[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Vedic Literature](https://indike.org/pramana/in.veda) › [Brāhmaṇas (ritual exegesis)](https://indike.org/pramana/in.veda.brahmana) › [Kauṣītaki (Śāṅkhāyana) Brāhmaṇa](https://indike.org/pramana/in.veda.brahmana.kausitaki) › 10.8 # Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 10.8 Kauṣītakibrāhmaṇa 10.8 - **Language:** Sanskrit ### [10.8.1](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.1) paridhāya upāṃśu japaty ubhāv apāpaś ca iti / > Having concluded, he mutters in a whisper: "Both Apāpa and \[…\]." > — English (machine translation) (machine translation) ### [10.8.2](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.2) apāpo ha vai devānām śamitā / (paśu: adhrigu praiṣa) > Apāpa indeed is the slaughterer of the gods. > — English (machine translation) (machine translation) ### [10.8.3](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.3) tasmā eva enam tat samprayacchati / > To him indeed he thereby delivers it. > — English (machine translation) (machine translation) ### [10.8.4](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.4) sa hi devān anuveda / (paśu: adhrigu praiṣa) > For he knows the gods. > — English (machine translation) (machine translation) ### [10.8.5](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.5) atha stokīyā anvāha / > Then he recites the drops-verses. > — English (machine translation) (machine translation) > 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, > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [10.8.6](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.6) stokān eva etābhir agnaye svadayati / > With these he makes the drops sweet for Agni. > — English (machine translation) (machine translation) > 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, > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [10.8.7](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.7) etā ha vā u teṣām puronuvākyā etā yājyāḥ / (paśu: stoka anuvacana) > These indeed are their invitatory verses, these the offering verses. > — English (machine translation) (machine translation) > 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, > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [10.8.8](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.8) tasmād abhirūpā bhavanti / (paśu: stoka anuvacana) > Therefore they are appropriate. > — English (machine translation) (machine translation) > 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, > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [10.8.9](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.9) svāhā kṛtibhirś caritvā vapayā caranti / > Having performed \[the offerings\] with the svāhā-calls, they perform \[the offering\] with the omentum. > — English (machine translation) (machine translation) > 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, > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [10.8.10](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.10) prayājān eva tat paśu bhājaḥ kurvanti / > Thereby they make the fore-offerings share in the animal. > — English (machine translation) (machine translation) > 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, > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [10.8.11](https://indike.org/pramana/in.veda.brahmana.kausitaki.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. > — English (machine translation) (machine translation) > 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, > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [10.8.12](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.12) prāṇā vai svāhā kṛtayaḥ / > The vital breaths indeed are the svāhā-calls; > — English (machine translation) (machine translation) > (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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [10.8.13](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.13) ātmā vapā / > the body is the omentum. > — English (machine translation) (machine translation) > (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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [10.8.14](https://indike.org/pramana/in.veda.brahmana.kausitaki.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. > — English (machine translation) (machine translation) > (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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [10.8.15](https://indike.org/pramana/in.veda.brahmana.kausitaki.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: > — English (machine translation) (machine translation) > (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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [10.8.16](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.16) gāyatrī vai sā yā anuṣṭup / (paśu: vapā yāga) > Gāyatrī indeed is that which is Anuṣṭubh; > — English (machine translation) (machine translation) > (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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [10.8.17](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.17) gāyatram agneś chandaḥ / > Gāyatrī is the metre of Agni. > — English (machine translation) (machine translation) > (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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [10.8.18](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.18) atha yat triṣṭubho yājyāḥ / > Now, as to why the offering verses are in Triṣṭubh: > — English (machine translation) (machine translation) > (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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [10.8.19](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.19) kṣatrasya etac chando yat triṣṭup / > this metre of nobility is the Triṣṭubh; > — English (machine translation) (machine translation) > (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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [10.8.20](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.20) kṣatram somaḥ / > nobility is Soma. > — English (machine translation) (machine translation) > (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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [10.8.21](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.21) tad yathā chandasam devate prīṇāti / (paśu: vapā yāga) > Thus he propitiates the two deities according to their metres. > — English (machine translation) (machine translation) > (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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [10.8.22](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.22) atha vai paśum ālabhyamānam puroḍāśo anunirupyate / > Now indeed, when the animal is being slaughtered, the sacrificial cake is apportioned after \[it\]. > — English (machine translation) (machine translation) > (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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [10.8.25](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.25) atha yatra puroḍāśo nirupyate / (paśu: paśu puroḍāśa) > Now, wherever a sacrificial cake is apportioned, > — English (machine translation) (machine translation) > (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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [10.8.26](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.26) tat puroḍāśa sviṣṭakṛd acyutaḥ / > there the cake-Sviṣṭakṛt is unalterable. > — English (machine translation) (machine translation) > (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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [10.8.27](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.27) agnir vai sviṣṭakṛt / > Agni indeed is Sviṣṭakṛt. > — English (machine translation) (machine translation) > (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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [10.8.28](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.28) tasmād acyuto bhavati / (paśu: paśu puroḍāśa) > Therefore it is unalterable. > — English (machine translation) (machine translation) > (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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [10.8.26\_2](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.26_2) vaiśvāmitrīm puroḍāśa sviṣṭakṛd acyutaḥ / > The cake-Sviṣṭakṛt is unalterable \[with\] a verse of Viśvāmitra. > — English (machine translation) (machine translation) ### [10.8.29](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.29) puronuvākyām anūcya vaiśvāmitryā yajati / > Having recited an invitatory verse by Viśvāmitra, he offers with a verse by Viśvāmitra. > — English (machine translation) (machine translation) > (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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [10.8.30](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.30) tatir vai yajñasya puroḍāśaḥ / (paśu: paśu puroḍāśa) > The sacrificial cake is indeed the extension of the sacrifice. > — English (machine translation) (machine translation) > (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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [10.8.31](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.31) vāg vai viśvāmitraḥ / > Viśvāmitra indeed is speech. > — English (machine translation) (machine translation) > (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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [10.8.32](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8.32) vācā yajñas tāyate / (paśu: paśu puroḍāśa) > By speech the sacrifice is extended. > — English (machine translation) (machine translation) > (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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ## Translations (2) - [Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25)](https://indike.org/pramana/in.veda.brahmana.kausitaki~en-keith.10.p8) — Arthur Berriedale Keith 1920, English - [English (machine translation)](https://indike.org/pramana/in.veda.brahmana.kausitaki~en-mt.10.8.1) — English, machine translation --- Source: [https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8](https://indike.org/pramana/in.veda.brahmana.kausitaki.10.8) · Pramāṇa