Jaiminīya (Talavakāra) Brāhmaṇa 37
English (machine translation) 37
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Contents
37.210
It has a four-syllable refrain; four-footed indeed are cattle; cattle are the Chandomas; [it is] for the attainment of cattle.
37.211
Then the Āśu.
The gods indeed desired: "May we swiftly (āśu) go to the heavenly world."
They saw this sāman.
With it they praised.
Thereupon they indeed went swiftly to the heavenly world.
That is the swiftness of the Āśu.
That is a heaven-procuring sāman.
Swiftly indeed he goes to the heavenly world with it, who knows thus.
Now they also call it the Āśu Bhārgava.
The gods and the Asuras were contending.
The gods ran to Bhṛgu: "Let us conquer the Asuras!"
Bhṛgu saw this sāman.
With it he praised.
Thereupon the gods indeed conquered the Asuras.
They said: "Swiftly indeed did this take place through Bhṛgu."
That is the swiftness of the Āśu.
And that [sāman] slays the rival and wins desires.
He slays his hating rival;
whatever desire he desires when praising with this, that desire succeeds for him.
37.212
Then the Mārgīyava with a word-refrain, connected with the Rathantara.
Therefore it is performed on a Rathantara day.
Mṛgayu, a god, indeed desired: "May I attain lordship and overlordship over both kinds of cattle—those that are domestic and those that are wild."
He saw this sāman.
With it he praised.
Thereupon he indeed attained lordship and overlordship over both kinds of cattle—those that are domestic and those that are wild.
From then on, a wild beast (mṛga) would fetch a wild beast for him.
That is a cattle-procuring sāman.
He attains lordship and overlordship over both kinds of cattle—those that are domestic and those that are wild, who knows thus.
That indeed is that god Mṛgayu;
he does not plot against the cattle of him who knows thus.
And because the god Mṛgayu saw it, therefore it is called Mārgīyava.
37.212.p1
"Towards [the strainer], the active somas—"
37.212.p2
—with the word "towards" (abhi) it contains the form of the Rathantara.
37.212.p3
This day is connected with the Rathantara.
37.212.p4
"—clarify the intoxicating drink,"
37.212.p5
"Upon the ridge of the ocean, the wise, exhilarating, intoxicating drops—"
37.212.p6
—thus [the verses] contain the word "ocean" (samudra), the form of the Chandomas.
37.212.p7
The ocean indeed is the Chandomas.
37.212.p8
"Crossing the ocean with a wave, purifying, king, god, high truth,"
37.212.p9
"Flow according to the law of Mitra and Varuṇa, advancing high truth,"
37.212.p10
"Held by men, eager for the bays, far-seeing, the kingly divine one of the ocean."
37.212.p11
Thus it is a four-verse hymn; four-footed indeed are cattle.
37.212.p12
Cattle are the Chandomas, for the attainment of cattle.
37.212.p13
On these [verses], the Vāmadevya with two hiṃ-sounds.
37.213
Cattle indeed are the Simā [verses];
cattle are the Revatī [verses];
cattle are the Vāmadevya with two hiṃ-sounds.
Those who have praised with this become rich in cattle.
Prajāpati created cattle.
Being created, they wandered away from him, not recognizing [him].
He desired: "May cattle recognize me;
may they not wander away from me."
He saw this sāman.
With it he praised.
Then indeed cattle recognized him.
Then they became non-departing from him.
It has two hiṃ-sounds.
With "hum" indeed cattle recognize [each other]; with "hum" the mother goes to the calf; with "hum" the calf goes to the mother.
That is the sāman of mutual recognition for cattle.
Cattle recognize him, and cattle do not wander away from him, who knows thus.
It is on iḷā; cattle indeed are iḷā; cattle are the Chandomas; [it is] for the attainment of cattle.
37.214
Then the Gāyatrapārśva.
These worlds indeed are the Gāyatrapārśva;
thus they are firmly established in these worlds.
The gods indeed, desiring heaven, practiced austerity.
They saw this sāman.
With it they praised.
Becoming the Gāyatra itself, it conveyed them to the heavenly world.
Having gone to the heavenly world, they said: "The Gāyatra indeed has become the two wings of this sāman of ours."
That is the "Gāyatra-wingedness" of the Gāyatrapakṣa.
It was indeed named Gāyatrapakṣa;
it is [now] called Gāyatrapārśva.
It contains the hiṃ-sound, for the extension of food.
With [sounds] containing hiṃ, Prajāpati gave food to the creatures.
Food is given to him who knows thus.
