Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 22.1.7

22.1.7

āvat pravad eṣavad arṣavad adyavad yuktavad yuñjānavaj jyotiṣmad iti /

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