Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 21.4

21.4.1

jyotiḥ ṣaṣṭham ahar upayanti /

They approach the sixth day, [which is] light.

xxi. 4. They perform the Jyotis as the sixth day; the symbols in its verses are those of the sixth day. ‘O friends, together the seemly’ is the Ājya; ‘O friends’ is the symbol of all; the sixth day has the symbol all; therefore in ‘O friends’ he refers to all. The Praüga is one to be gathered together; when the Bṛhat Sāman was created, the Praüga which is to be gathered together was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Great is Indra, manlike, spreading over mortals’ is the Marutvatīya; there is repetition in ‘He hath become broad, wide,

21.4.2

tasya tāny eva chando rūpāṇi yāni ṣaṣṭhasya ahnaḥ /

Its meter-forms are the very ones that belong to the sixth day.

xxi. 4. They perform the Jyotis as the sixth day; the symbols in its verses are those of the sixth day. ‘O friends, together the seemly’ is the Ājya; ‘O friends’ is the symbol of all; the sixth day has the symbol all; therefore in ‘O friends’ he refers to all. The Praüga is one to be gathered together; when the Bṛhat Sāman was created, the Praüga which is to be gathered together was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Great is Indra, manlike, spreading over mortals’ is the Marutvatīya; there is repetition in ‘He hath become broad, wide,

21.4.3

sakhāyaḥ sam vaḥ samyañcam ity ājyam / (soma: abhiplava sadaha)

"Friends, together your united [speech]" is the Ājya recitation.

xxi. 4. They perform the Jyotis as the sixth day; the symbols in its verses are those of the sixth day. ‘O friends, together the seemly’ is the Ājya; ‘O friends’ is the symbol of all; the sixth day has the symbol all; therefore in ‘O friends’ he refers to all. The Praüga is one to be gathered together; when the Bṛhat Sāman was created, the Praüga which is to be gathered together was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Great is Indra, manlike, spreading over mortals’ is the Marutvatīya; there is repetition in ‘He hath become broad, wide,

21.4.4

sakhāya iti sarva rūpam /

"Friends" has all characteristics.

xxi. 4. They perform the Jyotis as the sixth day; the symbols in its verses are those of the sixth day. ‘O friends, together the seemly’ is the Ājya; ‘O friends’ is the symbol of all; the sixth day has the symbol all; therefore in ‘O friends’ he refers to all. The Praüga is one to be gathered together; when the Bṛhat Sāman was created, the Praüga which is to be gathered together was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Great is Indra, manlike, spreading over mortals’ is the Marutvatīya; there is repetition in ‘He hath become broad, wide,

21.4.5

sarva rūpam vai ṣaṣṭham ahaḥ /

Possessing all characteristics indeed is the sixth day.

xxi. 4. They perform the Jyotis as the sixth day; the symbols in its verses are those of the sixth day. ‘O friends, together the seemly’ is the Ājya; ‘O friends’ is the symbol of all; the sixth day has the symbol all; therefore in ‘O friends’ he refers to all. The Praüga is one to be gathered together; when the Bṛhat Sāman was created, the Praüga which is to be gathered together was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Great is Indra, manlike, spreading over mortals’ is the Marutvatīya; there is repetition in ‘He hath become broad, wide,

21.4.6

tasmāt sakhāya iti sarvān eva abhivadati / (soma: abhiplava sadaha)

Therefore, [with] "friends", it addresses all indeed.

xxi. 4. They perform the Jyotis as the sixth day; the symbols in its verses are those of the sixth day. ‘O friends, together the seemly’ is the Ājya; ‘O friends’ is the symbol of all; the sixth day has the symbol all; therefore in ‘O friends’ he refers to all. The Praüga is one to be gathered together; when the Bṛhat Sāman was created, the Praüga which is to be gathered together was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Great is Indra, manlike, spreading over mortals’ is the Marutvatīya; there is repetition in ‘He hath become broad, wide,

21.4.7

saṃhāryaḥ praugaḥ /

The Prauga recitation is the Saṃhārya.

xxi. 4. They perform the Jyotis as the sixth day; the symbols in its verses are those of the sixth day. ‘O friends, together the seemly’ is the Ājya; ‘O friends’ is the symbol of all; the sixth day has the symbol all; therefore in ‘O friends’ he refers to all. The Praüga is one to be gathered together; when the Bṛhat Sāman was created, the Praüga which is to be gathered together was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Great is Indra, manlike, spreading over mortals’ is the Marutvatīya; there is repetition in ‘He hath become broad, wide,

21.4.8

bṛhad vai sāma sṛjyamānam saṃhāryaḥ praugo anvasṛjyata / (soma: abhiplava sadaha)

When the Bṛhat sāman was being created, the Saṃhārya Prauga was created after it.

xxi. 4. They perform the Jyotis as the sixth day; the symbols in its verses are those of the sixth day. ‘O friends, together the seemly’ is the Ājya; ‘O friends’ is the symbol of all; the sixth day has the symbol all; therefore in ‘O friends’ he refers to all. The Praüga is one to be gathered together; when the Bṛhat Sāman was created, the Praüga which is to be gathered together was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Great is Indra, manlike, spreading over mortals’ is the Marutvatīya; there is repetition in ‘He hath become broad, wide,

21.4.9

tad rūpeṇa karma samardhayati /

Thereby he makes the ritual successful through its characteristic.

