
What is studied by him becomes ungranted, not to be lived upon.
20.112.p3
Now, if he should desire concerning anyone: "May he be without cattle," he should omit his calf.
20.112.p4
The calf, indeed, is cattle.
20.112.p5
He excludes him from cattle itself.
20.113
Now, if he should desire concerning anyone: "May Rudra appease his cattle," he should insert the man between the calf and the udder.
Rudra, indeed, is the man.
He thereby inserts Rudra into his cowpen.
This is the discussion.
Now, just as this known praise-song of theirs is, with that alone should the praise-song be sung.
This earth is the first Mahānāmnī; Agni is its Upaśa.
This [intermediate region] is the second; Vāyu is its Upaśa.
Yonder [sky] is the third; the sun and moon are its two Upaśas.
Whosoever knows their "heart-cleavers", his dwellings become threefold-walled, as if satisfied, unbruised within.
The sounds "e" (ekāra) are indeed their heart-cleavers.
Therefore, let him resort to the sound "e" from the heart; they satisfy cattle.
Now, whosoever knows their ornaments, in his dwellings they sit adorning the Soma stalk, gold, a golden ornament, an elephant, a mule-chariot, a horse-chariot.
The stomas, indeed, are their ornaments.
He should sing as though ornamenting them, as though embellishing them.
These forms, unbought, wait upon him who knows thus.
20.113.p1
The Mahānāmnīs, indeed, are the waters.
20.113.p2
The sun is their calf.
20.114
So the waters that run eastward run desiring to reach this [sun] as it rises;
and those that run westward run desiring to reach this [sun] as it sets.
If they should ask: "These waters that run day after day, desiring to reach whom do they run?"
"This one!" is the only answer to that.
Moreover, they say: "Vāyu is the calf of the Mahānāmnīs;
for he warms these worlds, these directions."
And these worlds are the Mahānāmnīs.
Therefore, when the east wind blows, they hope for rain.
Like a cow given away that would not yield milk, such is it when the east wind blows and then it does not rain.
Cattle, indeed, are the Mahānāmnīs;
the cowpen is the Purīṣa.
Regarding this they say: "One should praise first with the Purīṣa, then with the Mahānāmnīs;
for the dwelling place is first, then the cattle;
for cattle gather toward the dwelling place."
And regarding this they also say: "The cow-dung (purīṣa) belongs to the cattle;
if there were no cattle, there would be no cow-dung.
When a man finds cattle, then he builds a cowpen around them for protection.
Therefore, one should sing praise with the Mahānāmnīs first."
20.114.p1
Regarding this they say: "One should sing praise with the Purīṣa only once, after [all of them] have been praised together; or indeed cattle of many kinds,
20.114.p2
coming from various directions, gather at one and the same cowpen."
20.114.p3
Since creatures are twofold in that manner,
20.114.p4
one should sing praise with the Purīṣa course by course.
20.114.p5
Thus indeed all of them come to have a pen.
20.114.p6
There are six Purīṣas.
20.114.p7
One should sing praise with the Purīṣa course by course.
20.114.p8
Thus indeed all of them come to have a pen.
20.115
The purīṣas are six. Cattle are indeed iḷā; the purīṣa is a dwelling place. They establish these cattle right in their dwelling place. Placing water near, they praise for the wholeness of the sāman. This is indeed the complete form of the Mahānāmnīs: water. They should stir them for the perfection of form. Regarding this they say: 'Where should one pour these?' This is their discussion: having poured [them] into the vasatīvarī waters and pressed the soma, they should drink. But their [drink] becomes as if stirred, exhausted; they pour exhausted [waters] into unexhausted ones. Moreover, they say: 'They should mix the sacrificial cakes of the third pressing with them.' The sacrificer is indeed the sacrificial cake; water is food. Thereby one unites the sacrificer with food. However, scabies is likely to afflict the sacrificer tomorrow in his later life, for they become as if scratching. Moreover, they say: 'One should pour it right into the pit (cātvāla).' The pit is indeed the womb of the sacrifice; water is seed; thus one deposits this seed right into the womb. His seed poured out is propagated immediately, who knows this.
20.116
Regarding this they say: 'The fires are distributed; the site is left over; embryos would dry up if one were to pour it into the pit (cātvāla). One should pour it out at the chanting-place (āstāva).' That hearth (dhiṣṇya) of both the Udgātṛ and the sacrificer is indeed the chanting-place; the chanting-place is a support. In this very support they thereby establish these desires. Having poured out as much of them there as desired, one should then pour them inside the enclosure-sticks (paridhi). Thus those [waters] become both offered and unoffered for them. Just as these two known breaths are indistinct, so these two, being hearths, are uncomprehended; being these two breaths, they are unpierced; being these two hearths, they are not distributed.
