Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 13.4

13.4.1

daśa tvā ete soma aṃśavaḥ /

These ten indeed are the shoots of Soma:

13.4.2

pratno aṃśur yam etam abhiṣuṇvanti /

The ancient shoot is this which they press;

13.4.3

tṛpto aṃśur āpaḥ / (soma: soma bheda vicāra)

the satisfied shoot is the waters;

13.4.4

raso aṃśur vrīhiḥ /

the sap shoot is the rice;

13.4.5

vṛṣo aṃśur yavaḥ /

the virile shoot is the barley;

13.4.6

śukro aṃśuḥ payaḥ /

the bright shoot is the milk;

13.4.7

jīvo aṃśuḥ paśuḥ / (soma: soma bheda vicāra)

the living shoot is the animal;

13.4.8

amṛto aṃśur hiraṇyam / (soma: soma bheda vicāra)

the immortal shoot is the gold;

13.4.9

ṛg aṃśur yajur aṃśuḥ sāma aṃśur iti /

and the Ṛg shoot, the Yajus shoot, the Sāman shoot.

13.4.10

eta vā u daśa soma aṃśavaḥ / (soma: soma bheda vicāra)

These indeed are the ten shoots of Soma.

13.4.11

yadā vā ete sarve saṃgacchante /

When all these come together,

13.4.12

ataḥ somo ataḥ sutaḥ /

thence is Soma, thence is it pressed.

13.4.13

puroḍāśair caritvā dvidevatyaś caranti /

Having performed with the sacrificial cakes, they proceed with the draughts for two deities.

xiii. 5. Having proceeded with the cakes, they proceed with (the cups) for two deities. The cakes are the body of the sacrificer, (the cups) for two deities the breaths; in that having proceeded with the cakes, they proceed with (the cups) for two deities, verily thus they place the breaths in the sacrificer, to secure fullness of life in this world and immortality in yonder world. So the sacrificer lives his full life in this world, he obtains immortality, imperishableness in the world of heaven. The first is for Indra and Vāyu; Indra is speech, Vāyu is breath; that for Mitra and Varuṇa is the eye; that for the Açvins is the ear; those for two deities are these breaths. Therefore without taking breath he utters the offering verse, for the continuity of the breaths, for these breaths are continuous as it were; he does not utter the second vaṣaṭ (thinking) 'Those for two deities are the breaths, the second vaṣaṭ call marks the completion; let me not before the time make the breaths completed', for these breaths are yoked as it were. He places that for Indra and Vāyu on the front side, for it of these breaths is designated as of the front side; closer together as it were around the other two behind he deposits, for the eye and the ear are around this as it were. Them he continues to hold (thinking) 'Let them not start forward.' He does not cover (thinking) '(The cups) for two deities are the breaths; let me not cover the breaths.'

13.4.14

ātmā vai yajamānasya puroḍāśāḥ / (soma: soma bheda vicāra)

The sacrificial cakes are the self of the sacrificer;

13.4.15

prāṇā dvidevatyāḥ /

the draughts for two deities are the vital breaths.

13.4.16

tad yat puroḍāśaiś caritvā dvidevatyaiś caranti /

In that, having performed with the sacrificial cakes, they proceed with the draughts for two deities,

13.4.17

tathā ha yajamānaḥ sarvam āyur asmiṃl loka etya āpnoty amṛtatvam akṣitim svarge loke / (soma: soma bheda vicāra)

the sacrificer thus reaches a full lifespan in this world and attains immortality and imperishability in the heavenly world.

13.4.18

te vā ete prāṇā eva yad dvidevatyāḥ /

These draughts for two deities are indeed the vital breaths:

13.4.19

vāg eva indraḥ /

Speech is Indra;

13.4.20

prāṇo vāyuḥ /

the in-breath is Vāyu;

13.4.21

cakṣur maitrāvaruṇaḥ /

the eye is the draught for Mitra and Varuṇa;

13.4.22

śrotram āśvinaḥ / (soma: soma bheda vicāra)

the ear is the draught for the Aśvins.