Pramāṇa · Search · About · API

Jaiminīya (Talavakāra) Brāhmaṇa 58

English (machine translation) 58

Language
English

Contents

58.298

It has 'vāc' as its finale. Regarding this they say: 'They depart from the third pressing, who bring back the yajñāyajñīya toward the midday.' When it has 'vāc' as its finale, they do not depart from the form of the yajñāyajñīya by that very means; they do not depart from the third pressing by that very means. Therefore, indeed, this sāman must not be omitted from this day. 'Like the rays of the sun, driving away'—they contain [the word] 'sun' for the striking down of the rakṣases. 'The exhilarating ones, rousing the sleepers, rush together; the swift streams [flow] around the stretched-out thread; no abode purifies itself without Indra'—for indeed no abode purifies itself without Indra. 'The thought approaches, the honey is poured'—'approach' is this world today, 'approach' is tomorrow; through this they multiply after this world, [and] in this world they firmly establish cattle. 'The bull roars, the cows approach, the divine [waters] approach the meeting place of the god; he has crossed the white woven tail-hair; Soma has put on [the filter] like a washed garment'—these contain [the prefix] 'pari' as the mark of the end, for this day is the end.

58.299

Upon them [is sung] the Vājajit. Vāja is food. When an ox, a horse, or a man is well-satisfied with food, then he becomes strong. The gods and the asuras contended for food. The gods desired: 'May we seize the food of the asuras.' They saw this sāman. With it they praised. With 'Conquering the prize, [all] treasures,' they seized whatever wealth, whatever cattle, whatever food belonged to the asuras. That is the prize-winning nature of the Vājajit. That is the sāman that secures food. He secures food, he seizes whatever wealth, whatever cattle, whatever food belongs to his hateful rival, who knows thus. It has a ten-syllable finale. By means of a one-syllable finale, the first day is made fitting; by means of a ten-syllable finale, the tenth day. In that it has a ten-syllable finale on the tenth day, the ten days are made fitting by that very means. Moreover, having secured this ten-syllable virāj, food, they conclude the rite at the end.

58.300

By means of the twelve-day rite, the gods went upward to the heavenly world. The asuras and rakṣases followed them. They made the meters behind [them]. Severing them, they took refuge in the uneven syllables. Then they could not dislodge them. Therefore, uneven stomas are more full of vital power. Of them, one should not let this triṣṭubh be defeated. Defeated, indeed, is this meter. Only in a defeated meter does he firmly establish himself at the end of the sacrifice. They consist of thirty-three syllables. Thirty-three, indeed, are all the deities. In all the deities they firmly establish themselves at the end of the sacrifice. These virājes are shaggy; virāj is food, [and this is] for the securing of the food of the virāj. They belong to Agni. The Udgātṛ thereby makes himself and the sacrificer the head and prominent. Prominent, foremost, an eater of food, and the best among his own people does he become who knows thus.

58.300.p1

Upon them [is sung] the Vāmadevya.

58.300.p2

The Vāmadevya, indeed, is this appeasement of the stotra and the śastra.

58.300.p3

Whatever wrong or excessive thing is done in the sacrifice, having appeased it with this very [sāman], they conclude the rite.

58.300.p4

The Vāmadevya is the harrow of the sacrifice.

58.300.p5

Just as one would level a thick clod of earth with a harrow, in the very same way they appease all the stotras and śastras with the Vāmadevya.

58.300.p6

[Thus] they appease [them].

58.300.p7

What the Vāmadevya is among the stotras, that Prajāpati is.

58.301

Just as all knowledges of birth are established in Prajāpati here, in the very same way all the stotras are established in the Vāmadevya. The Vāmadevya is the womb. On the tenth day they make it slip from the womb. Therefore, ten-month embryos slip from the womb for procreation. The Vāmadevya is the breaths. Regarding this they say: 'Those who fail in a ritual action of the sacrifice are deprived of breaths, or perhaps they do not fail. For who knows whether they fail or not?' In that the Vāmadevya is [chanted] here, they are prospered with the breaths. The Vāmadevya is real among the stotras, Agni is real among the deities, the virāj is real among the meters, the thirty-three-fold [stoma] is real among the stomas. Depositing [it] in reality, they conclude the rite; they become real. This four-footed, invulnerable sacrificial throne the performer of the twelve-day rite mounts at the end: the Vāmadevya sāman, Agni the deity, the virāj meter, the thirty-three-fold stoma. He indeed mounts it who knows thus.

58.301.p1

Gaurīviti Śāktya saw this thirty-three-fold stoma for the securing of both kinds of cattle: those

58.301.p2

which are domestic and those which are wild.

58.301.p3

Then, indeed, he secured both kinds of cattle.

58.301.p4

In that they do not omit the thirty-three-fold stoma, the thirty-three-fold stoma is performed at the end for that reason,

58.301.p5

for the securing of both kinds of cattle.

58.301.p6

This person stands placed on the other side.

58.301.p7

Ten, indeed, are the fingers of a person, for the securing of the soma shoots.

58.302

Man, indeed, stands placed beyond [it].
Ten indeed are the fingers of a man's hands, ten of his feet, ten breaths, two supports;
the self is the thirty-third.
Wild animals run turned away;
therefore, they turn toward a deer that turns its ears [in hearing].
For it is performed for one who turns his ears [in hearing].
These are Prajāpati's unique-hero sons, namely the stomas of the twelve-day rite.
Then they say: 'This day is twenty-fourfold;
all of it should be made twenty-fourfold, in order not to go against these unique-hero sons of Prajāpati.'
Because these [verses] have thirty-three syllables, they do not omit the thirty-three-stoma thereby.
Rather, more forms are missing;
more forms are indeed the other [way].
The thirty-three[-stoma] alone is to be performed.
All the deities, indeed, are thirty-three.
In all these deities at the end of the sacrifice do they become established.
Moreover, firmly established indeed is this stoma that belongs to all deities, where the thirty-three[-stoma] is.
Therefore, the thirty-three-stoma alone is to be performed at the end.

58.302.p1

They confuse the numerical correspondence, however.

58.302.p2

Taking nine stoma-verses from the brahman's sāman alone, he should insert them here.

58.302.p3

They do not lose the numerical correspondences; they become established in both stomas: those that are odd and those that are even.

