Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 18.4

18.4.1

atha ataḥ paridhānasya eva mīmāṃsā /

Now follows the deliberation concerning the concluding verse itself.

18.4.2

yad ādityo rarāṭyām atisarpet /

When the sun creeps past the front beam of the canopy,

18.4.3

yadā enam svayam hotā nirjānīyāt /

when the hotṛ himself can discern it,

18.4.4

yad āsya lohitam āvīyāt /

when its redness has disappeared,

whenever its ruddiness comes on, whenever all its rays move out towards him, that is the time for the conclusion; for at this time he is freed from evil, severed from evil. He smites away evil, he is severed from evil, who concludes at this time. If there is rain, that is the form of him by which he supports offspring; this breath in the self is one with it; ‘It is not concealed from me’,

18.4.5

yad eva enam sarve raśmayaḥ pratyupyeran / (soma: aAśvina śastra)

when all its rays have spread out—

whenever its ruddiness comes on, whenever all its rays move out towards him, that is the time for the conclusion; for at this time he is freed from evil, severed from evil. He smites away evil, he is severed from evil, who concludes at this time. If there is rain, that is the form of him by which he supports offspring; this breath in the self is one with it; ‘It is not concealed from me’,

18.4.6

sa kālaḥ paridhānasya /

that is the time for concluding.

whenever its ruddiness comes on, whenever all its rays move out towards him, that is the time for the conclusion; for at this time he is freed from evil, severed from evil. He smites away evil, he is severed from evil, who concludes at this time. If there is rain, that is the form of him by which he supports offspring; this breath in the self is one with it; ‘It is not concealed from me’,

18.4.7

etasmin ha vā eṣa kāle apahata pāpmā vivikta pāpmā bhavati /

At this time indeed does he have his evil struck away and his evil separated [from him].

whenever its ruddiness comes on, whenever all its rays move out towards him, that is the time for the conclusion; for at this time he is freed from evil, severed from evil. He smites away evil, he is severed from evil, who concludes at this time. If there is rain, that is the form of him by which he supports offspring; this breath in the self is one with it; ‘It is not concealed from me’,

18.4.8

apahate pāpmānam vivicyate pāpmanā ya etasmin kāle paridadhāti / (soma: aAśvina śastra)

He strikes away evil and is separated from evil who concludes at this time.

whenever its ruddiness comes on, whenever all its rays move out towards him, that is the time for the conclusion; for at this time he is freed from evil, severed from evil. He smites away evil, he is severed from evil, who concludes at this time. If there is rain, that is the form of him by which he supports offspring; this breath in the self is one with it; ‘It is not concealed from me’,

18.4.9

atha yady abhram syāt /

Now, if it should be cloudy,

whenever its ruddiness comes on, whenever all its rays move out towards him, that is the time for the conclusion; for at this time he is freed from evil, severed from evil. He smites away evil, he is severed from evil, who concludes at this time. If there is rain, that is the form of him by which he supports offspring; this breath in the self is one with it; ‘It is not concealed from me’,

18.4.10

etad vā asya tad rūpam yena prajā bibharti / (soma: aAśvina śastra)

this indeed is its form by which it supports creatures;

whenever its ruddiness comes on, whenever all its rays move out towards him, that is the time for the conclusion; for at this time he is freed from evil, severed from evil. He smites away evil, he is severed from evil, who concludes at this time. If there is rain, that is the form of him by which he supports offspring; this breath in the self is one with it; ‘It is not concealed from me’,

18.4.11

idam ekam yad ayam prāṇo adhyātmam /

this is the one, which is this breath within the self.

whenever its ruddiness comes on, whenever all its rays move out towards him, that is the time for the conclusion; for at this time he is freed from evil, severed from evil. He smites away evil, he is severed from evil, who concludes at this time. If there is rain, that is the form of him by which he supports offspring; this breath in the self is one with it; ‘It is not concealed from me’,

18.4.12

atirohito mad ity eva tam manyamānaḥ paridadhyāt / (soma: aAśvina śastra)

Thinking, 'It has ascended above me,' he should conclude.

