[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) › 13.7.40 # Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 13.7.40 Kauṣītakibrāhmaṇa 13.7.40 - **Language:** Sanskrit ### [13.7.40](https://indike.org/pramana/in.veda.brahmana.kausitaki.13.7.40) atha yad amū vyaticarataḥ / > xiii. 9. The offerings to the seasons are the breaths; in that they proceed with the offerings to the seasons, verily thus they place the breaths in the sacrificer. Breath is in three ways ordered, expiration, inspiration, cross-breathing. Six (priests) sacrifice (saying) ‘With the season,’ verily thus they place expiration in the sacrificer; four ‘With the seasons’; verily thus they place inspiration in the sacrificer; twice (they sacrifice) afterwards, (saying) ‘With the season’; verily thus they place cross-breathing in the sacrificer, to secure fullness of life in this world and immortality in yonder (world). So the sacrificer lives a full life in this world and obtains immortality and imperishableness in the world of heaven. The offerings to the seasons are these breaths; therefore without taking in breath they utter the offering verses, for the continuity of the breaths, for these breaths are continuous as it were. They do not say the second vaṣaṭ (thinking) ‘The offerings to the seasons 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. They say ‘Why does he give directions to all (the priests) (in the words), ‘Let the Hotṛ utter the offering verse, let the Hotṛ say the offering verse.’ The Hotṛ is speech; he says in effect, ‘Let speech utter the offering verse, let speech utter the offering verse.’ The seven Hotṛs moreover are all these; further it is said in a Ṛc, ‘The seven Hotṛs sacrifice according to due seasons.’ In that he arranges two afterwards, it is to avoid repetition. There are twelve; the year has twelve months; verily (it serves) to obtain the year. If he should eat then, and any one should say of him, ‘Food over which no second vaṣaṭ has been said is unwholesome; it has penetrated through his breaths, he will not live,’ so would it be. If he does not eat, and any one were to say of him, ‘Food is breath; he has separated himself from breath, he will not live,’ so also would it be. He should smear as it were, and sniff it, both here and in the case of (the cups) for two deities; this is the rule which they proclaim. In that these two Adhvaryus cross each other and neither interferes with the other, therefore season interferes not with season. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) - [Previous: 13.7.39](https://indike.org/pramana/in.veda.brahmana.kausitaki.13.7.39) - [Next: 13.7.41](https://indike.org/pramana/in.veda.brahmana.kausitaki.13.7.41) - [Up: 13.7](https://indike.org/pramana/in.veda.brahmana.kausitaki.13.7) ## Translations (2) - [Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25)](https://indike.org/pramana/in.veda.brahmana.kausitaki~en-keith.13.p17) — Arthur Berriedale Keith 1920, English - [English (machine translation)](https://indike.org/pramana/in.veda.brahmana.kausitaki~en-mt.13.7.40) — English, machine translation --- Source: [https://indike.org/pramana/in.veda.brahmana.kausitaki.13.7.40](https://indike.org/pramana/in.veda.brahmana.kausitaki.13.7.40) · Pramāṇa