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Jaiminīya (Talavakāra) Brāhmaṇa 25

English (machine translation) 25

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25.143

Now the Revatī verses.
Cattle indeed are these.
Cattle are the Revatī verses.
Cattle are this day.
Possessors of cattle indeed become those who have praised with this.
The Śakvarī verses formerly scorched this [world] with fiery energy.
They could not be touched because of their fiery energy.
The gods feared their burning down [the world].
They said, 'These will burn down all this!
Come, let us appease this [energy] of theirs.'
Out of them, they measured out two metrical quarters for one, and one for one.
For the one for which they measured out two, to it they joined this two-quartered [verse]; for the one [for which they measured out] one, to it the one-quartered [verse].
That became this three-quartered Gāyatrī.
Indeed, this is the same meter.
They arranged it into two parts, both for abundance and for appeasement.
He is born rich in offspring and cattle, who knows thus.

25.144

The gods fashioned the sixth day out of the fifth day. They sought an abode for it. They found the Revatī verses as its abode. He comes to possess an abode who knows thus. Cattle indeed are the Revatīs; the self is the midday pressing. Since they lead the Revatīs back to the midday pressing, they thereby establish cattle in the self. Cattle indeed are the Revatīs; the self is the midday pressing. Since they lead the Revatīs back to the midday pressing, they thereby establish milk in the self. Semen indeed is the Revatīs; the self is the midday pressing. Since they lead the Revatīs back to the midday pressing, they thereby establish semen in the self. Semen indeed is the Revatīs, and semen is the Raivata sāman. The finales of the Raivata sāman are thunderbolts indeed. So, if they should make the Raivata as the pṛṣṭha upon the Revatī verses, they would pierce the semen with a thunderbolt. In that they perform them before in the Pavamāna [laud], [they do so] thinking: 'Lest we pierce the semen with a thunderbolt.'

25.145

Milk indeed is the Revatīs; cattle are the fifth day. If they were separated by another sāman, milk would be separated from cattle. In that they are unseparated, thereby milk is unseparated from cattle. As to this they say: 'It is done redundantly, as it were, when they follow iḷās with iḷās; one should begin with the Iṣovṛdhīya to avoid redundancy.' But in that way milk would be separated from cattle. With a thunderbolt [one would say]: 'Lest we separate the semen with a thunderbolt,' one should begin with the Revatīs alone. And thus milk is not separated from cattle. The ṛc indeed is this world; the sāman is yonder world. Yonder Pavamāna world is indeed the domain of the gods. In that they shift them twofold, thereby they do not depart from both these worlds. The Revatīs indeed are waters; and the Raivata sāman is waters. In that they would make the Raivata the pṛṣṭha upon the Revatīs, they would sink in bottomless depth, they would not find support. In that the Vāravantīya becomes the pṛṣṭha, it is indeed for support. The pṛṣṭhas wear out, as it were, when they come to the sixth day. Indeed, no semen remains in what is worn out. In that the Vāravantīya becomes the pṛṣṭha, it is indeed for the propagation of the higher sacrifices.

25.145.p1

They cause cattle to low together with calves.

25.145.p2

Indeed, when cattle low together with calves, then they yield desires.

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The Revatīs become wish-yielding for him.

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He should cause [them] to low together during the Pavamāna [stotra] if he should desire: 'May they be wish-yielding for me in yonder world.'

25.145.p5

They become wish-yielding for him in yonder world indeed.

25.146

He should cause [them] to low together during the Abhyāvarti verses if he should desire: 'May they be wish-yielding for me in this world.' In this world indeed they become wish-yielding for him. He should cause [them] to low together in both places if he should desire: 'May they be wish-yielding for me in both worlds.' In both worlds indeed they become wish-yielding for him. As to this they say: 'From here should be the calves, from here the mothers. For waters flow northward; and these cattle are waters.' Regarding this they also say: 'From here alone should be the calves, from here the mothers. When a father settles a son away, he indeed settles him away to the north. Therefore the calves should be on the north, the mothers on the south.' The gods and the asuras contended for cattle. Those gods stood on the north with the calves, and the asuras on the south with the mothers. Those mothers broke through and ran toward the calves. The gods held the calves fast. Having joined them, they turned away from the asuras. With them they fled northward. He strips the cattle of his hateful rival who knows thus. Therefore the calves should be on the north alone, the mothers on the south.

