Jaiminīya (Talavakāra) Brāhmaṇa 54
English (machine translation) 54
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54.283
Then the Āmahīyava [sāman]. The Āmahīyava belongs to Prajāpati. This day belongs to Prajāpati. In that the Āmahīyava is performed on this day sacred to Prajāpati, they make the day thrive with its own form. By that, thriving for them, there is success among their own people. Then the Ājīka [sāman], for victory. The gods and the asuras ran a race in the sacrifice. The gods desired: 'May we win this race.' They saw this sāman. They praised with it. Thereupon they won that race. They run a race, as it were, who come to this day. In that the Ājīka is here, it is for victory. He wins who knows thus. Verily, that Ājīka is a sāman containing 'ka', sacred to Prajāpati, enriched with the form of the day. Where they make [a rite] thrive with the form of the day, there it succeeds. It succeeds for him who knows thus.
54.284
Then the Ābhīka [sāman]. The gods desired: 'May waters touch our head near at hand (abhīkam) and propitiously.' They saw this sāman. They praised with it. Thereupon waters touched them near at hand and propitiously. That is the Ābhīka-ness of the Ābhīka. Propitiously, near at hand, waters touch him who knows thus. The seers, having performed austerities, felt burned with grief. They desired: 'May waters touch us near at hand and propitiously.' They saw this sāman. They praised with it. Thereupon it rained upon them near at hand. That also is the Ābhīka-ness of the Ābhīka. Water indeed is appeasement. Burned with grief, as it were, heated, as it were, are those who come to this day. In that the Ābhīka is here, it is for the striking off of grief. Verily, that Ābhīka is a sāman containing 'ka', sacred to Prajāpati, enriched with the form of the day. Where they make [a rite] thrive with the form of the day, there it succeeds. It succeeds for him who knows thus.
54.284.p1
Then these [verses]:
54.284.p2
'The ancient soma juice, the former, which is worthy of praise…'
54.285
—thus they are Satobṛhatī verses. The Anuṣṭubh indeed created the sacrifice. Speech is Anuṣṭubh. Prajāpati is the Anuṣṭubh meter. Having created the sacrifice, he said: 'Find the meters, my sons.' With this [meter] they found them. In that it has three feet, thereby it is the Gāyatrī. With it they found the Uṣṇih and Kakubh. In that it has twelve-syllable feet, thereby it is the Jagatī; thereby also the Anuṣṭubh. By syllables alone, it found the Bṛhatī. In that it has milk, thereby it is the Paṅkti. By its base, it is the Triṣṭubh. In that it contains all (viśva-), thereby it is all the meters. With this very [verse] they found them. He finds who knows thus. This is the sap, the brilliance of all meters brought together. Truly in the sap, the brilliance of all meters, in the unconquered meter, they find firm standing at the end of the sacrifice.
54.286
They contain the word 'pratna' (ancient). / Prajāpati indeed is the ancient one. / It is in Prajāpati that they thereby find a firm standing. / Moreover, the heavenly world is ancient. / It is in the heavenly world that they thereby find a firm standing. / All of their quarters have an equal number of syllables. / That the quarters have an equal number of syllables, that is the Satobṛhatī-nature of the Satobṛhatī [verses]. / Great on every side becomes he who knows this. / With regard to this, Yāmana Śrātalāyana indeed said: 'When they come to this day, then they become confused. / Therefore they make other Bṛhatī [verses]. / Only: "Being purified, O Soma, in a stream..." / should be made the Bṛhatī. / That indeed is the well-known Bṛhatī. / When many, going forth, go having made a well-known one their leader, all of them indeed become well-known. / That the Bṛhatī is: / "Being purified, O Soma, in a stream...", / thereby this day is made well-known. / But more characteristics are missed; / the other [verses] indeed have more characteristics.'
54.287
As to this they say: 'One who desires to become [prosperous] should not chant with the Bhūtabṛhatīs. / One who has become [prosperous] should chant with these, not one who desires to become [prosperous]. / These whose quarters have twelve syllables are, as it were, "become" (past/complete). / But these Bhaviṣyadbṛhatīs become Bṛhatīs by repetition. / Therefore only one who has become [prosperous] should chant with the Bhūtabṛhatīs, not one who desires to become [prosperous].' / But with regard to this they also say: 'As many times as he sacrifices, so much he desires to become [prosperous], so much he desires: "May I be better, / may I be better." / Therefore both kinds should be used, for the attainment of both desires.'
54.288
The Utsedha and Niṣedha [sāmans] should be on the Satobṛhatī [verses], and the Yajñāyajñīya on the Bhaviṣyadbṛhatī. / In that way they turn back, not turning away. / As to this they say: 'The midday pavamāna does not belong to a fourth meter. / But standing in that place, this is made, as it were, a fourth meter.' / In that the one is a Bṛhatī and the other is a Bṛhatī, thereby it has the same meter. / On them are the Utsedha and Niṣedha. / By means of the Utsedha the Aṅgirases, having driven up the cattle, and having checked [them] with the Niṣedha, arose [from the sacrificial session]. / By driving up cattle with the Utsedha and checking [them] with the Niṣedha, they indeed arise.
