Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 22.5

xxii. 3. The third day is yonder world in its abode, Varuṇa, the Jagatī, the Saptadaça Stoma, the Vairūpa Sāman, the basis by Tanva; it has the following symbols in its verses: the past tense with the mention of the god in the last Pada—the past is what refers to what has happened—(the word) 'horse', (the word) 'cow', (the word) 'chariot', (the word) 'go', (the word) 'stand', (the word) 'end', the same ending, the lack of definite mention (of the deity), the same beginning. 'Yoke thou those best fit to invoke the gods' is the Ājya. They say 'Seeing that the third day is the end, then why does the Ājya contain (the word) "yoke"?' 'By this day the gods went to the world of heaven; yoked thither they went; therefore (it contains "yoke")' should he reply. It contains (the word) 'chariot' in 'The steeds, O Agni, like a charioteer'; this is a symbol of this 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, 'Thou, O Agni, the Vasus here' is used in the conjunct form. The explanation of this has been given. The Praüga is in Uṣṇih verses by Atri; the third day is connected with the Jagatī; in that the Praüga is in Uṣṇih verses by Atri for the third day, thus the Jagatī enjoys the third pressing.

xxii. 3. The third day is yonder world in its abode, Varuṇa, the Jagatī, the Saptadaça Stoma, the Vairūpa Sāman, the basis by Tanva; it has the following symbols in its verses: the past tense with the mention of the god in the last Pada—the past is what refers to what has happened—(the word) 'horse', (the word) 'cow', (the word) 'chariot', (the word) 'go', (the word) 'stand', (the word) 'end', the same ending, the lack of definite mention (of the deity), the same beginning. 'Yoke thou those best fit to invoke the gods' is the Ājya. They say 'Seeing that the third day is the end, then why does the Ājya contain (the word) "yoke"?' 'By this day the gods went to the world of heaven; yoked thither they went; therefore (it contains "yoke")' should he reply. It contains (the word) 'chariot' in 'The steeds, O Agni, like a charioteer'; this is a symbol of this 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, 'Thou, O Agni, the Vasus here' is used in the conjunct form. The explanation of this has been given. The Praüga is in Uṣṇih verses by Atri; the third day is connected with the Jagatī; in that the Praüga is in Uṣṇih verses by Atri for the third day, thus the Jagatī enjoys the third pressing.

xxii. 3. The third day is yonder world in its abode, Varuṇa, the Jagatī, the Saptadaça Stoma, the Vairūpa Sāman, the basis by Tanva; it has the following symbols in its verses: the past tense with the mention of the god in the last Pada—the past is what refers to what has happened—(the word) 'horse', (the word) 'cow', (the word) 'chariot', (the word) 'go', (the word) 'stand', (the word) 'end', the same ending, the lack of definite mention (of the deity), the same beginning. 'Yoke thou those best fit to invoke the gods' is the Ājya. They say 'Seeing that the third day is the end, then why does the Ājya contain (the word) "yoke"?' 'By this day the gods went to the world of heaven; yoked thither they went; therefore (it contains "yoke")' should he reply. It contains (the word) 'chariot' in 'The steeds, O Agni, like a charioteer'; this is a symbol of this 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, 'Thou, O Agni, the Vasus here' is used in the conjunct form. The explanation of this has been given. The Praüga is in Uṣṇih verses by Atri; the third day is connected with the Jagatī; in that the Praüga is in Uṣṇih verses by Atri for the third day, thus the Jagatī enjoys the third pressing.

xxii. 3. The third day is yonder world in its abode, Varuṇa, the Jagatī, the Saptadaça Stoma, the Vairūpa Sāman, the basis by Tanva; it has the following symbols in its verses: the past tense with the mention of the god in the last Pada—the past is what refers to what has happened—(the word) 'horse', (the word) 'cow', (the word) 'chariot', (the word) 'go', (the word) 'stand', (the word) 'end', the same ending, the lack of definite mention (of the deity), the same beginning. 'Yoke thou those best fit to invoke the gods' is the Ājya. They say 'Seeing that the third day is the end, then why does the Ājya contain (the word) "yoke"?' 'By this day the gods went to the world of heaven; yoked thither they went; therefore (it contains "yoke")' should he reply. It contains (the word) 'chariot' in 'The steeds, O Agni, like a charioteer'; this is a symbol of this 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, 'Thou, O Agni, the Vasus here' is used in the conjunct form. The explanation of this has been given. The Praüga is in Uṣṇih verses by Atri; the third day is connected with the Jagatī; in that the Praüga is in Uṣṇih verses by Atri for the third day, thus the Jagatī enjoys the third pressing.

xxii. 3. The third day is yonder world in its abode, Varuṇa, the Jagatī, the Saptadaça Stoma, the Vairūpa Sāman, the basis by Tanva; it has the following symbols in its verses: the past tense with the mention of the god in the last Pada—the past is what refers to what has happened—(the word) 'horse', (the word) 'cow', (the word) 'chariot', (the word) 'go', (the word) 'stand', (the word) 'end', the same ending, the lack of definite mention (of the deity), the same beginning. 'Yoke thou those best fit to invoke the gods' is the Ājya. They say 'Seeing that the third day is the end, then why does the Ājya contain (the word) "yoke"?' 'By this day the gods went to the world of heaven; yoked thither they went; therefore (it contains "yoke")' should he reply. It contains (the word) 'chariot' in 'The steeds, O Agni, like a charioteer'; this is a symbol of this 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, 'Thou, O Agni, the Vasus here' is used in the conjunct form. The explanation of this has been given. The Praüga is in Uṣṇih verses by Atri; the third day is connected with the Jagatī; in that the Praüga is in Uṣṇih verses by Atri for the third day, thus the Jagatī enjoys the third pressing.

