Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 14.5

14.5.1

ājyam śastvā praugam śaṃsati /

Having recited the Ājya recitation, he recites the Prauga recitation.

xiv. 4. Having recited the Ājya, he recites the Praüga. The Ājya is the body of the sacrificer, the Praüga the breaths; in that having recited the Ājya he recites the Praüga, verily thus he places breaths 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. When the Pavamāna has been sung, he recites the Ājya. When the Ājya (Stotra) has been sung, (he

14.5.2

ātmā vai yajamānasya ājyam /

The Ājya recitation is the self of the sacrificer;

xiv. 4. Having recited the Ājya, he recites the Praüga. The Ājya is the body of the sacrificer, the Praüga the breaths; in that having recited the Ājya he recites the Praüga, verily thus he places breaths 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. When the Pavamāna has been sung, he recites the Ājya. When the Ājya (Stotra) has been sung, (he

14.5.3

prāṇāḥ praugam /

the Prauga recitation is the vital breaths.

xiv. 4. Having recited the Ājya, he recites the Praüga. The Ājya is the body of the sacrificer, the Praüga the breaths; in that having recited the Ājya he recites the Praüga, verily thus he places breaths 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. When the Pavamāna has been sung, he recites the Ājya. When the Ājya (Stotra) has been sung, (he

14.5.4

tad yad ājyam śastvā praugam śaṃsati / (soma: prātaḥ savana)

in that having recited the Ājya [śastra] he recites the Prauga [śastra],

xiv. 4. Having recited the Ājya, he recites the Praüga. The Ājya is the body of the sacrificer, the Praüga the breaths; in that having recited the Ājya he recites the Praüga, verily thus he places breaths 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. When the Pavamāna has been sung, he recites the Ājya. When the Ājya (Stotra) has been sung, (he

14.5.5

.tathā ha yajamānaḥ sarvam āyur asmiṃl loka etya āpnoty amṛtatvam akṣitim svarge loke / (soma: prātaḥ savana)

thus indeed the sacrificer, having attained a full lifespan in this world, attains immortality and imperishability in the heavenly world.

xiv. 4. Having recited the Ājya, he recites the Praüga. The Ājya is the body of the sacrificer, the Praüga the breaths; in that having recited the Ājya he recites the Praüga, verily thus he places breaths 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. When the Pavamāna has been sung, he recites the Ājya. When the Ājya (Stotra) has been sung, (he

14.5.6

pavamāne stuta ājyam śaṃsati /

When the Pavamāna chant has been sung, he recites the Ājya recitation;

xiv. 4. Having recited the Ājya, he recites the Praüga. The Ājya is the body of the sacrificer, the Praüga the breaths; in that having recited the Ājya he recites the Praüga, verily thus he places breaths 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. When the Pavamāna has been sung, he recites the Ājya. When the Ājya (Stotra) has been sung, (he

14.5.7

ājye stute praugam /

when the Ājya chant has been sung, [he recites] the Prauga recitation.

xiv. 4. Having recited the Ājya, he recites the Praüga. The Ājya is the body of the sacrificer, the Praüga the breaths; in that having recited the Ājya he recites the Praüga, verily thus he places breaths 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. When the Pavamāna has been sung, he recites the Ājya. When the Ājya (Stotra) has been sung, (he

14.5.8

tad etat pavamāna uktham eva yat praugam / (soma: prātaḥ savana)

That Prauga recitation is indeed the recitation for the Pavamāna chant;

recites) the Praüga. The Praüga is the hymn of the Pavamāna; the Ājya is the hymn of the Ājya. Thus he transposes the two; it is as if one were to intertwine the outer reins of a chariot. 'Thus he accompanies the cups', Kauṣītaki used to say; yonder cup for Vāyu and Indra and Vāyu (he accompanies) by that (recitation) for Vāyu and for Indra and Vāyu; that for Mitra and Varuṇa with that for Mitra and Varuṇa; that for the Açvins with that for the Açvins; in that he utters the offering verses for the Prasthitas, that (he accompanies) with that for Indra; in that the Hotrakas sacrifice together, that with that for the All-gods. Sarasvatī is speech in all the pressings. He yonder who makes heat is the Puroruc, for he shines in front; again breath is the Puroruc, while the hymn is the body; the body is the Puroruc and the hymn is cattle and offspring; therefore he should not utter any call between the Puroruc and the hymn. Reciting the hymn with the Puroruc, he calls aloud for each Puroruc; 'Vāyu, proceeding in front' is the symbol of expiration; 'O Vāyu' is the symbol of inspiration. He recites the Praüga as Gāyatrī; thereby the morning pressing is obtained; (he recites it) as addressed to Indra; thereby the midday pressing is obtained; (he recites it) as addressed to the All-gods; thereby the third pressing is obtained.

14.5.9

ājyam eva ājyasya uktham /

the Ājya recitation is the recitation for the Ājya chant.

14.5.10

te etad viharati /

Thus he transposes the two.

14.5.11

yathā rathasya antarau raśmī vyatiṣajed evam tat / (soma: prātaḥ savana)

It is just as if one were to intertwine the two inner reins of a chariot.

14.5.12

grahān anu śaṃsati iti ha sma āha kauṣītakiḥ /

'He recites in accordance with the draughts,' Kauṣītaki used to say:

14.5.13

yo asau vāyor indra vāyvor grahaḥ / (soma: prātaḥ savana)

that draught of Vāyu, of Indra and Vāyu,

14.5.14

tam vāyavyena ca aindravāyavena ca /

with [the triplet] to Vāyu and [the triplet] to Indra and Vāyu;

14.5.15

maitrāvaruṇam maitrāvaruṇena / (soma: prātaḥ savana)

[the draught] for Mitra and Varuṇa with [the triplet] to Mitra and Varuṇa;

14.5.16

āśvinam āśvinena /

[the draught] for the Aśvins with [the triplet] to the Aśvins;

14.5.17

yat prasthitānām yajati tad aindreṇa /

when he offers the set of draughts, that is with [the triplet] to Indra;

14.5.18

yadd hotrāḥ samyajanti tad vaiśvadevena /

when the hotrās sacrifice together, that is with [the triplet] to the All-Gods;

14.5.19

vāg eva sarasvatī sarveṣu savaneṣu / (soma: prātaḥ savana)

speech is Sarasvatī at all the pressings.'

14.5.20

atha vai purorug asāv eva yo asau tapati /

now, the puroruc is indeed yonder one who burns.

14.5.21

eṣa hi purastād rocate / (soma: prātaḥ savana)

for he shines in the east.

14.5.22

atha vai pruruk prāṇa eva ātmā sūktam /

Now the puroruc is vital breath, and the hymn is the self;

14.5.23

atha vai purorug ātmā eva /

Now, the puroruc is indeed the self.

14.5.24

prajā paśavaḥ sūktam/ (soma: prātaḥ savana)

and the hymn is offspring and cattle.

14.5.25

tasmān na purorucam ca sūktam ca antareṇa vyāhvayate /

Therefore he does not call out between the puroruc and the hymn.

14.5.26

saṃśasya purorucā sūktam / (soma: prātaḥ savana)

having recited the hymn along with the puroruc,

14.5.27

puroruce puroruca eva āhvayate /

he calls out only for puroruc after puroruc.

14.5.28

vāyur agregās tat prāṇa rūpam /

'Vāyur agregāḥ'—that is the form of the in-breath;

14.5.29

vāyavā tad apānasya rūpam / (soma: prātaḥ savana)

'vāyav ā'—that is the form of the out-breath.