58.302.p4

Just as standing in the intermediate space one would unyoke, in the same way, by means of the Vāmadevya [sāman], all the chanted hymns and recitations at the end

58.302.p5

are unyoked.

58.302.p6

Then they say: 'Should it be spoken out, or should it not be spoken out?'

58.302.p7

'It should not be spoken out,' they say.

58.302.p8

They run a race, indeed, who reach this day.

58.302.p9

Of them, he who is struck down falls behind.

58.302.p10

Just as one would lean upon one who has fallen behind, such is that.

58.302.p11

Whoever leans upon one who has fallen behind, both of them indeed fall behind.

58.302.p12

Moreover, they wait upon Prajāpati with this day.

58.302.p13

As to why they do not speak out: who indeed ought to disparage the serving of a superior?

58.302.p14

Whoever disparages the serving of a superior, into whatever ruin he desires for him, into that he

58.302.p15

leads him.

58.302.p16

Then they say: 'The brahman priest alone should speak it out.'

58.303

The brahman priest is brahman;
brahman alone speaks out that sacrifice.
Moreover, they say: 'The udgātṛ alone should speak it out.'
The udgātṛ is Prajāpati;
Prajāpati alone speaks out that sacrifice.
Moreover, they say: 'The sacrificer alone should speak it out.'
The sacrificer is master of the sacrifice;
the sacrifice alone speaks out that sacrifice.
Moreover, one directs one's own serving as one desires.
Moreover, they say: 'Stepping forward toward the east, one should cry out: "These have done it! These have done it!"'
That is both spoken and unspoken.
And regarding this they also say: 'It must indeed be spoken out.'
If they were to sit in silence while it is not spoken out, they would be cut off.
'To prevent the ruin of the Yajñāyajñīya [sāman], it is indeed not to be spoken out.'
As much as he speaks out, that he announces to the hotṛ.
The hotṛ conforms it to an anuṣṭubh: 'This tenth day has been concluded.'
They converse together: whatever they praise here in deficient syllables, whatever they leave over,
that very thing they conform to Prajāpati; he directs the serving completely.

58.304

The even-numbered stomas are unpropitious for cattle, as it were, for they are smooth, as it were, equal, as it were.
In that they append a threefold stoma, it is for pairing, for propagation.
From an uneven and abundant pair, offspring and cattle are propagated.
He propagates with offspring and cattle who knows thus.
This earth was without light, as it were, without world.
She desired: 'May I develop a variegated form.'
She saw this mantra:
'This speckled cow has stepped forward...'
Then this earth developed a variegated form.
He develops a variegated form with offspring and cattle who knows thus.
Then they say: 'Upward indeed do they mount to the heavenly world who sacrifice;
they are capable of falling beyond toward the front.'
In that they chant upon the Sarparājñī verses—for she is the Serpent Queen—in her alone do they become established.
For she is the queen of crawling things.
A reptile does not injure him who knows thus.

58.305

They chant on Gāyatrī verses; the Gāyatrī is unexhausted among meters, for the sake of unexhaustedness.
They chant on three [verses]; three indeed are these worlds—to attain these worlds.
Moreover, three are the breaths: expiration, inhalation, and diffused breath.
Having continued these, having become established in them, they attain the conclusion.
The Gāyatra is the sāman; unexhausted indeed is the Gāyatra, for the sake of unexhaustedness.
Moreover, the mind is the Gāyatra.
With the mind alone do they prosper this; with the mind they turn [it]; with the mind they make the him sound;
with the mind he chants the prologue; with the mind he takes up the beginning; with the mind he sings the udgītha; with the mind he responds;
with the mind he sings the upadrava; with the mind they approach the finale, to conclude what is unfinished.
What of the sacrifice the gods could not conclude with speech, that of it they concluded with the mind.
In that they praise with the mind, it is to conclude what is unfinished.
The sap indeed of this day flowed past;
they seized it with the mind alone.
This is indeed that sap.
In that they praise with the mind, it is so that the sap does not flow past.

58.306

These verses share in the Mahāvrata;
as much as one obtains by the Mahāvrata, so much does one obtain who has chanted with these verses.
One was the day of mind, another of speech;
what was the day of mind, having taken that together, the gods stepped upward to the heavenly world;
then what was the day of speech, that became this day;
by it they were established in this world with offspring and cattle.
In that they praise with the mind, it is to perceive that day.
The hotṛ recites the Caturhotṛ formulas; the Caturhotṛs are brahman;
brahman alone can reach her chanted hymns and recitations.
These indeed are the secret names of the gods, namely the Caturhotṛs;
them alone does he bring to light;
they, brought to light, bring him to renown.
He goes to renown who knows thus.
Now, if there is a Brahmin who is fit for fame, but does not attain fame, he, going away to the forest, having untied knots,
should recite the Caturhotṛs to them, or having made a Brahmin a bystander.
These indeed are the secret names of the gods, namely the Caturhotṛs;
them alone does he bring to light;
they, brought to light, bring him to renown.
He goes to renown who knows thus.

58.306.p1

What is chanted in silence, he recites along with speech.

58.306.p2

Therefore, what one attains with the mind, that one speaks with speech.

58.306.p3

Therefore, plants grow from the root and ripen at the tip.

58.306.p4

Regarding this they say: 'Should one chant when the offerings to the wives (patnīsaṃyāja) are concluded, or when they are not concluded?'

58.306.p5

'When they are not concluded,' they say.

58.306.p6

'In that case, they place embryos in them turned towards them.'

58.306.p7

However, woman indeed becomes the strength, and worse-and-better (confusion of hierarchy) results.

58.306.p8

One should chant only when they are concluded, for the avoidance of worse-and-better.

58.306.p9

And thus woman does not become the strength.

58.306.p10

And in that case, they place embryos in them turned away.

58.306.p11

For human beings are born facing forward and turned away.

58.306.p12

Therefore, one should chant only when they are concluded.

58.306.p13

They grasp the post of udumbara wood — for the udumbara is sap and food — for the securing of sap and food.

58.306.p14

They restrain speech.

58.306.p15

Speech is indeed the brahman.

58.306.p16

They thus restrain speech, which is the brahman, the sacrifice, within themselves.

58.306.p17

[With the formula]: 'Here is support, here is own support, do not rejoice, do not rejoice!'

