Jaiminīya (Talavakāra) Brāhmaṇa 30
English (machine translation) 30
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30.175
They thereby make cattle the counterparts of cattle;
they do not make them visible counterparts here.
Therefore cattle give birth to various forms: even a white [cow] gives birth to a black one, and a black one to a white one, and a red one to a dappled one, and a dappled one to a red one.
"Like courser horses seeking renown, / the Somas have stepped forward for wealth"—
thus they approach the form of the introductory rite;
for this day is introductory.
"Being urged on like chariots..."—
that which contains 'chariot' is indeed the form of the introductory rite.
"They have run into the hands, / like the prizes of the victorious; / like kings with praise, the Somas are anointed with milk"—
[verses] containing 'cow' and cattle are used, for securing cattle;
for the Chandomas are cattle.
"Like sacrifice with the seven nourishers..."—
thus they approach the form of the seventh day.
30.175.p1
It consists of nine verses.
30.175.p2
Nine indeed are the breaths in man.
30.175.p3
Thriving through breaths they proceed, establishing themselves in breaths.
30.175.p4
And thereby they do not deviate from the Trivṛt stoma.
30.175.p5
For whatever is an introductory rite is Trivṛt.
30.176
The introductory rite indeed is the subsequent nine-verse hymn;
successively thriving through breaths they proceed.
"Thy capacity that brings delight..."—
this is the closing verse, for the preservation of offspring, for the presence of cattle.
Regarding this they say: "When he crawls evenly along the tip of the spear-grass, where does his heat/ascetic toil go?"
They say: "Those with wings fly up.
How do the wingless break through?"
Indeed, those having the same introductory rite and the same concluding rite are like winged ones;
by these, this day is made winged; by these it flies up; by these it takes up the thirty-three-fold stoma.
Winged, he crosses beyond evil; winged, he attains prosperity, who knows thus. 'Forward' is the first [verse] of the Pavamāna [hymn], and it is as if the highest for this day.
Therefore birds [fly] properly with their two wings.
It is a twenty-four-fold stoma;
the year indeed consists of twenty-four half-months;
half-month by half-month they proceed, establishing themselves in the year.
Moreover, the Gāyatrī has twenty-four syllables;
Gāyatrī is brilliance and spiritual luster; establishing themselves in brilliance and spiritual luster they proceed.
30.176.p1
They say: "Three Vaiśvānara Atirātras should be performed in the twelve-day rite."
30.176.p2
Prāṇa is the first Vaiśvānara, apāna the second, vyāna the third.
30.176.p3
This twelve-day rite is speech stretched out.
30.176.p4
They might cut it off in you.
30.176.p5
Aryala Kāhoḷi approached it, saying: "Having conquered with three fronts..."
30.176.p6
A Brahmin said to him: "Properly he approached the breaths;
30.176.p7
he cut speech off."
30.176.p8
They indeed completely cut off his family.
30.176.p9
Aryala Kāhoḷi approached it, saying: "Having conquered with three fronts..."
30.176.p10
A Brahmin said to him: "Properly he approached the breaths;
30.176.p11
he cut speech off."
30.176.p12
His family was indeed cut off.
30.176.p13
Yet he lived for a long time.
30.176.p14
And later on he caused it to be connected continuously.
30.176.p15
"Head of heaven, navel/spoke of the earth..."—
30.177
in this form should Vaiśvānara be performed;
thereby he does not cut speech off, nor does he exclude Agni Vaiśvānara.
"Bring forth for your bright gleam..."—
[verses] containing 'forward' (pra) should be used;
this day is indeed to be led forward;
'forward' (pra) is the form of Gāyatrī;
by the form of Gāyatrī they go forward.
More forms were missed;
the other forms are indeed more.
When he says: "Head of heaven, navel/spoke of the earth...",
the Atirātra belongs to Heaven and Earth; the Atirātra is performed in this form.
"Agni Vaiśvānara, born in the cosmic order..."—
Agni Vaiśvānara becomes visibly manifest.
"The sage, the sovereign, the guest of men..."—
this is the midday pressing.
"The gods generated a vessel in the mouth..."—
thus they approach the third pressing of the sixth day.
