Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 22.1

22.1.1

prathamam ahar ayam eva loka āyatanena /

The first day is this world in its abode;

xxii. 1. The first day is this world in abode, Agni, the Gāyatrī, the Trivṛt Stoma, the Rathantara Sāman, the base by Tanva. It has the following symbols in its verses: the future tense with the god mentioned in the first Pada—that which is to be is the future tense—(the word) 'hither', (the

22.1.2

agnir gāyatrī trivṛt stomo rathantaram sāma /

Agni [is its deity], the Gāyatrī [its metre], the Trivṛt its stoma, the Rathantara its sāman.

xxii. 1. The first day is this world in abode, Agni, the Gāyatrī, the Trivṛt Stoma, the Rathantara Sāman, the base by Tanva. It has the following symbols in its verses: the future tense with the god mentioned in the first Pada—that which is to be is the future tense—(the word) 'hither', (the

22.1.3

tan nv asya nidānam /

This, then, is its underlying basis.

xxii. 1. The first day is this world in abode, Agni, the Gāyatrī, the Trivṛt Stoma, the Rathantara Sāman, the base by Tanva. It has the following symbols in its verses: the future tense with the god mentioned in the first Pada—that which is to be is the future tense—(the word) 'hither', (the

22.1.4

tasya etā chando rūpāṇi /

These are its metrical forms:

xxii. 1. The first day is this world in abode, Agni, the Gāyatrī, the Trivṛt Stoma, the Rathantara Sāman, the base by Tanva. It has the following symbols in its verses: the future tense with the god mentioned in the first Pada—that which is to be is the future tense—(the word) 'hither', (the

22.1.5

kariṣyan prathame pade sad evam /

the future participle in the first quarter [of the verse], the word 'sat', [the word] 'evam',

xxii. 1. The first day is this world in abode, Agni, the Gāyatrī, the Trivṛt Stoma, the Rathantara Sāman, the base by Tanva. It has the following symbols in its verses: the future tense with the god mentioned in the first Pada—that which is to be is the future tense—(the word) 'hither', (the

22.1.6

yad vai bhaviṣyat tat kariṣyat / (soma: pṛṣṭhya sadaha)
yad vai bhaviṣyat tat kariṣyat /

What will be, that will act.
What will be, that will act.

xxii. 1. The first day is this world in abode, Agni, the Gāyatrī, the Trivṛt Stoma, the Rathantara Sāman, the base by Tanva. It has the following symbols in its verses: the future tense with the god mentioned in the first Pada—that which is to be is the future tense—(the word) 'hither', (the

22.1.7

āvat pravad eṣavad arṣavad adyavad yuktavad yuñjānavaj jyotiṣmad iti /

[a verse] containing 'ā', containing 'pra', containing 'iṣ', containing 'ṛṣ', containing 'adya', containing 'yukta', containing 'yuñjāna', and containing 'jyotis'.

word) ‘forward’, (the word) ‘this’, (the word) ‘go’, (the word) ‘adorn’, (the word) ‘yoked’, (the word) ‘yoking’, (the word) ‘light’, (the word) ‘bright’. ‘Advancing forward up to the sacrifice’ is the Ājya, containing (the word) ‘forward’; that which contains ‘forward’ is a symbol of the first day; it is in Gāyatrī, for this set of three days has the Gāyatrī at the morning pressing. So in the transposed form. Taking out that, ‘Forward to the god, Agni’ is used in the conjunct form; the explanation of this has been given. The Praüga is by Madhuchandas; the explanation of this has been given. ‘Let Indra come hither to aid us’ is the Marutvatīya, containing (the word) ‘hither’; that which contains (the word) ‘hither’ is a symbol of the first day; there is a reference to the Maruts in it in ‘From the realm of light, with the Maruts, to aid us’. ‘Hither to us, Indra, hither to us from afar, from near’ is the Niṣkevalya, containing (the word) ‘hither’; that which contains ‘hither’ is a symbol of the first day. The Niṣkevalya and the Marutvatīya are contiguous (hymns) on the first day; by the contiguous (hymns) the gods flew up to the world of heaven together; therefore these two are recited first as being heavenly. In that the Niṣkevalya and the Marutvatīya are contiguous (hymns) on the first day, verily (they serve) to obtain the world of heaven. ‘They yoke their minds, they also yoke their thoughts’, ‘Forward sky and earth, increasing holy order, with the sacrifices’, and ‘Here, here in mind is your relationship, O heroes’; (the last) is (the hymn) to the Ṛbhus; with it he restrains; on the first day are recited hymns containing (the word) ‘yoked’ as well as (the word) ‘forward’; in that he uses as (the hymn) to the Ṛbhus, ‘Here, here is your,’ it is a symbol of restraint, of preventing falling away. ‘Like a skilled steed, he hath yoked himself to the pole’ is (the hymn) to the All-gods, containing (the word) ‘yoked’; that which contains (the word) ‘yoked’ is a symbol of the first day. The last two (verses) of it he omits. (Now they ask) ‘Shall these two prescribed be recited in the Āgnimāruta?’ Kauṣītaki used to say ‘He should recite (them), to avoid breaking up the hymn; the Ṛc is not exhausted by the litany nor by the supplementary repetition; it is by the vaṣaṭ call alone that it becomes exhausted on one day.’ ‘To Vaiçvānara with broad radiance bards’ is (the hymn) to Vaiçvā-

