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Jaiminīya (Talavakāra) Brāhmaṇa 32

English (machine translation) 32

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32.191

Now the Arka of Agni. An Āgneya sāman is performed on an Āgneya day. Āgneya is this day, which belongs to the Gāyatrī, for Agni is the Gāyatrī. In that the Arka of Agni is performed here, they enrich the day with its own form. By that enriched [day], there is prosperity for them in their own community. Moreover, the Arka is food, for the acquisition of food. Now the Somasāma. Soma is procreation; this day is procreation; thus procreation is performed in procreation. Moreover, Soma is the nobility; the nobleman indeed is the giver of food. [Thinking:] 'May he who is the giver of food bestow food upon us.' It has one and a half iḷās. Cattle are iḷā; the chandomas are cattle—for the acquisition of successive cattle.

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Now the Dakṣoṇidhana.

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Broken down, as it were, is this day which is the seventh.

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With the Dakṣoṇidhana they strengthen it.

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Prajāpati created creatures.

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He created them breathless.

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He desired: 'May these creatures of mine have breath!'

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He saw this sāman.

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With it he touched them, saying: 'For strength (dakṣāya)!'

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The breaths are indeed strengths (dakṣāḥ).

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He placed the breaths in them then.

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He places breaths in himself and in the sacrificer, who knows thus.

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And on this point Sudakṣiṇa Kṣaimi said: 'In his family they know the Mantha, but they do not know the Dakṣoṇidhana.'

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'Did they perform it at the beginning of the pavamāna?' 'How so?' 'For in your family they do not find the Mantha.' Therefore the Arka of Agni is to be performed on the first [verse]. 'This one pressed with a stream...'—this is the pragātha of the Santani. [Thinking:] 'Let us heal this day with a connected pragātha.' Broken down, as it were, is this day which is the seventh. They heal it with a connected pragātha. 'Through sheep's fleece flows the most intoxicating one, playing with waves, as it were, of water...'—now the Kakubh steps beyond the Kakubh, the Anuṣṭubh beyond the Anuṣṭubh. This Kakubh, being such, becomes a Triṣṭubh. Thereby it steps beyond. It takes hold of the eighth day. 'You who cut out with power the hidden cows within the rock... toward the pen full of cattle, full of horses, do you break through, bold one, like an armored warrior'—[verses with these words] contain [the words] 'cattle' and 'beasts', for the acquisition of cattle; for the chandomas are cattle.

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On them [is sung] the Śārkara. All beings praised Indra.

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Śarkara the dolphin did not desire to praise him.

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[Indra] said to him: 'Praise me!'

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He said: 'I will not praise you.'

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'I move about in the ocean within the waters, diving down. Being of such a kind, should I praise you?'

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Parjanya with rain caused him to float upward onto the desert.

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He showed him only water [from afar].

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He dried him completely with wind from the north.

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Lying dried up, he realized: 'Since I have fallen into this state, Indra indeed has done this to me. Come, let me praise him! Praised, he will float me back down to the ocean.' He saw this mantra. With it he praised him: 'Who brought forth to us this and that wealth previously, him indeed do I praise, Indra as a friend for help.' He said to him: 'With what desire do you praise me?' He replied: 'Float me back down into this very ocean!' Parjanya with rain floated him back down to the ocean. This is a healing, expiatory sāman. Being a remedy, he made that expiation. A remedy, an expiation they make with this. Moreover, it is a winner of desires. He indeed desired this desire; that desire was fulfilled for him. Whatever desire one has when one praises with this sāman, that desire is fulfilled for him.

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By that very mantra he stepped up to the heavenly world.

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He rises as this [constellation] the Dolphin (Śarkara).

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This is his [sāman] that leads to heaven.

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He attains the heavenly world who knows thus.

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The chandomas are indeed an ocean.

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The dolphin is indeed able to ferry across the ocean.

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Therefore, in that the Śārkara is here, it is for ferrying across the ocean.

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Then it becomes a repeated-struck (punarnitunna) meter.

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Wherever the gods found the sap of the meters, they made it repeated-struck; they struck it again. Drained, as it were, are these chandomas which have the third pressing as their seat; drained, as it were, is the third pressing. Therefore, in that the meter is repeated-struck, they place sap in the chandomas; this is the finding of sap. And it is composed in the Kakubh meter, ending in a svara. The svara is breath, the Kakubh of meters is man. Primacy is breath, primacy is man. Through primacy he joins primacy; through primacy he establishes himself. And because Śarkara the dolphin saw it, therefore it is called Śārkara. 'Friends, sit down; sing forth to the purifying one'—they contain [the preverb] 'pra' (pravat); thus they enter upon the form of the introductory rite, for this day is introductory. 'Adorn him with sacrifices, like a child, for glory'—thus they enter upon the form of cattle; a child belongs to cattle.

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On them [is sung] the Plava.

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Whoever indeed swims across the ocean without a boat does not attain the other side; but whoever swims across possessing a boat, he

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attains [the other side].

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The Chandoma days, indeed, are an ocean.

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Therefore, that there is the Plava [sāman], by this they indeed become possessors of a boat.

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The gods, desiring the heavenly world, performed austerities.

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They saw this sāman.

