Jaiminīya (Talavakāra) Brāhmaṇa 8
English (machine translation) 8
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Contents
8.28
Now the Hāviṣmata [sāman], having refrains, having an external finale, in bṛhatī form;
therefore it is performed on the day in bṛhatī form.
Haviṣmat and Haviṣkṛt, two descendants of Aṅgiras, were left behind when the Aṅgirases went to the heavenly world.
They desired: "May we fly up to the heavenly world!"
They performed austerity.
They saw these two sāmans.
They praised with the two.
Having praised, indeed, with "haviṣmate haviṣkṛte", they flew up after [them] to the heavenly world.
Cattle indeed are the haviṣmat; cattle are the haviṣkṛt.
Cattle indeed they both then obtained by these two [sāmans].
And having sacrificed with those cattle, they went to the heavenly world.
These two are cattle-bestowing, heaven-bestowing sāmans.
He obtains cattle, he goes to the heavenly world, who knows thus.
8.29
These two sāmans are indeed the announcement and the explanation of the sacrificial offering.
Now, as to the Hāviṣmata being on the second day: they thereby say to the gods, 'We possess the sacrificial offering.'
For at this time they are, as it were, possessing the sacrificial offering.
Then, as to the Hāviṣkṛta being on the ninth day: they thereby declare to the gods, 'We have prepared the sacrificial offering.'
For at that time they are, as it were, having prepared the sacrificial offering.
These two sāmans are indeed the announcement and the explanation of the sacrificial offering.
And because Haviṣmant and Haviṣkṛt, two Āṅgirases, saw them, they are therefore called Hāviṣmata and Hāviṣkṛta.
'Clarify yourself, most honey-rich'
— thus there are Kakubh verses containing the word 'honey'.
Exhilaration is sap.
The third pressing here is as if drained.
When there are these [verses] containing the word 'honey', they thereby place sap into it; by this they cause it to swell.
'For Indra, Soma, the exhilaration that best knows the proper season,
the great exhilaration that shines most in heaven'
— thus they place that sap, exhilaration, into it in proper order.
8.30
Upon them [is sung] the Sīdantīya.
The gods indeed desired: 'May we sit in the heavenly world.'
They saw this sāman.
They praised with it.
Then indeed they sat in the heavenly world.
They hold the sacrificial session [thinking]: 'May we sit in the heavenly world.'
They sit indeed in the heavenly world.
And because the gods sat in the heavenly world by this sāman, it is therefore called Sīdantīya.
They also call it the Śaṅku (Peg).
By a peg they indeed make firm that which is to be made firm.
This day, the second, is, as it were, to be made firm.
Therefore it is performed on the second day.
'Towards Indra let these pressed, bull-like, tawny [drops] go,
born in obedience, the drops that find the light.'
By the verse, indeed, the previous day is made endowed with light; by the sāman, this one [is made so].
For the previous day is connected with the Rathantara; this one is connected with the Bṛhat.
8.30.p1
Upon them [is sung] the Sujñāna.
8.30.p2
The asuras wished to slay the gods deceitfully, having entered into them under the guise of whatever form belonged to the gods.
8.30.p3
Those among the gods who practiced private Vedic recitation in the wilderness,
8.30.p4
[the asuras] in their guise sought to slay those who were in the settlement.
8.30.p5
And those who were in the settlement, [the asuras] in their guise sought to
8.30.p6
slay those who practiced private Vedic recitation in the wilderness.
8.30.p7
Thus they indeed sought to slay them deceitfully.
8.30.p8
The gods realized that.
8.30.p9
They said: 'Let us make a password.'
8.30.p10
They made a password: 'Whomever we ask as he wanders, "Towards whom are you going?", let him
8.30.p11
say only, "I am going towards Indra."'
8.30.p12
Then whomever they asked as he wandered, 'Towards whom are you going?', he would indeed
8.30.p13
say, 'I am going towards Indra.'
8.30.p14
They would say: 'You are well-known.'