xxi. 4. They perform the Jyotis as the sixth day; the symbols in its verses are those of the sixth day. ‘O friends, together the seemly’ is the Ājya; ‘O friends’ is the symbol of all; the sixth day has the symbol all; therefore in ‘O friends’ he refers to all. The Praüga is one to be gathered together; when the Bṛhat Sāman was created, the Praüga which is to be gathered together was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Great is Indra, manlike, spreading over mortals’ is the Marutvatīya; there is repetition in ‘He hath become broad, wide,

21.4.10

etad vā ārdhnukam karma yad rūpa samṛddham / (soma: abhiplava sadaha)

That ritual indeed is prosperous which is rich in its proper characteristic.

xxi. 4. They perform the Jyotis as the sixth day; the symbols in its verses are those of the sixth day. ‘O friends, together the seemly’ is the Ājya; ‘O friends’ is the symbol of all; the sixth day has the symbol all; therefore in ‘O friends’ he refers to all. The Praüga is one to be gathered together; when the Bṛhat Sāman was created, the Praüga which is to be gathered together was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Great is Indra, manlike, spreading over mortals’ is the Marutvatīya; there is repetition in ‘He hath become broad, wide,

21.4.11

mahān indro nṛvadā carṣaṇiprā iti marutvatīyam /

"Great is Indra, manly, filling the peoples" is the Marutvatīya recitation.

xxi. 4. They perform the Jyotis as the sixth day; the symbols in its verses are those of the sixth day. ‘O friends, together the seemly’ is the Ājya; ‘O friends’ is the symbol of all; the sixth day has the symbol all; therefore in ‘O friends’ he refers to all. The Praüga is one to be gathered together; when the Bṛhat Sāman was created, the Praüga which is to be gathered together was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Great is Indra, manlike, spreading over mortals’ is the Marutvatīya; there is repetition in ‘He hath become broad, wide,

21.4.12

uruḥ pṛthuḥ sukṛtaḥ kartṛbhir bhūd iti ninartiḥ / (soma: abhiplava sadaha)

"Wide, broad, well-made by the makers has he become" is a dancing-phrase.

xxi. 4. They perform the Jyotis as the sixth day; the symbols in its verses are those of the sixth day. ‘O friends, together the seemly’ is the Ājya; ‘O friends’ is the symbol of all; the sixth day has the symbol all; therefore in ‘O friends’ he refers to all. The Praüga is one to be gathered together; when the Bṛhat Sāman was created, the Praüga which is to be gathered together was created after it; thus he makes the rite successful with its symbol; that rite is likely to cause success which is successful with its symbol. ‘Great is Indra, manlike, spreading over mortals’ is the Marutvatīya; there is repetition in ‘He hath become broad, wide,

21.4.13

antaḥ ṣaṣṭham ahaḥ /

The end is the sixth day.

well made by the makers'; the sixth day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? 'He who is born the first, the wise' is the Niṣkevalya; it contains a symbol of ending in the reference to what has been; 'He who hath in secret depressed the hostile colour' is about what has been as it were. It has the same ending; that is a second symbol of the end. 'That desirable greatness of Savitṛ, the god' is (the hymn) to Savitṛ; there is 'of the sky' in 'Prajāpati, supporter of the sky, of the earth'; this is the symbol of yonder world. 'With ghee sky and earth enveloped' is (the hymn) to sky and earth, containing (the word) 'ghee'; ghee has all as its deity; the sixth day has all as its deity; therefore it contains (the word) 'ghee'. 'Why hath the best, why hath the youngest come to us?' is (the hymn) to the Ṛbhus; there is repetition in 'the best, the youngest'; the sixth day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? 'These fires with Indra have awakened' is (the hymn) to the All-gods; in that it has the same ending it is a symbol of the end. 'To Vaiçvānara the praise, increasing holy order' is (the hymn) to Vaiçvānara; containing (the word) 'ghee' in 'Like pure ghee to Agni we accord'; the explanation of this has been given. 'Rich in showers, the Maruts of daring might' is (the hymn) to the Maruts; there is repetition in 'rich in showers'; the sixth day is the end, having gone to the end, he repeats as it were, for hence whitherward should he go? 'Thou, O Agni, with the days, the shining' is (the hymn) to Jātavedas; in 'Thou' it has the same beginning; just as that with the same end, so that with the same beginning is a symbol of the end. The waters by the sixth day they obtain, Prajāpati the god, brilliance the supreme essence of the deities; the immortal they confer on themselves.

21.4.14

nīva vā antam gatvā nṛtyati /

Having gone to the end, as it were, one dances.

21.4.15

kadryan hi tata iyāt / (soma: abhiplava sadaha)

Whither indeed would one go from there?

21.4.16

yo jāta eva prathamo manasvān iti niṣkevalyam /

"He who, as soon as born, the first, thoughtful" is the Niṣkevalya recitation.

21.4.17

tasya tad eva anta rūpam yad bhūta anuvādi yo dāsam varṇam adharam guhākari iti / (abhiplava sadaha)

Its characteristic of the end is just that which narrates what was in the past: "He who placed the Dāsa color down in hiding".

21.4.18

yad etad bhūtam iva abhi /

in that this is as it were [in the] past.

21.4.19

sodarkam bhavati tad dvitīyam anta rūpam / (soma: abhiplava sadaha)

It has an udarka refrain; that is the second end-form.