58.306.p18

Whatever thought, whatever steadfastness, whatever mind, whatever speech [there is], these they thus restrain within themselves.

58.306.p19

If they were to release [speech] when [the sun] has set, they would leave the day as a world for the rival.

58.307

If they were to release [speech] when [the sun] has not set, they would leave the night as a world for the rival. Having gone around the āhavanīya fire when it is half-set, they release [speech]. By means of both day and night they shut out the rival who hates them. He who knows this shuts out the rival who hates him by means of both day and night. But regarding this they also say: It is to be released only when [the sun] has set. Day and night, turning around, attain the year. The year is the sacrifice. Having thus attained the sacrifice, they release [speech with the formula]: 'Releasing the support to the mother, the support suckling the mother, may he maintain increase of wealth, nourishment, and sap in us, svāhā!' Just as one would harness a cow accustomed to home and drive her forth, so indeed they harness speech and the sacrificer and drive them forth. Just as one speaks with her, in that way she does not depart from them. Whatever wish they desire, on that they should meditate. That wish of theirs is indeed fulfilled. They release speech with the subrahmaṇyā. The subrahmaṇyā is indeed the brahman. Speech is the brahman. They thus release speech by means of the brahman.

58.308

Agni is the first day; Indra the second; Prajāpati the third; Bṛhaspati the fourth; the Maruts the fifth; the All-Gods the sixth; the Vasus the seventh; the Rudras the eighth; the Ādityas the ninth; Prajāpati is the tenth day. This [earth] is the setting out (prāyaṇa); this is the conclusion (udayana). Therefore yonder Āditya sets from here and rises from here. He travels following this very setting out and conclusion. The swift (āśu) is the trivṛt; the shining (bhānta) is the pañcadaśa; the space (vyoman) is the saptadaśa; the supporter (dharuṇa) is the ekaviṃśa; the force (ojas) is the triṇava; the foundation (pratiṣṭhā) is the trayastriṃśa; the brahman is the caturviṃśa; the kṣatra is the catuścatvāriṃśa; the turning of the clans (vivarto viśām) stoma is the aṣṭācatvāriṃśa; Prajāpati is the tenth day.

58.308.p1

Now as to why the trivṛt is 'swift': just as a fast bird is, so is this trivṛt stoma.

58.308.p2

Then, as to why the pañcadaśa is 'shining': for that is the kṣatra.

58.308.p3

And the kṣatra shines.

58.308.p4

Then, as to why the saptadaśa is 'space': for he is Prajāpati.

58.309

Prajāpati is indeed space. Then, as to why the ekaviṃśa is 'the supporter': for he is yonder Āditya. In him this whole universe is supported. Then, as to why the triṇava is 'force': for he is the Maruts. The Maruts are force and vital power. The triṇava is force and vital power. Then, as to why the trayastriṃśa is 'foundation': for he is the end. Then, as to why the caturviṃśa is 'the brahman': for that is the Gāyatrī. The Gāyatrī is indeed the brahman. Then, as to why the catuścatvāriṃśa is 'the kṣatra': for that is the Triṣṭubh. And the Triṣṭubh is indeed the kṣatra. Then, as to why the aṣṭācatvāriṃśa is 'the turning of the clans' stoma: for that is the Jagatī. The Jagatī is indeed the clan. And the clan is all this, the Anuṣṭubh. This is the setting out; this is the conclusion. Therefore they proceed from here, they emerge from here. Agni is the setting out; Āditya is the conclusion. He who knows this goes properly, knowing this world.

58.310

The first three-day period has the gāyatra at its beginning; therefore this Agni burns upright in this world. The second three-day period has the gāyatra in the middle; therefore Vāyu blows transversely here in the intermediate space. The third three-day period has the gāyatra at the end; therefore yonder Āditya shines downwards from heaven. These are the divine arrows, laid on, unsharpened, not resting, standing in these worlds warding off all evil: Agni on earth, Vāyu in the intermediate space, Āditya in heaven. These go warding off all evil for him who knows this. By these conquests, by these distinctions, these worlds are conquered and distinguished according to their proper order. Because these, being in the same sacrificial performance, nevertheless become diverse, therefore the gods, the fathers, and human beings, being in the same world, saw one another. By these conquests and distinctions they are conquered and distinguished according to their proper order.

58.310.p1

Evil bound Prajāpati from the mouth as he was creating creatures.

58.310.p2

He desired: 'May I strike away evil.'

58.310.p3

He saw this first three-day period, which has the gāyatra at its beginning.

58.310.p4

With it he struck away the evil from his mouth.

58.310.p5

It bound him from the middle.

58.310.p6

He saw this second three-day period, which has the gāyatra in the middle.

58.310.p7

With it he struck away the evil from his middle.

58.310.p8

It bound him at the feet.

58.311

He saw this third three-day period, which has the gāyatra at the end. With it he struck away the evil from his feet. It bound him at the feet. He saw this third three-day period, which has the gāyatra at the end. With it he struck away the evil from his feet. He who knows this strikes away evil. By means of the three-day period ending in a tone (svara), Prajāpati protected himself from death; by that ending in a cadence (nidhana), his offspring; by that ending in iḷā, cattle. Self, offspring, and cattle: that is indeed all that exists. Because he protected (atrāyata) being (sat), that is the satra-nature of a satra. He who knows this is protected from all evil. By means of the three-day period ending in a tone, Prajāpati created the gods; by that ending in a cadence, the fathers; by that ending in iḷā, human beings. Because he created the gods with that ending in a tone, therefore they are immortal; for he created them with immortal breath. And because he created the fathers with that ending in a cadence, therefore they have death as their conclusion. And because he created human beings with that ending in iḷā — and cattle are iḷā — therefore to him who possesses cattle, human beings gather.

