Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 18.1

18.1.1

atirikta somo va eṣa yad āśvinam /

That which is the recitation for the Aśvins is an over-abundant Soma.

xviii. 1. The Āçvina (Çastra) is (a sacrifice) wherein there is a redundancy of Soma; wherein in the sacrifice there is a redundancy, thereby the rival of the sacrificer is energetic against him. In that afterwards he sacrifices to the Açvins, and the Açvins are the physicians of the gods, verily thus he makes medicine. Now when Savitṛ gave Sūryā to Soma, the king, he made over to his daughter whether she was Prajāpati's (or his own) on

18.1.2

yad vai yajñasya atiricyate /

Whatever of the sacrifice is left over,

xviii. 1. The Āçvina (Çastra) is (a sacrifice) wherein there is a redundancy of Soma; wherein in the sacrifice there is a redundancy, thereby the rival of the sacrificer is energetic against him. In that afterwards he sacrifices to the Açvins, and the Açvins are the physicians of the gods, verily thus he makes medicine. Now when Savitṛ gave Sūryā to Soma, the king, he made over to his daughter whether she was Prajāpati's (or his own) on

18.1.3

bhrātṛvyas tena yajamānasya pratyudyamī bhavati / (soma: aAśvina śastra)

by that the enemy of the sacrificer rises up [against him].

xviii. 1. The Āçvina (Çastra) is (a sacrifice) wherein there is a redundancy of Soma; wherein in the sacrifice there is a redundancy, thereby the rival of the sacrificer is energetic against him. In that afterwards he sacrifices to the Açvins, and the Açvins are the physicians of the gods, verily thus he makes medicine. Now when Savitṛ gave Sūryā to Soma, the king, he made over to his daughter whether she was Prajāpati's (or his own) on

18.1.4

atha yat parastād āśvinau yajati /

Now, when he sacrifices subsequently to the two Aśvins,

xviii. 1. The Āçvina (Çastra) is (a sacrifice) wherein there is a redundancy of Soma; wherein in the sacrifice there is a redundancy, thereby the rival of the sacrificer is energetic against him. In that afterwards he sacrifices to the Açvins, and the Açvins are the physicians of the gods, verily thus he makes medicine. Now when Savitṛ gave Sūryā to Soma, the king, he made over to his daughter whether she was Prajāpati's (or his own) on

18.1.5

aśvinau vai devānām bhiṣajau / (soma: aAśvina śastra)

the two Aśvins are the physicians of the gods.

xviii. 1. The Āçvina (Çastra) is (a sacrifice) wherein there is a redundancy of Soma; wherein in the sacrifice there is a redundancy, thereby the rival of the sacrificer is energetic against him. In that afterwards he sacrifices to the Açvins, and the Açvins are the physicians of the gods, verily thus he makes medicine. Now when Savitṛ gave Sūryā to Soma, the king, he made over to his daughter whether she was Prajāpati's (or his own) on

18.1.6

bhaiṣajyam eva tat kurute /

he thereby effects healing.

xviii. 1. The Āçvina (Çastra) is (a sacrifice) wherein there is a redundancy of Soma; wherein in the sacrifice there is a redundancy, thereby the rival of the sacrificer is energetic against him. In that afterwards he sacrifices to the Açvins, and the Açvins are the physicians of the gods, verily thus he makes medicine. Now when Savitṛ gave Sūryā to Soma, the king, he made over to his daughter whether she was Prajāpati's (or his own) on

18.1.7

atha yatra ha tat savitā sūryām prāyacchat somāya rājñe /

Now, when Savitṛ gave Sūryā to King Soma,

xviii. 1. The Āçvina (Çastra) is (a sacrifice) wherein there is a redundancy of Soma; wherein in the sacrifice there is a redundancy, thereby the rival of the sacrificer is energetic against him. In that afterwards he sacrifices to the Açvins, and the Açvins are the physicians of the gods, verily thus he makes medicine. Now when Savitṛ gave Sūryā to Soma, the king, he made over to his daughter whether she was Prajāpati's (or his own) on

