Jaiminīya (Talavakāra) Brāhmaṇa 43
English (machine translation) 43
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43.245
Now, the [sāman] with the finale "path-finder" (gātuvid): "May we find a path!"—thinking thus they sit for the sacrificial session (sattra). They indeed find a path. It has an upper stobha; it has an external finale; it is based on the Bṛhat. Therefore it is performed on the day connected to the Bṛhat. They also call it Bharadvāja's ādārasṛt. The kṣatra was Prātardana; ten kings surrounded him in a battle of ten kings against humans. Bharadvāja was his domestic priest (purohita). He ran up to him: "O sage, we run to you! Think out [a plan] for us here!" Bharadvāja desired: "May we win the battle!" He saw this sāman. With it he praised. Having praised, he said: "Indra will come to our call; we will win this battle!"
43.246
Now Upamā Sāvedasī was a beautiful woman, the wife of Kṣatra Prātardana. Her brother was slain. Then there was lamentation. As she ran about, Indra fixed his mind upon her. He, putting on a dry hide, approached. On his carrying-pole, on one side a basket of cakes was attached, [and] on the other side curd mixed with ghee. He undertook to dance near her. As she led him along, he anointed her with ghee. Whenever she pushed him away, then he would dance right near her. It became evening; they dispersed. Her husband asked her, 'Did you see anything around here today?' She said, 'Nothing indeed other than this: an old man danced near me today. On his carrying-pole, on one side a basket of cakes was attached, [and] on the other side curd mixed with ghee. Whenever I pushed him away, he then danced right near me.' He said, 'Indra has indeed come to our call! We shall indeed win this battle!
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That was indeed Indra. Do not harm him! Having made him an ally, tell him, "Let us win
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the battle!"'
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When the next day dawned, they ran around.
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With that very same carrying-pole, he undertook to dance further off, as it were.
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Whenever she sought to reach him, then the other moved further away.
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She thought, 'Come, let me address him.'
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She addressed him:
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'What is in your basket, Majāka?'
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“Whoever prepared it, went off.”
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Thus [said] Indra.
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“May your bag be emptied, O great eager racer!”
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Thus [said] Upamā Sāvedasī.
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“Even if it is emptied, dear son, the father shall gather fuel for that.”
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Thus [said] Indra.
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“May it become poison for you, O bag, creeping like two snakes!”
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Thus [said] Upamā Sāvedasī.
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“Even being poison, dear son, with that may the father strike game.”
Thus [said] Indra.
“Run away, O bag, keeping to the shore, going by the path!”
Thus [said] Upamā Sāvedasī.
“Even being far away, dear son, the father goes along the shore.”
Thus [said] Indra.
“Dear to me is the buffalo to behold; may father touch him with his hand.”
Thus [said] Upamā Sāvedasī.
“Did you say ‘him’? Throw out his hand!
What happened? How did it happen?
How is my buffalo dear to behold; may father touch him with his hand?”
Thus [said] Indra.
“Thus it happened; from that it happened,
so that your buffalo is dear to behold; may father touch him with his hand.”
Thus [said] Indra.
“Thus it happened; from that it happened,
so that your buffalo is dear to behold; may father touch him with his hand.”
Thus [said] Upamā Sāvedasī.
43.248
Running after him, he said: “Let us win the battle!”
Beating upon a hide, he said:
“As this wide [hide] flies apart, shining,
so fly apart, O enemies, from the human ruler!”
Thus he made hairs of black antelope skin fall off.
They arose indeed as horse-chariots.
With them indeed he won that battle.
That Bharadvāja said: “Not in a rupture has it flowed.”
Since Bharadvāja said: “Not in a rupture has it flowed,” that is why the Adārasṛt is so called.
This is a victory-sāman that slays rivals.
He who knows thus conquers and slays his hateful rival. He causes his hateful rival to flee into a rupture; he does not himself run into a rupture.
Moreover, it is accompanied by Indra.
Indra indeed came to their call through this [sāman]; Indra comes to the call of him who knows thus.
It has an eight-syllable finale. The Gāyatrī has eight syllables;
cattle have eight hooves.
The chandoma days are cattle, for the attainment of cattle.
Since Bharadvāja saw it, it is called the Adārasṛt of Bharadvāja.
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Now the Saindhukṣita.
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Sindhukṣit indeed saw the end of speech.
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Through the chandoma days they seek to reach speech.
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Speech indeed becomes as if attained in the chandoma days.
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They find it then.
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Moreover, [they think:] “With the final sāman let us attain the final heavenly world.”
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It is based on the Iḷā.
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Cattle are indeed the Iḷā.
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The chandoma days are cattle, for the attainment of cattle.
43.249
Now the Hariśrī-finale [sāman].
In the beginning, fortune resided in Prajāpati.
That Indra desired: “May this fortune which is in Prajāpati be in me.”
He saw this sāman.
He praised with it.
With it, with “hariśrīḥ”, he took away the fortune of Prajāpati.
That is why the Hariśrī-finale is called Hariśrī-finale.
This is the sāman of the pressing of fortune.
He who knows thus attains fortune.
The gods and the asuras contended.
In both of them there was fortune.
That Indra desired: “May I seize the fortune of the asuras.”
He saw this sāman.
With it, with “hariśrīḥ”, he seized the fortune of the asuras.
That too is why the Hariśrī-finale is called Hariśrī-finale.
This sāman is indeed fortune itself.
He who knows thus attains fortune; he seizes the fortune of his hateful rival.
It has a three-syllable finale. Three indeed are these worlds—[it is] for the support of these worlds.
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Now the Niveṣṭa of the Aṅgirases.
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The Aṅgirases desired: “May we secure cattle.”
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They saw this sāman.
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They praised with it.
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Then indeed cattle surrounded them from all directions.