58.312

Now, Keśin Dārbhya lived with Kabandha Ātharvaṇa.
At that time, the meters were only conjoined, not shifted.
Then Kabandha Ātharvaṇa taught this twelve-day rite with shifted meters to Keśin Dārbhya:
'Gratify the Gāyatrī three times, the Triṣṭubh three times, the Jagatī three times.
Others shall covet the livelihood of your offspring; your offspring shall not [covet theirs].'
With it he sacrificed.
Thenceforth, down to this time, the meters are shifted.
Therefore, even though the Pañcālas are not wealthy, others indeed covet their livelihood.
Regarding this there are these two verses:
'Why do the creations go upward from the earth? Why do they go crosswise along the intermediate space?
Why, created, do they go downward from the upper sky, following the rays of the sun?'
'Gāyatrī, clothed in the Trivṛt [stoma], pushed Triṣṭubh from the intermediate space;
she [pushed] Jagatī from her abode above the sky; therefore the creations stream downward.'

58.313

Speech, having emitted the sacrifice, hungered and thirsted.
The gods wished to over-gratify her below [the sacrifice] with the sacrificial oblation.
They did not gratify her.
They wished to over-gratify her below with soma-oblation and offering-sacrifices.
They did not gratify her at all.
They saw this twelve-day rite with shifted meters.
They took it;
they sacrificed with it.
Then, as she had become the meters, they drove her forward.
They were gratified, circling like cows, for each other's share.
Therefore cattle are gratified, circling like cows, for each other's share.
She was gratified.
Whoever thus knows this gratification of Speech and of the meters is gratified in himself, and his offspring are gratified.
The gods indeed, having yoked the divine horses to the divine chariots, mounted these worlds.
The meters are the divine horses; the stomas are the divine chariots.

58.314

They made the Gāyatrī the right yoke-horse, the Triṣṭubh the left yoke-horse, and the Jagatī the left side-horse.
With it they mounted this world.
They said: 'Long indeed is the journey; let us shift around.'
They made the Jagatī the right yoke-horse, the Gāyatrī the left yoke-horse, and the Triṣṭubh the left side-horse.
With it they mounted this intermediate world.
They said: 'Long indeed is the journey of the gods; let us shift around.'
They made the Triṣṭubh the right yoke-horse, the Jagatī the left yoke-horse, and the Gāyatrī the left side-horse.
With it they mounted that world.
In this way the gods, having yoked the divine horses to the divine chariots, mounted these worlds.
He who knows thus mounts these worlds.

58.315

That meter which has equal feet sustains the first day; that which has different feet, the second; that which has diverse feet, the third; that which has matching feet, the fourth; that which has redundant feet, the fifth; that which has comprehensive feet, the sixth.
Gāyatrī is having equal feet.
For Gāyatrī has three feet.
These worlds are three.
Triṣṭubh has different feet, for its feet have eleven syllables.
Jagatī has diverse feet, for its feet have twelve syllables.
Anuṣṭubh has matching feet,
for it matches Gāyatrī in syllables:
eight syllables are the feet of Gāyatrī, eight syllables those of Anuṣṭubh.
Paṅkti has redundant feet, for it has five feet.
The Aticchandas meters have comprehensive feet,
for no other [meter] has so many syllables.

58.315.p1

When Prajāpati created the Bṛhat and Rathantara, he saw the mind first as the Bṛhat; he [saw]

58.315.p2

Speech and addressed it as the Rathantara.

58.315.p3

Because he addressed Speech as the Rathantara, therefore the Rathantara attained the earlier yoking.

58.315.p4

And because he saw Mind first as the Bṛhat, therefore they are designated as 'Bṛhat and Rathantara'.

58.315.p5

Mind is indeed prior, then Speech.

58.315.p6

Mind is the Bṛhat; Speech is the Rathantara.

58.315.p7

The Rathantara is the priesthood; the Bṛhat is the nobility.

58.315.p8

This Mind thought itself above Speech; the nobility [thought itself above] the priesthood.

58.315.p9

Then the Rathantara realized: 'It thinks itself above me!'

58.316

It created the Vairūpa;
with it, it went around in front.
Having become two, they thought themselves superior.
Then the Bṛhat realized: 'It thinks itself above me!'
It created the Vairāja;
with it, it went around in front.
Having become two, they thought themselves superior; then the Rathantara realized: 'It thinks itself above me!'
It created the Śākvara;
with it, it went around in front.
Having become three, they thought themselves superior.
Then the Bṛhat realized: 'It thinks itself above me!'
It created the Raivata;
with it, it went around in front.
Having become three, they thought themselves superior.
They reached the end.
They realized: 'We are equal; neither surpasses the other.'
These were the six pṛṣṭhas, [and there were] three meters.
These three meters were not sufficient for the six pṛṣṭhas.

58.317

Gāyatrī created the Anuṣṭubh.
It sustained the fourth day;
by means of it, the fourth day was arranged.
Triṣṭubh created the Paṅkti.
It sustained the fifth day;
by means of it, the fifth day was arranged.
Jagatī created the Aticchandas.
It sustained the sixth day;
by means of it, the sixth day was arranged.
These became six pṛṣṭhas, six meters.
They formed pairs.
Offspring and cattle form pairs for him who knows thus.
The first day is performed with Gāyatrī, the second with Triṣṭubh, the third with Jagatī,
the fourth with Anuṣṭubh, the fifth with Paṅkti, the sixth with Aticchandas.
Therefore Aticchandas verses are recited on the sixth day.
Just as one would seek a shallow place in the deepest water with the tallest [staff], so indeed the gods sought a shallow place on the sixth day with the Aticchandas meters.
And so they seek it then, both for the pervasion of the sixth day and for the continuity of the subsequent three-day period, without interruption.

58.317.p1

In the beginning this [universe] was the waters, a great flood.

58.317.p2

In it Prajāpati desired a firm foundation.

58.317.p3

He saw this Vaiśvānara introductory Atirātra.

58.317.p4

He established it.

58.317.p5

He spread this very world over this flood.

58.317.p6

Because he spread it (aprathayat), therefore it is the earth (pṛthivī).

58.317.p7

Upon it he stood firmly.

58.317.p8

It was indeed like darkness.

