Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 10.8

10.8.1

paridhāya upāṃśu japaty ubhāv apāpaś ca iti /

Having concluded, he mutters in a whisper: "Both Apāpa and […]."

10.8.2

apāpo ha vai devānām śamitā / (paśu: adhrigu praiṣa)

Apāpa indeed is the slaughterer of the gods.

10.8.3

tasmā eva enam tat samprayacchati /

To him indeed he thereby delivers it.

10.8.4

sa hi devān anuveda / (paśu: adhrigu praiṣa)

For he knows the gods.

10.8.5

atha stokīyā anvāha /

Then he recites the drops-verses.

x. 5. Then he recites (the verses) accompanying the drops; verily with them he makes the drops suitable for Agni. These are the invitatory verses for them, these the offering verses. Therefore they are appropriate. Having proceeded with the (offering to the) calls of Hail! they proceed with the (offering of the) omentum; verily thus they make the fore-offerings sharers in the victim. He should not utter speech between the (offering to the) calls of Hail! and the (offering of the) omentum,

10.8.6

stokān eva etābhir agnaye svadayati /

With these he makes the drops sweet for Agni.

x. 5. Then he recites (the verses) accompanying the drops; verily with them he makes the drops suitable for Agni. These are the invitatory verses for them, these the offering verses. Therefore they are appropriate. Having proceeded with the (offering to the) calls of Hail! they proceed with the (offering of the) omentum; verily thus they make the fore-offerings sharers in the victim. He should not utter speech between the (offering to the) calls of Hail! and the (offering of the) omentum,

10.8.7

etā ha vā u teṣām puronuvākyā etā yājyāḥ / (paśu: stoka anuvacana)

These indeed are their invitatory verses, these the offering verses.

x. 5. Then he recites (the verses) accompanying the drops; verily with them he makes the drops suitable for Agni. These are the invitatory verses for them, these the offering verses. Therefore they are appropriate. Having proceeded with the (offering to the) calls of Hail! they proceed with the (offering of the) omentum; verily thus they make the fore-offerings sharers in the victim. He should not utter speech between the (offering to the) calls of Hail! and the (offering of the) omentum,

10.8.8

tasmād abhirūpā bhavanti / (paśu: stoka anuvacana)

Therefore they are appropriate.

x. 5. Then he recites (the verses) accompanying the drops; verily with them he makes the drops suitable for Agni. These are the invitatory verses for them, these the offering verses. Therefore they are appropriate. Having proceeded with the (offering to the) calls of Hail! they proceed with the (offering of the) omentum; verily thus they make the fore-offerings sharers in the victim. He should not utter speech between the (offering to the) calls of Hail! and the (offering of the) omentum,

10.8.9

svāhā kṛtibhirś caritvā vapayā caranti /

Having performed [the offerings] with the svāhā-calls, they perform [the offering] with the omentum.

x. 5. Then he recites (the verses) accompanying the drops; verily with them he makes the drops suitable for Agni. These are the invitatory verses for them, these the offering verses. Therefore they are appropriate. Having proceeded with the (offering to the) calls of Hail! they proceed with the (offering of the) omentum; verily thus they make the fore-offerings sharers in the victim. He should not utter speech between the (offering to the) calls of Hail! and the (offering of the) omentum,

10.8.10

prayājān eva tat paśu bhājaḥ kurvanti /

Thereby they make the fore-offerings share in the animal.

x. 5. Then he recites (the verses) accompanying the drops; verily with them he makes the drops suitable for Agni. These are the invitatory verses for them, these the offering verses. Therefore they are appropriate. Having proceeded with the (offering to the) calls of Hail! they proceed with the (offering of the) omentum; verily thus they make the fore-offerings sharers in the victim. He should not utter speech between the (offering to the) calls of Hail! and the (offering of the) omentum,

10.8.11

na svāhā kṛtīś ca vapām ca antareṇa vācam visṛjeta / (paśu: vapā yāga)

One should not emit speech between the svāhā-calls and the omentum.