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They said: “These Iḷās have flowed together for us.”
Cattle are indeed the Iḷā.
Therefore [this is] the confluence of the Iḷās.
Now the Bābhrava, with the finale “gvām”, with a finale outside [the verse], on a bṛhatī-like base.
Therefore it is performed on the Bṛhatī day.
Babhru Kumbhya desired: “May I be consecrated with cattle.”
He saw this sāman.
He praised with it.
He reached the finale with “gvābhiḥ”.
Then indeed he was consecrated with cattle.
This is a cattle-winning sāman.
He who knows thus secures cattle; he becomes rich in cattle.
Since Babhru Kumbhya saw it, it is called the Bābhrava.
Now the Ṛṣabha Pavamāna.
The Simas are cattle; the Revatīs are cattle; the bull is cattle.
They release a bull among the cattle for pairing, for propagation.
He who knows thus propagates with a pair.
Moreover, by this all the chandoma days are made bull-possessing.
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Now the Gauṣūkta with an outer finale on a bṛhatī-base.
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Therefore it is performed on the Bṛhatī day.
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Gauṣūkti and Āśvasūkti were these two.
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Having received many gifts, they considered themselves as having swallowed poison.
They desired: “May we strike away this swallowed poison.”
They saw these two sāmans.
They praised with them.
One of them poured out toward this world with “Agni is offered”.
Indeed, nothing in this world surpasses Agni.
The other poured out toward that world with “Śukra is offered”.
Indeed, nothing in that world surpasses Āditya.
Then indeed they struck away that swallowed poison.
Then for them it was pleasant, as it would be pleasant for a two-toothed child.
Whoever should think himself to have swallowed poison, having accepted [a gift] from one whose gift is not to be accepted, having eaten food from one whose food is not to be eaten, he should praise with these two [sāmans].
He strikes away that swallowed poison;
whatever evil he has done, he strikes that away.
And they have five-syllable finales. The paṅkti has five feet;
cattle are paṅkti-like.
The chandoma days are cattle, for the attainment of cattle.
Since Gauṣūkti and Āśvasūkti saw them, they are called Gauṣūkta and Āśvasūkta.
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“Pour out the pressed [soma] all around” —
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these [verses] have ‘pari’, which is the form of the end.
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For this day is the final one.
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“Soma, who is the highest sacrificial offering” —
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for that is made the highest sacrificial offering which is the chandoma days.
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“He who runs, helpful to men, in the waters, has pressed soma with the stones;”
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“Now, being purified through the sheep[-wool filters], may he flow around, unassailable, most fragrant;”
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“At the pressed [soma] in the waters we exhilarate ourselves with food” —
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these [verses] have ‘andhas’; food is indeed ‘andhas’, for the attainment of food.
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“Mixing with cows the higher [soma]” —
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these [verses] have cows and cattle, for the attainment of cattle.
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For the chandoma days are cattle.
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“Flowing around, exhilarating the gods, wise, discerning Soma…” — thus it is a four-verse [pragātha]. Cattle, indeed, are four-footed. The chandomas are cattle, for the attainment of cattle. On these [verses] is the pṛṣṭha. By the pṛṣṭha, indeed, the gods became the pṛṣṭha. They sit at the sacrificial session [thinking]: “May we become the pṛṣṭha.” They indeed become the pṛṣṭha. The gods desired: “May we become the pṛṣṭha.” They saw this sāman; with it they praised. Thereupon, indeed, they became the pṛṣṭha. That pṛṣṭha, indeed, is this fire of this world; this wind is the pṛṣṭha of the intermediate space; that sun is the pṛṣṭha of the sky. Thus, indeed, they praise it as the pṛṣṭha; they establish it here. That pṛṣṭha is prosperity; the pṛṣṭha is the summit. He attains prosperity, he becomes the summit, who knows thus. It has the raised iḷā, which is the form of the Bṛhat on the Bārhata day; thereby it is perfected in form.
43.253
Now, the Saṃkṛti. By means of the three-day rite, indeed, the gods went upward to the heavenly world. Because it was not held together, it fell apart for them. They propped it up with the Gāyatrapārśva; they stretched it together with the Saṃtani; they prepared it with the Saṃkṛti; they joined it with the Triṣandhi; they united it with the Śrāyantīya; they brought it to uninjured state with the Ariṣṭa. When the gods went to the heavenly world by means of the three-day rite, they indeed went by this. It fell apart for them. On it these many sāmans are performed. They heal this very three-day rite; by this they perform a healing, an expiation. By means of the Saṃkṛti, indeed, the gods prepared offspring, cattle, prosperity, and food. That is the Saṃkṛti's nature as Saṃkṛti. He prepares offspring, cattle, prosperity, and food, who knows thus. And it has these two vṛkaṇās, for the attainment of both kinds of speech: that which is of the village and that which is of the forest. It has four nidhanas. Cattle, indeed, are four-footed. The chandomas are cattle, for the attainment of cattle.
43.254
Now, the Kaunmalabarhiṣa. By this, indeed, Kunmalabarhis won both kinds of cattle: bovine and equine. He wins them by this. Kunmalabarhis desired: “May I secure both kinds of cattle, bovine and equine.” He saw this sāman; with it he praised: “Come here indeed, for the traveler find wealth for gift of riches; / shower down, O Generous One, for the search of cows, O Indra, for the search of horses!” — thus indeed he secured both kinds of cattle, bovine and equine. Having sacrificed with those cattle, he went to the heavenly world. That is this sāman belonging to cattle and leading to heaven. He secures cattle, he goes to the heavenly world, who knows thus. And because Kunmalabarhis saw it, therefore it is called Kaunmalabarhiṣa.
Linked texts (1)
- Jaiminīyabrāhmaṇa — Sanskrit