8.31
That is the well-known-ness of the Sujñāna.
This sāman is indeed mutual understanding.
There is mutual understanding for him with whomever he desires, 'May I have mutual understanding with him', who knows thus.
And whoever among them, when asked, did not respond, him they struck down right there.
And this [sāman] is a slayer of rivals.
He slays his spiteful rival who knows thus.
The gods, indeed, going to the heavenly world, were afraid of [being known by] recognition.
They desired: 'May we attain knowledge [and] manifestation.'
They saw this sāman.
They praised with it.
Then indeed they attained knowledge [and] manifestation.
He attains knowledge [and] manifestation who knows thus.
'This Pūṣan, wealth, Bhaga, Soma flows while being clarified;
the lord of all existence has looked over both heaven and earth.'
— [this verse is] for taking hold of both days.
Just as here one would lead an ascetic hanging on, even so these two days lead each other, the one connected with the Bṛhat onto the one connected with the Rathantara.
Upon them [is sung] the Gaurivīta, whose Brāhmaṇa has been explained.
8.31.p1
Now the Krauñca.
8.31.p2
Kruṅ Āṅgirasa found the day, as it were, unplowed.
8.31.p3
This day, the second, is as if unplowed.
8.31.p4
Therefore it is performed on the second day.
8.31.p5
There was only one day.
8.31.p6
He, Kruṅ Āṅgirasa, desired: 'May I measure out day after day.'
8.32
He saw this sāman.
He praised with it.
Then indeed he measured out day after day.
As to why this sāman is [used], they measure out day after day by it.
It was this that Kruṅ Āṅgirasa drank apart, day after day.
When people say, 'The curlew drinks milk apart [from water],' it is not the curlew that drinks it apart;
it was Kruṅ Āṅgirasa who drank apart day after day.
Kruṅ Āṅgirasa, desiring the heavenly world, practiced ascetic toil.
He saw this sāman.
He praised with it.
Then indeed he attained the heavenly world.
This is a sāman that leads to heaven.
He attains the heavenly world who knows thus.
It has an upward iḷā, the form of the Bṛhat, on the day connected with the Bṛhat.
Thereby it is endowed with proper form.
And because Kruṅ Āṅgirasa saw it, it is therefore called Krauñca.
'The bull of thoughts clarifies himself, far-seeing' — thus there are [verses] containing the word 'bull'.
This day is connected with the Bṛhat, in the Triṣṭubh meter, the form of the ruling power.
8.32.p1
Upon them [is sung] the Yāma.
This day, the second, is, as it were, a twin.
Just as twins are born, so is this day.
By twin [chants] Yama [ascended]... having blocked [him] out of the world, he mounted his world.
He blocks his spiteful rival from his world and mounts his world, who knows thus.
By a mantra the ṛṣis possess a primary cause; by the Yāma, Yama [possesses one].
They hold the sacrificial session [thinking]: 'May we possess a primary cause.'
They indeed come to possess a primary cause.
Now, the home is a primary cause; offspring is a primary cause; cattle are a primary cause; the heavenly world is a primary cause.
He comes to possess a primary cause who knows thus.
The gods consecrated Yama Vaivasvata for yonder world.
He desired: 'May I possess a primary cause in this world.'
He saw these Yāma sāmans.
He praised with them.
Through them he came to possess a primary cause in this world.
He has this as his primary cause in this world, and has these offspring, by these very sāmans, who knows these sāmans thus.
Thereby possessing a primary cause in this world, he attains sonship to Yama, who knows thus.
As to that, they say: 'These sāmans have the fathers as their deity.'
'He is liable to go to yonder world before his full lifespan,' so one uses as a stobha 'āyus' (life), and also 'vāyus' (wind).
Thus indeed he does not go to yonder world before his full lifespan.
And because Yama saw it, it is therefore called Yāma.
Linked texts (1)
- Jaiminīyabrāhmaṇa — Sanskrit