18.1.8

yadi vā prajāpateḥ / (soma: aAśvina śastra)

or of Prajāpati,

xviii. 1. The Āçvina (Çastra) is (a sacrifice) wherein there is a redundancy of Soma; wherein in the sacrifice there is a redundancy, thereby the rival of the sacrificer is energetic against him. In that afterwards he sacrifices to the Açvins, and the Açvins are the physicians of the gods, verily thus he makes medicine. Now when Savitṛ gave Sūryā to Soma, the king, he made over to his daughter whether she was Prajāpati's (or his own) on

18.1.9

tat sahasram anvākarod duhitra ūhyamānāyai /

he assigned a thousand [cows] as bridal gift to his daughter being carried away in marriage.

marriage this thousand (of verses) that was in the possession of these deities; they said ‘Let us run a race for this thousand’; they ran the race; then the Açvins were victorious by means of the ass. Therefore are many gods celebrated, and yet it is called the Āçvina. Hence, moreover, the ass does not run with his full speed, considering himself worn out (because) ‘I have done my running.’ A thousand should he recite, for a thousand they too won.

18.1.10

tad āsām devatānām āsīt /

That belonged to these deities.

marriage this thousand (of verses) that was in the possession of these deities; they said ‘Let us run a race for this thousand’; they ran the race; then the Açvins were victorious by means of the ass. Therefore are many gods celebrated, and yet it is called the Āçvina. Hence, moreover, the ass does not run with his full speed, considering himself worn out (because) ‘I have done my running.’ A thousand should he recite, for a thousand they too won.

18.1.11

tā abruvann ājim āyāma asmint sahasra iti /

They said, 'Let us run a race for this thousand.'

marriage this thousand (of verses) that was in the possession of these deities; they said ‘Let us run a race for this thousand’; they ran the race; then the Açvins were victorious by means of the ass. Therefore are many gods celebrated, and yet it is called the Āçvina. Hence, moreover, the ass does not run with his full speed, considering himself worn out (because) ‘I have done my running.’ A thousand should he recite, for a thousand they too won.

18.1.12

tā ājim āyan /

They ran a race.

marriage this thousand (of verses) that was in the possession of these deities; they said ‘Let us run a race for this thousand’; they ran the race; then the Açvins were victorious by means of the ass. Therefore are many gods celebrated, and yet it is called the Āçvina. Hence, moreover, the ass does not run with his full speed, considering himself worn out (because) ‘I have done my running.’ A thousand should he recite, for a thousand they too won.

18.1.13

tad aśvinā udajayatām rāsabhena /

The two Aśvins won it with a donkey.

marriage this thousand (of verses) that was in the possession of these deities; they said ‘Let us run a race for this thousand’; they ran the race; then the Açvins were victorious by means of the ass. Therefore are many gods celebrated, and yet it is called the Āçvina. Hence, moreover, the ass does not run with his full speed, considering himself worn out (because) ‘I have done my running.’ A thousand should he recite, for a thousand they too won.

18.1.14

tasmād bahvyo devatāḥ śasyante /

Therefore many deities are recited;

marriage this thousand (of verses) that was in the possession of these deities; they said ‘Let us run a race for this thousand’; they ran the race; then the Açvins were victorious by means of the ass. Therefore are many gods celebrated, and yet it is called the Āçvina. Hence, moreover, the ass does not run with his full speed, considering himself worn out (because) ‘I have done my running.’ A thousand should he recite, for a thousand they too won.

18.1.15

atha āśvinam ity ākhyāyate /

yet it is called the Āśvina [recitation].

marriage this thousand (of verses) that was in the possession of these deities; they said ‘Let us run a race for this thousand’; they ran the race; then the Açvins were victorious by means of the ass. Therefore are many gods celebrated, and yet it is called the Āçvina. Hence, moreover, the ass does not run with his full speed, considering himself worn out (because) ‘I have done my running.’ A thousand should he recite, for a thousand they too won.

18.1.16

tata u ha etad uta rāsabho na sarvam iva javam dhāvati /

Thence indeed, furthermore, the donkey does not run at all with full speed.

marriage this thousand (of verses) that was in the possession of these deities; they said ‘Let us run a race for this thousand’; they ran the race; then the Açvins were victorious by means of the ass. Therefore are many gods celebrated, and yet it is called the Āçvina. Hence, moreover, the ass does not run with his full speed, considering himself worn out (because) ‘I have done my running.’ A thousand should he recite, for a thousand they too won.