58.318

For night is subsequent to day.
He saw this ninefold Agniṣṭoma.
He deposited it, this very fire, upon this earth.
With that light he saw these worlds.
He extended these eight Ukthyas along the eightfold cattle, the directions; the Vāmadevya [as] the atmosphere;
Āditya indeed as the tenth day, and yonder world as the subsequent Atirātra.
He attained this reach.
He became this all.
He attains this very reach and becomes this all, who knows thus.
The six-day Pṛṣṭhya rite is indeed the seasons; the Chandomas are the directions; these two worlds are the two Atirātras.
The six-day Pṛṣṭhya rite is indeed the seasons; the half-months, months, and days and nights are the Chandomas;
these two worlds are the two Atirātras.
Now, the two Agniṣṭomas which are in between, they are Indra and Agni.
Since, being nearer, the earlier day has a smaller stoma, therefore this Agni, being nearer, burns more gently.
And since, being farther away, the final day has a larger stoma, therefore yonder Āditya, being farther away, burns more fiercely.
He who knows the entire twelve-day rite as corresponding to the self, all desires accrue to him.

58.318.p1

The prior Atirātra is the counterpart of the feet.

58.318.p2

There are nine breaths in a person.

58.318.p3

That is the Trivṛt [stoma].

58.318.p4

The introductory day is trivṛt.

58.318.p5

Thereby it is corresponded to.

58.318.p6

Ten are the fingers of the hands, and four are the limbs of the chest and arms.

58.318.p7

What is above the navel, that is fifteenfold.

58.318.p8

The second day is the fifteenfold [stoma].

58.318.p9

Thereby it is corresponded to.

58.318.p10

Ten are the fingers of the hands; seven are the breaths in the head.

58.318.p11

That makes seventeen.

58.318.p12

The third day is seventeenfold; thereby it is corresponded to.

58.318.p13

Ten are the fingers of the hands, ten are the toes of the feet, and the trunk is the twenty-first.

58.318.p14

The fourth day is twenty-onefold.

58.318.p15

Thereby it is corresponded to.

58.319

Ten are the fingers of the hands; ten are the toes of the feet; seven are the breaths in the head.
That makes twenty-seven.
The fifth day is twenty-sevenfold.
Thereby it is corresponded to.
Ten are the fingers of the hands; ten are the toes of the feet; ten are the breaths; mind, speech, and heart [make three].
That makes thirty-three.
The sixth day is thirty-threefold.
Thereby it is corresponded to.
The breaths are the seventh day, which is related to the Gāyatrī.
The eye is the eighth day, which is related to the Triṣṭubh.
The ear is the ninth day, which is related to the Jagatī.
Speech is the tenth day, which is related to the Anuṣṭubh.
Now, what is above the two ears, that is the subsequent Atirātra.
The in-breath is the prior Atirātra; the out-breath is the subsequent.
They call them cryptically the introductory and concluding [rites].
He is established in the in-breath and down-breath; he does not falter through the in-breath and down-breath; he attains a full lifespan.
Thus indeed the entire twelve-day rite corresponds to the self; all desires accrue to him who knows thus.

58.320

This sacrificial session which is the twelve-day rite has indeed a Viṣuvant [central day].
He who knows the Viṣuvant of this sacrificial session—the Viṣuvant is prosperity—becomes prosperous and the best among his own people.
A person indeed is the Viṣuvant of this sacrificial session.
For a person is the Viṣuvant of these worlds.
These worlds are this twelve-day rite. Thinking, 'I am the Viṣuvant of this sacrificial session,' he should sacrifice with this twelve-day rite.
His Viṣuvant becomes reached in this very sacrificial session.
It is firmly established in the day itself.
Day after day it becomes: 'the introductory day, the second day, the third day.'
Yonder Āditya is the day.
Through this they prosper him, and go to union in the world with him.

58.321

Prajāpati alone was here in the beginning.
He desired: 'May I be many, may I propagate, may I reach abundance.'
He generated eighteen syllables.
He divided them into two: nine of one kind, nine of the other.
He became both the Trivṛt stoma and the Gāyatrī meter.
This Trivṛt stoma was complete, while the Gāyatrī was nine-syllabled with the praṇava [oṃ].
The praṇava was its ninth.
This Trivṛt stoma said to that Gāyatrī: 'Come, let us unite.'
Being equal, the two could not unite.
He said to her: 'Indeed, we two will not be able to unite while being equal.
Push out that ninth syllable of yours.'
[She asked:] 'What will it become?'
'Whatever is, that it will become,' [he replied].
'So be it,' [she said].
She pushed it out.
It became the praṇava itself.

58.322

It is the response, it is the Udgītha, it is the summoning call.
Therefore he pronounces the praṇava with 'oṃ', responds with 'oṃ', sings the Udgītha with 'oṃ', and makes the call with 'oṃ'.
That indeed is what became [all this].
He said to her: 'Now indeed we two are capable of that; let us propagate, come, let us propagate.'
He said to her: 'Unite! Generate the meters; I will generate the stomas.'
This Trivṛt stoma generated twenty-four stoma-verses.
Then Gāyatrī generated twenty-four syllables.
He said to her: 'Expand! Become as great as you are.'
Being eight-syllabled, she made the syllables three-syllabled.
They became twenty-four.
There were twenty-four previous ones.
Thus forty-eight had been generated for her.
This Gāyatrī took four syllables.
She became the Uṣṇih.
The other took six.

58.322.p1

He became the fifteenfold stoma.

58.322.p2

She took four.

58.322.p3

She became the Anuṣṭubh.

58.322.p4

The other took six.

58.322.p5

He became the twenty-onefold stoma.

58.322.p6

She took four.

58.322.p7

She became the Bṛhatī.

58.322.p8

The other took six.

58.323

He became the twenty-sevenfold stoma.
She took four.
She became the Bṛhatī.
The other took six.
He became the twenty-sevenfold stoma.
She took four.
She became the Paṅkti.
The other took six.
He became the thirty-threefold stoma.
Then he reached the end.
She took four.
She became the Triṣṭubh.
She took another four.
She became the Jagatī.
They reached that far. He said to her: 'Indeed, we two shall not propagate further beyond this. Come, having become having just as many syllables as you had in the beginning, come!'
Having become eight-syllabled indeed, she came.
Therefore a husband leads his wife according to his desire.

58.323.p1

Having arranged the fifteenfold and the twenty-onefold [stomas on either side], they united in the middle.

58.323.p2

That very Prajāpati became the seventeenfold food-eating stoma.