25.146.p1

Now the Vājadāvarī verses.

25.146.p2

Vāja indeed is food; dāvarī is food.

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These are indeed for the obtainment of food.

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Prajāpati created creatures.

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He created them without food.

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They ran up to Prajāpati; to them he gave food by this very sāman.

25.146.p7

They said: 'He has given us vāja, food!'

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That is the nature of the Vājadāvarīs as Vājadāvarīs.

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That is this sāman for obtaining food.

25.147

He obtains food, he becomes an eater of food, the best among his own, who knows thus. Now the Sauparṇa: it is the grasping of the sacrifice. The sacrifice indeed departed from the gods. Having become an eagle, it flew about. Those gods desired: 'May we grasp the sacrifice.' They saw this sāman. With it they praised. With it they grasped the sacrifice. The sacrifice is departed, as it were, now on the sixth day. In that the Sauparṇa is here, it is indeed for grasping the sacrifice. And because they grasp it with this while it flies about having become an eagle, therefore it is called Sauparṇa. They also call it the Krauñca. Kruṅ Āṅgirasa found the day like a plow-pole (īṣyā). This day which is the sixth is like a plow-pole. Therefore it is performed on the sixth day. It is [composed] on iḷā; cattle indeed are iḷā. Cattle are this day; it is indeed for the obtainment of cattle.

25.148

Now the Iṣovṛdhīya having an external finale (bahirnidhana), belonging to the Bṛhat. Therefore it is performed on the Bṛhat day. The sixth day is for nourishment (iṣ); the seventh is for growth (vṛdh). From the sixth day indeed the seventh day is produced. In that [they say] 'iṣaḥ', thereby they generate the seventh day from the sixth day. In that [they say] 'vṛdhaḥ', because now they grew, as it were. Prajāpati created creatures. He created them without food, without food. Becoming hungry, they ate one another. That Prajāpati reflected: 'How indeed may these creatures of mine not hunger?' He saw this sāman. With it he touched them with the words 'iṣovṛdhīya'. Anointed with food, they grew for him. That is the nature of the Iṣovṛdhīya as Iṣovṛdhīya. Anointed with food indeed his dependents prosper who knows thus. It has a four-syllable finale. Cattle indeed are four-footed. Cattle are this day; it is indeed for the obtainment of cattle.

25.148.p1

'Being cleansed by nimble hands, in the ocean thou speedest the voice, wealth'—

25.148.p2

with [the syllable] 'ru', it is the form of the Revatīs.

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'Thou gushest abundantly with yellow hue, broad and bountiful, O Pavamāna'—

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'Purifying thyself through the sheep's wool filter, the bull Pavamāna roared in the wood'—

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thus [the verses] contain the word 'bull' (vṛṣan), which is the form of the Bṛhat.

25.148.p6

This day belongs to the Bṛhat.

25.149

'The appointed place of the gods, O soma Pavamāna, thou gushest [into], anointed with milk'—thus they contain cattle (gomat), they contain animals; it is indeed for the obtainment of cattle, for cattle are this day. Upon them the Sauṣāva is repetitious (abhyāsavat), the form of the Simās. The Revatīs indeed are the repetition of the Simās. They also call it Vasiṣṭha's Pippalī. Vasiṣṭha, being defeated, having lost his sons, desired: 'May I be propagated with much offspring and cattle.' He saw this sāman. With it he praised. Thereupon he was indeed propagated with much offspring and cattle. He said: 'It was indeed a berry (pippalī) by which I was propagated.' That is the nature of the Pippalīs as Pippalī. Pippalina is indeed its name, which is called Pippalī. Offspring is a berry (pippala); cattle are a berry; the heavenly world is a berry. In that there is the Pippalī, it is indeed for the obtainment of all this, for the attainment of this. In that it has the iḷā above (ūrdhveḷa), it is the form of the Bṛhat on the Bṛhat day. Thereby it is rich in form. And because Vasiṣṭha saw it, therefore it is called Vasiṣṭha's Pippalī.