37.215
Now the Pauruhanmana: it is an overlapping, a sliding back of the sacrifice. It overlaps the ninth day; it runs back to the seventh. By overlappings, indeed, the gods excluded the Asuras from the sacrifice. Puruhanman Vaikhānasa, desiring cattle, performed asceticism. He saw this sāman. He praised with it. He came to this iḷā. Cattle, indeed, are the iḷā. Thence indeed he obtained cattle. This is a sāman that brings cattle. He obtains cattle, he becomes rich in cattle, who knows thus. And because Puruhanman Vaikhānasa saw it, it is called Pauruhanmana. The gods and the Asuras were contending. Those gods desired: 'May we strike down the Asuras first!' They saw this sāman. They praised with it. By it, they struck down the Asuras first. In that they struck them down first, that is the nature of the Pauruhanmana. He strikes down his hateful rival first, who knows thus.
37.215.p1
Now the Dvaigata having the word-finale, [which belongs to] the Rathantara.
37.215.p2
Therefore it is performed on the Rathantara-day.
37.215.p3
The gods, having gathered up the entire sacrifice, departed upward to the heavenly world.
37.215.p4
Those humans did not know the sacrifice.
37.216
It was interrupted. Those gods and humans hungered, for the gods live from giving from here, and humans from giving from there. Therefore oblations did not go upward; rain was not bestowed downward from there. Those gods said to Ayāsya: 'Humans indeed do not know the sacrifice. It has been interrupted. Go over to them, arrange the sacrifice!' That Ayāsya, having gone, arranged the sacrifice for the humans with this very sāman. This sacrifice was arranged among humans. Having lived among humans, he no longer knew the heavenly world. He desired: 'May I know the heavenly world!' Having praised with this very sāman, he again knew the heavenly world. This is a sāman that brings heaven. He attains the heavenly world who knows thus. Moreover, his sacrifice is arranged with this very sāman. In that Ayāsya came from yonder world to this world, and went from this world to yonder world, he moved between these two worlds twice: that is the nature of the Dvaigata. Ayāsya indeed moved twice.
37.217
Now the Hārāyaṇa. The gods and the Asuras were contending. Those gods desired: 'May we take away the fury of the Asuras!' They saw this sāman. They praised with it. By it, they took away the fury of the Asuras. In that they took away the fury, that is the nature of the Hārāyaṇa. He takes away the fury of his hateful rival who knows thus. Hārāyaṇa Āṅgirasa, desiring cattle, performed asceticism. He saw this sāman. He praised with it: 'Be powerful, O lord of power, Indra, with all [your] aids! / For we pursue you, the glorious finder of wealth, like Bhaga, O hero! / Abounding in horses, a maker of much cattle you are, a golden spring, O god.' Just so he obtained cattle consisting of cows and horses. Having sacrificed with those cattle, he went to the heavenly world. This is a sāman that brings cattle and brings heaven. He obtains cattle, he goes to the heavenly world, who knows thus. And because Hārāyaṇa Āṅgirasa saw it, it is called Hārāyaṇa.
37.217.p1
Now the Achidra having the word-finale, [which belongs to] the Rathantara.
37.217.p2
Therefore it is performed on the Rathantara-day.
37.218
Prajāpati indeed desired: 'May I become unbroken in offspring and cattle!' That is the nature of the Achidra. He becomes unbroken in offspring and cattle who knows thus. The gods indeed smoothed together the full speech from these worlds with the Achidra. Speech becomes full, as it were, at this point in the chandomas. They smooth it together with the Achidra. What one piles up with a flaw is not filled up; but what one piles up without a flaw is filled up. It becomes a greater overlapping: it steps over the ninth day, overlaps the tenth day, [and] runs back to the seventh. Prajāpati created cattle. Having been created, they departed from him. He desired: 'May cattle not depart from me; may they turn toward me!' He saw this sāman. With it he encompassed them. He seized them through preeminence. They took delight in him. Cattle take delight in him, he becomes rich in cattle, who knows thus.
37.218.p1
Now the Bārhaduktha.
37.218.p2
Bṛhaduktha Āṅgirasa, desiring cattle, performed asceticism.
37.218.p3
He saw this sāman.
37.218.p4
He praised with it.
37.218.p5
He came to this iḷā.
37.218.p6
Cattle, indeed, are the iḷā.
37.218.p7
Thence indeed he obtained cattle.
37.218.p8
This is a sāman that brings cattle.
37.218.p9
He obtains cattle, he becomes rich in cattle, who knows thus.
37.218.p10
And because Bṛhaduktha Āṅgirasa saw it, it is called Bārhaduktha.
37.218.p11
'The upholder of heaven purifies himself, the active sap,'
37.218.p12
[he says] for the upholding of the day.
37.218.p13
'the skill of the gods, to be praised by men,'
37.218.p14
[he says;] thus they make the meters skillful for the vigor of the day.