58.324

To him the two stomas, the Trivṛt and the Pañcadaśa, pay tribute from this side; the Ekaviṃśa, the Triṇava, and the Trayastriṃśa from beyond. He said to her, 'Copulate! Do you bring forth the meters; I shall bring forth the stomas.' That very Trivṛt stoma brought forth these mṛga-stomas: the Catuṣṭoma, the Caturdaśa, the Ṣoḍaśa, the Aṣṭādaśa, the Navadaśa, the Pañcaviṃśa, and the Ṣaṭtriṃśa. Then the Gāyatrī brought forth these mṛga-meters: the Ekapadā, the Dvipadā, the Akṣarapaṅkti, the Viṣṭārapaṅkti, the Virāj, the Aticchandas, and the boundless meter. She is this Prajāpati of the stomas and of the meters. About that, Caikitāneya asked Śaunaka Kāpeya: 'Given that the stomas generate by an increase of six, and the meters by an increase of four, who then is this seventeenfold stoma that does not increase by six, dwelling in the middle, placed between?' He said, 'When the stomas and meters were not generating, that very Prajāpati, as the seventeenfold, stepped into the middle and stood generating. Whoever knows him as the dweller, he indeed becomes a dweller everywhere. Indeed, this Prajāpati is not a non-dweller, for everything here belongs to Prajāpati.' These Caikitāneyas are indeed as though dwelling. These meters were fashioned with the stomas:

58.325

With the Trivṛt, the Gāyatrī was fashioned; with the Pañcadaśa, the Triṣṭubh; with the Saptadaśa, the Jagatī; with the Ekaviṃśa, the Anuṣṭubh; with the Triṇava, the Paṅkti; with the Trayastriṃśa, the Virāj; with the Pañcaviṃśa, the Bṛhatī; with the Aṣṭādaśa and the Navadaśa, the Uṣṇih and the Kakubh. Those nine Gāyatrīs of twenty-four [syllables] are Trivṛt [verses]. Then those fifteen Triṣṭubhs of forty-four [syllables] are Pañcadaśa [verses]. Then those seventeen Jagatīs of forty-eight [syllables] are Saptadaśa [verses]. Then those twenty-one Anuṣṭubhs of thirty-two [syllables] are Ekaviṃśa [verses]. Then those twenty-seven Paṅktis of forty [syllables] are Triṇava [verses]. Then those thirty-three Virājs of thirty [syllables] are Trayastriṃśa [verses]. Then those twenty-five Bṛhatīs of thirty-six [syllables] are Pañcaviṃśa [verses]. Then those eighteen and nineteen Uṣṇihs and Kakubhs of twenty-eight [syllables] are Aṣṭādaśa and Navadaśa [verses].

58.325.p1

In the beginning, this [universe] was just one syllable: speech alone.

58.325.p2

She desired: 'May I become many; may I reproduce; may I attain abundance; let me extend the sacrifice.'

58.326

Saying 'Svāhā, svāhā, svāhā,' she sacrificed twelve times. She bound together thirty and thirty [syllables]. She became thirty syllables in her own self. Two syllables approached her from behind: she became that very Anuṣṭubh. Therefore, the two breasts of a woman emerge as if from behind [in growth]. She is that very Virāj with breasts. Since she sacrificed twelve times, she created those twelve months. They became the twelve days of the twelve-day rite; they became the twenty-four half-months; they became the seven hundred and twenty days and nights. She created this year, the sacrifice. For this sacrifice is indeed the year. She did not know: 'Have I created a sacrifice?' She thought only: 'Have I created something?' Joy came upon her. Then she knew: 'I have created a sacrifice.' She considered: 'This sacrifice which I have created—come, let me extend it out of my very own self.'

58.327

With eight syllables she extended the first day; with eleven, the second; with twelve, the third. Just three syllables were left over. She arranged that following three-day period along with that [remainder]. She extended this pṛṣṭhya six-day period. Having extended this pṛṣṭhya six-day period, she considered: 'With what now shall I extend this third three-day period?' She saw her own self: 'That very self of mine which was there is this one. Come, let me extend it out of my very own self.' With eight syllables she extended the seventh day; with eleven, the eighth; with twelve, the ninth. Then the syllable that was left over became that tenth day of the twelve-day rite. That Speech, having carried the sacrifice, lies exhausted and stretched out, covered in dirt, just like a lioness, or a tigress, or a dolphin that has given birth. If they were to touch her visibly at that time, they would incur her affliction. And if she should depart, they would depart from all this. Therefore they make this Anuṣṭubh cryptically.

58.328

Even the Hotṛ does not recite Anuṣṭubhs; he recites only Virājs. The gods said: 'This one has created the sacrifice; let us sacrifice through her.' They said to the Bṛhatī: 'Do you carry this third day for us; though it is won for us, it is unpervaded.' Indeed, that becomes the Bṛhatī, which becomes a pṛṣṭha. That Bṛhatī, having carried the third day, did not want to carry [further]. With the Rathantara they conquered this world, with the Bṛhatī the intermediate space, with the Bṛhat that [world yonder]. They conquered by means of this three-day period. Just as people go through conquered territory, driving Sindhu horses, riding an elephant, [where] the chariot held by the yoke-pole goes, goes with two hulus, with split-bearing poles, or thus with a donkey chariot—even so did the gods traverse this second three-day period.

58.329

The Bṛhat and the Rathantara pushed back these forms: the Vairūpa, the Vairāja, the Mahānāmnīs, and the Revatīs. Then the Bṛhatī pushed back the Virāj, the Śakvarī, and the Revatī. They passed beyond these. The gods watched them, just as one would watch a fish moving along with a wave. They emerged on the seventh day, just as fishes would surface together. All these are mingled in the chandomas. That Bṛhat is in the Bṛhatī; the Rathantara is in the Bṛhatī. Just as one would cross over a fierce shallow place by gripping firmly, even so the gods crossed over this third three-day period. They came to this heavenly world: that is this tenth day. For this tenth day is indeed the heavenly world. It consists of twenty-four [syllables]. The twenty of it are the Virāj; then the four are that summit of the sun. In it the gods milk all desires. He offers: 'Sending forth the supporter to the mother, the supporter sucking the mother, may he sustain wealth, nourishment, food, and sap in us, svāhā.' Whatever desire he may desire, on that he should meditate. When this [oblation] is offered, that desire is fulfilled for him who knows thus. 'How could it not be fulfilled for one who knows thus?' so said Śāṭyāyani.