whenever its ruddiness comes on, whenever all its rays move out towards him, that is the time for the conclusion; for at this time he is freed from evil, severed from evil. He smites away evil, he is severed from evil, who concludes at this time. If there is rain, that is the form of him by which he supports offspring; this breath in the self is one with it; ‘It is not concealed from me’,

18.4.13

vibhrāja āhutim juhuyād anirjñāyamāna āditye /

He should offer the Vibhrāj oblation when the sun is not discerned;

xviii. 5. so regarding it, he should conclude. He should offer a libation to the shining one, when the sun cannot be discerned, he who is unsuited; he becomes then revealed to them. With two (verses) should he sacrifice, for by reason of two it is called the Āçvina. Having recited the Gāyatrī without breathing in, he takes in breath at the half verse of the Virāj; the Virāj is prosperity and proper food; verily thus he finds support in the Virāj as prosperity and proper food. With the second half verse of the Virāj he says the *vaṣaṭ* call; verily thus he places the sacrificer in the world of heaven. ‘He should use the Virāj only as offering verse’, Kauṣītaki used to say; the Virāj has thirty-three syllables; the gods are thirty-three; the gods he makes to share the syllables. ‘O Açvins, ye of keen insight, with Vāyu’, is, however, the rule, namely a Triṣṭubh to the Açvins, containing (the words) ‘Kept over night’, for the Somas are kept over night. Moreover, the Triṣṭubh is might and strength; verily thus he places might and strength in the sacrificer. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations. When the Sāman chanters have finished, he offers the two libations of the offering for the choosing (of priests) (thinking) ‘Speech and mind being delighted shall support the great Çastra.’

18.4.14

yo anupayuktaḥ syāt /

[or] whoever might be unoccupied [should offer it].

xviii. 5. so regarding it, he should conclude. He should offer a libation to the shining one, when the sun cannot be discerned, he who is unsuited; he becomes then revealed to them. With two (verses) should he sacrifice, for by reason of two it is called the Āçvina. Having recited the Gāyatrī without breathing in, he takes in breath at the half verse of the Virāj; the Virāj is prosperity and proper food; verily thus he finds support in the Virāj as prosperity and proper food. With the second half verse of the Virāj he says the *vaṣaṭ* call; verily thus he places the sacrificer in the world of heaven. ‘He should use the Virāj only as offering verse’, Kauṣītaki used to say; the Virāj has thirty-three syllables; the gods are thirty-three; the gods he makes to share the syllables. ‘O Açvins, ye of keen insight, with Vāyu’, is, however, the rule, namely a Triṣṭubh to the Açvins, containing (the words) ‘Kept over night’, for the Somas are kept over night. Moreover, the Triṣṭubh is might and strength; verily thus he places might and strength in the sacrificer. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations. When the Sāman chanters have finished, he offers the two libations of the offering for the choosing (of priests) (thinking) ‘Speech and mind being delighted shall support the great Çastra.’

18.4.15

āvir ebhyo bhavati /

[Then] it becomes visible to them.

xviii. 5. so regarding it, he should conclude. He should offer a libation to the shining one, when the sun cannot be discerned, he who is unsuited; he becomes then revealed to them. With two (verses) should he sacrifice, for by reason of two it is called the Āçvina. Having recited the Gāyatrī without breathing in, he takes in breath at the half verse of the Virāj; the Virāj is prosperity and proper food; verily thus he finds support in the Virāj as prosperity and proper food. With the second half verse of the Virāj he says the *vaṣaṭ* call; verily thus he places the sacrificer in the world of heaven. ‘He should use the Virāj only as offering verse’, Kauṣītaki used to say; the Virāj has thirty-three syllables; the gods are thirty-three; the gods he makes to share the syllables. ‘O Açvins, ye of keen insight, with Vāyu’, is, however, the rule, namely a Triṣṭubh to the Açvins, containing (the words) ‘Kept over night’, for the Somas are kept over night. Moreover, the Triṣṭubh is might and strength; verily thus he places might and strength in the sacrificer. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations. When the Sāman chanters have finished, he offers the two libations of the offering for the choosing (of priests) (thinking) ‘Speech and mind being delighted shall support the great Çastra.’

