[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) › 15.6 # Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 15.6 Kauṣītakibrāhmaṇa 15.6 - **Language:** Sanskrit ### [15.6.1](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.1) nitarām paridhānīyām śaṃset / > He should recite the concluding verse in a lower tone. > — English (machine translation) (machine translation) ### [15.6.2](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.2) tathā ha patny apracyāvukā bhavati / > Thus the wife does not fall away \[from him\]. > — English (machine translation) (machine translation) ### [15.6.3](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.3) anudāyitatarām / > \[She becomes\] more compliant. > — English (machine translation) (machine translation) ### [15.6.4](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.4) tathā ha patny anuddhata manā iva bhavati / (soma: mādhyaṃdina savana) > Thus the wife becomes, as it were, not arrogant in mind. > — English (machine translation) (machine translation) ### [15.6.5](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.5) ātmā vai stotriyaḥ prajā anurūpaḥ / > The stotriya verse is the self; the anurūpa verse is the offspring. > — English (machine translation) (machine translation) ### [15.6.6](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.6) mahiṣī dhāyyā pragāthaḥ paśavaḥ / (soma: mādhyaṃdina savana) > The dhāyyā verse is the chief wife; the pragātha is the cattle. > — English (machine translation) (machine translation) ### [15.6.7](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.7) ātmā sūktam yad antar ātmaṃs tan nivit / > The hymn is the self; that which is inside the self is the nivid. > — English (machine translation) (machine translation) ### [15.6.8](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.8) pratiṣṭhā paridhānīya annam yājyā / (soma: mādhyaṃdina savana) > The concluding verse is the firm support; the offering verse is food. > — English (machine translation) (machine translation) ### [15.6.9](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.9) pavamāne stūyamāne hotāram mṛtyuḥ pratyālīyata / > While the Pavamāna \[stotra\] was being chanted, death lay in ambush for the hotṛ. > — English (machine translation) (machine translation) > xv. 5. When the Pavamāna was being sung, death clung to the Hotṛ; he removed it by the Ājya (Çastra) except from the strophe; > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [15.6.10](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.10) tam ājyena nyakarod anyatra stotriyāt / (soma: mādhyaṃdina savana) > He put it down with the Ājya \[recitation\], other than from the stotriya \[verses\]. > — English (machine translation) (machine translation) > xv. 5. When the Pavamāna was being sung, death clung to the Hotṛ; he removed it by the Ājya (Çastra) except from the strophe; > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [15.6.11](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.11) ādye sāma ājye pratyalīyata / > It lay in ambush for him at the first sāman, at the Ājya. > — English (machine translation) (machine translation) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [15.6.12](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.12) tam praugeṇa nyakarod anyatra stotriyāt / (soma: mādhyaṃdina savana) > He put it down with the Prauga \[recitation\], other than from the stotriya \[verses\]. > — English (machine translation) (machine translation) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [15.6.13](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.13) tam mādhyaṃdine pavamāne pratyālīyate / > It lies in ambush for him at the midday Pavamāna. > — English (machine translation) (machine translation) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [15.6.14](https://indike.org/pramana/in.veda.brahmana.kausitaki.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 \[verses\]. > — English (machine translation) (machine translation) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [15.6.15](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.15) atha vai niṣkevalyam stotriyeṇa eva pratipadyate / > Then indeed he begins the Niṣkevalya \[recitation\] with the stotriya \[verses\] themselves. > — English (machine translation) (machine translation) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [15.6.16](https://indike.org/pramana/in.veda.brahmana.kausitaki.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. > — English (machine translation) (machine translation) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [15.6.17](https://indike.org/pramana/in.veda.brahmana.kausitaki.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?' > — English (machine translation) (machine translation) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [15.6.18](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.18) tāni vā iha upāptatarāṇi bhavanti / > They are indeed even more fully obtained here. > — English (machine translation) (machine translation) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [15.6.19](https://indike.org/pramana/in.veda.brahmana.kausitaki.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, > — English (machine translation) (machine translation) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [15.6.20](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.20) catur akṣaram ca padam udaiti / > and a four-syllable pāda is left over. > — English (machine translation) (machine translation) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [15.6.19\_2](https://indike.org/pramana/in.veda.brahmana.kausitaki.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, > — English (machine translation) (machine translation) ### [15.6.20\_2](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.20_2) catur akṣaram ca padam udaiti / > and a four-syllable pāda is left over. > — English (machine translation) (machine translation) ### [15.6.21](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.21) te paśavaḥ / > They are cattle. > — English (machine translation) (machine translation) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [15.6.22](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.22) tān paśūn yajamāne dadhāti / > Those cattle he places in the sacrificer. > — English (machine translation) (machine translation) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [15.6.23](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.23) virāḍ vā agniṣṭomaḥ / (soma: mādhyaṃdina savana) > The Agniṣṭoma is Virāj. > — English (machine translation) (machine translation) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [15.6.24](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.24) navati śatam stotriyāḥ sampadyante / > There are one hundred and ninety stotriya verses. > — English (machine translation) (machine translation) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [15.6.25](https://indike.org/pramana/in.veda.brahmana.kausitaki.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 \[verse\]. > — English (machine translation) (machine translation) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [15.6.26](https://indike.org/pramana/in.veda.brahmana.kausitaki.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. > — English (machine translation) (machine translation) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [15.6.27](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.27) śrīr virāḍ anna adyam / > Virāj is prosperity and proper food. > — English (machine translation) (machine translation) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [15.6.28](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.28) śriyām tad virājy anna adye pratitiṣṭhati / > Thereby he establishes \[the sacrificer\] in prosperity, in the Virāj, in proper food. > — English (machine translation) (machine translation) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [15.6.29](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.29) uttareṇa virājo ardharcena vaṣaṭ karoti / (soma: mādhyaṃdina savana) > With the subsequent half-verse of the Virāj he utters the vaṣaṭ-call. > — English (machine translation) (machine translation) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [15.6.30](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.30) svarga eva tal loke yajamānam dadhāti / > Thereby he places the sacrificer in the heavenly world. > — English (machine translation) (machine translation) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [15.6.31](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.31) anuvaṣaṭ karoty āhutīnām eva śāntyai / (soma: mādhyaṃdina savana) > He utters the secondary vaṣaṭ-call for the pacification of the oblations, > — English (machine translation) (machine translation) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [15.6.32](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6.32) āhutīnām pratiṣṭhityā āhutīnām pratiṣṭhityai / (soma: mādhyaṃdina savana) > for the firm establishment of the oblations, for the firm establishment of the oblations. > — English (machine translation) (machine translation) > 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. > — 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.15.p11) — Arthur Berriedale Keith 1920, English - [English (machine translation)](https://indike.org/pramana/in.veda.brahmana.kausitaki~en-mt.15.6.1) — English, machine translation --- Source: [https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6](https://indike.org/pramana/in.veda.brahmana.kausitaki.15.6) · Pramāṇa