58.330

[The words] eti ('goes'), preti ('goes forth'), having āśu ('swift'), having vīti ('feast'), having rukma ('gold ornament'), having tejovant ('brilliant'), yuñjāna ('yoking') are the mark of the first day, of the trivṛt stoma, of the gāyatrī meter, of the rathantara sāman. Having vṛṣan ('bull'), having vṛtrahan ('Vṛtra-slayer'), having rayi ('wealth'), having viśva ('all'), upasthita ('approached') are the mark of the second day, of the fifteenfold stoma, of the triṣṭubh meter, of the bṛhat sāman. Having ud- ('upwards'), having tri- ('three'), having diś ('quarter'), having gata ('gone'), having purāṇa ('ancient') are the mark of the third day, of the seventeenfold stoma, of the jagatī meter, of the vairūpa sāman. Having rājan ('king'), having janatā ('people'), virāj, having sūrya ('sun') are the mark of the fourth day, of the twenty-onefold stoma, of the anuṣṭubh meter, of the vairāja sāman. Having citra ('wondrous'), having śiśu ('young one'), the paṅktis and śakvarīs having deficient syllables, having cows, having a bull, having a thunderbolt, having abhimat ('hostility') are the mark of the fifth day, of the twenty-sevenfold stoma, of the paṅkti meter, of the śākvara sāman. Having pari- ('around'), having prati- ('against'), the seven-footed, the two-footed, without nārāśaṃsa, having cows, having a bull, having a thunderbolt, having abhimat ('hostility') are the mark of the sixth day, of the thirty-threefold stoma, of the aticchandas meter, of the raivata sāman.

58.330.p1

Because this case-inflection of the six-day rite, being identical, is yet varied,

58.330.p2

therefore the year has diverse forms, and [offspring] is born after it with diverse forms.

58.330.p3

"O Agni" (agna) is the case-form of the first day; "Agni" (agnim, accusative) of the second; "by Agni" (agninā) of the

58.330.p4

third; "Agni" (agniḥ, nominative) of the fourth; "of Agni" (agneḥ) of the fifth; and "O Agni" (agne) again of the sixth.

58.330.p5

These two join the two ends together.

58.331

According to this, the year is endless. Its two ends are winter and spring. According to this, the two ends of a village come together; according to this, the two ends of a necklace come together; according to this, a snake lies encircling its coils. That is this food. That divine wheel, inexhaustible, ever new, revolves hither and thither. He who knows this thus wins this endlessness, this inexhaustibleness, this ever-newness. With "Agni, come to the feast," they indeed summon him by this. With "Agni the messenger we choose," they indeed choose him by this. With "Agni is kindled by Agni," they indeed kindle him together. With "May Agni strike the Vṛtras down," they conquer this completely by this. With "Thy glories, as of lightning...", they bestow glory upon him by this. He who knows the case-form of the sixth day reaches full life. "To Jātavedas" (jātavedase) is indeed the case-form of the sixth day, and "O Agni" (agne). He who knows this reaches full life.

58.331.p1

The gods indeed sought prosperity in the pṛṣṭhya six-day rite.

58.331.p2

They did not find it on the first day with "O Agni."

58.331.p3

They did not find it on the second day with "Agni."

58.331.p4

They did not find it on the third day with "by Agni."

58.331.p5

They found it indeed on the fourth day with "Agni."

58.331.p6

The two subsequent [days] confirmed what had come to be.

58.331.p7

Because this case-inflection of Agni, being identical, is yet varied, whoever has entered upon these [days]—

58.332

moreover, through these fires all the seasons come to possess fire. The first day has the extended iḷā; the second has the upward iḷā; the third has the surrounded iḷā; the fourth has the iḷā with iḷās; the fifth has the one-and-a-half iḷā; and the sixth has the iḷā repeated with the sound iha. Now indeed Vāsyaska asked the Naimiṣīyas: "What do you do on the first day?" "We go forth," [they said]. "What on the second?" "We settle down," [they said]. "What on the third?" "We float around," [they said]. "What on the fourth?" "We cover the existent with the existent," [they said]. "What on the fifth?" "Cutting apart the cattle, we come," [they said]. "What on the sixth?" "We arrive," they said. "Then for these cattle we perform healing." Now, as for "we go forth": it is indeed extended forth when one goes forth. Extended is the iḷā of the first day.

58.332.p1

Now as for "we settle down": stopping, as it were, unyoking, as it were, they settle down.

58.332.p2

For stopping, as it were, the iḷā of the second day reaches its finale.

58.332.p3

Now as for "we float around": floating around, as it were, the iḷā of the third day reaches

58.332.p4

its finale.

58.332.p5

Now as for "we cover the existent with the existent": that is iḷās with iḷās, cattle with cattle.

58.333

That is this covered, existent with the existent. Now as for "cutting apart the cattle, we come": this one is divided, as it were, which is the one-and-a-half iḷā prepared with food. The iḷās are cattle. Therefore they consume cattle in cuts, in portions. Now as for "we arrive": saying "here," they established themselves firmly on this [earth]. Then indeed healing was performed for these cattle. Because this case-inflection of the iḷā, being identical, is yet varied, therefore cattle are of diverse forms. [Cattle] are born after this of diverse forms. When one begins with a verse, that is the mark of the first day; surrounded [by stobhas] is of the second; surrounded on both sides is of the third; not pushed is of the fourth; repeated is of the fifth; repeated with the sound iha is of the sixth. Because this musical-pitch variation, being identical, is yet varied, therefore this wind blows according to the season: cold in winter, hot in summer. "O Indra" is the case-form of the first day; "Indra" (accusative) of the second; "by Indra" of the third; "Indra" (nominative) of the fourth; "from Indra" of the fifth; and "O Indra" again of the sixth. Because this case-inflection of Indra, being identical, is yet varied, therefore that sun yonder shines according to the season: cold in winter, hot in summer.

58.333.p1

Thus indeed this [universe] was in the beginning.

58.333.p2

It desired: "May I be many, may I propagate, may I reach abundance."

58.333.p3

It deliberated in mind.

58.333.p4

From it, dividing into two, went out another caller.