x. 5. Then he recites (the verses) accompanying the drops; verily with them he makes the drops suitable for Agni. These are the invitatory verses for them, these the offering verses. Therefore they are appropriate. Having proceeded with the (offering to the) calls of Hail! they proceed with the (offering of the) omentum; verily thus they make the fore-offerings sharers in the victim. He should not utter speech between the (offering to the) calls of Hail! and the (offering of the) omentum,

10.8.12

prāṇā vai svāhā kṛtayaḥ /

The vital breaths indeed are the svāhā-calls;

(thinking) ‘The calls of Hail! are the breaths; the omentum is the body; let me not separate the breaths and the body by anything.’ In that the invitatory verses of the victim for Agni and Soma are Anuṣṭubh verses, (it is because) the Anuṣṭubh is the Gāyatrī and the metre of Agni is the Gāyatrī; in that the offering verses are Triṣṭubh verses, it is because the Triṣṭubh is the metre of the lordly power, and Soma is the lordly power. Thus according to the metre he delights the two deities. During the offering of the victim a cake is offered; the cake is the sap of animals; verily thus he makes (the victim) full of sap and fit for sacrifice. Where a cake in connection with the victim is offered, the Sviṣṭakṛt of the cake (offering) is permanent; the Sviṣṭakṛt is Agni (the unmoved); therefore it becomes permanent. Having recited (a verse) of Viçvāmitra, as the invitatory verse for the cake Sviṣṭakṛt, he recites (a verse) of Viçvāmitra as the offering verse; the cake is the continuity of the sacrifice; Viçvāmitra is speech; by speech the sacrifice is continued.

10.8.13

ātmā vapā /

the body is the omentum.

(thinking) ‘The calls of Hail! are the breaths; the omentum is the body; let me not separate the breaths and the body by anything.’ In that the invitatory verses of the victim for Agni and Soma are Anuṣṭubh verses, (it is because) the Anuṣṭubh is the Gāyatrī and the metre of Agni is the Gāyatrī; in that the offering verses are Triṣṭubh verses, it is because the Triṣṭubh is the metre of the lordly power, and Soma is the lordly power. Thus according to the metre he delights the two deities. During the offering of the victim a cake is offered; the cake is the sap of animals; verily thus he makes (the victim) full of sap and fit for sacrifice. Where a cake in connection with the victim is offered, the Sviṣṭakṛt of the cake (offering) is permanent; the Sviṣṭakṛt is Agni (the unmoved); therefore it becomes permanent. Having recited (a verse) of Viçvāmitra, as the invitatory verse for the cake Sviṣṭakṛt, he recites (a verse) of Viçvāmitra as the offering verse; the cake is the continuity of the sacrifice; Viçvāmitra is speech; by speech the sacrifice is continued.

10.8.14

na it prāṇāṃś ca ātmānam ca anyena antar dadhāti iti / (paśu: vapā yāga)

[He does so] lest he place anything between the vital breaths and the body.

(thinking) ‘The calls of Hail! are the breaths; the omentum is the body; let me not separate the breaths and the body by anything.’ In that the invitatory verses of the victim for Agni and Soma are Anuṣṭubh verses, (it is because) the Anuṣṭubh is the Gāyatrī and the metre of Agni is the Gāyatrī; in that the offering verses are Triṣṭubh verses, it is because the Triṣṭubh is the metre of the lordly power, and Soma is the lordly power. Thus according to the metre he delights the two deities. During the offering of the victim a cake is offered; the cake is the sap of animals; verily thus he makes (the victim) full of sap and fit for sacrifice. Where a cake in connection with the victim is offered, the Sviṣṭakṛt of the cake (offering) is permanent; the Sviṣṭakṛt is Agni (the unmoved); therefore it becomes permanent. Having recited (a verse) of Viçvāmitra, as the invitatory verse for the cake Sviṣṭakṛt, he recites (a verse) of Viçvāmitra as the offering verse; the cake is the continuity of the sacrifice; Viçvāmitra is speech; by speech the sacrifice is continued.