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With it they praised.

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It, having become a boat, carried them to the heavenly world.

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Having reached the heavenly world, they said: 'Having indeed become a boat for us, this sāman has conveyed [us] to the heavenly

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world.'

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That indeed is the boat-nature of the Plava.

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It is this heavenly sāman.

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He who knows this attains the heavenly world.

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They also call it the Plava of Vasiṣṭha.

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Vasiṣṭha desired: 'May I sail across all these worlds in safety.'

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He saw this sāman.

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With it he praised.

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Then indeed he sailed across all these worlds in safety.

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That also is the boat-nature of the Plava.

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He who knows this sails across all these worlds in safety.

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The sages reviled Vasiṣṭha: 'You are a Vaiśya, not a Brahmin!' / He desired: 'May I cross over misfortune and evil.' / He saw this sāman. / With it he praised. / By that, with [the verse]: 'May we cross over all misfortunes,' he crossed over misfortune and evil. / He who knows this crosses over misfortune and evil. / It has a twelve-syllable finale; the jagatī [meter] has twelve syllables. / Cattle are the jagatī. / The Chandoma days are cattle; [it is] just for the acquisition of cattle. / Because Vasiṣṭha saw it, it is therefore called the Plava of Vasiṣṭha. / Now there are these [verses]: / 'Conquering beforehand the food for you,' / so [they run]. / These [verses] go conquering evil in front, slaying evil in front. / They indeed settle down following what is conquered, what is won, by these. / Moreover, just as one would put on two newer wheels, in the very same way they bring this anuṣṭubh meter round at the openings of the three-day periods, for the attainment of the heavenly world. / On them [is sung] the Gaurīvita, whose brāhmaṇa has been stated.

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Now the Kārtaveśa [sāman].

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The kingdom among the Bharatas was divided into three: a third among the Vaitahavyas, a third among the Mitravats, a third in Kṛtaveśa.
[in Kṛtaveśa] a third.

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That Kṛtaveśa desired: 'Having struck these two kingdoms, may there be a single kingdom.'

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He saw this two-finale sāman.

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With it he praised.

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Through it, having struck these two kingdoms, it became a single kingdom.

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That is this sāman which brings prosperity and slays rivals.

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He who knows this attains prosperity and slays his hateful rival.

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Because Kṛtaveśa saw it, it is therefore called Kārtaveśa.

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Now the Śyāvāśva [sāman] is a heavenly sāman, for the attainment of the heavenly world.

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Now the Āndhīgava [sāman is sung], so that the anuṣṭubh might have an iḷā; the anuṣṭubh would be without an iḷā if they should perform it here [otherwise].

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Moreover, iḷā is cattle.

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The Chandoma days are cattle; [it is] just for the acquisition of cattle. / Now these two-footed verses have their brāhmaṇa already stated. / These are they: / 'The courser has flowed forth,' / so [the verses] contain the word 'pra' ('forth'). / Thus they attain the form of the introductory rite; for this day is an introductory rite. / On them [is sung] the Sauhaviṣa [sāman]. / The gods, having slain the Asuras, considered themselves as if impure, unfit for sacrifice. / They desired: 'May we become pure, fit for sacrifice.' / They saw this sāman. / With it they praised. / Then indeed they became pure and fit for sacrifice. / They said: 'We have become possessors of good offerings.' / That is the good-offering-nature of the Sauhaviṣa. / Pure and fit for sacrifice becomes he who knows this. / 'Which Somas from afar,' / for at that time the sacrifice had gone, as it were, afar.

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On them [is sung] the Jarābodhīya [sāman].

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The Śāktyas, using fresh meat as sacrificial cake, were holding a sacrificial session.

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Gaurīvīti Śāktya killed a deer.

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Tārkṣya Suparṇa swooped down upon him from above.

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He aimed [an arrow] against him.

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He said to him: 'O sage, do not shoot at me!

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Whatever desire you have, that desire of yours we will fulfill.'

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He said: 'What desire indeed do I have?'

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'You desire the daughter of Asita Dhāmnya.

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To her I will carry you down.'

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Now Asita Dhāmnya was jealous.

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He had a mansion in the intermediate space.

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There they guarded his daughter.

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Hiding him in the hollow shaft of a wing, he carried him down to this maiden; with this very sāman he would awaken him in the morning:

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'Paramour, awake!'

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That is the awake-paramour-nature of the Jarābodhīya.

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This maiden conceived an embryo.

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A boy was born.

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The Asuras, cutting him into pieces and throwing him away, said: 'This is the embryo of an incestuous sister, or a Rakṣas has been born here.'

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He desired: 'May I assemble him together.' / He saw this sāman. / With it he thus assembled him together. / He indeed became Saṃkṛti Gaurivīta. / That is this sāman of healing and expiation. / He indeed made it a healing and expiation. / The seventh day is, as it were, unhinged; that they heal by this. / They make healing and expiation with this. / And it is a obtainer of wishes. / He indeed desired this wish. / That wish was fulfilled for him. / With whatever desire one praises with this sāman, that desire is fulfilled for him. / And they approach the eastern iḷā of it. / Cattle are iḷā. / The Chandoma days are cattle. / They thereby deposit semen in the cattle.

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