18.4.16

dvābhyām yajet / (soma: aAśvina śastra)

He should sacrifice with two [verses],

xviii. 5. so regarding it, he should conclude. He should offer a libation to the shining one, when the sun cannot be discerned, he who is unsuited; he becomes then revealed to them. With two (verses) should he sacrifice, for by reason of two it is called the Āçvina. Having recited the Gāyatrī without breathing in, he takes in breath at the half verse of the Virāj; the Virāj is prosperity and proper food; verily thus he finds support in the Virāj as prosperity and proper food. With the second half verse of the Virāj he says the *vaṣaṭ* call; verily thus he places the sacrificer in the world of heaven. ‘He should use the Virāj only as offering verse’, Kauṣītaki used to say; the Virāj has thirty-three syllables; the gods are thirty-three; the gods he makes to share the syllables. ‘O Açvins, ye of keen insight, with Vāyu’, is, however, the rule, namely a Triṣṭubh to the Açvins, containing (the words) ‘Kept over night’, for the Somas are kept over night. Moreover, the Triṣṭubh is might and strength; verily thus he places might and strength in the sacrificer. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations. When the Sāman chanters have finished, he offers the two libations of the offering for the choosing (of priests) (thinking) ‘Speech and mind being delighted shall support the great Çastra.’

18.4.17

dvābhyām hy āśvinam ity ākhyāyate /

for the Aśvina [offering] is known as belonging to two [deities].

xviii. 5. so regarding it, he should conclude. He should offer a libation to the shining one, when the sun cannot be discerned, he who is unsuited; he becomes then revealed to them. With two (verses) should he sacrifice, for by reason of two it is called the Āçvina. Having recited the Gāyatrī without breathing in, he takes in breath at the half verse of the Virāj; the Virāj is prosperity and proper food; verily thus he finds support in the Virāj as prosperity and proper food. With the second half verse of the Virāj he says the *vaṣaṭ* call; verily thus he places the sacrificer in the world of heaven. ‘He should use the Virāj only as offering verse’, Kauṣītaki used to say; the Virāj has thirty-three syllables; the gods are thirty-three; the gods he makes to share the syllables. ‘O Açvins, ye of keen insight, with Vāyu’, is, however, the rule, namely a Triṣṭubh to the Açvins, containing (the words) ‘Kept over night’, for the Somas are kept over night. Moreover, the Triṣṭubh is might and strength; verily thus he places might and strength in the sacrificer. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations. When the Sāman chanters have finished, he offers the two libations of the offering for the choosing (of priests) (thinking) ‘Speech and mind being delighted shall support the great Çastra.’

18.4.18

anavānam gāyatrīm uktvā virājo ardharce avān iti / (soma: aAśvina śastra)

Having recited the Gāyatrī without drawing breath, he should breathe in at the half-verse of the Virāj.

xviii. 5. so regarding it, he should conclude. He should offer a libation to the shining one, when the sun cannot be discerned, he who is unsuited; he becomes then revealed to them. With two (verses) should he sacrifice, for by reason of two it is called the Āçvina. Having recited the Gāyatrī without breathing in, he takes in breath at the half verse of the Virāj; the Virāj is prosperity and proper food; verily thus he finds support in the Virāj as prosperity and proper food. With the second half verse of the Virāj he says the *vaṣaṭ* call; verily thus he places the sacrificer in the world of heaven. ‘He should use the Virāj only as offering verse’, Kauṣītaki used to say; the Virāj has thirty-three syllables; the gods are thirty-three; the gods he makes to share the syllables. ‘O Açvins, ye of keen insight, with Vāyu’, is, however, the rule, namely a Triṣṭubh to the Açvins, containing (the words) ‘Kept over night’, for the Somas are kept over night. Moreover, the Triṣṭubh is might and strength; verily thus he places might and strength in the sacrificer. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations. When the Sāman chanters have finished, he offers the two libations of the offering for the choosing (of priests) (thinking) ‘Speech and mind being delighted shall support the great Çastra.’