10.8.15

atha yad anuṣṭubho agnīṣomīyasya paśoḥ puronuvākyā bhavanti /

Now, as to why the invitatory verses of the animal for Agni and Soma are in Anuṣṭubh:

(thinking) ‘The calls of Hail! are the breaths; the omentum is the body; let me not separate the breaths and the body by anything.’ In that the invitatory verses of the victim for Agni and Soma are Anuṣṭubh verses, (it is because) the Anuṣṭubh is the Gāyatrī and the metre of Agni is the Gāyatrī; in that the offering verses are Triṣṭubh verses, it is because the Triṣṭubh is the metre of the lordly power, and Soma is the lordly power. Thus according to the metre he delights the two deities. During the offering of the victim a cake is offered; the cake is the sap of animals; verily thus he makes (the victim) full of sap and fit for sacrifice. Where a cake in connection with the victim is offered, the Sviṣṭakṛt of the cake (offering) is permanent; the Sviṣṭakṛt is Agni (the unmoved); therefore it becomes permanent. Having recited (a verse) of Viçvāmitra, as the invitatory verse for the cake Sviṣṭakṛt, he recites (a verse) of Viçvāmitra as the offering verse; the cake is the continuity of the sacrifice; Viçvāmitra is speech; by speech the sacrifice is continued.

10.8.16

gāyatrī vai sā yā anuṣṭup / (paśu: vapā yāga)

Gāyatrī indeed is that which is Anuṣṭubh;

(thinking) ‘The calls of Hail! are the breaths; the omentum is the body; let me not separate the breaths and the body by anything.’ In that the invitatory verses of the victim for Agni and Soma are Anuṣṭubh verses, (it is because) the Anuṣṭubh is the Gāyatrī and the metre of Agni is the Gāyatrī; in that the offering verses are Triṣṭubh verses, it is because the Triṣṭubh is the metre of the lordly power, and Soma is the lordly power. Thus according to the metre he delights the two deities. During the offering of the victim a cake is offered; the cake is the sap of animals; verily thus he makes (the victim) full of sap and fit for sacrifice. Where a cake in connection with the victim is offered, the Sviṣṭakṛt of the cake (offering) is permanent; the Sviṣṭakṛt is Agni (the unmoved); therefore it becomes permanent. Having recited (a verse) of Viçvāmitra, as the invitatory verse for the cake Sviṣṭakṛt, he recites (a verse) of Viçvāmitra as the offering verse; the cake is the continuity of the sacrifice; Viçvāmitra is speech; by speech the sacrifice is continued.

10.8.17

gāyatram agneś chandaḥ /

Gāyatrī is the metre of Agni.

(thinking) ‘The calls of Hail! are the breaths; the omentum is the body; let me not separate the breaths and the body by anything.’ In that the invitatory verses of the victim for Agni and Soma are Anuṣṭubh verses, (it is because) the Anuṣṭubh is the Gāyatrī and the metre of Agni is the Gāyatrī; in that the offering verses are Triṣṭubh verses, it is because the Triṣṭubh is the metre of the lordly power, and Soma is the lordly power. Thus according to the metre he delights the two deities. During the offering of the victim a cake is offered; the cake is the sap of animals; verily thus he makes (the victim) full of sap and fit for sacrifice. Where a cake in connection with the victim is offered, the Sviṣṭakṛt of the cake (offering) is permanent; the Sviṣṭakṛt is Agni (the unmoved); therefore it becomes permanent. Having recited (a verse) of Viçvāmitra, as the invitatory verse for the cake Sviṣṭakṛt, he recites (a verse) of Viçvāmitra as the offering verse; the cake is the continuity of the sacrifice; Viçvāmitra is speech; by speech the sacrifice is continued.

