Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 15.6

15.6.1

nitarām paridhānīyām śaṃset /

He should recite the concluding verse in a lower tone.

15.6.2

tathā ha patny apracyāvukā bhavati /

Thus the wife does not fall away [from him].

15.6.3

anudāyitatarām /

[She becomes] more compliant.

15.6.4

tathā ha patny anuddhata manā iva bhavati / (soma: mādhyaṃdina savana)

Thus the wife becomes, as it were, not arrogant in mind.

15.6.5

ātmā vai stotriyaḥ prajā anurūpaḥ /

The stotriya verse is the self; the anurūpa verse is the offspring.

15.6.6

mahiṣī dhāyyā pragāthaḥ paśavaḥ / (soma: mādhyaṃdina savana)

The dhāyyā verse is the chief wife; the pragātha is the cattle.

15.6.7

ātmā sūktam yad antar ātmaṃs tan nivit /

The hymn is the self; that which is inside the self is the nivid.

15.6.8

pratiṣṭhā paridhānīya annam yājyā / (soma: mādhyaṃdina savana)

The concluding verse is the firm support; the offering verse is food.

15.6.9

pavamāne stūyamāne hotāram mṛtyuḥ pratyālīyata /

While the Pavamāna [stotra] was being chanted, death lay in ambush for the hotṛ.

xv. 5. When the Pavamāna was being sung, death clung to the Hotṛ; he removed it by the Ājya (Çastra) except from the strophe;

15.6.10

tam ājyena nyakarod anyatra stotriyāt / (soma: mādhyaṃdina savana)

He put it down with the Ājya [recitation], other than from the stotriya [verses].

xv. 5. When the Pavamāna was being sung, death clung to the Hotṛ; he removed it by the Ājya (Çastra) except from the strophe;

15.6.11

ādye sāma ājye pratyalīyata /

It lay in ambush for him at the first sāman, at the Ājya.

when the Ājya Stotra (was being sung) it clung (to him); he removed it by the Praüga except from the strophe; when the Mādhyamdina Pavamāna (was being sung) it clung to him; he removed it by the Marutvatīya except from the strophe. In the Niṣkevalya he begins with the strophe; that is as one in freedom from fear having removed death, like one having been set free. They say, 'There is a Niṣkevalya here, and a Niṣkevalya there in the Mahāvrata. There are recited there (metres) increasing by four; how here are they obtained?' There are even more realized here; the strophe and antistrophe, recited together, make up the seven increasing by four, and there is a four-syllable foot left over. They are cattle; these cattle he confers upon the sacrificer. The Agniṣṭoma is the Virāj; they make up a hundred and ninety strophes; he attains clearly the symbol of the Agniṣṭoma in that he uses a Virāj as offering verse. 'Drink the Soma, O Indra, let it delight thee', having left over this quarter verse he takes breath in at the half verse of the Virāj; the Virāj is prosperity and proper food; thus he finds support in the Virāj as prosperity and proper food. He says *vaṣaṭ* with the second half verse of the Virāj; verily thus he places the sacrificer in the world of heaven. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations.

15.6.12

tam praugeṇa nyakarod anyatra stotriyāt / (soma: mādhyaṃdina savana)

He put it down with the Prauga [recitation], other than from the stotriya [verses].

when the Ājya Stotra (was being sung) it clung (to him); he removed it by the Praüga except from the strophe; when the Mādhyamdina Pavamāna (was being sung) it clung to him; he removed it by the Marutvatīya except from the strophe. In the Niṣkevalya he begins with the strophe; that is as one in freedom from fear having removed death, like one having been set free. They say, 'There is a Niṣkevalya here, and a Niṣkevalya there in the Mahāvrata. There are recited there (metres) increasing by four; how here are they obtained?' There are even more realized here; the strophe and antistrophe, recited together, make up the seven increasing by four, and there is a four-syllable foot left over. They are cattle; these cattle he confers upon the sacrificer. The Agniṣṭoma is the Virāj; they make up a hundred and ninety strophes; he attains clearly the symbol of the Agniṣṭoma in that he uses a Virāj as offering verse. 'Drink the Soma, O Indra, let it delight thee', having left over this quarter verse he takes breath in at the half verse of the Virāj; the Virāj is prosperity and proper food; thus he finds support in the Virāj as prosperity and proper food. He says *vaṣaṭ* with the second half verse of the Virāj; verily thus he places the sacrificer in the world of heaven. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations.