18.4.19

śrīr virāḍ anna adyam /

The Virāj is prosperity and food;

xviii. 5. so regarding it, he should conclude. He should offer a libation to the shining one, when the sun cannot be discerned, he who is unsuited; he becomes then revealed to them. With two (verses) should he sacrifice, for by reason of two it is called the Āçvina. Having recited the Gāyatrī without breathing in, he takes in breath at the half verse of the Virāj; the Virāj is prosperity and proper food; verily thus he finds support in the Virāj as prosperity and proper food. With the second half verse of the Virāj he says the *vaṣaṭ* call; verily thus he places the sacrificer in the world of heaven. ‘He should use the Virāj only as offering verse’, Kauṣītaki used to say; the Virāj has thirty-three syllables; the gods are thirty-three; the gods he makes to share the syllables. ‘O Açvins, ye of keen insight, with Vāyu’, is, however, the rule, namely a Triṣṭubh to the Açvins, containing (the words) ‘Kept over night’, for the Somas are kept over night. Moreover, the Triṣṭubh is might and strength; verily thus he places might and strength in the sacrificer. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations. When the Sāman chanters have finished, he offers the two libations of the offering for the choosing (of priests) (thinking) ‘Speech and mind being delighted shall support the great Çastra.’

18.4.20

śriyām tad virājy anna adye pratitiṣṭhati / (soma: aAśvina śastra)

thereby he is established in prosperity, in the Virāj, and in food.

xviii. 5. so regarding it, he should conclude. He should offer a libation to the shining one, when the sun cannot be discerned, he who is unsuited; he becomes then revealed to them. With two (verses) should he sacrifice, for by reason of two it is called the Āçvina. Having recited the Gāyatrī without breathing in, he takes in breath at the half verse of the Virāj; the Virāj is prosperity and proper food; verily thus he finds support in the Virāj as prosperity and proper food. With the second half verse of the Virāj he says the *vaṣaṭ* call; verily thus he places the sacrificer in the world of heaven. ‘He should use the Virāj only as offering verse’, Kauṣītaki used to say; the Virāj has thirty-three syllables; the gods are thirty-three; the gods he makes to share the syllables. ‘O Açvins, ye of keen insight, with Vāyu’, is, however, the rule, namely a Triṣṭubh to the Açvins, containing (the words) ‘Kept over night’, for the Somas are kept over night. Moreover, the Triṣṭubh is might and strength; verily thus he places might and strength in the sacrificer. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations. When the Sāman chanters have finished, he offers the two libations of the offering for the choosing (of priests) (thinking) ‘Speech and mind being delighted shall support the great Çastra.’

18.4.21

uttareṇa virājo ardharcena vaṣaṭ karoti /

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

xviii. 5. so regarding it, he should conclude. He should offer a libation to the shining one, when the sun cannot be discerned, he who is unsuited; he becomes then revealed to them. With two (verses) should he sacrifice, for by reason of two it is called the Āçvina. Having recited the Gāyatrī without breathing in, he takes in breath at the half verse of the Virāj; the Virāj is prosperity and proper food; verily thus he finds support in the Virāj as prosperity and proper food. With the second half verse of the Virāj he says the *vaṣaṭ* call; verily thus he places the sacrificer in the world of heaven. ‘He should use the Virāj only as offering verse’, Kauṣītaki used to say; the Virāj has thirty-three syllables; the gods are thirty-three; the gods he makes to share the syllables. ‘O Açvins, ye of keen insight, with Vāyu’, is, however, the rule, namely a Triṣṭubh to the Açvins, containing (the words) ‘Kept over night’, for the Somas are kept over night. Moreover, the Triṣṭubh is might and strength; verily thus he places might and strength in the sacrificer. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations. When the Sāman chanters have finished, he offers the two libations of the offering for the choosing (of priests) (thinking) ‘Speech and mind being delighted shall support the great Çastra.’