37.218.p15
Upon them [is sung] the Udvat having three shoot-offs.
37.218.p16
For this third shoot-off is made when this third three-day period [is performed], for the attainment of the heavenly world.
37.218.p17
[…]
37.218.p18
They also call it the Viśāla.
37.218.p19
The gods indeed, desiring the heavenly world, performed asceticism.
37.218.p20
They saw this sāman.
37.218.p21
They praised with it.
37.218.p22
It, having become the Viśāla itself, conveyed them to the heavenly world.
37.218.p23
Having gone to the heavenly world, they said: 'This sāman, having become extensive indeed, has conveyed us to the heavenly world.'
37.218.p24
[…]
37.219
That is the nature of the Viśāla. This is a sāman that brings heaven. He attains the heavenly world who knows thus. Just as, indeed, there are the steps of the sun, so these are the steps of the Viśāla for the attainment of the heavenly world. He reaches the heavenly world who knows thus. Now the Rathantara. The Rathantara is the brahman. They go establishing themselves in the brahman. It is on the Traiṣṭubha day. What is the Triṣṭubh is the form of the male; the Rathantara is that of the female. Since the Rathantara is the pṛṣṭha here, thereby this day is made a mating pair. Now the Vāmadevya. Cattle indeed are the Vāmadevya. Rich in cattle they become who praise with this. 'Whether, O Indra, from the east, from the west, from the north—' thus they call Indra from all directions, when the days have been completed: 'Whether in this direction you are, whether in this, whether in this.'
37.219.p1
Upon them [is sung] the Vāśa having the word-finale, [which belongs to] the Rathantara.
37.219.p2
Therefore it is performed on the Rathantara-day.
37.219.p3
Those gods desired: 'May we appropriate the will of the Asuras!'
37.219.p4
They saw this sāman.
37.220
With it they praised. / Saying, 'They are in our power (vāśe),' they appropriated the will of the Asuras. / That is the vāśatva of the Vāśa [sāman]. / He who knows thus appropriates the will of his hateful rival. / With 'Who knows this, when the pressed [Soma] is accompanied…?' they step into the Satobṛhatī verses for non-slipping. / On them is the Naipātitha [sāman]. / When the descendants of Kaṇva were seated at a sacrificial session, their cattle ran low. / They desired, 'May we obtain cattle.' / Nepātithi Kāṇva saw this sāman. / With it he praised. / Thereupon, indeed, they obtained cattle. / That is a sāman pertaining to cattle. / He who knows thus obtains cattle, he becomes rich in cattle. / And because Nepātithi Kāṇva saw it, therefore it is called the Naipātitha. / With 'Hear both…,' by this he takes hold of both forms: that which belongs to the Pṛṣṭhya Ṣaḍaha and that which belongs to the Chandomas. / Therefore, on this [verse], when two are sacrificing together, one should make the Brahmasāman.
37.221
On them is the Vaiyaśva [sāman]. / Gaya, his paternal uncle, saw Vyaśva Sākamaśva while he was still in the womb: 'A seer is going to be born.' / When he was born, he said in his absence, 'May he be born with a wasting disease!' / Shadow did not abandon him. / His own two thumbs yielded milk for him. / They reported to him: 'The boy whom you cursed in his absence—he is alive!' / Taking a pestle, he came towards him wishing to slay him. / He desired, 'May I escape from this, may I find a path, a protector!' / He saw this sāman. / He sang over him with it. / His pestle flew back and cut off his head. / This is a sāman that slays rivals, finds a path, and finds a protector. / He who knows thus slays his hateful rival, and finds a path and a protector. / And because Vyaśva saw it, therefore it is called the Vaiyaśva. / It becomes the Acchāvākasāman with the finale iḷā. / Cattle, indeed, are iḷā. / Thus they establish themselves in cattle.
37.221.p1
With 'Flow, god, together with life…,' they proceed with the form of the Triṣṭubh. / This day belongs to the Triṣṭubh. / With 'May your intoxication go to Indra, mount Vāyu in accordance with cosmic order,' they [the verses] are rich in mada ('intoxication'). / Sap, indeed, is intoxication. / The third pressing is, as it were, drained out. / In that these [verses] are rich in mada, they place sap into it, and swell it by this. / With 'Being purified, O Soma, bestow worthy wealth; O Indu, enter into the sea,' they are rich in 'sea' (samudravatīḥ), which is the form of the Chandomas. / The sea, indeed, is the Chandomas. / With 'Smiting the combatants, you are purified,' by this they smite evil, the combatants.
Linked texts (1)
- Jaiminīyabrāhmaṇa — Sanskrit