Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 18.9

18.9.1

atha yady aṣṭāpadī syāt katham syād iti /

Now, if it should be an eight-footed one [pregnant], how should it be?

18.9.2

garbhasya tvaco vapā rūpam phālī karaṇān garbham iti śāmitre śrapayitvā itarasya vaṣaṭ kāreṣu śāmitra eva juhuyuḥ / (soma: avabhṛtha)

Cooking the skin of the embryo in the form of the omentum, the husks of grain, [and] the embryo in the slaughterer’s hearth, they should offer them in the slaughterer’s hearth at the vaṣaṭ-calls of the other.

18.9.3

rakṣāṃsi ha vā etad yajñam gacchanti yad atra etādṛg bhavati /

Demons indeed attack the sacrifice when such an occurrence takes place here.

18.9.4

tāni tena apahanti / (soma: avabhṛtha)

By that [offering] he strikes them away.

18.9.5

tad arakṣo hatam /

Thus it is free from demon attack.

18.9.6

evam nu yadi paśur anūbandhyā bhavati /

Such is the case if the anūbandhyā is an animal victim.

18.9.7

yady u vai payasyā / (soma: avabhṛtha)

And if it is a curd offering,

18.9.10

atha yadi go paśur bhavati /

or if it is a bovine victim,

xviii. 13. If the victim is a cow, (it is because) Mitra and Varuṇa are praised with the cow; therefore the victim is a cow. The offering verse for the omentum is ‘Ye two are clothed in garments of fatness’; ‘fatness’ is the symbol of the fat of the omentum. That of the cake is ‘What is most abundant, not to be pierced, O ye rich in dew’; ‘most abundant’, (he says), for the cake is abundant as it were. ‘Do ye stretch forth your arms for life for us’ is that of the oblation; ‘arms’ is the symbol of the members of the oblation.

18.9.11

go saṃstavau vai mitrāvaruṇau /

Mitra and Varuṇa are praised together with the cow.

xviii. 13. If the victim is a cow, (it is because) Mitra and Varuṇa are praised with the cow; therefore the victim is a cow. The offering verse for the omentum is ‘Ye two are clothed in garments of fatness’; ‘fatness’ is the symbol of the fat of the omentum. That of the cake is ‘What is most abundant, not to be pierced, O ye rich in dew’; ‘most abundant’, (he says), for the cake is abundant as it were. ‘Do ye stretch forth your arms for life for us’ is that of the oblation; ‘arms’ is the symbol of the members of the oblation.

18.9.12

tasmād go paśur bhavati / (soma: avabhṛtha)

Therefore it is a bovine victim.

xviii. 13. If the victim is a cow, (it is because) Mitra and Varuṇa are praised with the cow; therefore the victim is a cow. The offering verse for the omentum is ‘Ye two are clothed in garments of fatness’; ‘fatness’ is the symbol of the fat of the omentum. That of the cake is ‘What is most abundant, not to be pierced, O ye rich in dew’; ‘most abundant’, (he says), for the cake is abundant as it were. ‘Do ye stretch forth your arms for life for us’ is that of the oblation; ‘arms’ is the symbol of the members of the oblation.

18.9.13

atha yat triṣṭubho yājyā bhavanti /

Now, as to why the offering verses are in the Triṣṭubh metre:

xviii. 13. If the victim is a cow, (it is because) Mitra and Varuṇa are praised with the cow; therefore the victim is a cow. The offering verse for the omentum is ‘Ye two are clothed in garments of fatness’; ‘fatness’ is the symbol of the fat of the omentum. That of the cake is ‘What is most abundant, not to be pierced, O ye rich in dew’; ‘most abundant’, (he says), for the cake is abundant as it were. ‘Do ye stretch forth your arms for life for us’ is that of the oblation; ‘arms’ is the symbol of the members of the oblation.

18.9.14

balam vai vīryam triṣṭup /

The Triṣṭubh is strength and heroic power.

xviii. 13. If the victim is a cow, (it is because) Mitra and Varuṇa are praised with the cow; therefore the victim is a cow. The offering verse for the omentum is ‘Ye two are clothed in garments of fatness’; ‘fatness’ is the symbol of the fat of the omentum. That of the cake is ‘What is most abundant, not to be pierced, O ye rich in dew’; ‘most abundant’, (he says), for the cake is abundant as it were. ‘Do ye stretch forth your arms for life for us’ is that of the oblation; ‘arms’ is the symbol of the members of the oblation.

18.9.15

balam eva tad vīryam yajamāne dadhāti / (soma: avabhṛtha)

Thus he bestows strength and heroic power upon the sacrificer.

xviii. 13. If the victim is a cow, (it is because) Mitra and Varuṇa are praised with the cow; therefore the victim is a cow. The offering verse for the omentum is ‘Ye two are clothed in garments of fatness’; ‘fatness’ is the symbol of the fat of the omentum. That of the cake is ‘What is most abundant, not to be pierced, O ye rich in dew’; ‘most abundant’, (he says), for the cake is abundant as it were. ‘Do ye stretch forth your arms for life for us’ is that of the oblation; ‘arms’ is the symbol of the members of the oblation.

18.9.16

yuvam vastrāṇi pīvasā vasāthe iti vapāyai yājyā /

“You two put on clothes with fat” is the offering verse for the omentum.

xviii. 13. If the victim is a cow, (it is because) Mitra and Varuṇa are praised with the cow; therefore the victim is a cow. The offering verse for the omentum is ‘Ye two are clothed in garments of fatness’; ‘fatness’ is the symbol of the fat of the omentum. That of the cake is ‘What is most abundant, not to be pierced, O ye rich in dew’; ‘most abundant’, (he says), for the cake is abundant as it were. ‘Do ye stretch forth your arms for life for us’ is that of the oblation; ‘arms’ is the symbol of the members of the oblation.

18.9.17

pīvasā it tad vapāyai medaso rūpam / (soma: avabhṛtha)

“With fat” is the form of the fat of the omentum.

xviii. 13. If the victim is a cow, (it is because) Mitra and Varuṇa are praised with the cow; therefore the victim is a cow. The offering verse for the omentum is ‘Ye two are clothed in garments of fatness’; ‘fatness’ is the symbol of the fat of the omentum. That of the cake is ‘What is most abundant, not to be pierced, O ye rich in dew’; ‘most abundant’, (he says), for the cake is abundant as it were. ‘Do ye stretch forth your arms for life for us’ is that of the oblation; ‘arms’ is the symbol of the members of the oblation.

18.9.18

yad baṃhiṣṭham.(.banhiṣṭham.).na atividhe sudānū iti puroḍāśasya /

“Which is thickest, not pierced through, O generous givers” is for the sacrificial cake.

xviii. 13. If the victim is a cow, (it is because) Mitra and Varuṇa are praised with the cow; therefore the victim is a cow. The offering verse for the omentum is ‘Ye two are clothed in garments of fatness’; ‘fatness’ is the symbol of the fat of the omentum. That of the cake is ‘What is most abundant, not to be pierced, O ye rich in dew’; ‘most abundant’, (he says), for the cake is abundant as it were. ‘Do ye stretch forth your arms for life for us’ is that of the oblation; ‘arms’ is the symbol of the members of the oblation.

18.9.19

baṃhiṣṭham iti bahula iva hi puroḍāśaḥ / (soma: avabhṛtha)

By “thickest,” for thick, as it were, is the sacrificial cake.

xviii. 13. If the victim is a cow, (it is because) Mitra and Varuṇa are praised with the cow; therefore the victim is a cow. The offering verse for the omentum is ‘Ye two are clothed in garments of fatness’; ‘fatness’ is the symbol of the fat of the omentum. That of the cake is ‘What is most abundant, not to be pierced, O ye rich in dew’; ‘most abundant’, (he says), for the cake is abundant as it were. ‘Do ye stretch forth your arms for life for us’ is that of the oblation; ‘arms’ is the symbol of the members of the oblation.

18.9.20

pra bāhavā sisṛtam jīvase na iti haviṣaḥ /

“Stretch forth your arms for life, not [for harm]” is for the sacrificial oblation.

xviii. 13. If the victim is a cow, (it is because) Mitra and Varuṇa are praised with the cow; therefore the victim is a cow. The offering verse for the omentum is ‘Ye two are clothed in garments of fatness’; ‘fatness’ is the symbol of the fat of the omentum. That of the cake is ‘What is most abundant, not to be pierced, O ye rich in dew’; ‘most abundant’, (he says), for the cake is abundant as it were. ‘Do ye stretch forth your arms for life for us’ is that of the oblation; ‘arms’ is the symbol of the members of the oblation.

18.9.21

bāhava iti tadd haviṣo aṅgānām rūpam / (soma: avabhṛtha)

“Arms” is the form of the limbs of the sacrificial oblation.

xviii. 13. If the victim is a cow, (it is because) Mitra and Varuṇa are praised with the cow; therefore the victim is a cow. The offering verse for the omentum is ‘Ye two are clothed in garments of fatness’; ‘fatness’ is the symbol of the fat of the omentum. That of the cake is ‘What is most abundant, not to be pierced, O ye rich in dew’; ‘most abundant’, (he says), for the cake is abundant as it were. ‘Do ye stretch forth your arms for life for us’ is that of the oblation; ‘arms’ is the symbol of the members of the oblation.

18.9.22

udann udavasati /

He departs northward.

xviii. 14. He concludes facing north, for north is the world of the living. Having concluded facing north, he offers a full libation with a verse to Viṣṇu; Viṣṇu is the sacrifice; verily thus he grasps the sacrifice. The

18.9.23

udan hi jīva lokaḥ /

For northward is the world of the living.

xviii. 14. He concludes facing north, for north is the world of the living. Having concluded facing north, he offers a full libation with a verse to Viṣṇu; Viṣṇu is the sacrifice; verily thus he grasps the sacrifice. The

18.9.24

udann udavasāya vaiṣṇavyā ṛcā pūrṇa āhutim juhoti /

Having departed northward, he offers a full oblation with a verse addressed to Viṣṇu.

xviii. 14. He concludes facing north, for north is the world of the living. Having concluded facing north, he offers a full libation with a verse to Viṣṇu; Viṣṇu is the sacrifice; verily thus he grasps the sacrifice. The

18.9.25

yajño vai viṣṇuḥ / (soma: avabhṛtha)

Viṣṇu is the sacrifice.

xviii. 14. He concludes facing north, for north is the world of the living. Having concluded facing north, he offers a full libation with a verse to Viṣṇu; Viṣṇu is the sacrifice; verily thus he grasps the sacrifice. The

18.9.26

yajñam eva tad ārabhate /

Thus he takes hold of the sacrifice.

xviii. 14. He concludes facing north, for north is the world of the living. Having concluded facing north, he offers a full libation with a verse to Viṣṇu; Viṣṇu is the sacrifice; verily thus he grasps the sacrifice. The

18.9.27

pañca kapālaḥ puroḍāśo bhavati /

There is a sacrificial cake on five potsherds.

cake is offered on five potsherds, for the Paṅkti has five Padas; the sacrifice is fivefold; verily (it serves) to obtain the sacrifice. But, if it is offered on eight potsherds, verily this is the model of the full moon sacrifice; the full moon sacrifice is a support; verily (it serves) for support. In that the invitatory and offering verses are Padapaṅkti verses, this is obviously the symbol of the re-establishment (of the fires). So also are they interwoven. When this has been completed, the sacrificer offers the Agnihotra, for on the completion of the establishment of the fires the Agnihotra is offered; therefore, when this is completed, the sacrificer should offer the Agnihotra, (so they say).

18.9.28

pañca padā paṅktiḥ /

The Paṅkti has five feet.

cake is offered on five potsherds, for the Paṅkti has five Padas; the sacrifice is fivefold; verily (it serves) to obtain the sacrifice. But, if it is offered on eight potsherds, verily this is the model of the full moon sacrifice; the full moon sacrifice is a support; verily (it serves) for support. In that the invitatory and offering verses are Padapaṅkti verses, this is obviously the symbol of the re-establishment (of the fires). So also are they interwoven. When this has been completed, the sacrificer offers the Agnihotra, for on the completion of the establishment of the fires the Agnihotra is offered; therefore, when this is completed, the sacrificer should offer the Agnihotra, (so they say).

18.9.29

pāṅkto vai yajño yajñasya eva āptyai / (soma: avabhṛtha)

The sacrifice is fivefold, for the attainment of the sacrifice.

cake is offered on five potsherds, for the Paṅkti has five Padas; the sacrifice is fivefold; verily (it serves) to obtain the sacrifice. But, if it is offered on eight potsherds, verily this is the model of the full moon sacrifice; the full moon sacrifice is a support; verily (it serves) for support. In that the invitatory and offering verses are Padapaṅkti verses, this is obviously the symbol of the re-establishment (of the fires). So also are they interwoven. When this has been completed, the sacrificer offers the Agnihotra, for on the completion of the establishment of the fires the Agnihotra is offered; therefore, when this is completed, the sacrificer should offer the Agnihotra, (so they say).

18.9.30

yady u vā aṣṭā kapālaḥ paurṇamāsam eva tantram bhavati /

Or, if it is on eight potsherds, the ritual paradigm is that of the Full Moon sacrifice.

cake is offered on five potsherds, for the Paṅkti has five Padas; the sacrifice is fivefold; verily (it serves) to obtain the sacrifice. But, if it is offered on eight potsherds, verily this is the model of the full moon sacrifice; the full moon sacrifice is a support; verily (it serves) for support. In that the invitatory and offering verses are Padapaṅkti verses, this is obviously the symbol of the re-establishment (of the fires). So also are they interwoven. When this has been completed, the sacrificer offers the Agnihotra, for on the completion of the establishment of the fires the Agnihotra is offered; therefore, when this is completed, the sacrificer should offer the Agnihotra, (so they say).

18.9.31

pratiṣṭhā vai paurṇamāsam pratiṣṭhityā eva / (soma: avabhṛtha)

The Full Moon sacrifice is a firm foundation, for firm support.

cake is offered on five potsherds, for the Paṅkti has five Padas; the sacrifice is fivefold; verily (it serves) to obtain the sacrifice. But, if it is offered on eight potsherds, verily this is the model of the full moon sacrifice; the full moon sacrifice is a support; verily (it serves) for support. In that the invitatory and offering verses are Padapaṅkti verses, this is obviously the symbol of the re-establishment (of the fires). So also are they interwoven. When this has been completed, the sacrificer offers the Agnihotra, for on the completion of the establishment of the fires the Agnihotra is offered; therefore, when this is completed, the sacrificer should offer the Agnihotra, (so they say).

18.9.32

idam tv eva pratyakṣam punar ādheyasya rūpam yat pada paṅktayo yājyā puronuvākyāḥ / (avabhṛtha)

This indeed is the direct form of the re-establishment [of the fires], that the offering verses and invitatory verses are [in the metre of] padapaṅktis.

cake is offered on five potsherds, for the Paṅkti has five Padas; the sacrifice is fivefold; verily (it serves) to obtain the sacrifice. But, if it is offered on eight potsherds, verily this is the model of the full moon sacrifice; the full moon sacrifice is a support; verily (it serves) for support. In that the invitatory and offering verses are Padapaṅkti verses, this is obviously the symbol of the re-establishment (of the fires). So also are they interwoven. When this has been completed, the sacrificer offers the Agnihotra, for on the completion of the establishment of the fires the Agnihotra is offered; therefore, when this is completed, the sacrificer should offer the Agnihotra, (so they say).

18.9.33

tathā eva vyatiṣaktāḥ /

They are interwoven in the same way.

cake is offered on five potsherds, for the Paṅkti has five Padas; the sacrifice is fivefold; verily (it serves) to obtain the sacrifice. But, if it is offered on eight potsherds, verily this is the model of the full moon sacrifice; the full moon sacrifice is a support; verily (it serves) for support. In that the invitatory and offering verses are Padapaṅkti verses, this is obviously the symbol of the re-establishment (of the fires). So also are they interwoven. When this has been completed, the sacrificer offers the Agnihotra, for on the completion of the establishment of the fires the Agnihotra is offered; therefore, when this is completed, the sacrificer should offer the Agnihotra, (so they say).

18.9.34

tasyām saṃsthitāyām yajamāno agnihotram juhoti / (soma: avabhṛtha)

When it is concluded, the sacrificer offers the agnihotra.

cake is offered on five potsherds, for the Paṅkti has five Padas; the sacrifice is fivefold; verily (it serves) to obtain the sacrifice. But, if it is offered on eight potsherds, verily this is the model of the full moon sacrifice; the full moon sacrifice is a support; verily (it serves) for support. In that the invitatory and offering verses are Padapaṅkti verses, this is obviously the symbol of the re-establishment (of the fires). So also are they interwoven. When this has been completed, the sacrificer offers the Agnihotra, for on the completion of the establishment of the fires the Agnihotra is offered; therefore, when this is completed, the sacrificer should offer the Agnihotra, (so they say).

18.9.35

saṃsthite hy agny ādheye agnihotram hūyate /

For when the establishment of the sacred fires is concluded, the agnihotra is offered.

cake is offered on five potsherds, for the Paṅkti has five Padas; the sacrifice is fivefold; verily (it serves) to obtain the sacrifice. But, if it is offered on eight potsherds, verily this is the model of the full moon sacrifice; the full moon sacrifice is a support; verily (it serves) for support. In that the invitatory and offering verses are Padapaṅkti verses, this is obviously the symbol of the re-establishment (of the fires). So also are they interwoven. When this has been completed, the sacrificer offers the Agnihotra, for on the completion of the establishment of the fires the Agnihotra is offered; therefore, when this is completed, the sacrificer should offer the Agnihotra, (so they say).

18.9.36

tasmāt tasyām saṃsthitāyām yajamāno agnihotram juhuyād iti yajamāno agnihotram juhuyād iti / (soma: avabhṛtha)

Therefore, when it is concluded, the sacrificer should offer the agnihotra; thus [it is said], the sacrificer should offer the agnihotra.

cake is offered on five potsherds, for the Paṅkti has five Padas; the sacrifice is fivefold; verily (it serves) to obtain the sacrifice. But, if it is offered on eight potsherds, verily this is the model of the full moon sacrifice; the full moon sacrifice is a support; verily (it serves) for support. In that the invitatory and offering verses are Padapaṅkti verses, this is obviously the symbol of the re-establishment (of the fires). So also are they interwoven. When this has been completed, the sacrificer offers the Agnihotra, for on the completion of the establishment of the fires the Agnihotra is offered; therefore, when this is completed, the sacrificer should offer the Agnihotra, (so they say).