18.4.22

svarga eva tal loke yajamānam dadhāti / (soma: aAśvina śastra)

thereby he places the sacrificer in the heavenly world.

xviii. 5. so regarding it, he should conclude. He should offer a libation to the shining one, when the sun cannot be discerned, he who is unsuited; he becomes then revealed to them. With two (verses) should he sacrifice, for by reason of two it is called the Āçvina. Having recited the Gāyatrī without breathing in, he takes in breath at the half verse of the Virāj; the Virāj is prosperity and proper food; verily thus he finds support in the Virāj as prosperity and proper food. With the second half verse of the Virāj he says the *vaṣaṭ* call; verily thus he places the sacrificer in the world of heaven. ‘He should use the Virāj only as offering verse’, Kauṣītaki used to say; the Virāj has thirty-three syllables; the gods are thirty-three; the gods he makes to share the syllables. ‘O Açvins, ye of keen insight, with Vāyu’, is, however, the rule, namely a Triṣṭubh to the Açvins, containing (the words) ‘Kept over night’, for the Somas are kept over night. Moreover, the Triṣṭubh is might and strength; verily thus he places might and strength in the sacrificer. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations. When the Sāman chanters have finished, he offers the two libations of the offering for the choosing (of priests) (thinking) ‘Speech and mind being delighted shall support the great Çastra.’

18.4.23

virājā eva yajed iti ha sma āha kauṣītakiḥ /

'He should sacrifice with the Virāj alone,' Kauṣītaki used to say.

xviii. 5. so regarding it, he should conclude. He should offer a libation to the shining one, when the sun cannot be discerned, he who is unsuited; he becomes then revealed to them. With two (verses) should he sacrifice, for by reason of two it is called the Āçvina. Having recited the Gāyatrī without breathing in, he takes in breath at the half verse of the Virāj; the Virāj is prosperity and proper food; verily thus he finds support in the Virāj as prosperity and proper food. With the second half verse of the Virāj he says the *vaṣaṭ* call; verily thus he places the sacrificer in the world of heaven. ‘He should use the Virāj only as offering verse’, Kauṣītaki used to say; the Virāj has thirty-three syllables; the gods are thirty-three; the gods he makes to share the syllables. ‘O Açvins, ye of keen insight, with Vāyu’, is, however, the rule, namely a Triṣṭubh to the Açvins, containing (the words) ‘Kept over night’, for the Somas are kept over night. Moreover, the Triṣṭubh is might and strength; verily thus he places might and strength in the sacrificer. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations. When the Sāman chanters have finished, he offers the two libations of the offering for the choosing (of priests) (thinking) ‘Speech and mind being delighted shall support the great Çastra.’

18.4.24

trayas triṃśad akṣarā vai virāṭ /

Thirty-three syllables indeed is the Virāj;

xviii. 5. so regarding it, he should conclude. He should offer a libation to the shining one, when the sun cannot be discerned, he who is unsuited; he becomes then revealed to them. With two (verses) should he sacrifice, for by reason of two it is called the Āçvina. Having recited the Gāyatrī without breathing in, he takes in breath at the half verse of the Virāj; the Virāj is prosperity and proper food; verily thus he finds support in the Virāj as prosperity and proper food. With the second half verse of the Virāj he says the *vaṣaṭ* call; verily thus he places the sacrificer in the world of heaven. ‘He should use the Virāj only as offering verse’, Kauṣītaki used to say; the Virāj has thirty-three syllables; the gods are thirty-three; the gods he makes to share the syllables. ‘O Açvins, ye of keen insight, with Vāyu’, is, however, the rule, namely a Triṣṭubh to the Açvins, containing (the words) ‘Kept over night’, for the Somas are kept over night. Moreover, the Triṣṭubh is might and strength; verily thus he places might and strength in the sacrificer. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations. When the Sāman chanters have finished, he offers the two libations of the offering for the choosing (of priests) (thinking) ‘Speech and mind being delighted shall support the great Çastra.’

18.4.25

trayas triṃśad devatāḥ /

thirty-three are the deities;

xviii. 5. so regarding it, he should conclude. He should offer a libation to the shining one, when the sun cannot be discerned, he who is unsuited; he becomes then revealed to them. With two (verses) should he sacrifice, for by reason of two it is called the Āçvina. Having recited the Gāyatrī without breathing in, he takes in breath at the half verse of the Virāj; the Virāj is prosperity and proper food; verily thus he finds support in the Virāj as prosperity and proper food. With the second half verse of the Virāj he says the *vaṣaṭ* call; verily thus he places the sacrificer in the world of heaven. ‘He should use the Virāj only as offering verse’, Kauṣītaki used to say; the Virāj has thirty-three syllables; the gods are thirty-three; the gods he makes to share the syllables. ‘O Açvins, ye of keen insight, with Vāyu’, is, however, the rule, namely a Triṣṭubh to the Açvins, containing (the words) ‘Kept over night’, for the Somas are kept over night. Moreover, the Triṣṭubh is might and strength; verily thus he places might and strength in the sacrificer. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations. When the Sāman chanters have finished, he offers the two libations of the offering for the choosing (of priests) (thinking) ‘Speech and mind being delighted shall support the great Çastra.’