15.6.13

tam mādhyaṃdine pavamāne pratyālīyate /

It lies in ambush for him at the midday Pavamāna.

when the Ājya Stotra (was being sung) it clung (to him); he removed it by the Praüga except from the strophe; when the Mādhyamdina Pavamāna (was being sung) it clung to him; he removed it by the Marutvatīya except from the strophe. In the Niṣkevalya he begins with the strophe; that is as one in freedom from fear having removed death, like one having been set free. They say, 'There is a Niṣkevalya here, and a Niṣkevalya there in the Mahāvrata. There are recited there (metres) increasing by four; how here are they obtained?' There are even more realized here; the strophe and antistrophe, recited together, make up the seven increasing by four, and there is a four-syllable foot left over. They are cattle; these cattle he confers upon the sacrificer. The Agniṣṭoma is the Virāj; they make up a hundred and ninety strophes; he attains clearly the symbol of the Agniṣṭoma in that he uses a Virāj as offering verse. 'Drink the Soma, O Indra, let it delight thee', having left over this quarter verse he takes breath in at the half verse of the Virāj; the Virāj is prosperity and proper food; thus he finds support in the Virāj as prosperity and proper food. He says *vaṣaṭ* with the second half verse of the Virāj; verily thus he places the sacrificer in the world of heaven. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations.

15.6.14

tam marutvatīyena nyakarod anyatre eva stotriyāt / (soma: mādhyaṃdina savana)

He put it down with the Marutvatīya [recitation], other than from the stotriya [verses].

when the Ājya Stotra (was being sung) it clung (to him); he removed it by the Praüga except from the strophe; when the Mādhyamdina Pavamāna (was being sung) it clung to him; he removed it by the Marutvatīya except from the strophe. In the Niṣkevalya he begins with the strophe; that is as one in freedom from fear having removed death, like one having been set free. They say, 'There is a Niṣkevalya here, and a Niṣkevalya there in the Mahāvrata. There are recited there (metres) increasing by four; how here are they obtained?' There are even more realized here; the strophe and antistrophe, recited together, make up the seven increasing by four, and there is a four-syllable foot left over. They are cattle; these cattle he confers upon the sacrificer. The Agniṣṭoma is the Virāj; they make up a hundred and ninety strophes; he attains clearly the symbol of the Agniṣṭoma in that he uses a Virāj as offering verse. 'Drink the Soma, O Indra, let it delight thee', having left over this quarter verse he takes breath in at the half verse of the Virāj; the Virāj is prosperity and proper food; thus he finds support in the Virāj as prosperity and proper food. He says *vaṣaṭ* with the second half verse of the Virāj; verily thus he places the sacrificer in the world of heaven. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations.

15.6.15

atha vai niṣkevalyam stotriyeṇa eva pratipadyate /

Then indeed he begins the Niṣkevalya [recitation] with the stotriya [verses] themselves.

when the Ājya Stotra (was being sung) it clung (to him); he removed it by the Praüga except from the strophe; when the Mādhyamdina Pavamāna (was being sung) it clung to him; he removed it by the Marutvatīya except from the strophe. In the Niṣkevalya he begins with the strophe; that is as one in freedom from fear having removed death, like one having been set free. They say, 'There is a Niṣkevalya here, and a Niṣkevalya there in the Mahāvrata. There are recited there (metres) increasing by four; how here are they obtained?' There are even more realized here; the strophe and antistrophe, recited together, make up the seven increasing by four, and there is a four-syllable foot left over. They are cattle; these cattle he confers upon the sacrificer. The Agniṣṭoma is the Virāj; they make up a hundred and ninety strophes; he attains clearly the symbol of the Agniṣṭoma in that he uses a Virāj as offering verse. 'Drink the Soma, O Indra, let it delight thee', having left over this quarter verse he takes breath in at the half verse of the Virāj; the Virāj is prosperity and proper food; thus he finds support in the Virāj as prosperity and proper food. He says *vaṣaṭ* with the second half verse of the Virāj; verily thus he places the sacrificer in the world of heaven. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations.