10.8.18

atha yat triṣṭubho yājyāḥ /

Now, as to why the offering verses are in Triṣṭubh:

(thinking) ‘The calls of Hail! are the breaths; the omentum is the body; let me not separate the breaths and the body by anything.’ In that the invitatory verses of the victim for Agni and Soma are Anuṣṭubh verses, (it is because) the Anuṣṭubh is the Gāyatrī and the metre of Agni is the Gāyatrī; in that the offering verses are Triṣṭubh verses, it is because the Triṣṭubh is the metre of the lordly power, and Soma is the lordly power. Thus according to the metre he delights the two deities. During the offering of the victim a cake is offered; the cake is the sap of animals; verily thus he makes (the victim) full of sap and fit for sacrifice. Where a cake in connection with the victim is offered, the Sviṣṭakṛt of the cake (offering) is permanent; the Sviṣṭakṛt is Agni (the unmoved); therefore it becomes permanent. Having recited (a verse) of Viçvāmitra, as the invitatory verse for the cake Sviṣṭakṛt, he recites (a verse) of Viçvāmitra as the offering verse; the cake is the continuity of the sacrifice; Viçvāmitra is speech; by speech the sacrifice is continued.

10.8.19

kṣatrasya etac chando yat triṣṭup /

this metre of nobility is the Triṣṭubh;

(thinking) ‘The calls of Hail! are the breaths; the omentum is the body; let me not separate the breaths and the body by anything.’ In that the invitatory verses of the victim for Agni and Soma are Anuṣṭubh verses, (it is because) the Anuṣṭubh is the Gāyatrī and the metre of Agni is the Gāyatrī; in that the offering verses are Triṣṭubh verses, it is because the Triṣṭubh is the metre of the lordly power, and Soma is the lordly power. Thus according to the metre he delights the two deities. During the offering of the victim a cake is offered; the cake is the sap of animals; verily thus he makes (the victim) full of sap and fit for sacrifice. Where a cake in connection with the victim is offered, the Sviṣṭakṛt of the cake (offering) is permanent; the Sviṣṭakṛt is Agni (the unmoved); therefore it becomes permanent. Having recited (a verse) of Viçvāmitra, as the invitatory verse for the cake Sviṣṭakṛt, he recites (a verse) of Viçvāmitra as the offering verse; the cake is the continuity of the sacrifice; Viçvāmitra is speech; by speech the sacrifice is continued.

10.8.20

kṣatram somaḥ /

nobility is Soma.

(thinking) ‘The calls of Hail! are the breaths; the omentum is the body; let me not separate the breaths and the body by anything.’ In that the invitatory verses of the victim for Agni and Soma are Anuṣṭubh verses, (it is because) the Anuṣṭubh is the Gāyatrī and the metre of Agni is the Gāyatrī; in that the offering verses are Triṣṭubh verses, it is because the Triṣṭubh is the metre of the lordly power, and Soma is the lordly power. Thus according to the metre he delights the two deities. During the offering of the victim a cake is offered; the cake is the sap of animals; verily thus he makes (the victim) full of sap and fit for sacrifice. Where a cake in connection with the victim is offered, the Sviṣṭakṛt of the cake (offering) is permanent; the Sviṣṭakṛt is Agni (the unmoved); therefore it becomes permanent. Having recited (a verse) of Viçvāmitra, as the invitatory verse for the cake Sviṣṭakṛt, he recites (a verse) of Viçvāmitra as the offering verse; the cake is the continuity of the sacrifice; Viçvāmitra is speech; by speech the sacrifice is continued.

10.8.21

tad yathā chandasam devate prīṇāti / (paśu: vapā yāga)

Thus he propitiates the two deities according to their metres.