18.4.26

akṣara bhājo devatāḥ karoti / (soma: aAśvina śastra)

he makes the deities possessors of the syllables.

xviii. 5. so regarding it, he should conclude. He should offer a libation to the shining one, when the sun cannot be discerned, he who is unsuited; he becomes then revealed to them. With two (verses) should he sacrifice, for by reason of two it is called the Āçvina. Having recited the Gāyatrī without breathing in, he takes in breath at the half verse of the Virāj; the Virāj is prosperity and proper food; verily thus he finds support in the Virāj as prosperity and proper food. With the second half verse of the Virāj he says the *vaṣaṭ* call; verily thus he places the sacrificer in the world of heaven. ‘He should use the Virāj only as offering verse’, Kauṣītaki used to say; the Virāj has thirty-three syllables; the gods are thirty-three; the gods he makes to share the syllables. ‘O Açvins, ye of keen insight, with Vāyu’, is, however, the rule, namely a Triṣṭubh to the Açvins, containing (the words) ‘Kept over night’, for the Somas are kept over night. Moreover, the Triṣṭubh is might and strength; verily thus he places might and strength in the sacrificer. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations. When the Sāman chanters have finished, he offers the two libations of the offering for the choosing (of priests) (thinking) ‘Speech and mind being delighted shall support the great Çastra.’

18.4.27

aśvinā vāyunā yuvam sudakṣa iti tv eva sthitā āśvinī triṣṭup tiro ahnyavatī / (soma: aAśvina śastra)

However, 'O Aśvins, you together with Vāyu, having great skill' is established as the Triṣṭubh verse addressed to the Aśvins, containing [the word] tiroahnya.

xviii. 5. so regarding it, he should conclude. He should offer a libation to the shining one, when the sun cannot be discerned, he who is unsuited; he becomes then revealed to them. With two (verses) should he sacrifice, for by reason of two it is called the Āçvina. Having recited the Gāyatrī without breathing in, he takes in breath at the half verse of the Virāj; the Virāj is prosperity and proper food; verily thus he finds support in the Virāj as prosperity and proper food. With the second half verse of the Virāj he says the *vaṣaṭ* call; verily thus he places the sacrificer in the world of heaven. ‘He should use the Virāj only as offering verse’, Kauṣītaki used to say; the Virāj has thirty-three syllables; the gods are thirty-three; the gods he makes to share the syllables. ‘O Açvins, ye of keen insight, with Vāyu’, is, however, the rule, namely a Triṣṭubh to the Açvins, containing (the words) ‘Kept over night’, for the Somas are kept over night. Moreover, the Triṣṭubh is might and strength; verily thus he places might and strength in the sacrificer. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations. When the Sāman chanters have finished, he offers the two libations of the offering for the choosing (of priests) (thinking) ‘Speech and mind being delighted shall support the great Çastra.’

18.4.28

tiro ahnyā hi somā bhavanti /

For the soma [portions] are tiroahnya (held over from the previous day).

xviii. 5. so regarding it, he should conclude. He should offer a libation to the shining one, when the sun cannot be discerned, he who is unsuited; he becomes then revealed to them. With two (verses) should he sacrifice, for by reason of two it is called the Āçvina. Having recited the Gāyatrī without breathing in, he takes in breath at the half verse of the Virāj; the Virāj is prosperity and proper food; verily thus he finds support in the Virāj as prosperity and proper food. With the second half verse of the Virāj he says the *vaṣaṭ* call; verily thus he places the sacrificer in the world of heaven. ‘He should use the Virāj only as offering verse’, Kauṣītaki used to say; the Virāj has thirty-three syllables; the gods are thirty-three; the gods he makes to share the syllables. ‘O Açvins, ye of keen insight, with Vāyu’, is, however, the rule, namely a Triṣṭubh to the Açvins, containing (the words) ‘Kept over night’, for the Somas are kept over night. Moreover, the Triṣṭubh is might and strength; verily thus he places might and strength in the sacrificer. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations. When the Sāman chanters have finished, he offers the two libations of the offering for the choosing (of priests) (thinking) ‘Speech and mind being delighted shall support the great Çastra.’

