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Jaiminīya (Talavakāra) Brāhmaṇa 5

English (machine translation) 5

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5.16

Then [there is] the Saṃhita [sāman] with a two-syllable finale for firm support. Two-footed is the sacrificer, for firm support. "Flow here, seeking the gods; the golden-hued horse flows"—these are an Uṣṇih and a Kakubh. They are two Gāyatrīs by form on a Rathantara [day], [...] for conquering the first [day]. Then [there is] the Ākṣāra [sāman], having a word-finale, without stobhas, belonging to the Rathantara. Therefore it is performed on a Rathantara day. Prajāpati created this sacrifice, namely the twelve-day rite. Its other days were formed with triplets, but this one with single verses. Thus it collapsed, as it were. He saw these two sāmans. With them, just as one would peg out a hide with two pegs, even so with these two he pegged out this day: with the Āśva in front, with the Ākṣāra behind. In that these two sāmans are present, it is for the holding fast of the day. "Forward for him who presses the food"—thus there are Anuṣṭubh verses containing [the word] "forward" (pra) on a Rathantara day. For this day is one on which they wish to advance. "Forward" is the form of the Gāyatrī. With the form of the Gāyatrī they advance.

5.17

On them [is sung] the Gaurīvita. Just as a surveyor of settlement-sites finds a settlement-site, even so do these two Udāsa [chants] of the Gaurīvita find tomorrow for the gods. "May we have a tomorrow!"—thinking thus indeed do they perform a sacrificial session. Tomorrow indeed comes to be theirs. This Gaurīvita is indeed the today-and-tomorrow of the gods. Imperishable becomes the today-and-tomorrow of him who knows thus. One of these two Udāsas is the surveyor of a settlement-site, the other is the settler. Just as one would settle near clearly seen grass and water, such is that. Just as the announcer of soma announces the soma, even so do these two Udāsas of the Gaurīvita announce the soma to the gods. With his soma announced does he pass that night on the day of which the Gaurīvita is performed. Moreover, the gods look upon him: "Run! Tomorrow he is a sacrificer!" When they do not perform the Gaurīvita on a one-day rite, [it is] lest they deceive the gods. Just as footholds are made on a tree, even so are these footholds of the Gaurīvita made for the attainment of the heavenly world. He advances to the heavenly world who knows thus. Just as one would journey continually toward unyoking, even so is this Gaurīvita. It should be sung just so.

5.18

The Śāktyas, having meat-cake [offerings], performed a sacrificial session. Gaurīvīti Śāktya killed a deer. Tārkṣya Suparṇa swooped down upon it from above. He aimed [his arrow] at him. He said to him: "Seer, do not shoot at me! I shall tell you tomorrow's [knowledge]. Today indeed you know, but not tomorrow." To him he revealed this Gaurīvita. Thence he saw tomorrow. Tomorrow is offspring; tomorrow is cattle; tomorrow is the heavenly world. That the Gaurīvita is performed is for the obtaining of all this, for the attainment of this. The sap of speech overflowed; that became the Gaurīvita. Since the Gaurīvita is performed day after day, day after day they go placing the sap of speech. If any should omit the Gaurīvita in an ahīna rite, one should tell them: "You will be without a tomorrow, without offspring." Without a tomorrow and without offspring they indeed become.

5.18.p1

Then the Tvāṣṭrī-sāman has its finale in the middle for firm support. Truly, they float out into a fathomless ocean who undertake the Ārbhava Pavamāna. That it has its finale in the middle is for firm support. In front of that finale they undertake the pratihāra. By the prastāva and the pratihāra the sacrificer is held fast. Running away as it were is this day, which is the ninefold (trivṛt). That they undertake the pratihāra before the finale is indeed to prevent slipping down. Indra, having hurled the thunderbolt at Vṛtra and thinking "I have not laid [him] low," entered the cows. They desired: "May we give birth to Indra!" They saw these sāmans, the Tvāṣṭrī-sāmans. With them they gave birth to Indra. These indeed are sāmans that generate a hero. A hero is born to him who knows thus. Moreover, the Tvāṣṭrīs are cattle. That these sāmans are used is for the obtaining of cattle. It has an iḷā-finale; cattle are iḷā, for the obtaining of cattle. Since the cows of Tvaṣṭṛ (Tvāṣṭrī) saw it, therefore it is called Tvāṣṭrīsāma. "Toward the dear [seats] he flows, placed in delight"—[the word] "toward" (abhi) is the form of the Rathantara. Belonging to the Rathantara is this day.

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