58.334

Therefore, dividing into two, another caller goes out. It practiced heat together with this mind. Mind indeed is heat. Practicing heat, it emitted speech. With these two it praised: "They are mine (sto me), they are mine (sto me)." Because it said "they are mine" (sto me), that is the stoma-nature of the stoma. His own kin praise through him, saying "this is our best," whoever knows this thus. Those two became these two stomas, the outward-turned and the inward-turned. They are out-breath and in-breath; they are day and night; they are the waxing fortnight and the waning fortnight; they are these two worlds; they are Indra and Agni; they are Mitra and Varuṇa; they are the Aśvins; they are the divine pair; whatever pair exists here, they became that. Those two indeed came into being inside Prajāpati. Then this mind mounted speech. A golden embryo, immortal, was laid. Fire indeed is this death. When they cast gold into it, it becomes more auspicious. That embryo was born. As it was born, they cleaned it, just as a mother licks a newborn calf.

58.335

The first caul that they stripped off him became black iron (iron).
The second caul that they stripped off became silver.
The third caul that they stripped off became gold.
Therefore it is the most radiant.
For that was closest to his self; and the afterbirth that was in the vein
became copper.
Therefore it is the most foul-smelling.
Just seventeen syllables were born.
They divided them in two: nine were one, eight were the other.
That became the trivṛt stoma and the gāyatrī meter.
He saw: "This is the stoma, this is the meter; these two indeed are capable of bringing forth for him.
Come, let me say to these two: 'Bring forth!'"
Having praised with the trivṛt, he said to the gāyatrī: "Become pervasive! Grow as great as you are!"
Being of eight syllables, she made each syllable into three syllables.
They became twenty-four.
From this twenty-four-syllabled gāyatrī he took six syllables.

58.336

It became the fifteenfold stoma. He took two more; it became the seventeenfold stoma. He took four more; it became the twenty-onefold stoma. With half of it, the Gāyatrī went to the Viṣuvant. He took six more; it became the twenty-sevenfold stoma. He took six more; it became the thirty-threefold stoma. Beyond this, he found nothing. He considered: 'Let me run back to these very vital powers that have been praised; let me combine the days two by two.'

58.337

He combined the threefold and the fifteenfold [stomas]. That became the twenty-fourfold seventh day, the Gāyatrī among the meters. Therefore, both the Bṛhat and the Rathantara are performed here, for both these stomas pertain to the Bṛhat and the Rathantara. The Rathantara would indeed be here according to measure; then the Bṛhat is made the pṛṣṭha. He combined the seventeenfold and the twenty-sevenfold [stomas]. That became the forty-fourfold eighth day, the Triṣṭubh among the meters. Therefore, the Rathantara is made the pṛṣṭha here. He combined the twenty-onefold and the thirty-threefold [stomas]. Then six syllables were left over. Now, those forty-eight which remained became the forty-eightfold ninth day, the Jagatī among the meters. Therefore, the Bṛhat is made the pṛṣṭha here, for both these stomas pertain to the Bṛhat. The Rathantara would indeed be here according to measure; then the Bṛhat is made the pṛṣṭha.

58.337.p1

Over these six syllables he made the sound 'hiṃ'.

58.337.p2

From them he fashioned six [more].

58.337.p3

They became twelve.

58.337.p4

Over them again he made the sound 'hiṃ'.

58.337.p5

From them he fashioned six [more].

58.337.p6

They became eighteen.

58.337.p7

Over them again he made the sound 'hiṃ'.

58.337.p8

From them he fashioned six [more].

58.337.p9

They became twenty-four.

58.338

That became the twenty-fourfold tenth day, the Anuṣṭubh among the meters. Therefore, the sāman is made with three 'hiṃ' sounds. Regarding this they say: 'The stomas surpass the threefold [stoma]; the meters do not surpass the Gāyatrī.' One should not say that the stomas surpass the threefold [stoma], nor that the meters surpass the Gāyatrī. For the stomas have three introductory rites, three middle parts, and three concluding rites. And so, all the meters do not surpass the Gāyatrī. That is the fullness of the threefold stoma and of the Gāyatrī meter, namely this twelve-day rite. The Gāyatrī is indeed brahman; the threefold is kṣatra; in that it is a thunderbolt, thereby it is kṣatra. That is both brahman and kṣatra, namely this twelve-day rite. And regarding this they also say: 'The threefold is indeed brahman; the Gāyatrī is brahman; this twelve-day rite is brahman.' It should be understood that this entire twelve-day rite is indeed brahman. Regarding this are these two verses:
'Four, yoked, carry forward at the beginning; they become six in the highest heaven. / Having become two by two, they fly forth as wings; having gone, upon which one of these do they rest? / Two stomas clothe the Gāyatrī; two clothe the Triṣṭubh; two clothe the Jagatī. / Greater than these, it was left over from the six; having gone, they all rest upon that.'

58.339

Prajāpati alone was here in the beginning. He desired: 'May I be more; may I reproduce; may I attain abundance.' He practiced tapas. He saw this sacrifice, the twelve-day rite with disarranged meters. He brought it forth. He sacrificed with it. He shifted it apart. In that he shifted it apart, he shifted apart his own limbs. The bodies that he had, they became these mortal creatures. Then his self became composed of mind. Mind having become his body, the breaths entered into it. He was as if shifted apart. He said to the gods: 'Seek a body for me.' 'How shall we seek it for you?' 'Sacrifice for me with the twelve-day rite with arranged meters.' 'So be it.' They sacrificed for him with the twelve-day rite with arranged meters. In that they shifted it together, they shifted his limbs back together.

58.340

He came into being as Prajāpati, composed of mind, composed of breath, composed of eye, composed of ear, composed of speech, composed of ṛc, composed of yajus, composed of sāman, composed of brahman, golden, immortal. This is indeed the lightning. This is indeed the three Vedas. That lightning which is upward, that is the sāmans; that which is transverse, that is the verses; that which flickers continuously, that is the yajus. He who knows this thus becomes this deity. In this deity, indeed, the sacrifice is fully praised. When they ask: 'In which deity does the sacrifice become fully praised?', he should say: 'In the lightning.' In this deity, indeed, the sacrifice is fully praised. Therefore, if one should sacrifice with the twelve-day rite with disarranged meters, he should also sacrifice with the arranged meters. For one who knows thus, the sacrifice has been performed with both.

First 178 of 527 passages. Read on

Linked texts (1)