25.150

Now the Aukṣṇorandhra.
Ukṣṇorandhra Kāvya desired: 'May I ascend up along the waters to the heavenly world; may I see my paths, an entry-way into the waters.'
He saw this sāman.
He praised with it.
Then indeed he ascended up along the waters to the heavenly world; he saw his paths, an entry-way into the waters.
He was indeed of the Romaṇvant country.
He was indeed Uśanas Kāvya.
He ascended up along the waters of the Yamunā to the heavenly world.
This is indeed a heaven-bestowing sāman.
He who knows this ascends up along the waters to the heavenly world.
Because Ukṣṇorandhra Kāvya saw it, therefore it is called the Aukṣṇorandhra.
Moreover, [it is called] the Āponiyāna, because he saw an entry-way into the waters.

25.151

Now the Vājajit.
Food indeed is booty (vāja).
When an ox, a horse, or a man is well-satisfied with food, then he becomes strong (vājī).
The gods and the asuras contended for food.
The gods desired: 'May we exclude the asuras from food.'
They saw this sāman.
They praised with it.
Saying 'Winner of booty, having conquered!', they excluded the asuras from food.
That is the booty-winning nature of the Vājajit.
This sāman is the securing of food.
He secures food, he cuts off the food of his hateful rival, who knows this.
It has a five-syllable finale.
The sacrifice is fivefold.
Those who come to this day go exceedingly beyond the measure of the sacrifice.
When it has a five-syllable finale, [it is because] the sacrifice is fivefold, [thinking]: 'Lest we exceed the full measure of the sacrifice.'

25.151.p1

Now the Varuṇasāman.

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King Varuṇa was on an equal revelry, as it were, with the other deities.

25.151.p3

He desired: 'May I be consecrated to the kingship of all the gods.'

25.152

He lived as a religious student with Prajāpati for a hundred years.
He told him this sāman: 'This indeed is my royal form. Go! The gods will make you king.'
He approached the gods.
Seeing him coming, the gods descended [from their seats] before him.
He said to them: 'Do not descend before me. You are indeed my brothers. As you are, such am I.'
'No,' they said, 'what is the form of our father Prajāpati, that we see in you.'
They descended before him.
For him they set down this royal throne.
Upon it they consecrated him: the Vasus for kingship, the Rudras for paramount rule, the Ādityas for self-rule, the All-Gods for universal empire, the Maruts for complete dominion, and the Sādhyas and Āptyas for supreme status.
This is the sāman of the consecration to prosperity.
He attains prosperity, he goes to kingship, who knows this.
Because King Varuṇa saw it, therefore it is called the Varuṇasāman.

25.152.p1

Now the Goṣṭha.

25.152.p2

This is the stall of the Śakvarī verses and of the Revatī verses.

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The stall is for the maintenance of cattle.

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In it cattle are held fast.

25.152.p5

He becomes possessed of cattle who knows this.

25.152.p6

Prajāpati created cattle.

25.152.p7

Once created, they ran away from him.

25.152.p8

He wished to ward them off with the first day.

25.152.p9

He did not ward them off.

25.152.p10

He did not ward them off with the second.

25.152.p11

He did not ward them off with the third.

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He did not ward them off with the fourth.

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He did not ward them off with the fifth.

25.152.p14

On the sixth day, he warded them off with this very sāman.

25.152.p15

He said: 'This sāman has indeed become a stall for my cattle.'

25.152.p16

That is the stall-nature of the Goṣṭha.

25.152.p17

This Goṣṭha is a sāman conducive to cattle.

25.153

In it cattle are held fast.
He becomes possessed of cattle who knows this.
Moreover, it is restrained, as it were: 'Here, refreshments! Here, refreshments!'
For by this [sāman] he then warded them off from in front.
'Him, the son of the river, the ten fingers cleanse…'—since it contains 'river', contains 'ocean', that is the form of this day.
This day has water as its share.
Regarding this they say: 'Those who make the conclusion on Gāyatrī verses go away from the Pavamāna [chants] of Triṣṭubh [meter].'
These [verses] contain Sūrya;
moreover, they are luminous (ṣandrīḥ).
Thereby they do not go away from the Pavamāna [chants] of Triṣṭubh [meter].
Upon them is the Vāmadevya with the word 'here' (ihavat).
Cattle are borders;
cattle are the Raivata;
cattle are the Vāmadevya with the word 'here'.
Praising with this, they become rich in cattle, as it were.
And it is restrained, as it were: 'Him, the ten fingers here cleanse, the son of the river, here…'
For by this very [sāman] he then warded them off from in front.