15.6.16

tad yathā abhaye atimucya mṛtyum yathā atimumucāna evam / (soma: mādhyaṃdina savana)

Just as one who has escaped death in a safe place, just so having completely escaped.

when the Ājya Stotra (was being sung) it clung (to him); he removed it by the Praüga except from the strophe; when the Mādhyamdina Pavamāna (was being sung) it clung to him; he removed it by the Marutvatīya except from the strophe. In the Niṣkevalya he begins with the strophe; that is as one in freedom from fear having removed death, like one having been set free. They say, 'There is a Niṣkevalya here, and a Niṣkevalya there in the Mahāvrata. There are recited there (metres) increasing by four; how here are they obtained?' There are even more realized here; the strophe and antistrophe, recited together, make up the seven increasing by four, and there is a four-syllable foot left over. They are cattle; these cattle he confers upon the sacrificer. The Agniṣṭoma is the Virāj; they make up a hundred and ninety strophes; he attains clearly the symbol of the Agniṣṭoma in that he uses a Virāj as offering verse. 'Drink the Soma, O Indra, let it delight thee', having left over this quarter verse he takes breath in at the half verse of the Virāj; the Virāj is prosperity and proper food; thus he finds support in the Virāj as prosperity and proper food. He says *vaṣaṭ* with the second half verse of the Virāj; verily thus he places the sacrificer in the world of heaven. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations.

15.6.17

tad āhur niṣkevalyam eva idam niṣkevalyam ado mahā vrate śasyante vā amutra catur uttarāṇi katham iha upāpyanta iti / (soma: mādhyaṃdina savana)

Regarding this they say: 'This Niṣkevalya [here] is indeed the Niṣkevalya yonder at the Mahāvrata. Yonder the caturuttara [metres] are recited; how are they obtained here?'

when the Ājya Stotra (was being sung) it clung (to him); he removed it by the Praüga except from the strophe; when the Mādhyamdina Pavamāna (was being sung) it clung to him; he removed it by the Marutvatīya except from the strophe. In the Niṣkevalya he begins with the strophe; that is as one in freedom from fear having removed death, like one having been set free. They say, 'There is a Niṣkevalya here, and a Niṣkevalya there in the Mahāvrata. There are recited there (metres) increasing by four; how here are they obtained?' There are even more realized here; the strophe and antistrophe, recited together, make up the seven increasing by four, and there is a four-syllable foot left over. They are cattle; these cattle he confers upon the sacrificer. The Agniṣṭoma is the Virāj; they make up a hundred and ninety strophes; he attains clearly the symbol of the Agniṣṭoma in that he uses a Virāj as offering verse. 'Drink the Soma, O Indra, let it delight thee', having left over this quarter verse he takes breath in at the half verse of the Virāj; the Virāj is prosperity and proper food; thus he finds support in the Virāj as prosperity and proper food. He says *vaṣaṭ* with the second half verse of the Virāj; verily thus he places the sacrificer in the world of heaven. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations.