20.117
In the beginning, these worlds belonged to the Asuras. The gods were, as it were, dependent on them, relying on ascetic toil and faith. As they praised and wearied themselves, they placed brilliance, strength, faculty, and vital power into their own bodies. The Asuras wished to seize that from them. When it was about to be seized, they made it enter into the waters, [thinking,] 'Lest the Asuras find this.' Therefore even now, when enemies are approaching, people conceal their property, [thinking,] 'Lest enemies find this.' That strode away from the gods; it did not reach the Asuras. Those gods saw this toil of the year. Through it they toiled for it. It mounted upward. It stood touching (spṛṣṭa) heaven. Because it stood touching heaven, that is the touchingness of the touched (spṛṣṭa). These are indeed named the touched (spṛṣṭa); cryptically they are called pṛṣṭhas. Whoever knows thus touches all desires. Whatever he may desire, he should toil for a year: he surely secures it, for this toil is measured by a year.
20.117.p1
The waters were the wives of the gods.
20.117.p2
They desired union.
20.117.p3
The wind rolled over their back.
20.117.p4
They conceived an embryo.
20.117.p5
The gods said to them, 'Bring forth!'
20.117.p6
On the first day, they brought forth the Rathantara.
20.117.p7
After that the sound of the chariot was brought forth.
20.117.p8
Therefore, at the chant of the Rathantara, they make the sound of a chariot.
20.117.p9
They said, 'Bring forth further!'
20.117.p10
On the second day, they brought forth the Bṛhat.
20.117.p11
After that the sound of Parjanya was brought forth.
20.117.p12
Therefore, at the chant of the Bṛhat, they beat the kettledrums.
20.117.p13
Parjanya becomes rainy.
20.117.p14
They said, 'Bring forth further!'
20.117.p15
On the third day, they brought forth the Vairūpa.
20.117.p16
After that the sound of the village was brought forth.
20.117.p17
Therefore, at the chant of the Vairūpa, they make the sound of a village.
20.117.p18
They said, 'Bring forth further!'
20.117.p19
On the fourth day, they brought forth the Vairāja.
20.117.p20
After that the sound of fire was brought forth.
20.117.p21
Therefore, at the chant of the Vairāja, they churn fire.
20.117.p22
They said, 'Bring forth further!'
20.117.p23
On the fifth day, they brought forth the Śākvara.
20.117.p24
After that the sound of the waters was brought forth.
20.117.p25
Therefore, at the chant of the Śākvara, placing water near, they praise.
20.117.p26
They said, 'Bring forth further!'
20.118
On the sixth day, they brought forth the Raivata. / After that the sound of cattle was brought forth. / Therefore, at the chant of the Raivata, they make the sound of cattle: they make calves call out to their mothers. / They said, 'Bring forth further!' / 'Only this much!' they replied. / These, indeed, speak as the sounds of Indra for them. / In him the sounds of Indra speak, in him all auspicious speeches speak, who knows thus. / Those gods, grasping the Vāmadevya as a womb, mounted upward. / In the middle of this six-day pṛṣṭha rite they deposited this one. / Now, regarding the sāmans that have been chanted, the Vāmadevya is the rear guard for them; and regarding those that have not been chanted, it is the vanguard for them. / He who is the headman, the strongest of a village, with him as rear guard, with him as vanguard, they proceed. / He sacrifices with an uninjured sacrifice who knows thus. / For this reason, two draft-animals of a pair do not pull equally: one is always stronger at pulling. / Therefore the Vāmadevya is a pṛṣṭha, / for the pṛṣṭha bears against [the load]. / This is order; this is appeasement; this is a firm foundation; this sacrifice is indeed the Vāmadevya. / Therefore, with whatever day they chant, it glides alongside it, arranging and appeasing.
20.118.p1
'The stalk has been pressed for exhilaration'—in 'has been pressed' is the form of the Sīmans. / 'Skillful in the waters, mountain-dwelling, / like a falcon he has settled in the womb; / the bright sap, welcome to the gods, washed in the waters, pressed by men'—thus they contain [the word] 'water', / for this day belongs to the waters. / 'The cows sweeten [it] with their milk; / then they adorn him for immortality like a runner, a horse'—thus they contain [the word] 'cow' and contain [the word] 'cattle', to secure cattle, / for this day belongs to cattle. / 'The sap of sweetness in joint exhilaration'—thus they contain [the word] 'exhilaration'. / Exhilaration is sap. / This third pressing is, as it were, drained. / So, that these contain [the word] 'exhilaration', they thereby place sap into it; / with this, they swell it.
Linked texts (1)
- Jaiminīyabrāhmaṇa — Sanskrit