xxii. 1. The first day is this world in abode, Agni, the Gāyatrī, the Trivṛt Stoma, the Rathantara Sāman, the base by Tanva. It has the following symbols in its verses: the future tense with the god mentioned in the first Pada—that which is to be is the future tense—(the word) 'hither', (the

22.1.8

upaprayanto adhvaram ity ājyam pravat / (soma: pṛṣṭhya sadaha)

'Upaprayanto adhvaram' is the ājya recitation, containing 'pra'.

22.1.9

pravad vai prathamasya ahne rūpam /

For [a verse] containing 'pra' is the characteristic mark of the first day.

22.1.10

gāyatram gāyatra prātaḥ savano hy eṣa tryahaḥ /

It is in the Gāyatrī, for this three-day period has a morning pressing in the Gāyatrī.

22.1.11

iti nu vyūḍhe / (soma: pṛṣṭhya sadaha)

So much for the separated [order of days].

22.1.12

uddhṛtya etat pra vo devāya agnaya iti samūḍhe tasya uktam brāhmaṇam / (soma: pṛṣṭhya sadaha)

Having removed this, [he recites] 'Pra vo devāya agnaye' in the non-separated [order]; its explanation has been stated.

22.1.13

mādhucchandasa praugas tasya uktam brāhmaṇam /

The prauga recitation belongs to Madhuchandas; its explanation has been stated.

22.1.14

ā yātv indro avasa upa na iti marutvatīyam āvat / (soma: pṛṣṭhya sadaha)

'Ā yātv indro avasa upa naḥ' is the marutvatīya recitation, containing 'ā'.

22.1.15

āvad vai prathamasya ahno rūpam /

For [a verse] containing 'ā' is the characteristic mark of the first day.

22.1.16

svarṇarād avase no marutvān iti sa eva asmin marun nyaṅgaḥ / (soma: pṛṣṭhya sadaha)

In 'svarṇarād avase no marutvān', that very [word] is the subtle mention of the Maruts in it.

22.1.17

ā na indro dūrād ā na āsād iti niṣkevalyam āvat /

'Ā na indro dūrād ā na āsāt' is the niṣkevalya recitation, containing 'ā'.

22.1.18

āvad vai prathamasya ahno rūpam / (pṛṣṭhya sadaha)

For [a verse] containing 'ā' is the characteristic mark of the first day.

22.1.19

sampātau niṣkevalya marutvatīye bhavataḥ prathame ahan /

The niṣkevalya and marutvatīya recitations are the two Sampātas on the first day.

22.1.20

sampātair vai devāḥ svargaṃl lokam samapatan / (soma: pṛṣṭhya sadaha)

By means of the Sampātas indeed the gods flew up to the heavenly world.

22.1.21

tasmād atra prathamau śasyete svargyau /

Therefore these two, which lead to heaven, are recited first here.

22.1.22

tad yat sampātau niṣkevalya marutvatīye bhavataḥ prathame ahan / (soma: pṛṣṭhya sadaha)

As to why the niṣkevalya and marutvatīya recitations are the two Sampātas on the first day,

22.1.23

svargasya eva lokasya samaṣṭhyā iti / (soma: pṛṣṭhya sadaha)

it is for the attainment of the heavenly world.