15.6.18

tāni vā iha upāptatarāṇi bhavanti /

They are indeed even more fully obtained here.

when the Ājya Stotra (was being sung) it clung (to him); he removed it by the Praüga except from the strophe; when the Mādhyamdina Pavamāna (was being sung) it clung to him; he removed it by the Marutvatīya except from the strophe. In the Niṣkevalya he begins with the strophe; that is as one in freedom from fear having removed death, like one having been set free. They say, 'There is a Niṣkevalya here, and a Niṣkevalya there in the Mahāvrata. There are recited there (metres) increasing by four; how here are they obtained?' There are even more realized here; the strophe and antistrophe, recited together, make up the seven increasing by four, and there is a four-syllable foot left over. They are cattle; these cattle he confers upon the sacrificer. The Agniṣṭoma is the Virāj; they make up a hundred and ninety strophes; he attains clearly the symbol of the Agniṣṭoma in that he uses a Virāj as offering verse. 'Drink the Soma, O Indra, let it delight thee', having left over this quarter verse he takes breath in at the half verse of the Virāj; the Virāj is prosperity and proper food; thus he finds support in the Virāj as prosperity and proper food. He says *vaṣaṭ* with the second half verse of the Virāj; verily thus he places the sacrificer in the world of heaven. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations.

15.6.19

stotriya anurūpau saṃśastau sapta catur uttarāṇi sampadyate / (soma: mādhyaṃdina savana)

When the stotriya and anurūpa [verses] are recited, they amount to seven caturuttaras,

when the Ājya Stotra (was being sung) it clung (to him); he removed it by the Praüga except from the strophe; when the Mādhyamdina Pavamāna (was being sung) it clung to him; he removed it by the Marutvatīya except from the strophe. In the Niṣkevalya he begins with the strophe; that is as one in freedom from fear having removed death, like one having been set free. They say, 'There is a Niṣkevalya here, and a Niṣkevalya there in the Mahāvrata. There are recited there (metres) increasing by four; how here are they obtained?' There are even more realized here; the strophe and antistrophe, recited together, make up the seven increasing by four, and there is a four-syllable foot left over. They are cattle; these cattle he confers upon the sacrificer. The Agniṣṭoma is the Virāj; they make up a hundred and ninety strophes; he attains clearly the symbol of the Agniṣṭoma in that he uses a Virāj as offering verse. 'Drink the Soma, O Indra, let it delight thee', having left over this quarter verse he takes breath in at the half verse of the Virāj; the Virāj is prosperity and proper food; thus he finds support in the Virāj as prosperity and proper food. He says *vaṣaṭ* with the second half verse of the Virāj; verily thus he places the sacrificer in the world of heaven. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations.

15.6.20

catur akṣaram ca padam udaiti /

and a four-syllable pāda is left over.

when the Ājya Stotra (was being sung) it clung (to him); he removed it by the Praüga except from the strophe; when the Mādhyamdina Pavamāna (was being sung) it clung to him; he removed it by the Marutvatīya except from the strophe. In the Niṣkevalya he begins with the strophe; that is as one in freedom from fear having removed death, like one having been set free. They say, 'There is a Niṣkevalya here, and a Niṣkevalya there in the Mahāvrata. There are recited there (metres) increasing by four; how here are they obtained?' There are even more realized here; the strophe and antistrophe, recited together, make up the seven increasing by four, and there is a four-syllable foot left over. They are cattle; these cattle he confers upon the sacrificer. The Agniṣṭoma is the Virāj; they make up a hundred and ninety strophes; he attains clearly the symbol of the Agniṣṭoma in that he uses a Virāj as offering verse. 'Drink the Soma, O Indra, let it delight thee', having left over this quarter verse he takes breath in at the half verse of the Virāj; the Virāj is prosperity and proper food; thus he finds support in the Virāj as prosperity and proper food. He says *vaṣaṭ* with the second half verse of the Virāj; verily thus he places the sacrificer in the world of heaven. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations.

15.6.19_2

stotriya anurūpau saṃśastau sapta catur uttarāṇi sampadyante / (soma: mādhyaṃdina savana)

When the stotriya and anurūpa [verses] are recited, they amount to seven caturuttaras,

15.6.20_2

catur akṣaram ca padam udaiti /

and a four-syllable pāda is left over.