(thinking) ‘The calls of Hail! are the breaths; the omentum is the body; let me not separate the breaths and the body by anything.’ In that the invitatory verses of the victim for Agni and Soma are Anuṣṭubh verses, (it is because) the Anuṣṭubh is the Gāyatrī and the metre of Agni is the Gāyatrī; in that the offering verses are Triṣṭubh verses, it is because the Triṣṭubh is the metre of the lordly power, and Soma is the lordly power. Thus according to the metre he delights the two deities. During the offering of the victim a cake is offered; the cake is the sap of animals; verily thus he makes (the victim) full of sap and fit for sacrifice. Where a cake in connection with the victim is offered, the Sviṣṭakṛt of the cake (offering) is permanent; the Sviṣṭakṛt is Agni (the unmoved); therefore it becomes permanent. Having recited (a verse) of Viçvāmitra, as the invitatory verse for the cake Sviṣṭakṛt, he recites (a verse) of Viçvāmitra as the offering verse; the cake is the continuity of the sacrifice; Viçvāmitra is speech; by speech the sacrifice is continued.

10.8.22

atha vai paśum ālabhyamānam puroḍāśo anunirupyate /

Now indeed, when the animal is being slaughtered, the sacrificial cake is apportioned after [it].

(thinking) ‘The calls of Hail! are the breaths; the omentum is the body; let me not separate the breaths and the body by anything.’ In that the invitatory verses of the victim for Agni and Soma are Anuṣṭubh verses, (it is because) the Anuṣṭubh is the Gāyatrī and the metre of Agni is the Gāyatrī; in that the offering verses are Triṣṭubh verses, it is because the Triṣṭubh is the metre of the lordly power, and Soma is the lordly power. Thus according to the metre he delights the two deities. During the offering of the victim a cake is offered; the cake is the sap of animals; verily thus he makes (the victim) full of sap and fit for sacrifice. Where a cake in connection with the victim is offered, the Sviṣṭakṛt of the cake (offering) is permanent; the Sviṣṭakṛt is Agni (the unmoved); therefore it becomes permanent. Having recited (a verse) of Viçvāmitra, as the invitatory verse for the cake Sviṣṭakṛt, he recites (a verse) of Viçvāmitra as the offering verse; the cake is the continuity of the sacrifice; Viçvāmitra is speech; by speech the sacrifice is continued.

10.8.25

atha yatra puroḍāśo nirupyate / (paśu: paśu puroḍāśa)

Now, wherever a sacrificial cake is apportioned,

(thinking) ‘The calls of Hail! are the breaths; the omentum is the body; let me not separate the breaths and the body by anything.’ In that the invitatory verses of the victim for Agni and Soma are Anuṣṭubh verses, (it is because) the Anuṣṭubh is the Gāyatrī and the metre of Agni is the Gāyatrī; in that the offering verses are Triṣṭubh verses, it is because the Triṣṭubh is the metre of the lordly power, and Soma is the lordly power. Thus according to the metre he delights the two deities. During the offering of the victim a cake is offered; the cake is the sap of animals; verily thus he makes (the victim) full of sap and fit for sacrifice. Where a cake in connection with the victim is offered, the Sviṣṭakṛt of the cake (offering) is permanent; the Sviṣṭakṛt is Agni (the unmoved); therefore it becomes permanent. Having recited (a verse) of Viçvāmitra, as the invitatory verse for the cake Sviṣṭakṛt, he recites (a verse) of Viçvāmitra as the offering verse; the cake is the continuity of the sacrifice; Viçvāmitra is speech; by speech the sacrifice is continued.

10.8.26

tat puroḍāśa sviṣṭakṛd acyutaḥ /

there the cake-Sviṣṭakṛt is unalterable.

(thinking) ‘The calls of Hail! are the breaths; the omentum is the body; let me not separate the breaths and the body by anything.’ In that the invitatory verses of the victim for Agni and Soma are Anuṣṭubh verses, (it is because) the Anuṣṭubh is the Gāyatrī and the metre of Agni is the Gāyatrī; in that the offering verses are Triṣṭubh verses, it is because the Triṣṭubh is the metre of the lordly power, and Soma is the lordly power. Thus according to the metre he delights the two deities. During the offering of the victim a cake is offered; the cake is the sap of animals; verily thus he makes (the victim) full of sap and fit for sacrifice. Where a cake in connection with the victim is offered, the Sviṣṭakṛt of the cake (offering) is permanent; the Sviṣṭakṛt is Agni (the unmoved); therefore it becomes permanent. Having recited (a verse) of Viçvāmitra, as the invitatory verse for the cake Sviṣṭakṛt, he recites (a verse) of Viçvāmitra as the offering verse; the cake is the continuity of the sacrifice; Viçvāmitra is speech; by speech the sacrifice is continued.

10.8.27

agnir vai sviṣṭakṛt /

Agni indeed is Sviṣṭakṛt.

(thinking) ‘The calls of Hail! are the breaths; the omentum is the body; let me not separate the breaths and the body by anything.’ In that the invitatory verses of the victim for Agni and Soma are Anuṣṭubh verses, (it is because) the Anuṣṭubh is the Gāyatrī and the metre of Agni is the Gāyatrī; in that the offering verses are Triṣṭubh verses, it is because the Triṣṭubh is the metre of the lordly power, and Soma is the lordly power. Thus according to the metre he delights the two deities. During the offering of the victim a cake is offered; the cake is the sap of animals; verily thus he makes (the victim) full of sap and fit for sacrifice. Where a cake in connection with the victim is offered, the Sviṣṭakṛt of the cake (offering) is permanent; the Sviṣṭakṛt is Agni (the unmoved); therefore it becomes permanent. Having recited (a verse) of Viçvāmitra, as the invitatory verse for the cake Sviṣṭakṛt, he recites (a verse) of Viçvāmitra as the offering verse; the cake is the continuity of the sacrifice; Viçvāmitra is speech; by speech the sacrifice is continued.

10.8.28

tasmād acyuto bhavati / (paśu: paśu puroḍāśa)

Therefore it is unalterable.

(thinking) ‘The calls of Hail! are the breaths; the omentum is the body; let me not separate the breaths and the body by anything.’ In that the invitatory verses of the victim for Agni and Soma are Anuṣṭubh verses, (it is because) the Anuṣṭubh is the Gāyatrī and the metre of Agni is the Gāyatrī; in that the offering verses are Triṣṭubh verses, it is because the Triṣṭubh is the metre of the lordly power, and Soma is the lordly power. Thus according to the metre he delights the two deities. During the offering of the victim a cake is offered; the cake is the sap of animals; verily thus he makes (the victim) full of sap and fit for sacrifice. Where a cake in connection with the victim is offered, the Sviṣṭakṛt of the cake (offering) is permanent; the Sviṣṭakṛt is Agni (the unmoved); therefore it becomes permanent. Having recited (a verse) of Viçvāmitra, as the invitatory verse for the cake Sviṣṭakṛt, he recites (a verse) of Viçvāmitra as the offering verse; the cake is the continuity of the sacrifice; Viçvāmitra is speech; by speech the sacrifice is continued.

10.8.26_2

vaiśvāmitrīm puroḍāśa sviṣṭakṛd acyutaḥ /

The cake-Sviṣṭakṛt is unalterable [with] a verse of Viśvāmitra.

10.8.29

puronuvākyām anūcya vaiśvāmitryā yajati /

Having recited an invitatory verse by Viśvāmitra, he offers with a verse by Viśvāmitra.

(thinking) ‘The calls of Hail! are the breaths; the omentum is the body; let me not separate the breaths and the body by anything.’ In that the invitatory verses of the victim for Agni and Soma are Anuṣṭubh verses, (it is because) the Anuṣṭubh is the Gāyatrī and the metre of Agni is the Gāyatrī; in that the offering verses are Triṣṭubh verses, it is because the Triṣṭubh is the metre of the lordly power, and Soma is the lordly power. Thus according to the metre he delights the two deities. During the offering of the victim a cake is offered; the cake is the sap of animals; verily thus he makes (the victim) full of sap and fit for sacrifice. Where a cake in connection with the victim is offered, the Sviṣṭakṛt of the cake (offering) is permanent; the Sviṣṭakṛt is Agni (the unmoved); therefore it becomes permanent. Having recited (a verse) of Viçvāmitra, as the invitatory verse for the cake Sviṣṭakṛt, he recites (a verse) of Viçvāmitra as the offering verse; the cake is the continuity of the sacrifice; Viçvāmitra is speech; by speech the sacrifice is continued.