xxii. 3. The third day is yonder world in its abode, Varuṇa, the Jagatī, the Saptadaça Stoma, the Vairūpa Sāman, the basis by Tanva; it has the following symbols in its verses: the past tense with the mention of the god in the last Pada—the past is what refers to what has happened—(the word) 'horse', (the word) 'cow', (the word) 'chariot', (the word) 'go', (the word) 'stand', (the word) 'end', the same ending, the lack of definite mention (of the deity), the same beginning. 'Yoke thou those best fit to invoke the gods' is the Ājya. They say 'Seeing that the third day is the end, then why does the Ājya contain (the word) "yoke"?' 'By this day the gods went to the world of heaven; yoked thither they went; therefore (it contains "yoke")' should he reply. It contains (the word) 'chariot' in 'The steeds, O Agni, like a charioteer'; this is a symbol of this 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, 'Thou, O Agni, the Vasus here' is used in the conjunct form. The explanation of this has been given. The Praüga is in Uṣṇih verses by Atri; the third day is connected with the Jagatī; in that the Praüga is in Uṣṇih verses by Atri for the third day, thus the Jagatī enjoys the third pressing.

xxii. 3. The third day is yonder world in its abode, Varuṇa, the Jagatī, the Saptadaça Stoma, the Vairūpa Sāman, the basis by Tanva; it has the following symbols in its verses: the past tense with the mention of the god in the last Pada—the past is what refers to what has happened—(the word) 'horse', (the word) 'cow', (the word) 'chariot', (the word) 'go', (the word) 'stand', (the word) 'end', the same ending, the lack of definite mention (of the deity), the same beginning. 'Yoke thou those best fit to invoke the gods' is the Ājya. They say 'Seeing that the third day is the end, then why does the Ājya contain (the word) "yoke"?' 'By this day the gods went to the world of heaven; yoked thither they went; therefore (it contains "yoke")' should he reply. It contains (the word) 'chariot' in 'The steeds, O Agni, like a charioteer'; this is a symbol of this 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, 'Thou, O Agni, the Vasus here' is used in the conjunct form. The explanation of this has been given. The Praüga is in Uṣṇih verses by Atri; the third day is connected with the Jagatī; in that the Praüga is in Uṣṇih verses by Atri for the third day, thus the Jagatī enjoys the third pressing.

xxii. 3. The third day is yonder world in its abode, Varuṇa, the Jagatī, the Saptadaça Stoma, the Vairūpa Sāman, the basis by Tanva; it has the following symbols in its verses: the past tense with the mention of the god in the last Pada—the past is what refers to what has happened—(the word) 'horse', (the word) 'cow', (the word) 'chariot', (the word) 'go', (the word) 'stand', (the word) 'end', the same ending, the lack of definite mention (of the deity), the same beginning. 'Yoke thou those best fit to invoke the gods' is the Ājya. They say 'Seeing that the third day is the end, then why does the Ājya contain (the word) "yoke"?' 'By this day the gods went to the world of heaven; yoked thither they went; therefore (it contains "yoke")' should he reply. It contains (the word) 'chariot' in 'The steeds, O Agni, like a charioteer'; this is a symbol of this 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, 'Thou, O Agni, the Vasus here' is used in the conjunct form. The explanation of this has been given. The Praüga is in Uṣṇih verses by Atri; the third day is connected with the Jagatī; in that the Praüga is in Uṣṇih verses by Atri for the third day, thus the Jagatī enjoys the third pressing.

xxii. 3. The third day is yonder world in its abode, Varuṇa, the Jagatī, the Saptadaça Stoma, the Vairūpa Sāman, the basis by Tanva; it has the following symbols in its verses: the past tense with the mention of the god in the last Pada—the past is what refers to what has happened—(the word) 'horse', (the word) 'cow', (the word) 'chariot', (the word) 'go', (the word) 'stand', (the word) 'end', the same ending, the lack of definite mention (of the deity), the same beginning. 'Yoke thou those best fit to invoke the gods' is the Ājya. They say 'Seeing that the third day is the end, then why does the Ājya contain (the word) "yoke"?' 'By this day the gods went to the world of heaven; yoked thither they went; therefore (it contains "yoke")' should he reply. It contains (the word) 'chariot' in 'The steeds, O Agni, like a charioteer'; this is a symbol of this 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, 'Thou, O Agni, the Vasus here' is used in the conjunct form. The explanation of this has been given. The Praüga is in Uṣṇih verses by Atri; the third day is connected with the Jagatī; in that the Praüga is in Uṣṇih verses by Atri for the third day, thus the Jagatī enjoys the third pressing.

xxii. 3. The third day is yonder world in its abode, Varuṇa, the Jagatī, the Saptadaça Stoma, the Vairūpa Sāman, the basis by Tanva; it has the following symbols in its verses: the past tense with the mention of the god in the last Pada—the past is what refers to what has happened—(the word) 'horse', (the word) 'cow', (the word) 'chariot', (the word) 'go', (the word) 'stand', (the word) 'end', the same ending, the lack of definite mention (of the deity), the same beginning. 'Yoke thou those best fit to invoke the gods' is the Ājya. They say 'Seeing that the third day is the end, then why does the Ājya contain (the word) "yoke"?' 'By this day the gods went to the world of heaven; yoked thither they went; therefore (it contains "yoke")' should he reply. It contains (the word) 'chariot' in 'The steeds, O Agni, like a charioteer'; this is a symbol of this 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, 'Thou, O Agni, the Vasus here' is used in the conjunct form. The explanation of this has been given. The Praüga is in Uṣṇih verses by Atri; the third day is connected with the Jagatī; in that the Praüga is in Uṣṇih verses by Atri for the third day, thus the Jagatī enjoys the third pressing.

xxii. 3. The third day is yonder world in its abode, Varuṇa, the Jagatī, the Saptadaça Stoma, the Vairūpa Sāman, the basis by Tanva; it has the following symbols in its verses: the past tense with the mention of the god in the last Pada—the past is what refers to what has happened—(the word) 'horse', (the word) 'cow', (the word) 'chariot', (the word) 'go', (the word) 'stand', (the word) 'end', the same ending, the lack of definite mention (of the deity), the same beginning. 'Yoke thou those best fit to invoke the gods' is the Ājya. They say 'Seeing that the third day is the end, then why does the Ājya contain (the word) "yoke"?' 'By this day the gods went to the world of heaven; yoked thither they went; therefore (it contains "yoke")' should he reply. It contains (the word) 'chariot' in 'The steeds, O Agni, like a charioteer'; this is a symbol of this 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, 'Thou, O Agni, the Vasus here' is used in the conjunct form. The explanation of this has been given. The Praüga is in Uṣṇih verses by Atri; the third day is connected with the Jagatī; in that the Praüga is in Uṣṇih verses by Atri for the third day, thus the Jagatī enjoys the third pressing.

xxii. 3. The third day is yonder world in its abode, Varuṇa, the Jagatī, the Saptadaça Stoma, the Vairūpa Sāman, the basis by Tanva; it has the following symbols in its verses: the past tense with the mention of the god in the last Pada—the past is what refers to what has happened—(the word) 'horse', (the word) 'cow', (the word) 'chariot', (the word) 'go', (the word) 'stand', (the word) 'end', the same ending, the lack of definite mention (of the deity), the same beginning. 'Yoke thou those best fit to invoke the gods' is the Ājya. They say 'Seeing that the third day is the end, then why does the Ājya contain (the word) "yoke"?' 'By this day the gods went to the world of heaven; yoked thither they went; therefore (it contains "yoke")' should he reply. It contains (the word) 'chariot' in 'The steeds, O Agni, like a charioteer'; this is a symbol of this 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, 'Thou, O Agni, the Vasus here' is used in the conjunct form. The explanation of this has been given. The Praüga is in Uṣṇih verses by Atri; the third day is connected with the Jagatī; in that the Praüga is in Uṣṇih verses by Atri for the third day, thus the Jagatī enjoys the third pressing.

xxii. 3. The third day is yonder world in its abode, Varuṇa, the Jagatī, the Saptadaça Stoma, the Vairūpa Sāman, the basis by Tanva; it has the following symbols in its verses: the past tense with the mention of the god in the last Pada—the past is what refers to what has happened—(the word) 'horse', (the word) 'cow', (the word) 'chariot', (the word) 'go', (the word) 'stand', (the word) 'end', the same ending, the lack of definite mention (of the deity), the same beginning. 'Yoke thou those best fit to invoke the gods' is the Ājya. They say 'Seeing that the third day is the end, then why does the Ājya contain (the word) "yoke"?' 'By this day the gods went to the world of heaven; yoked thither they went; therefore (it contains "yoke")' should he reply. It contains (the word) 'chariot' in 'The steeds, O Agni, like a charioteer'; this is a symbol of this 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, 'Thou, O Agni, the Vasus here' is used in the conjunct form. The explanation of this has been given. The Praüga is in Uṣṇih verses by Atri; the third day is connected with the Jagatī; in that the Praüga is in Uṣṇih verses by Atri for the third day, thus the Jagatī enjoys the third pressing.

xxii. 3. The third day is yonder world in its abode, Varuṇa, the Jagatī, the Saptadaça Stoma, the Vairūpa Sāman, the basis by Tanva; it has the following symbols in its verses: the past tense with the mention of the god in the last Pada—the past is what refers to what has happened—(the word) 'horse', (the word) 'cow', (the word) 'chariot', (the word) 'go', (the word) 'stand', (the word) 'end', the same ending, the lack of definite mention (of the deity), the same beginning. 'Yoke thou those best fit to invoke the gods' is the Ājya. They say 'Seeing that the third day is the end, then why does the Ājya contain (the word) "yoke"?' 'By this day the gods went to the world of heaven; yoked thither they went; therefore (it contains "yoke")' should he reply. It contains (the word) 'chariot' in 'The steeds, O Agni, like a charioteer'; this is a symbol of this 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, 'Thou, O Agni, the Vasus here' is used in the conjunct form. The explanation of this has been given. The Praüga is in Uṣṇih verses by Atri; the third day is connected with the Jagatī; in that the Praüga is in Uṣṇih verses by Atri for the third day, thus the Jagatī enjoys the third pressing.

xxii. 3. The third day is yonder world in its abode, Varuṇa, the Jagatī, the Saptadaça Stoma, the Vairūpa Sāman, the basis by Tanva; it has the following symbols in its verses: the past tense with the mention of the god in the last Pada—the past is what refers to what has happened—(the word) 'horse', (the word) 'cow', (the word) 'chariot', (the word) 'go', (the word) 'stand', (the word) 'end', the same ending, the lack of definite mention (of the deity), the same beginning. 'Yoke thou those best fit to invoke the gods' is the Ājya. They say 'Seeing that the third day is the end, then why does the Ājya contain (the word) "yoke"?' 'By this day the gods went to the world of heaven; yoked thither they went; therefore (it contains "yoke")' should he reply. It contains (the word) 'chariot' in 'The steeds, O Agni, like a charioteer'; this is a symbol of this 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, 'Thou, O Agni, the Vasus here' is used in the conjunct form. The explanation of this has been given. The Praüga is in Uṣṇih verses by Atri; the third day is connected with the Jagatī; in that the Praüga is in Uṣṇih verses by Atri for the third day, thus the Jagatī enjoys the third pressing.

xxii. 3. The third day is yonder world in its abode, Varuṇa, the Jagatī, the Saptadaça Stoma, the Vairūpa Sāman, the basis by Tanva; it has the following symbols in its verses: the past tense with the mention of the god in the last Pada—the past is what refers to what has happened—(the word) 'horse', (the word) 'cow', (the word) 'chariot', (the word) 'go', (the word) 'stand', (the word) 'end', the same ending, the lack of definite mention (of the deity), the same beginning. 'Yoke thou those best fit to invoke the gods' is the Ājya. They say 'Seeing that the third day is the end, then why does the Ājya contain (the word) "yoke"?' 'By this day the gods went to the world of heaven; yoked thither they went; therefore (it contains "yoke")' should he reply. It contains (the word) 'chariot' in 'The steeds, O Agni, like a charioteer'; this is a symbol of this 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, 'Thou, O Agni, the Vasus here' is used in the conjunct form. The explanation of this has been given. The Praüga is in Uṣṇih verses by Atri; the third day is connected with the Jagatī; in that the Praüga is in Uṣṇih verses by Atri for the third day, thus the Jagatī enjoys the third pressing.

xxii. 3. The third day is yonder world in its abode, Varuṇa, the Jagatī, the Saptadaça Stoma, the Vairūpa Sāman, the basis by Tanva; it has the following symbols in its verses: the past tense with the mention of the god in the last Pada—the past is what refers to what has happened—(the word) 'horse', (the word) 'cow', (the word) 'chariot', (the word) 'go', (the word) 'stand', (the word) 'end', the same ending, the lack of definite mention (of the deity), the same beginning. 'Yoke thou those best fit to invoke the gods' is the Ājya. They say 'Seeing that the third day is the end, then why does the Ājya contain (the word) "yoke"?' 'By this day the gods went to the world of heaven; yoked thither they went; therefore (it contains "yoke")' should he reply. It contains (the word) 'chariot' in 'The steeds, O Agni, like a charioteer'; this is a symbol of this 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, 'Thou, O Agni, the Vasus here' is used in the conjunct form. The explanation of this has been given. The Praüga is in Uṣṇih verses by Atri; the third day is connected with the Jagatī; in that the Praüga is in Uṣṇih verses by Atri for the third day, thus the Jagatī enjoys the third pressing.

xxii. 3. The third day is yonder world in its abode, Varuṇa, the Jagatī, the Saptadaça Stoma, the Vairūpa Sāman, the basis by Tanva; it has the following symbols in its verses: the past tense with the mention of the god in the last Pada—the past is what refers to what has happened—(the word) 'horse', (the word) 'cow', (the word) 'chariot', (the word) 'go', (the word) 'stand', (the word) 'end', the same ending, the lack of definite mention (of the deity), the same beginning. 'Yoke thou those best fit to invoke the gods' is the Ājya. They say 'Seeing that the third day is the end, then why does the Ājya contain (the word) "yoke"?' 'By this day the gods went to the world of heaven; yoked thither they went; therefore (it contains "yoke")' should he reply. It contains (the word) 'chariot' in 'The steeds, O Agni, like a charioteer'; this is a symbol of this 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, 'Thou, O Agni, the Vasus here' is used in the conjunct form. The explanation of this has been given. The Praüga is in Uṣṇih verses by Atri; the third day is connected with the Jagatī; in that the Praüga is in Uṣṇih verses by Atri for the third day, thus the Jagatī enjoys the third pressing.

xxii. 3. The third day is yonder world in its abode, Varuṇa, the Jagatī, the Saptadaça Stoma, the Vairūpa Sāman, the basis by Tanva; it has the following symbols in its verses: the past tense with the mention of the god in the last Pada—the past is what refers to what has happened—(the word) 'horse', (the word) 'cow', (the word) 'chariot', (the word) 'go', (the word) 'stand', (the word) 'end', the same ending, the lack of definite mention (of the deity), the same beginning. 'Yoke thou those best fit to invoke the gods' is the Ājya. They say 'Seeing that the third day is the end, then why does the Ājya contain (the word) "yoke"?' 'By this day the gods went to the world of heaven; yoked thither they went; therefore (it contains "yoke")' should he reply. It contains (the word) 'chariot' in 'The steeds, O Agni, like a charioteer'; this is a symbol of this 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, 'Thou, O Agni, the Vasus here' is used in the conjunct form. The explanation of this has been given. The Praüga is in Uṣṇih verses by Atri; the third day is connected with the Jagatī; in that the Praüga is in Uṣṇih verses by Atri for the third day, thus the Jagatī enjoys the third pressing.

xxii. 3. The third day is yonder world in its abode, Varuṇa, the Jagatī, the Saptadaça Stoma, the Vairūpa Sāman, the basis by Tanva; it has the following symbols in its verses: the past tense with the mention of the god in the last Pada—the past is what refers to what has happened—(the word) 'horse', (the word) 'cow', (the word) 'chariot', (the word) 'go', (the word) 'stand', (the word) 'end', the same ending, the lack of definite mention (of the deity), the same beginning. 'Yoke thou those best fit to invoke the gods' is the Ājya. They say 'Seeing that the third day is the end, then why does the Ājya contain (the word) "yoke"?' 'By this day the gods went to the world of heaven; yoked thither they went; therefore (it contains "yoke")' should he reply. It contains (the word) 'chariot' in 'The steeds, O Agni, like a charioteer'; this is a symbol of this 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, 'Thou, O Agni, the Vasus here' is used in the conjunct form. The explanation of this has been given. The Praüga is in Uṣṇih verses by Atri; the third day is connected with the Jagatī; in that the Praüga is in Uṣṇih verses by Atri for the third day, thus the Jagatī enjoys the third pressing.

xxii. 3. The third day is yonder world in its abode, Varuṇa, the Jagatī, the Saptadaça Stoma, the Vairūpa Sāman, the basis by Tanva; it has the following symbols in its verses: the past tense with the mention of the god in the last Pada—the past is what refers to what has happened—(the word) 'horse', (the word) 'cow', (the word) 'chariot', (the word) 'go', (the word) 'stand', (the word) 'end', the same ending, the lack of definite mention (of the deity), the same beginning. 'Yoke thou those best fit to invoke the gods' is the Ājya. They say 'Seeing that the third day is the end, then why does the Ājya contain (the word) "yoke"?' 'By this day the gods went to the world of heaven; yoked thither they went; therefore (it contains "yoke")' should he reply. It contains (the word) 'chariot' in 'The steeds, O Agni, like a charioteer'; this is a symbol of this 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, 'Thou, O Agni, the Vasus here' is used in the conjunct form. The explanation of this has been given. The Praüga is in Uṣṇih verses by Atri; the third day is connected with the Jagatī; in that the Praüga is in Uṣṇih verses by Atri for the third day, thus the Jagatī enjoys the third pressing.

xxii. 4. 'Three friendships hath man's worship' is the Marutvatīya; (the word) 'three' is a symbol of the third day. 'If a hundred skies, O Indra, were thine' is the strophe of the Vairūpa; there is repetition in 'and

xxii. 4. 'Three friendships hath man's worship' is the Marutvatīya; (the word) 'three' is a symbol of the third day. 'If a hundred skies, O Indra, were thine' is the strophe of the Vairūpa; there is repetition in 'and

xxii. 4. 'Three friendships hath man's worship' is the Marutvatīya; (the word) 'three' is a symbol of the third day. 'If a hundred skies, O Indra, were thine' is the strophe of the Vairūpa; there is repetition in 'and

xxii. 4. 'Three friendships hath man's worship' is the Marutvatīya; (the word) 'three' is a symbol of the third day. 'If a hundred skies, O Indra, were thine' is the strophe of the Vairūpa; there is repetition in 'and

a hundred earths also'; the third day is the end; having gone to the end, he repeats (as it were); for hence whitherward should he go? 'O Indra, as many as thou' is the antistrophe; there is repetition in 'Day by day would I obey the mighty'; the third day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? 'O Indra, threefold protection' is the Pragātha of the Sāman, containing in 'three-fold' (the word) 'three'; this is a symbol of the third day. 'I was the first lord of wealth' is (the hymn) to Indra; in 'I' and 'I' it has the same beginning; just as that which has the same ending, so that which has the same beginning is a symbol of the end. In the Triṣṭubh (hymn), 'He who is born the first, the wise,' he inserts a Nivid. That hymn is the body of Indra. 'Placing in it a Nivid, Gṛtsamada Bhārgava went to the dear abode of Indra' (they say). He goes to the dear abode of Indra, he conquers the other world, who places a Nivid in this hymn. It contains a symbol of ending in the reference to what has been; 'He who in secret hath depressed the hostile colour' is about what has been as it were. It has the same ending; this is a second symbol of the end.

a hundred earths also'; the third day is the end; having gone to the end, he repeats (as it were); for hence whitherward should he go? 'O Indra, as many as thou' is the antistrophe; there is repetition in 'Day by day would I obey the mighty'; the third day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? 'O Indra, threefold protection' is the Pragātha of the Sāman, containing in 'three-fold' (the word) 'three'; this is a symbol of the third day. 'I was the first lord of wealth' is (the hymn) to Indra; in 'I' and 'I' it has the same beginning; just as that which has the same ending, so that which has the same beginning is a symbol of the end. In the Triṣṭubh (hymn), 'He who is born the first, the wise,' he inserts a Nivid. That hymn is the body of Indra. 'Placing in it a Nivid, Gṛtsamada Bhārgava went to the dear abode of Indra' (they say). He goes to the dear abode of Indra, he conquers the other world, who places a Nivid in this hymn. It contains a symbol of ending in the reference to what has been; 'He who in secret hath depressed the hostile colour' is about what has been as it were. It has the same ending; this is a second symbol of the end.

a hundred earths also'; the third day is the end; having gone to the end, he repeats (as it were); for hence whitherward should he go? 'O Indra, as many as thou' is the antistrophe; there is repetition in 'Day by day would I obey the mighty'; the third day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? 'O Indra, threefold protection' is the Pragātha of the Sāman, containing in 'three-fold' (the word) 'three'; this is a symbol of the third day. 'I was the first lord of wealth' is (the hymn) to Indra; in 'I' and 'I' it has the same beginning; just as that which has the same ending, so that which has the same beginning is a symbol of the end. In the Triṣṭubh (hymn), 'He who is born the first, the wise,' he inserts a Nivid. That hymn is the body of Indra. 'Placing in it a Nivid, Gṛtsamada Bhārgava went to the dear abode of Indra' (they say). He goes to the dear abode of Indra, he conquers the other world, who places a Nivid in this hymn. It contains a symbol of ending in the reference to what has been; 'He who in secret hath depressed the hostile colour' is about what has been as it were. It has the same ending; this is a second symbol of the end.

a hundred earths also'; the third day is the end; having gone to the end, he repeats (as it were); for hence whitherward should he go? 'O Indra, as many as thou' is the antistrophe; there is repetition in 'Day by day would I obey the mighty'; the third day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? 'O Indra, threefold protection' is the Pragātha of the Sāman, containing in 'three-fold' (the word) 'three'; this is a symbol of the third day. 'I was the first lord of wealth' is (the hymn) to Indra; in 'I' and 'I' it has the same beginning; just as that which has the same ending, so that which has the same beginning is a symbol of the end. In the Triṣṭubh (hymn), 'He who is born the first, the wise,' he inserts a Nivid. That hymn is the body of Indra. 'Placing in it a Nivid, Gṛtsamada Bhārgava went to the dear abode of Indra' (they say). He goes to the dear abode of Indra, he conquers the other world, who places a Nivid in this hymn. It contains a symbol of ending in the reference to what has been; 'He who in secret hath depressed the hostile colour' is about what has been as it were. It has the same ending; this is a second symbol of the end.

a hundred earths also'; the third day is the end; having gone to the end, he repeats (as it were); for hence whitherward should he go? 'O Indra, as many as thou' is the antistrophe; there is repetition in 'Day by day would I obey the mighty'; the third day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? 'O Indra, threefold protection' is the Pragātha of the Sāman, containing in 'three-fold' (the word) 'three'; this is a symbol of the third day. 'I was the first lord of wealth' is (the hymn) to Indra; in 'I' and 'I' it has the same beginning; just as that which has the same ending, so that which has the same beginning is a symbol of the end. In the Triṣṭubh (hymn), 'He who is born the first, the wise,' he inserts a Nivid. That hymn is the body of Indra. 'Placing in it a Nivid, Gṛtsamada Bhārgava went to the dear abode of Indra' (they say). He goes to the dear abode of Indra, he conquers the other world, who places a Nivid in this hymn. It contains a symbol of ending in the reference to what has been; 'He who in secret hath depressed the hostile colour' is about what has been as it were. It has the same ending; this is a second symbol of the end.

a hundred earths also'; the third day is the end; having gone to the end, he repeats (as it were); for hence whitherward should he go? 'O Indra, as many as thou' is the antistrophe; there is repetition in 'Day by day would I obey the mighty'; the third day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? 'O Indra, threefold protection' is the Pragātha of the Sāman, containing in 'three-fold' (the word) 'three'; this is a symbol of the third day. 'I was the first lord of wealth' is (the hymn) to Indra; in 'I' and 'I' it has the same beginning; just as that which has the same ending, so that which has the same beginning is a symbol of the end. In the Triṣṭubh (hymn), 'He who is born the first, the wise,' he inserts a Nivid. That hymn is the body of Indra. 'Placing in it a Nivid, Gṛtsamada Bhārgava went to the dear abode of Indra' (they say). He goes to the dear abode of Indra, he conquers the other world, who places a Nivid in this hymn. It contains a symbol of ending in the reference to what has been; 'He who in secret hath depressed the hostile colour' is about what has been as it were. It has the same ending; this is a second symbol of the end.

a hundred earths also'; the third day is the end; having gone to the end, he repeats (as it were); for hence whitherward should he go? 'O Indra, as many as thou' is the antistrophe; there is repetition in 'Day by day would I obey the mighty'; the third day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? 'O Indra, threefold protection' is the Pragātha of the Sāman, containing in 'three-fold' (the word) 'three'; this is a symbol of the third day. 'I was the first lord of wealth' is (the hymn) to Indra; in 'I' and 'I' it has the same beginning; just as that which has the same ending, so that which has the same beginning is a symbol of the end. In the Triṣṭubh (hymn), 'He who is born the first, the wise,' he inserts a Nivid. That hymn is the body of Indra. 'Placing in it a Nivid, Gṛtsamada Bhārgava went to the dear abode of Indra' (they say). He goes to the dear abode of Indra, he conquers the other world, who places a Nivid in this hymn. It contains a symbol of ending in the reference to what has been; 'He who in secret hath depressed the hostile colour' is about what has been as it were. It has the same ending; this is a second symbol of the end.

a hundred earths also'; the third day is the end; having gone to the end, he repeats (as it were); for hence whitherward should he go? 'O Indra, as many as thou' is the antistrophe; there is repetition in 'Day by day would I obey the mighty'; the third day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? 'O Indra, threefold protection' is the Pragātha of the Sāman, containing in 'three-fold' (the word) 'three'; this is a symbol of the third day. 'I was the first lord of wealth' is (the hymn) to Indra; in 'I' and 'I' it has the same beginning; just as that which has the same ending, so that which has the same beginning is a symbol of the end. In the Triṣṭubh (hymn), 'He who is born the first, the wise,' he inserts a Nivid. That hymn is the body of Indra. 'Placing in it a Nivid, Gṛtsamada Bhārgava went to the dear abode of Indra' (they say). He goes to the dear abode of Indra, he conquers the other world, who places a Nivid in this hymn. It contains a symbol of ending in the reference to what has been; 'He who in secret hath depressed the hostile colour' is about what has been as it were. It has the same ending; this is a second symbol of the end.

a hundred earths also'; the third day is the end; having gone to the end, he repeats (as it were); for hence whitherward should he go? 'O Indra, as many as thou' is the antistrophe; there is repetition in 'Day by day would I obey the mighty'; the third day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? 'O Indra, threefold protection' is the Pragātha of the Sāman, containing in 'three-fold' (the word) 'three'; this is a symbol of the third day. 'I was the first lord of wealth' is (the hymn) to Indra; in 'I' and 'I' it has the same beginning; just as that which has the same ending, so that which has the same beginning is a symbol of the end. In the Triṣṭubh (hymn), 'He who is born the first, the wise,' he inserts a Nivid. That hymn is the body of Indra. 'Placing in it a Nivid, Gṛtsamada Bhārgava went to the dear abode of Indra' (they say). He goes to the dear abode of Indra, he conquers the other world, who places a Nivid in this hymn. It contains a symbol of ending in the reference to what has been; 'He who in secret hath depressed the hostile colour' is about what has been as it were. It has the same ending; this is a second symbol of the end.

a hundred earths also'; the third day is the end; having gone to the end, he repeats (as it were); for hence whitherward should he go? 'O Indra, as many as thou' is the antistrophe; there is repetition in 'Day by day would I obey the mighty'; the third day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? 'O Indra, threefold protection' is the Pragātha of the Sāman, containing in 'three-fold' (the word) 'three'; this is a symbol of the third day. 'I was the first lord of wealth' is (the hymn) to Indra; in 'I' and 'I' it has the same beginning; just as that which has the same ending, so that which has the same beginning is a symbol of the end. In the Triṣṭubh (hymn), 'He who is born the first, the wise,' he inserts a Nivid. That hymn is the body of Indra. 'Placing in it a Nivid, Gṛtsamada Bhārgava went to the dear abode of Indra' (they say). He goes to the dear abode of Indra, he conquers the other world, who places a Nivid in this hymn. It contains a symbol of ending in the reference to what has been; 'He who in secret hath depressed the hostile colour' is about what has been as it were. It has the same ending; this is a second symbol of the end.

a hundred earths also'; the third day is the end; having gone to the end, he repeats (as it were); for hence whitherward should he go? 'O Indra, as many as thou' is the antistrophe; there is repetition in 'Day by day would I obey the mighty'; the third day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? 'O Indra, threefold protection' is the Pragātha of the Sāman, containing in 'three-fold' (the word) 'three'; this is a symbol of the third day. 'I was the first lord of wealth' is (the hymn) to Indra; in 'I' and 'I' it has the same beginning; just as that which has the same ending, so that which has the same beginning is a symbol of the end. In the Triṣṭubh (hymn), 'He who is born the first, the wise,' he inserts a Nivid. That hymn is the body of Indra. 'Placing in it a Nivid, Gṛtsamada Bhārgava went to the dear abode of Indra' (they say). He goes to the dear abode of Indra, he conquers the other world, who places a Nivid in this hymn. It contains a symbol of ending in the reference to what has been; 'He who in secret hath depressed the hostile colour' is about what has been as it were. It has the same ending; this is a second symbol of the end.

a hundred earths also'; the third day is the end; having gone to the end, he repeats (as it were); for hence whitherward should he go? 'O Indra, as many as thou' is the antistrophe; there is repetition in 'Day by day would I obey the mighty'; the third day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? 'O Indra, threefold protection' is the Pragātha of the Sāman, containing in 'three-fold' (the word) 'three'; this is a symbol of the third day. 'I was the first lord of wealth' is (the hymn) to Indra; in 'I' and 'I' it has the same beginning; just as that which has the same ending, so that which has the same beginning is a symbol of the end. In the Triṣṭubh (hymn), 'He who is born the first, the wise,' he inserts a Nivid. That hymn is the body of Indra. 'Placing in it a Nivid, Gṛtsamada Bhārgava went to the dear abode of Indra' (they say). He goes to the dear abode of Indra, he conquers the other world, who places a Nivid in this hymn. It contains a symbol of ending in the reference to what has been; 'He who in secret hath depressed the hostile colour' is about what has been as it were. It has the same ending; this is a second symbol of the end.

a hundred earths also'; the third day is the end; having gone to the end, he repeats (as it were); for hence whitherward should he go? 'O Indra, as many as thou' is the antistrophe; there is repetition in 'Day by day would I obey the mighty'; the third day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? 'O Indra, threefold protection' is the Pragātha of the Sāman, containing in 'three-fold' (the word) 'three'; this is a symbol of the third day. 'I was the first lord of wealth' is (the hymn) to Indra; in 'I' and 'I' it has the same beginning; just as that which has the same ending, so that which has the same beginning is a symbol of the end. In the Triṣṭubh (hymn), 'He who is born the first, the wise,' he inserts a Nivid. That hymn is the body of Indra. 'Placing in it a Nivid, Gṛtsamada Bhārgava went to the dear abode of Indra' (they say). He goes to the dear abode of Indra, he conquers the other world, who places a Nivid in this hymn. It contains a symbol of ending in the reference to what has been; 'He who in secret hath depressed the hostile colour' is about what has been as it were. It has the same ending; this is a second symbol of the end.

a hundred earths also'; the third day is the end; having gone to the end, he repeats (as it were); for hence whitherward should he go? 'O Indra, as many as thou' is the antistrophe; there is repetition in 'Day by day would I obey the mighty'; the third day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? 'O Indra, threefold protection' is the Pragātha of the Sāman, containing in 'three-fold' (the word) 'three'; this is a symbol of the third day. 'I was the first lord of wealth' is (the hymn) to Indra; in 'I' and 'I' it has the same beginning; just as that which has the same ending, so that which has the same beginning is a symbol of the end. In the Triṣṭubh (hymn), 'He who is born the first, the wise,' he inserts a Nivid. That hymn is the body of Indra. 'Placing in it a Nivid, Gṛtsamada Bhārgava went to the dear abode of Indra' (they say). He goes to the dear abode of Indra, he conquers the other world, who places a Nivid in this hymn. It contains a symbol of ending in the reference to what has been; 'He who in secret hath depressed the hostile colour' is about what has been as it were. It has the same ending; this is a second symbol of the end.

a hundred earths also'; the third day is the end; having gone to the end, he repeats (as it were); for hence whitherward should he go? 'O Indra, as many as thou' is the antistrophe; there is repetition in 'Day by day would I obey the mighty'; the third day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? 'O Indra, threefold protection' is the Pragātha of the Sāman, containing in 'three-fold' (the word) 'three'; this is a symbol of the third day. 'I was the first lord of wealth' is (the hymn) to Indra; in 'I' and 'I' it has the same beginning; just as that which has the same ending, so that which has the same beginning is a symbol of the end. In the Triṣṭubh (hymn), 'He who is born the first, the wise,' he inserts a Nivid. That hymn is the body of Indra. 'Placing in it a Nivid, Gṛtsamada Bhārgava went to the dear abode of Indra' (they say). He goes to the dear abode of Indra, he conquers the other world, who places a Nivid in this hymn. It contains a symbol of ending in the reference to what has been; 'He who in secret hath depressed the hostile colour' is about what has been as it were. It has the same ending; this is a second symbol of the end.

a hundred earths also'; the third day is the end; having gone to the end, he repeats (as it were); for hence whitherward should he go? 'O Indra, as many as thou' is the antistrophe; there is repetition in 'Day by day would I obey the mighty'; the third day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? 'O Indra, threefold protection' is the Pragātha of the Sāman, containing in 'three-fold' (the word) 'three'; this is a symbol of the third day. 'I was the first lord of wealth' is (the hymn) to Indra; in 'I' and 'I' it has the same beginning; just as that which has the same ending, so that which has the same beginning is a symbol of the end. In the Triṣṭubh (hymn), 'He who is born the first, the wise,' he inserts a Nivid. That hymn is the body of Indra. 'Placing in it a Nivid, Gṛtsamada Bhārgava went to the dear abode of Indra' (they say). He goes to the dear abode of Indra, he conquers the other world, who places a Nivid in this hymn. It contains a symbol of ending in the reference to what has been; 'He who in secret hath depressed the hostile colour' is about what has been as it were. It has the same ending; this is a second symbol of the end.

a hundred earths also'; the third day is the end; having gone to the end, he repeats (as it were); for hence whitherward should he go? 'O Indra, as many as thou' is the antistrophe; there is repetition in 'Day by day would I obey the mighty'; the third day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? 'O Indra, threefold protection' is the Pragātha of the Sāman, containing in 'three-fold' (the word) 'three'; this is a symbol of the third day. 'I was the first lord of wealth' is (the hymn) to Indra; in 'I' and 'I' it has the same beginning; just as that which has the same ending, so that which has the same beginning is a symbol of the end. In the Triṣṭubh (hymn), 'He who is born the first, the wise,' he inserts a Nivid. That hymn is the body of Indra. 'Placing in it a Nivid, Gṛtsamada Bhārgava went to the dear abode of Indra' (they say). He goes to the dear abode of Indra, he conquers the other world, who places a Nivid in this hymn. It contains a symbol of ending in the reference to what has been; 'He who in secret hath depressed the hostile colour' is about what has been as it were. It has the same ending; this is a second symbol of the end.