54.289
Between them is the Yajñāyajñīya. / Cattle indeed are the Yajñāyajñīya. / Having driven up those very cattle and having checked [them], they arise. / These two indeed are Prajāpati's out-breath and in-breath. / In that there are the Utsedha and Niṣedha, thereby they thrive with out-breath and in-breath. / Indeed, these two sāmans are the distributor of good and bad fortune. / This tenth day is a king's assembly. / For in an assembly, they drive away upwards and drive down one who speaks improperly as worse. / In that the Utsedha and Niṣedha are present, it is for the driving up and driving down of good and bad fortune. / Speech indeed is the Yajñāyajñīya. / It is between the Utsedha and Niṣedha. / The self indeed is speech; / the Utsedha and Niṣedha are out-breath and in-breath. / In that the Yajñāyajñīya is between the Utsedha and Niṣedha, they thereby grasp the self on both sides with out-breath and in-breath. / Therefore speech is grasped by out-breath and in-breath.
54.289.p1
Splendor indeed is the Yajñāyajñīya; the midday is the self.
54.289.p2
In that they bring back the Yajñāyajñīya towards the midday, they establish splendor in the self itself.
54.289.p3
With the Yajñāyajñīya indeed, on the preceding days, they proceed implanting embryos.
54.289.p4
On the tenth day they cause it to move from the womb.
54.290
Therefore ten-month embryos move from the womb for procreation. / They bring it back towards the midday. / The midday indeed is the self; offspring is this. / In that they bring back the Yajñāyajñīya towards the midday, they thereby establish offspring in the self itself. / From the midday indeed the gods stepped upward to the heavenly world by means of the Yajñāyajñīya. / In that the Uṣṇih and Kakubh are later and the Bṛhatī is earlier: man's meter is the Kakubh; / the Bṛhatī is the heavenly world; having established themselves in the heavenly world, they ascended to the heavenly world. / The gods and Asuras ran a race in the sacrifice / of the tenth day. / They made the Yajñāyajñīya the goal. / Those gods desired: 'May we win this race.' / They brought the Yajñāyajñīya back towards the midday, [thinking:] 'From near at hand we will win it.' / And that which is the pavamāna is indeed the gods' territory. / Thereupon they won that race. / Those who come to this day run, as it were, a race. / In that the Yajñāyajñīya is here, it is just for winning. / He who knows this wins.
54.291
The Yajñāyajñīya is cattle.
The midday [pressing] is the self.
For only one who has cattle performs sacrifice after sacrifice.
When they bring the Yajñāyajñīya over to the midday [pressing], they thus establish cattle in the self.
Then there are these verses: 'The attentive sage, the truth of thoughts…' containing the word ā, on the day of rising.
If they were to use verses containing pra, they would pass beyond away [from this world].
In that they are verses containing ā, it is solely for not passing beyond.
Regarding this they say: 'Indeed, those who use verses containing ā on the day of rising fall away.'
Now, because there is the verse:
'Soma, most bountiful, has favored us with light,'
it is for progressing, not for falling away.
On them [is sung] the Gaurivīta.
Offspring and cattle are the Gaurivīta; the midday [pressing] is the self.
When they bring the Gaurivīta over to the midday [pressing], they thus establish offspring and cattle in the self.
The morrow is the Gaurivīta; the midday [pressing] is the self.
When they bring the Gaurivīta over to the midday [pressing], they thus establish the morrow in the self.
Sap is the Gaurivīta; the midday [pressing] is the self.
When they bring the Gaurivīta over to the midday [pressing], they thus establish sap in the self.
54.292
Then the Rathantara.
The Rathantara is brahman.
They proceed, establishing themselves in brahman.
That Rathantara is on Gāyatrī verses; thus they establish semen in the womb.
According to proper order, the semen discharged by him who knows this brings forth.
The Rathantara is of Gāyatrī nature; the meter is Gāyatrī.
When the Rathantara is the pṛṣṭha on Gāyatrī verses, they endow it with its own abode.
Through it being made prosperous, prosperity thrives for them among their own people.
These three harmonious ones are joined together: the Gāyatrī meter, the twenty-fourfold stoma, and the Rathantara sāman.
When these harmonious ones are joined together, it is for prosperity.
He who knows this prospers fully.
54.292.p1
These two indeed are the Arkyodāmanī verses; these two syllables of the Rathantara are interwoven.
With these two, having bound down the hateful rival, they rise up.
Regarding this they say: 'Is this day unarranged or arranged?'
One should say: 'It is both, both unarranged and arranged:
unarranged by the sāmans, arranged by the meters.'
These [verses] occur:
'Do not recite anything else…'
In saying this, he addresses the months and the half-months.
Moreover, after them Prajāpati brought forth.
'O praisers, recite to Indra the bull alongside the pressed [soma], and repeatedly recite the ukthas;
to the bull that looks uncrooked, rushing like a horse, enduring like a draft ox,'
thus they contain the word go ('cow') and contain cattle, for the attainment of cattle.
Linked texts (1)
- Jaiminīyabrāhmaṇa — Sanskrit