25.153.p1

'The wealthy ones, for our revelry together…'

25.153.p2

thus they are the Revatī verses.

25.153.p3

They enter upon the level from the level.

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The final verses of the midday [pressing] are Gāyatrī verses.

25.154

These are Gāyatrī verses.
Just as one would cross from the level to the level, such is that.
The other meters are now exhausted of strength; the Gāyatrī alone is not exhausted of strength.
Through exhausted chants, through exhausted recitations, the vaṣaṭ-call becomes exhausted.
Five days have seasons; the sixth is seasonless.
In that the Hotṛ priests make the vaṣaṭ-call separately for the seasonal offerings, by that very fact the sixth day is endowed with a season.
Upon them is the Vāravantīya.
This is indeed rich in wealth (raivatya), that the Vāravantīya is on the Revatī verses.
He becomes wealthy, a wealthy person of wealth is born to him, who, knowing this, praises with the Vāravantīya on the Revatī verses.
This is the great Raivatya, that the Vāravantīya is on the Revatī verses.
The sixth day is connected with the Bṛhatī.
By that very fact, the sixth day is made connected with the Bṛhatī.
This Pṛṣṭhya six-day rite is Agni Vaiśvānara.
The pṛṣṭhas are the seasons.
The seasons are the year.
The year is Agni Vaiśvānara.
If unappeased, he is capable of burning up.
In that the Vāravantīya becomes the pṛṣṭha, it is for the appeasement of Agni Vaiśvānara, not for burning.

25.154.p1

Prajāpati created this sacrifice, namely the Pṛṣṭhya six-day rite.

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Once created, it ran away.

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He wished to ward it off with the Rathantara.

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He did not ward it off.

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He did not ward it off with the Bṛhat.

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He did not ward it off with the Vairūpa.

25.154.p7

He did not ward it off with the Vairāja.

25.154.p8

He did not ward it off with the Mahānāmnī verses.

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He did not ward it off with the Revatī verses.

25.154.p10

He warded it off with the Vāravantīya alone.

25.154.p11

Because he warded it off (avārayata), that is the warding nature (vāravantīyatva) of the Vāravantīya.

25.154.p12

When the Vāravantīya becomes the pṛṣṭha, it is for warding off the sacrifice.

25.154.p13

Prajāpati created this sacrifice, namely the Pṛṣṭhya six-day rite.

25.155

For it he sought a support. For it he found the waters. In them he sought a support with the Rathantara; he did not find [it]. In them, with the Bṛhat, he did not find [it]. In them, with the Vairūpa, he did not find [it]. In them, with the Vairāja, he did not find [it]. In them, with the Mahānāmnīs, he did not find [it]. In them, with the Revatīs, he did not find [it] at all. In them, with the Vāravantīya, he indeed found [it]. In that he found [it], that is the Vāravantīya-nature of the Vāravantīya. In this [earth] they establish the sacrifice. Fire indeed is Vaiśvānara, which is the Vāravantīya; and the waters are the Revatīs. Therefore, when the Vāravantīya is [sung] upon the Revatīs, hence the waters have fire as their womb. The pṛṣṭhas, as it were, grow old when they come to the sixth day. Surely, no semen remains in an old man. In that the Vāravantīya is the pṛṣṭha, [it is] for the propagation of the further sacrificial rites.

25.155.p1

And concerning this, Abhipratārin said, lying decrepit:

25.155.p2

His sons were dividing the inheritance.

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There was a noise.

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"What is the noise?" [he asked].

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They said to him: "Sir, your sons are dividing the inheritance."

25.155.p6

He said: "I have heard well from the Brāhmaṇa of the pṛṣṭhas: while he is living, his sons

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come to [divide] the inheritance."

25.155.p8

"I have heard that well."