18.4.29

atho balam vai vīryam triṣṭup / (soma: aAśvina śastra)

Moreover, the Triṣṭubh is strength and heroic might;

xviii. 5. so regarding it, he should conclude. He should offer a libation to the shining one, when the sun cannot be discerned, he who is unsuited; he becomes then revealed to them. With two (verses) should he sacrifice, for by reason of two it is called the Āçvina. Having recited the Gāyatrī without breathing in, he takes in breath at the half verse of the Virāj; the Virāj is prosperity and proper food; verily thus he finds support in the Virāj as prosperity and proper food. With the second half verse of the Virāj he says the *vaṣaṭ* call; verily thus he places the sacrificer in the world of heaven. ‘He should use the Virāj only as offering verse’, Kauṣītaki used to say; the Virāj has thirty-three syllables; the gods are thirty-three; the gods he makes to share the syllables. ‘O Açvins, ye of keen insight, with Vāyu’, is, however, the rule, namely a Triṣṭubh to the Açvins, containing (the words) ‘Kept over night’, for the Somas are kept over night. Moreover, the Triṣṭubh is might and strength; verily thus he places might and strength in the sacrificer. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations. When the Sāman chanters have finished, he offers the two libations of the offering for the choosing (of priests) (thinking) ‘Speech and mind being delighted shall support the great Çastra.’

18.4.30

balam eva tad vīryam yajamāne dadhāti /

thereby he places strength and heroic might in the sacrificer.

xviii. 5. so regarding it, he should conclude. He should offer a libation to the shining one, when the sun cannot be discerned, he who is unsuited; he becomes then revealed to them. With two (verses) should he sacrifice, for by reason of two it is called the Āçvina. Having recited the Gāyatrī without breathing in, he takes in breath at the half verse of the Virāj; the Virāj is prosperity and proper food; verily thus he finds support in the Virāj as prosperity and proper food. With the second half verse of the Virāj he says the *vaṣaṭ* call; verily thus he places the sacrificer in the world of heaven. ‘He should use the Virāj only as offering verse’, Kauṣītaki used to say; the Virāj has thirty-three syllables; the gods are thirty-three; the gods he makes to share the syllables. ‘O Açvins, ye of keen insight, with Vāyu’, is, however, the rule, namely a Triṣṭubh to the Açvins, containing (the words) ‘Kept over night’, for the Somas are kept over night. Moreover, the Triṣṭubh is might and strength; verily thus he places might and strength in the sacrificer. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations. When the Sāman chanters have finished, he offers the two libations of the offering for the choosing (of priests) (thinking) ‘Speech and mind being delighted shall support the great Çastra.’

18.4.31

anuvaṣaṭ karoty āhutīnām eva śāntyai / (soma: aAśvina śastra)

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

xviii. 5. so regarding it, he should conclude. He should offer a libation to the shining one, when the sun cannot be discerned, he who is unsuited; he becomes then revealed to them. With two (verses) should he sacrifice, for by reason of two it is called the Āçvina. Having recited the Gāyatrī without breathing in, he takes in breath at the half verse of the Virāj; the Virāj is prosperity and proper food; verily thus he finds support in the Virāj as prosperity and proper food. With the second half verse of the Virāj he says the *vaṣaṭ* call; verily thus he places the sacrificer in the world of heaven. ‘He should use the Virāj only as offering verse’, Kauṣītaki used to say; the Virāj has thirty-three syllables; the gods are thirty-three; the gods he makes to share the syllables. ‘O Açvins, ye of keen insight, with Vāyu’, is, however, the rule, namely a Triṣṭubh to the Açvins, containing (the words) ‘Kept over night’, for the Somas are kept over night. Moreover, the Triṣṭubh is might and strength; verily thus he places might and strength in the sacrificer. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations. When the Sāman chanters have finished, he offers the two libations of the offering for the choosing (of priests) (thinking) ‘Speech and mind being delighted shall support the great Çastra.’