15.6.21

te paśavaḥ /

They are cattle.

when the Ājya Stotra (was being sung) it clung (to him); he removed it by the Praüga except from the strophe; when the Mādhyamdina Pavamāna (was being sung) it clung to him; he removed it by the Marutvatīya except from the strophe. In the Niṣkevalya he begins with the strophe; that is as one in freedom from fear having removed death, like one having been set free. They say, 'There is a Niṣkevalya here, and a Niṣkevalya there in the Mahāvrata. There are recited there (metres) increasing by four; how here are they obtained?' There are even more realized here; the strophe and antistrophe, recited together, make up the seven increasing by four, and there is a four-syllable foot left over. They are cattle; these cattle he confers upon the sacrificer. The Agniṣṭoma is the Virāj; they make up a hundred and ninety strophes; he attains clearly the symbol of the Agniṣṭoma in that he uses a Virāj as offering verse. 'Drink the Soma, O Indra, let it delight thee', having left over this quarter verse he takes breath in at the half verse of the Virāj; the Virāj is prosperity and proper food; thus he finds support in the Virāj as prosperity and proper food. He says *vaṣaṭ* with the second half verse of the Virāj; verily thus he places the sacrificer in the world of heaven. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations.

15.6.22

tān paśūn yajamāne dadhāti /

Those cattle he places in the sacrificer.

when the Ājya Stotra (was being sung) it clung (to him); he removed it by the Praüga except from the strophe; when the Mādhyamdina Pavamāna (was being sung) it clung to him; he removed it by the Marutvatīya except from the strophe. In the Niṣkevalya he begins with the strophe; that is as one in freedom from fear having removed death, like one having been set free. They say, 'There is a Niṣkevalya here, and a Niṣkevalya there in the Mahāvrata. There are recited there (metres) increasing by four; how here are they obtained?' There are even more realized here; the strophe and antistrophe, recited together, make up the seven increasing by four, and there is a four-syllable foot left over. They are cattle; these cattle he confers upon the sacrificer. The Agniṣṭoma is the Virāj; they make up a hundred and ninety strophes; he attains clearly the symbol of the Agniṣṭoma in that he uses a Virāj as offering verse. 'Drink the Soma, O Indra, let it delight thee', having left over this quarter verse he takes breath in at the half verse of the Virāj; the Virāj is prosperity and proper food; thus he finds support in the Virāj as prosperity and proper food. He says *vaṣaṭ* with the second half verse of the Virāj; verily thus he places the sacrificer in the world of heaven. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations.

15.6.23

virāḍ vā agniṣṭomaḥ / (soma: mādhyaṃdina savana)

The Agniṣṭoma is Virāj.

when the Ājya Stotra (was being sung) it clung (to him); he removed it by the Praüga except from the strophe; when the Mādhyamdina Pavamāna (was being sung) it clung to him; he removed it by the Marutvatīya except from the strophe. In the Niṣkevalya he begins with the strophe; that is as one in freedom from fear having removed death, like one having been set free. They say, 'There is a Niṣkevalya here, and a Niṣkevalya there in the Mahāvrata. There are recited there (metres) increasing by four; how here are they obtained?' There are even more realized here; the strophe and antistrophe, recited together, make up the seven increasing by four, and there is a four-syllable foot left over. They are cattle; these cattle he confers upon the sacrificer. The Agniṣṭoma is the Virāj; they make up a hundred and ninety strophes; he attains clearly the symbol of the Agniṣṭoma in that he uses a Virāj as offering verse. 'Drink the Soma, O Indra, let it delight thee', having left over this quarter verse he takes breath in at the half verse of the Virāj; the Virāj is prosperity and proper food; thus he finds support in the Virāj as prosperity and proper food. He says *vaṣaṭ* with the second half verse of the Virāj; verily thus he places the sacrificer in the world of heaven. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations.