25.155.p9

This is just as they would come to the inheritance of one living: thus it is that, when it is the Raivata day, the Vāravantīya becomes the pṛṣṭha,

25.155.p10

it is.

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and they perform the other in the Pavamāna.

25.155.p12

Now Gaireya Āṣāḍhi asked Aṣāḍha Bhāllabeya: "Since there are these many sāmans,

25.155.p13

how is it that they were not sufficient for the sixth day?"

25.155.p14

He said: "Six kings like you are known among the Pañcālas."

25.155.p15

He said: "Thus you know [it] as deficient; we know [it] differently from that.

25.156

In that this non-pṛṣṭha [sāman], the Vāravantīya, is made a pṛṣṭha, thereby this day has not been exceeded." Then Naitatnava asked Āruṇi: "O Aruṇa Āruṇi, why do the Mahānāmnīs propagate, being non-implanters of semen, and why do the Revatīs not propagate, being implanters of semen? Because with the syllable 'ra' it utters semen first of all." To that he did not reply. Thereby he defeated him. If he had replied: "The Revatīs are semen, and the Raivata sāman is semen. There is no semen from semen; a son is the semen here. The pṛṣṭhas reach the end. When they come to the sixth day, they do not propagate beyond it. Therefore the Mahānāmnīs, though non-implanters of semen, propagate; and therefore the Revatīs, though implanters of semen, do not propagate." Now the Vāmadevya. The Vāmadevya is cattle. Possessing cattle they become, praising with it. "The maker of fair forms for aid"—by this beginning there are six-footed [verses] on the sixth day. Thereby the six-day periods are arranged.

25.156.p1

Upon them [is sung] the bull-like Raivata.

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These are cattle; the Revatīs are cattle; the bull is cattle.

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They release the bull among cattle for pairing, for propagation.

25.157

He propagates with a pair who knows thus. And they allot the greatest share to its forepart. Therefore cattle enjoy most with the forepart and the hindpart: they carry with the forepart, and they are milked with the hindpart, and they bring forth [young]. He secures both the milk of the cow and the milk of the draft-ox who knows thus. "Both, O Indra, the two rodasi"—thus there are six-footed [verses] on the sixth day. Thereby the six-day periods are arranged. The gods and the Asuras contended for cattle. Those Asuras entered into the ocean together with the cattle. Those gods desired: "May we take away the cattle of the Asuras." They saw these barbs, these verses: "The divine mother has brought forth, the auspicious mother has brought forth"—this is the form of the barb. With them they dragged up those cattle. These are the cattle-bringing verses. He secures cattle, he becomes rich in cattle, praising with these verses.

25.158

Upon them the Śyena, which conveys across, is performed so as not to be left behind. The falcon indeed is able to convey this day across. The gods, desirous of heaven, performed asceticism. They saw this sāman. With it they praised. Having become a falcon, it carried them to the heavenly world. Having gone to the heavenly world, they said: "Having indeed become a falcon, this sāman has carried us to the heavenly world." That is the falcon-nature of the Śyena. This is a heavenly sāman. He reaches the heavenly world who knows thus. Indra indeed, having become a falcon by this sāman, routed the Asuras. That again is the falcon-nature of the Śyena. And it is a slayer of the rival. He slays his hostile rival who knows thus. It becomes the Acchāvākasāman with the iḷā. Iḷā is cattle. In cattle they find support.

25.158.p1

"Flowing around, mountain-dwelling"—thus there are Gāyatrīs containing [the word] 'around' for the Ārbhava Pavamāna, the form of the end; for this day is the end. "Soma has flowed into the filter; you are the all-bestower in intoxications"—thus they contain [the word] 'intoxication'. Intoxication is sap. The third pressing is, as it were, drained. In that these contain [the word] 'intoxication', they place sap in it; they swell it with this. "You are an inspired seer, you are a sage"—thus there is [the word] 'you', the form of the Bṛhat; for this day belongs to the Bṛhat. "Sweetness is born through the plant; you are the all-bestower in intoxications; in you all, concordant"—thus they contain [the word] 'all'; for this day belongs to the All-Gods. "The gods have attained the drink; you are the all-bestower in intoxications"—thus they place the conclusion at the end. The sixth day is sap, for its non-overflowing.

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