10.8.30

tatir vai yajñasya puroḍāśaḥ / (paśu: paśu puroḍāśa)

The sacrificial cake is indeed the extension of the sacrifice.

(thinking) ‘The calls of Hail! are the breaths; the omentum is the body; let me not separate the breaths and the body by anything.’ In that the invitatory verses of the victim for Agni and Soma are Anuṣṭubh verses, (it is because) the Anuṣṭubh is the Gāyatrī and the metre of Agni is the Gāyatrī; in that the offering verses are Triṣṭubh verses, it is because the Triṣṭubh is the metre of the lordly power, and Soma is the lordly power. Thus according to the metre he delights the two deities. During the offering of the victim a cake is offered; the cake is the sap of animals; verily thus he makes (the victim) full of sap and fit for sacrifice. Where a cake in connection with the victim is offered, the Sviṣṭakṛt of the cake (offering) is permanent; the Sviṣṭakṛt is Agni (the unmoved); therefore it becomes permanent. Having recited (a verse) of Viçvāmitra, as the invitatory verse for the cake Sviṣṭakṛt, he recites (a verse) of Viçvāmitra as the offering verse; the cake is the continuity of the sacrifice; Viçvāmitra is speech; by speech the sacrifice is continued.

10.8.31

vāg vai viśvāmitraḥ /

Viśvāmitra indeed is speech.

(thinking) ‘The calls of Hail! are the breaths; the omentum is the body; let me not separate the breaths and the body by anything.’ In that the invitatory verses of the victim for Agni and Soma are Anuṣṭubh verses, (it is because) the Anuṣṭubh is the Gāyatrī and the metre of Agni is the Gāyatrī; in that the offering verses are Triṣṭubh verses, it is because the Triṣṭubh is the metre of the lordly power, and Soma is the lordly power. Thus according to the metre he delights the two deities. During the offering of the victim a cake is offered; the cake is the sap of animals; verily thus he makes (the victim) full of sap and fit for sacrifice. Where a cake in connection with the victim is offered, the Sviṣṭakṛt of the cake (offering) is permanent; the Sviṣṭakṛt is Agni (the unmoved); therefore it becomes permanent. Having recited (a verse) of Viçvāmitra, as the invitatory verse for the cake Sviṣṭakṛt, he recites (a verse) of Viçvāmitra as the offering verse; the cake is the continuity of the sacrifice; Viçvāmitra is speech; by speech the sacrifice is continued.

10.8.32

vācā yajñas tāyate / (paśu: paśu puroḍāśa)

By speech the sacrifice is extended.

(thinking) ‘The calls of Hail! are the breaths; the omentum is the body; let me not separate the breaths and the body by anything.’ In that the invitatory verses of the victim for Agni and Soma are Anuṣṭubh verses, (it is because) the Anuṣṭubh is the Gāyatrī and the metre of Agni is the Gāyatrī; in that the offering verses are Triṣṭubh verses, it is because the Triṣṭubh is the metre of the lordly power, and Soma is the lordly power. Thus according to the metre he delights the two deities. During the offering of the victim a cake is offered; the cake is the sap of animals; verily thus he makes (the victim) full of sap and fit for sacrifice. Where a cake in connection with the victim is offered, the Sviṣṭakṛt of the cake (offering) is permanent; the Sviṣṭakṛt is Agni (the unmoved); therefore it becomes permanent. Having recited (a verse) of Viçvāmitra, as the invitatory verse for the cake Sviṣṭakṛt, he recites (a verse) of Viçvāmitra as the offering verse; the cake is the continuity of the sacrifice; Viçvāmitra is speech; by speech the sacrifice is continued.