15.6.24

navati śatam stotriyāḥ sampadyante /

There are one hundred and ninety stotriya verses.

when the Ājya Stotra (was being sung) it clung (to him); he removed it by the Praüga except from the strophe; when the Mādhyamdina Pavamāna (was being sung) it clung to him; he removed it by the Marutvatīya except from the strophe. In the Niṣkevalya he begins with the strophe; that is as one in freedom from fear having removed death, like one having been set free. They say, 'There is a Niṣkevalya here, and a Niṣkevalya there in the Mahāvrata. There are recited there (metres) increasing by four; how here are they obtained?' There are even more realized here; the strophe and antistrophe, recited together, make up the seven increasing by four, and there is a four-syllable foot left over. They are cattle; these cattle he confers upon the sacrificer. The Agniṣṭoma is the Virāj; they make up a hundred and ninety strophes; he attains clearly the symbol of the Agniṣṭoma in that he uses a Virāj as offering verse. 'Drink the Soma, O Indra, let it delight thee', having left over this quarter verse he takes breath in at the half verse of the Virāj; the Virāj is prosperity and proper food; thus he finds support in the Virāj as prosperity and proper food. He says *vaṣaṭ* with the second half verse of the Virāj; verily thus he places the sacrificer in the world of heaven. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations.

15.6.25

pratyakṣam eva etad agniṣṭomasya rūpam upaiti yad virājā yajati / (soma: mādhyaṃdina savana)

Directly indeed he attains the form of the Agniṣṭoma when he sacrifices with a Virāj [verse].

when the Ājya Stotra (was being sung) it clung (to him); he removed it by the Praüga except from the strophe; when the Mādhyamdina Pavamāna (was being sung) it clung to him; he removed it by the Marutvatīya except from the strophe. In the Niṣkevalya he begins with the strophe; that is as one in freedom from fear having removed death, like one having been set free. They say, 'There is a Niṣkevalya here, and a Niṣkevalya there in the Mahāvrata. There are recited there (metres) increasing by four; how here are they obtained?' There are even more realized here; the strophe and antistrophe, recited together, make up the seven increasing by four, and there is a four-syllable foot left over. They are cattle; these cattle he confers upon the sacrificer. The Agniṣṭoma is the Virāj; they make up a hundred and ninety strophes; he attains clearly the symbol of the Agniṣṭoma in that he uses a Virāj as offering verse. 'Drink the Soma, O Indra, let it delight thee', having left over this quarter verse he takes breath in at the half verse of the Virāj; the Virāj is prosperity and proper food; thus he finds support in the Virāj as prosperity and proper food. He says *vaṣaṭ* with the second half verse of the Virāj; verily thus he places the sacrificer in the world of heaven. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations.

15.6.26

pibā somam indra mandatu tvā iti padam pariśiṣya virājo ardharce avān iti / (soma: mādhyaṃdina savana)

Leaving aside the pāda, 'Drink the soma, Indra, let it exhilarate you...' [RV 6.17.11a], he pauses at the half-verse of the Virāj.

when the Ājya Stotra (was being sung) it clung (to him); he removed it by the Praüga except from the strophe; when the Mādhyamdina Pavamāna (was being sung) it clung to him; he removed it by the Marutvatīya except from the strophe. In the Niṣkevalya he begins with the strophe; that is as one in freedom from fear having removed death, like one having been set free. They say, 'There is a Niṣkevalya here, and a Niṣkevalya there in the Mahāvrata. There are recited there (metres) increasing by four; how here are they obtained?' There are even more realized here; the strophe and antistrophe, recited together, make up the seven increasing by four, and there is a four-syllable foot left over. They are cattle; these cattle he confers upon the sacrificer. The Agniṣṭoma is the Virāj; they make up a hundred and ninety strophes; he attains clearly the symbol of the Agniṣṭoma in that he uses a Virāj as offering verse. 'Drink the Soma, O Indra, let it delight thee', having left over this quarter verse he takes breath in at the half verse of the Virāj; the Virāj is prosperity and proper food; thus he finds support in the Virāj as prosperity and proper food. He says *vaṣaṭ* with the second half verse of the Virāj; verily thus he places the sacrificer in the world of heaven. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations.