18.4.32

āhutīnām pratiṣṭhityai /

[and] for the firm support of the oblations.

xviii. 5. so regarding it, he should conclude. He should offer a libation to the shining one, when the sun cannot be discerned, he who is unsuited; he becomes then revealed to them. With two (verses) should he sacrifice, for by reason of two it is called the Āçvina. Having recited the Gāyatrī without breathing in, he takes in breath at the half verse of the Virāj; the Virāj is prosperity and proper food; verily thus he finds support in the Virāj as prosperity and proper food. With the second half verse of the Virāj he says the *vaṣaṭ* call; verily thus he places the sacrificer in the world of heaven. ‘He should use the Virāj only as offering verse’, Kauṣītaki used to say; the Virāj has thirty-three syllables; the gods are thirty-three; the gods he makes to share the syllables. ‘O Açvins, ye of keen insight, with Vāyu’, is, however, the rule, namely a Triṣṭubh to the Açvins, containing (the words) ‘Kept over night’, for the Somas are kept over night. Moreover, the Triṣṭubh is might and strength; verily thus he places might and strength in the sacrificer. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations. When the Sāman chanters have finished, he offers the two libations of the offering for the choosing (of priests) (thinking) ‘Speech and mind being delighted shall support the great Çastra.’

18.4.33

saṃsanneṣu chandogeṣu pravṛta homīye āhutī juhoti /

When the Chhandogas have settled down, he offers the two pravṛtahoma oblations:

xviii. 5. so regarding it, he should conclude. He should offer a libation to the shining one, when the sun cannot be discerned, he who is unsuited; he becomes then revealed to them. With two (verses) should he sacrifice, for by reason of two it is called the Āçvina. Having recited the Gāyatrī without breathing in, he takes in breath at the half verse of the Virāj; the Virāj is prosperity and proper food; verily thus he finds support in the Virāj as prosperity and proper food. With the second half verse of the Virāj he says the *vaṣaṭ* call; verily thus he places the sacrificer in the world of heaven. ‘He should use the Virāj only as offering verse’, Kauṣītaki used to say; the Virāj has thirty-three syllables; the gods are thirty-three; the gods he makes to share the syllables. ‘O Açvins, ye of keen insight, with Vāyu’, is, however, the rule, namely a Triṣṭubh to the Açvins, containing (the words) ‘Kept over night’, for the Somas are kept over night. Moreover, the Triṣṭubh is might and strength; verily thus he places might and strength in the sacrificer. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations. When the Sāman chanters have finished, he offers the two libations of the offering for the choosing (of priests) (thinking) ‘Speech and mind being delighted shall support the great Çastra.’

18.4.34

mahat śastram vāk ca manaś ca prīte udyacchātam iti / (soma: aAśvina śastra)

'The great recitation, speech and mind, being pleased, lift [it] up.'

xviii. 5. so regarding it, he should conclude. He should offer a libation to the shining one, when the sun cannot be discerned, he who is unsuited; he becomes then revealed to them. With two (verses) should he sacrifice, for by reason of two it is called the Āçvina. Having recited the Gāyatrī without breathing in, he takes in breath at the half verse of the Virāj; the Virāj is prosperity and proper food; verily thus he finds support in the Virāj as prosperity and proper food. With the second half verse of the Virāj he says the *vaṣaṭ* call; verily thus he places the sacrificer in the world of heaven. ‘He should use the Virāj only as offering verse’, Kauṣītaki used to say; the Virāj has thirty-three syllables; the gods are thirty-three; the gods he makes to share the syllables. ‘O Açvins, ye of keen insight, with Vāyu’, is, however, the rule, namely a Triṣṭubh to the Açvins, containing (the words) ‘Kept over night’, for the Somas are kept over night. Moreover, the Triṣṭubh is might and strength; verily thus he places might and strength in the sacrificer. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations. When the Sāman chanters have finished, he offers the two libations of the offering for the choosing (of priests) (thinking) ‘Speech and mind being delighted shall support the great Çastra.’