18.1.17

sutam mayā iti hatam manyamānaḥ sahasram śaṃset /

Thinking, 'It is pressed by me,' [or] 'The enemy is slain,' he should recite a thousand [verses].

marriage this thousand (of verses) that was in the possession of these deities; they said ‘Let us run a race for this thousand’; they ran the race; then the Açvins were victorious by means of the ass. Therefore are many gods celebrated, and yet it is called the Āçvina. Hence, moreover, the ass does not run with his full speed, considering himself worn out (because) ‘I have done my running.’ A thousand should he recite, for a thousand they too won.

18.1.18

sahasram hy udajayatām /

For the two won a thousand.

marriage this thousand (of verses) that was in the possession of these deities; they said ‘Let us run a race for this thousand’; they ran the race; then the Açvins were victorious by means of the ass. Therefore are many gods celebrated, and yet it is called the Āçvina. Hence, moreover, the ass does not run with his full speed, considering himself worn out (because) ‘I have done my running.’ A thousand should he recite, for a thousand they too won.

18.1.19

tad āhur yad bṛhatyā āyatanāni pṛṣṭhāni bhavanty atha kasmāt triṣṭubhā pratipadyata iti /

Now they say: 'Since the pṛṣṭha stotras are based on the Bṛhatī, why then does he begin with a Triṣṭubh?'

xviii. 2. They say ‘Seeing that the Pṛṣṭhas depend on the Bṛhatī, then why does he begin with a Triṣṭubh?’ Thrice repeated it makes three Bṛhatī verses and one Gāyatrī. The three Bṛhatī verses are the symbol of union, the Gāyatrī the symbol of the first. In that he produces the Bṛhatī, (it is because) it is with regard to the Bṛhatī that the vow is produced. In that of the strophes in Bṛhatī he recites the first Pragātha, repeating it and making it into Kakubh form, (it is because) the Sāman chanters sing with repetitions; verily thus the symbol of this is produced. He recites the service for Agni; thus he obtains this world. He recites that for Uṣas; thus he obtains the world of the atmosphere. He recites that for the Açvins; thus he obtains yonder world. He recites the service for Sūrya; there is a fourth world of the gods, the waters; verily thereby he obtains it. He recites a Pragātha; the Pragātha is cattle; verily (it serves) to obtain cattle. Moreover the Pragātha in Bṛhatī is expiration and inspiration; verily thus he places expiration and inspiration in himself; also (it serves) to secure the presence of Indra in the Çastra. He recites (a hymn) to sky and earth; sky and earth are supports; verily (it serves) for support. He recites (a verse) of two Padas; (the verse) of two Padas is a metre in which to find support; verily (it serves) for support. He concludes with (a verse) to Bṛhaspati; Bṛhaspati is the holy power; verily thus in the holy power at the end he finds support. Now this is the completion.

18.1.20

triḥ śastā eṣā tisraś ca bṛhatyaḥ sampadyanta ekā ca gāyatrī /

This verse, recited three times, amounts to three Bṛhatīs and one Gāyatrī.

18.1.21

idam u ha saṃdhe rūpam yat tisro bṛhatyaḥ /

And this is the form of the twilight [juncture], that there are three Bṛhatīs;

18.1.22

pathama rūpam gāyatrī /

the Gāyatrī is the form of the morning pressing.

18.1.23

atha yad bṛhatīm abhisampādayati /

Then, in that he brings about the Bṛhatī,

18.1.24

bṛhatī hy abhivṛtam sampadyate /

the Bṛhatī indeed turns into what is encompassingly covered.

18.1.25

atha yad bārhatīnām pratipadām prathamam prathamam pragātham punar ādāyam kakup kāram śaṃsati /

Now, in that he recites the first pragātha of each of the Bṛhatī opening sections by taking it up repeatedly, making a Kakubh,

18.1.26

punar ādāyam vai sāmagāḥ stuvate /

the Sāman singers chant by taking up repeatedly;

18.1.27

tasya eva etad rūpam kriyate /

it is its form that is thereby produced.