15.6.27

śrīr virāḍ anna adyam /

Virāj is prosperity and proper food.

when the Ājya Stotra (was being sung) it clung (to him); he removed it by the Praüga except from the strophe; when the Mādhyamdina Pavamāna (was being sung) it clung to him; he removed it by the Marutvatīya except from the strophe. In the Niṣkevalya he begins with the strophe; that is as one in freedom from fear having removed death, like one having been set free. They say, 'There is a Niṣkevalya here, and a Niṣkevalya there in the Mahāvrata. There are recited there (metres) increasing by four; how here are they obtained?' There are even more realized here; the strophe and antistrophe, recited together, make up the seven increasing by four, and there is a four-syllable foot left over. They are cattle; these cattle he confers upon the sacrificer. The Agniṣṭoma is the Virāj; they make up a hundred and ninety strophes; he attains clearly the symbol of the Agniṣṭoma in that he uses a Virāj as offering verse. 'Drink the Soma, O Indra, let it delight thee', having left over this quarter verse he takes breath in at the half verse of the Virāj; the Virāj is prosperity and proper food; thus he finds support in the Virāj as prosperity and proper food. He says *vaṣaṭ* with the second half verse of the Virāj; verily thus he places the sacrificer in the world of heaven. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations.

15.6.28

śriyām tad virājy anna adye pratitiṣṭhati /

Thereby he establishes [the sacrificer] in prosperity, in the Virāj, in proper food.

when the Ājya Stotra (was being sung) it clung (to him); he removed it by the Praüga except from the strophe; when the Mādhyamdina Pavamāna (was being sung) it clung to him; he removed it by the Marutvatīya except from the strophe. In the Niṣkevalya he begins with the strophe; that is as one in freedom from fear having removed death, like one having been set free. They say, 'There is a Niṣkevalya here, and a Niṣkevalya there in the Mahāvrata. There are recited there (metres) increasing by four; how here are they obtained?' There are even more realized here; the strophe and antistrophe, recited together, make up the seven increasing by four, and there is a four-syllable foot left over. They are cattle; these cattle he confers upon the sacrificer. The Agniṣṭoma is the Virāj; they make up a hundred and ninety strophes; he attains clearly the symbol of the Agniṣṭoma in that he uses a Virāj as offering verse. 'Drink the Soma, O Indra, let it delight thee', having left over this quarter verse he takes breath in at the half verse of the Virāj; the Virāj is prosperity and proper food; thus he finds support in the Virāj as prosperity and proper food. He says *vaṣaṭ* with the second half verse of the Virāj; verily thus he places the sacrificer in the world of heaven. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations.

15.6.29

uttareṇa virājo ardharcena vaṣaṭ karoti / (soma: mādhyaṃdina savana)

With the subsequent half-verse of the Virāj he utters the vaṣaṭ-call.

when the Ājya Stotra (was being sung) it clung (to him); he removed it by the Praüga except from the strophe; when the Mādhyamdina Pavamāna (was being sung) it clung to him; he removed it by the Marutvatīya except from the strophe. In the Niṣkevalya he begins with the strophe; that is as one in freedom from fear having removed death, like one having been set free. They say, 'There is a Niṣkevalya here, and a Niṣkevalya there in the Mahāvrata. There are recited there (metres) increasing by four; how here are they obtained?' There are even more realized here; the strophe and antistrophe, recited together, make up the seven increasing by four, and there is a four-syllable foot left over. They are cattle; these cattle he confers upon the sacrificer. The Agniṣṭoma is the Virāj; they make up a hundred and ninety strophes; he attains clearly the symbol of the Agniṣṭoma in that he uses a Virāj as offering verse. 'Drink the Soma, O Indra, let it delight thee', having left over this quarter verse he takes breath in at the half verse of the Virāj; the Virāj is prosperity and proper food; thus he finds support in the Virāj as prosperity and proper food. He says *vaṣaṭ* with the second half verse of the Virāj; verily thus he places the sacrificer in the world of heaven. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations.