30.178
That was the lowest [element] that the gods saw in the sacrifice. They are, as it were, past it now. Therefore, they approach it again in this way for continuity. Those gods said, "If these two Atirātras are not a sacrificial session, with what shall we cover the body of Agni Vaiśvānara?" They said, "Whichever of ours are these final, unexhausted, highest secret bodies, with them let us cover [it]." "Head of heaven, navel of earth"—that is the final, unexhausted, highest secret body of heaven and earth. "Vaiśvānara, Agni born in the sacred order"—that is the final, unexhausted, highest secret body of Agni Vaiśvānara. "Vaiśvānara, Agni born in the sacred order"—that is the final, unexhausted, highest secret body of Agni Vaiśvānara. "The sage, the sovereign ruler, guest of men"—that is the final, unexhausted, highest secret body among Indra's verses containing [the word] "sovereign ruler". "As a vessel in the mouth the gods generated [him]"—that is the final, unexhausted, highest secret body of the All-Gods.
30.178.p1
Just as one puts garments around a person who has put on a garment [and is cold], as garments having endings, exactly so does he clothe him.
30.178.p2
Then with these final, unexhausted bodies the gods covered the body of Agni Vaiśvānara.
30.178.p3
In the very same way, they cover [it] now.
30.179
Indeed, when the Agniṣṭoma is concluded, all six Ukthas depart. They depart when this six-day rite is concluded. They are yoked again in this very Āgneya-ājyastotra. "Head of heaven, navel of earth"—thereby the Dyāvāpṛthivīya [Uktha] is yoked. "Vaiśvānara"—thereby the Vaiśvānarīya is yoked. "Agni born in the sacred order"—thereby the Jātavedasīya is yoked. "The sage, the sovereign ruler, guest of men"—thereby the Marutvatīya and Niṣkevalya are yoked. "As a vessel in the mouth the gods generated [him]"—thereby the Ājya and Pra-uga are yoked. Thus these Ukthas are yoked again. For this three-day period extends downwards. Therefore, it is: "Head of heaven, navel of earth." That [sky] above is the head of heaven, this [earth] is the navel of earth.
30.179.p1
"Sing forth for Mitra"
30.179.p2
—this becomes the Maitrāvaruṇa [hymn].
30.179.p3
Thereby they take on the form of the introductory rite.
30.179.p4
For this day is an introductory rite.
30.179.p5
"Sovereign rulers, whose origin is ghee, both Mitra and Varuṇa"
30.180
—thereby they take on the form of both the Bṛhat and the Rathantara. Both the Bṛhat and the Rathantara are performed here. "Indra, come, of radiant shine! Indra, come, impelled by prayer! Indra, come, pressing forward!"—it contains "come, come". With "come, come, come" they advance before those yoked. As one would advance before yoked [beasts] with "come, come", such is it. Because on the third day there is the Aindrāgna [hymn], the Ājya chants are of equal ending. These two, namely the Pṛṣṭhya-ṣaḍaha and the Chandomas, are like two different villages. Just as two different villages might dwell in safety by interchanging friends, such is it when the Ājya chants have equal endings. Some, indeed, make them with unequal endings; therefore, they should be made with equal endings. It is a twenty-four-fold stoma; the year has twenty-four half-months; thus they advance, establishing themselves in the year half-month by half-month. And also the Gāyatrī has twenty-four syllables; the Gāyatrī is fiery splendor and spiritual luster; thus they advance, establishing themselves in fiery splendor and spiritual luster.
30.181
Indeed, the odd-numbered stomas end in an even number, and those that end in an even number are odd-numbered. The domestic cattle follow the odd-numbered stomas, and the wild beasts follow those that end in an even number. Because the final sāman of the odd-numbered stomas is even-numbered, therefore domestic animals carry when yoked. And because the final sāman of the even-numbered stomas is odd-numbered, therefore wild animals wander around [without being] yoked. And because on the tenth day there are the fifteen-fold and thirty-three-fold stomas, therefore the two biggest of beasts, the elephant and the camel, carry when yoked.
30.181.p1
"Flow, bull, in a stream"—for the midday purifying chant there are Gāyatrī verses containing [the word] "bull", which is the form of the Bṛhat. This day belongs to the Bṛhat. "And exhilarating for the Maruts"—they contain [the word] "having the Maruts". "Having the Maruts" is indeed the form of the midday; thus they do not deviate from the form of the midday. "Thee, supporter of the two bowls"—as this seventh day is, as it were, fallen away, that he says "Thee, supporter", is for support in the fire.
30.181.p3
Now the Santani sāman. Just as two men without a common abode separate and depart, so the sixth and seventh days separate and depart. Just as one would join a horse with a harness, so here is the Santani. Of it he sings the prelude once, he chants the response thrice, they chant the finale thrice. These amount to seven, the form of the seventh day, for the continuity of the seven-day period, for non-interruption.
Linked texts (1)
- Jaiminīyabrāhmaṇa — Sanskrit