Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 2.4

2.4.1

āhavanīya eva juhuyād iti ha eka āhuḥ /

Some indeed say: "One should offer in the Āhavanīya alone."

ii. 3. ‘In the Āhavanīya only should he offer’ some say, but he should offer in all, for they are established for the offering. Four (are offered) in the Gārhapatya, four in the Anvāhāryapacana, two in the Āhavanīya; these make up ten; the Virāj consists of series of ten; the Virāj is prosperity and proper food; (they serve) for obtaining the Virāj as prosperity and proper food. He who offers the Agnihotra with the Virāj thus included obtains all desires.

2.4.2

sarveṣu tv eva juhuyāt /

He should, however, offer in all [three fires].

ii. 3. ‘In the Āhavanīya only should he offer’ some say, but he should offer in all, for they are established for the offering. Four (are offered) in the Gārhapatya, four in the Anvāhāryapacana, two in the Āhavanīya; these make up ten; the Virāj consists of series of ten; the Virāj is prosperity and proper food; (they serve) for obtaining the Virāj as prosperity and proper food. He who offers the Agnihotra with the Virāj thus included obtains all desires.

2.4.3

homāya hy eta ādhīyante /

For these [fires] are established for offering.

ii. 3. ‘In the Āhavanīya only should he offer’ some say, but he should offer in all, for they are established for the offering. Four (are offered) in the Gārhapatya, four in the Anvāhāryapacana, two in the Āhavanīya; these make up ten; the Virāj consists of series of ten; the Virāj is prosperity and proper food; (they serve) for obtaining the Virāj as prosperity and proper food. He who offers the Agnihotra with the Virāj thus included obtains all desires.

2.4.4

catasro gārhapatye /

Four [oblations] in the Gārhapatya;

ii. 3. ‘In the Āhavanīya only should he offer’ some say, but he should offer in all, for they are established for the offering. Four (are offered) in the Gārhapatya, four in the Anvāhāryapacana, two in the Āhavanīya; these make up ten; the Virāj consists of series of ten; the Virāj is prosperity and proper food; (they serve) for obtaining the Virāj as prosperity and proper food. He who offers the Agnihotra with the Virāj thus included obtains all desires.

2.4.5

catasro anvāhārya pacane /

four in the Anvāhāryapacana;

ii. 3. ‘In the Āhavanīya only should he offer’ some say, but he should offer in all, for they are established for the offering. Four (are offered) in the Gārhapatya, four in the Anvāhāryapacana, two in the Āhavanīya; these make up ten; the Virāj consists of series of ten; the Virāj is prosperity and proper food; (they serve) for obtaining the Virāj as prosperity and proper food. He who offers the Agnihotra with the Virāj thus included obtains all desires.

2.4.6

dve āhavanīye / (agnihotra)

two in the Āhavanīya.

ii. 3. ‘In the Āhavanīya only should he offer’ some say, but he should offer in all, for they are established for the offering. Four (are offered) in the Gārhapatya, four in the Anvāhāryapacana, two in the Āhavanīya; these make up ten; the Virāj consists of series of ten; the Virāj is prosperity and proper food; (they serve) for obtaining the Virāj as prosperity and proper food. He who offers the Agnihotra with the Virāj thus included obtains all desires.

2.4.7

tā daśa sampadyate /

They amount to ten.

ii. 3. ‘In the Āhavanīya only should he offer’ some say, but he should offer in all, for they are established for the offering. Four (are offered) in the Gārhapatya, four in the Anvāhāryapacana, two in the Āhavanīya; these make up ten; the Virāj consists of series of ten; the Virāj is prosperity and proper food; (they serve) for obtaining the Virāj as prosperity and proper food. He who offers the Agnihotra with the Virāj thus included obtains all desires.

2.4.8

daśa daśinī virāṭ /

The Virāj consists of tens.

ii. 3. ‘In the Āhavanīya only should he offer’ some say, but he should offer in all, for they are established for the offering. Four (are offered) in the Gārhapatya, four in the Anvāhāryapacana, two in the Āhavanīya; these make up ten; the Virāj consists of series of ten; the Virāj is prosperity and proper food; (they serve) for obtaining the Virāj as prosperity and proper food. He who offers the Agnihotra with the Virāj thus included obtains all desires.

2.4.9

śrīr virāḍ anna adyam /

The Virāj is prosperity and proper food;

ii. 3. ‘In the Āhavanīya only should he offer’ some say, but he should offer in all, for they are established for the offering. Four (are offered) in the Gārhapatya, four in the Anvāhāryapacana, two in the Āhavanīya; these make up ten; the Virāj consists of series of ten; the Virāj is prosperity and proper food; (they serve) for obtaining the Virāj as prosperity and proper food. He who offers the Agnihotra with the Virāj thus included obtains all desires.

2.4.10

śriyo virājo anna adyasya upāptyai / (agnihotra)

[this is] for the attainment of prosperity, the Virāj, and proper food.

ii. 3. ‘In the Āhavanīya only should he offer’ some say, but he should offer in all, for they are established for the offering. Four (are offered) in the Gārhapatya, four in the Anvāhāryapacana, two in the Āhavanīya; these make up ten; the Virāj consists of series of ten; the Virāj is prosperity and proper food; (they serve) for obtaining the Virāj as prosperity and proper food. He who offers the Agnihotra with the Virāj thus included obtains all desires.

2.4.11

sa ya evam virāṭ sampannam agnihotram juhoti /

He who offers the Agnihotra thus made to conform to the Virāj

ii. 3. ‘In the Āhavanīya only should he offer’ some say, but he should offer in all, for they are established for the offering. Four (are offered) in the Gārhapatya, four in the Anvāhāryapacana, two in the Āhavanīya; these make up ten; the Virāj consists of series of ten; the Virāj is prosperity and proper food; (they serve) for obtaining the Virāj as prosperity and proper food. He who offers the Agnihotra with the Virāj thus included obtains all desires.

2.4.12

sarvān kāmān āpnoti /

attains all desires.

ii. 3. ‘In the Āhavanīya only should he offer’ some say, but he should offer in all, for they are established for the offering. Four (are offered) in the Gārhapatya, four in the Anvāhāryapacana, two in the Āhavanīya; these make up ten; the Virāj consists of series of ten; the Virāj is prosperity and proper food; (they serve) for obtaining the Virāj as prosperity and proper food. He who offers the Agnihotra with the Virāj thus included obtains all desires.

2.4.13

atha yadd hutvā agnīn upatiṣṭhate / (agnihotra)

Now, that having offered he attends upon the fires:

ii. 4. In that, after offering, he pays reverence to the fires, verily thus having given pleasure, at the end he declares his purpose among the gods. In that also he touches the calf, therefore there is the hymn of Vātsaprī; thus cattle are not liable to stray away from the sacrificer. In that he releases his vow, after sipping water, verily in the waters he places the vow; they guard his vow until his next offering.

2.4.14

prītvā eva tad deveṣv antato artham vadate /

having pleased [them], he finally declares his purpose among the gods.

ii. 4. In that, after offering, he pays reverence to the fires, verily thus having given pleasure, at the end he declares his purpose among the gods. In that also he touches the calf, therefore there is the hymn of Vātsaprī; thus cattle are not liable to stray away from the sacrificer. In that he releases his vow, after sipping water, verily in the waters he places the vow; they guard his vow until his next offering.

2.4.15

yad v eva vatsam spṛśati /

And in that he touches the calf,

ii. 4. In that, after offering, he pays reverence to the fires, verily thus having given pleasure, at the end he declares his purpose among the gods. In that also he touches the calf, therefore there is the hymn of Vātsaprī; thus cattle are not liable to stray away from the sacrificer. In that he releases his vow, after sipping water, verily in the waters he places the vow; they guard his vow until his next offering.

2.4.16

tasmād vātsapram / (agnihotra)

therefore it is [the hymn] of Vatsaprī.

ii. 4. In that, after offering, he pays reverence to the fires, verily thus having given pleasure, at the end he declares his purpose among the gods. In that also he touches the calf, therefore there is the hymn of Vātsaprī; thus cattle are not liable to stray away from the sacrificer. In that he releases his vow, after sipping water, verily in the waters he places the vow; they guard his vow until his next offering.

2.4.17

tathā ha yajamānāt paśavo anutkrāmukā bhavanti /

Thus indeed the cattle do not wander away from the sacrificer.

ii. 4. In that, after offering, he pays reverence to the fires, verily thus having given pleasure, at the end he declares his purpose among the gods. In that also he touches the calf, therefore there is the hymn of Vātsaprī; thus cattle are not liable to stray away from the sacrificer. In that he releases his vow, after sipping water, verily in the waters he places the vow; they guard his vow until his next offering.

2.4.18

atha yad apa ācamya vratam visṛjate / (agnihotra)

Now, when he sips water and releases the vow,

ii. 4. In that, after offering, he pays reverence to the fires, verily thus having given pleasure, at the end he declares his purpose among the gods. In that also he touches the calf, therefore there is the hymn of Vātsaprī; thus cattle are not liable to stray away from the sacrificer. In that he releases his vow, after sipping water, verily in the waters he places the vow; they guard his vow until his next offering.

2.4.19

apsv eva tad vratam dadhāti /

he deposits that vow in the waters alone.

ii. 4. In that, after offering, he pays reverence to the fires, verily thus having given pleasure, at the end he declares his purpose among the gods. In that also he touches the calf, therefore there is the hymn of Vātsaprī; thus cattle are not liable to stray away from the sacrificer. In that he releases his vow, after sipping water, verily in the waters he places the vow; they guard his vow until his next offering.

2.4.20

tā asya vratam gopāyantyā punar homāt /

They protect his vow until the next offering.

ii. 4. In that, after offering, he pays reverence to the fires, verily thus having given pleasure, at the end he declares his purpose among the gods. In that also he touches the calf, therefore there is the hymn of Vātsaprī; thus cattle are not liable to stray away from the sacrificer. In that he releases his vow, after sipping water, verily in the waters he places the vow; they guard his vow until his next offering.

2.4.21

atho yat pravatsyaṃś ca proṣivāṃś ca agnīn upatiṣṭhate / (agnihotra)

Moreover, when, being about to set out on a journey and having returned from a journey, he attends upon the fires,

ii. 5. In that when about to go on a journey or having gone on a journey he pays reverence to the fires, this is an address to the deity, in

2.4.22

abhivādo ha eṣa devatāyai yad utkāśam bhavati /

it is indeed a salutation to the deity when there is an appearance [before them].

ii. 5. In that when about to go on a journey or having gone on a journey he pays reverence to the fires, this is an address to the deity, in

2.4.23

atho agnibhya eva etad ātmānam paridadāti / (agnihotra)

Moreover, it is to the fires alone that he commits himself,

that there is a going out. Verily also thus he confides himself to the fires, and those that follow after him.

2.4.24

ye ca enam anvañco bhavanti /

as well as those who follow him.

that there is a going out. Verily also thus he confides himself to the fires, and those that follow after him.

2.4.25

atha yad araṇyor agnīnt samāropayate / (agnihotra)

Now, when he takes up the fires into the two churning sticks,

ii. 6. In that he causes the fires to mount on the two Araṇis, and the two Araṇis are a chariot of the gods, verily he causes them to mount on a chariot of the gods, and he with this chariot of the gods attains in safety the world of heaven. In that also he repeatedly churns out (the fire), thereby verily by him is the re-establishment (of the fires) obtained.

2.4.26

deva ratho vā araṇī /

the two churning sticks are indeed the divine chariot;

ii. 6. In that he causes the fires to mount on the two Araṇis, and the two Araṇis are a chariot of the gods, verily he causes them to mount on a chariot of the gods, and he with this chariot of the gods attains in safety the world of heaven. In that also he repeatedly churns out (the fire), thereby verily by him is the re-establishment (of the fires) obtained.

2.4.27

deva ratha eva enāṃs tat samāropayate /

he mounts them onto the divine chariot itself.

ii. 6. In that he causes the fires to mount on the two Araṇis, and the two Araṇis are a chariot of the gods, verily he causes them to mount on a chariot of the gods, and he with this chariot of the gods attains in safety the world of heaven. In that also he repeatedly churns out (the fire), thereby verily by him is the re-establishment (of the fires) obtained.

2.4.28

sa etena deva rathena svasti svargaṃl lokam samaśnute / (agnihotra)

By this divine chariot he safely reaches the heavenly world.

ii. 6. In that he causes the fires to mount on the two Araṇis, and the two Araṇis are a chariot of the gods, verily he causes them to mount on a chariot of the gods, and he with this chariot of the gods attains in safety the world of heaven. In that also he repeatedly churns out (the fire), thereby verily by him is the re-establishment (of the fires) obtained.

2.4.29

yad v eva punaḥ punar nirmanthate /

And when he churns them out again and again,

ii. 6. In that he causes the fires to mount on the two Araṇis, and the two Araṇis are a chariot of the gods, verily he causes them to mount on a chariot of the gods, and he with this chariot of the gods attains in safety the world of heaven. In that also he repeatedly churns out (the fire), thereby verily by him is the re-establishment (of the fires) obtained.

2.4.30

teno ha eva asya punar ādheyam upāptam bhavati / (agnihotra)

by that the re-establishment of the sacred fires is indeed obtained for him.

ii. 6. In that he causes the fires to mount on the two Araṇis, and the two Araṇis are a chariot of the gods, verily he causes them to mount on a chariot of the gods, and he with this chariot of the gods attains in safety the world of heaven. In that also he repeatedly churns out (the fire), thereby verily by him is the re-establishment (of the fires) obtained.

2.4.31

ye vai ke ca ānandā anne pāne mithune /

Whatever pleasures there are in food, in drink, in mating,

ii. 7. All the joys that are in food, in drink, in union, verily these are made, together, without break, from the night. For them the sieve is the night; whatever joys there are all born of food. The gods said ‘How now shall we accept these joys from one like ourselves?’ They pushed upwards the sap of the waters; it became the plants and the trees. They pushed upwards the sap of the plants and the trees; it became fruit. They pushed upwards the sap of fruit; it became food. They pushed upwards the sap of food; it became seed. They pushed upwards the sap of food; it became man. Man here, in that he breathes out or breathes in, does not say by means of expiration or inspiration, ‘Thus have I breathed out or breathed in’; by speech only does he say this. Thus expiration and inspiration enter into speech, and become composed of speech. Again, in that he sees with the eye, he does not say by means of the eye, ‘Thus have I seen’; by speech only does he say this. Thus the eye enters into speech, and becomes composed of speech. Again, in that he hears with the ear, he does not say by means of the ear, ‘Thus have I heard’; by speech only does he say this. Thus the ear enters into speech, and becomes composed of speech. Again, in that he resolves with the mind, he does not say by means of the mind, ‘Thus have I resolved’; by speech only does he say this. Thus mind enters into speech, and becomes composed of speech. Again, in that he touches with his limbs something pleasant or unpleasant to lie upon, he does not say by means of the limbs, ‘Thus have I touched what is pleasant or unpleasant to lie upon’; by speech only does he say this. Thus the whole self enters into speech, and becomes composed of speech. That is set forth in a Ṛc, ‘Not without Indra is any form made pure’; Indra is speech; for not without speech is any form made pure. He offers in the evening (saying),

2.4.32

rātryā eva te saṃtatā avyavacchinnāḥ kriyante /

they are made continuous, uninterrupted by the night.

2.4.33

teṣām rātriḥ kārotaraḥ /

Night is their strainer.

2.4.34

ya u vai ke ca ānandāḥ / (agnihotra)

And whatever pleasures there are,