15.6.30

svarga eva tal loke yajamānam dadhāti /

Thereby he places the sacrificer in the heavenly world.

when the Ājya Stotra (was being sung) it clung (to him); he removed it by the Praüga except from the strophe; when the Mādhyamdina Pavamāna (was being sung) it clung to him; he removed it by the Marutvatīya except from the strophe. In the Niṣkevalya he begins with the strophe; that is as one in freedom from fear having removed death, like one having been set free. They say, 'There is a Niṣkevalya here, and a Niṣkevalya there in the Mahāvrata. There are recited there (metres) increasing by four; how here are they obtained?' There are even more realized here; the strophe and antistrophe, recited together, make up the seven increasing by four, and there is a four-syllable foot left over. They are cattle; these cattle he confers upon the sacrificer. The Agniṣṭoma is the Virāj; they make up a hundred and ninety strophes; he attains clearly the symbol of the Agniṣṭoma in that he uses a Virāj as offering verse. 'Drink the Soma, O Indra, let it delight thee', having left over this quarter verse he takes breath in at the half verse of the Virāj; the Virāj is prosperity and proper food; thus he finds support in the Virāj as prosperity and proper food. He says *vaṣaṭ* with the second half verse of the Virāj; verily thus he places the sacrificer in the world of heaven. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations.

15.6.31

anuvaṣaṭ karoty āhutīnām eva śāntyai / (soma: mādhyaṃdina savana)

He utters the secondary vaṣaṭ-call for the pacification of the oblations,

when the Ājya Stotra (was being sung) it clung (to him); he removed it by the Praüga except from the strophe; when the Mādhyamdina Pavamāna (was being sung) it clung to him; he removed it by the Marutvatīya except from the strophe. In the Niṣkevalya he begins with the strophe; that is as one in freedom from fear having removed death, like one having been set free. They say, 'There is a Niṣkevalya here, and a Niṣkevalya there in the Mahāvrata. There are recited there (metres) increasing by four; how here are they obtained?' There are even more realized here; the strophe and antistrophe, recited together, make up the seven increasing by four, and there is a four-syllable foot left over. They are cattle; these cattle he confers upon the sacrificer. The Agniṣṭoma is the Virāj; they make up a hundred and ninety strophes; he attains clearly the symbol of the Agniṣṭoma in that he uses a Virāj as offering verse. 'Drink the Soma, O Indra, let it delight thee', having left over this quarter verse he takes breath in at the half verse of the Virāj; the Virāj is prosperity and proper food; thus he finds support in the Virāj as prosperity and proper food. He says *vaṣaṭ* with the second half verse of the Virāj; verily thus he places the sacrificer in the world of heaven. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations.

15.6.32

āhutīnām pratiṣṭhityā āhutīnām pratiṣṭhityai / (soma: mādhyaṃdina savana)

for the firm establishment of the oblations, for the firm establishment of the oblations.

when the Ājya Stotra (was being sung) it clung (to him); he removed it by the Praüga except from the strophe; when the Mādhyamdina Pavamāna (was being sung) it clung to him; he removed it by the Marutvatīya except from the strophe. In the Niṣkevalya he begins with the strophe; that is as one in freedom from fear having removed death, like one having been set free. They say, 'There is a Niṣkevalya here, and a Niṣkevalya there in the Mahāvrata. There are recited there (metres) increasing by four; how here are they obtained?' There are even more realized here; the strophe and antistrophe, recited together, make up the seven increasing by four, and there is a four-syllable foot left over. They are cattle; these cattle he confers upon the sacrificer. The Agniṣṭoma is the Virāj; they make up a hundred and ninety strophes; he attains clearly the symbol of the Agniṣṭoma in that he uses a Virāj as offering verse. 'Drink the Soma, O Indra, let it delight thee', having left over this quarter verse he takes breath in at the half verse of the Virāj; the Virāj is prosperity and proper food; thus he finds support in the Virāj as prosperity and proper food. He says *vaṣaṭ* with the second half verse of the Virāj; verily thus he places the sacrificer in the world of heaven. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations.