[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Vedic Literature](https://indike.org/pramana/in.veda) › [Brāhmaṇas (ritual exegesis)](https://indike.org/pramana/in.veda.brahmana) › [Kauṣītaki (Śāṅkhāyana) Brāhmaṇa](https://indike.org/pramana/in.veda.brahmana.kausitaki) › 22.5 # Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 22.5 Kauṣītakibrāhmaṇa 22.5 - **Language:** Sanskrit ### [22.5.1](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.1) tṛtīyam ahar asāv eva loka āyatanena / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.2](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.2) varuṇo jagatī saptadaśa stomo vairūpam sāma / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.3](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.3) tan nv asya nidānam / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.4](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.4) tasya etāni chando rūpāṇi / (soma: pṛṣṭhya sadaha) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.5](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.5) cakṛvad uttame pade sad evam / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.6](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.6) yad vai bhūta anuvādi tac cakṛvat / (soma: pṛṣṭhya sadaha) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.7](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.7) aśvāvad gomad rathavad gatavat sthitavad antavat sodarkam aniruktam saprabhṛti iti / (soma: pṛṣṭhya sadaha) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.8](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.8) yukṣvā hi deva hūtamān ity ājyam / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.9](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.9) tad āhur yad antas tṛtīyam ahar atha kasmād yuktavad ājyam iti / (soma: pṛṣṭhya sadaha) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.10](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.10) etena vā ahnā devāḥ svargaṃl lokam āyan / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.11](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.11) yuktā vai tad āyan / (soma: pṛṣṭhya sadaha) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.12](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.12) tasmād iti brūyāt / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.13](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.13) aśvān agne rathīri iva iti ratahvat / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.14](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.14) tad etasya ahno rūpam / (soma: pṛṣṭhya sadaha) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.15](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.15) gāyatram gāyatra prātaḥ savano hy eṣa tryahaḥ / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.16](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.16) iti nu vyūḍhe / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.17](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.17) uddhṛtya etat tvam agne vasūṃr iha iti samūḍhe tasya uktam brāhmaṇam / (soma: pṛṣṭhya sadaha) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.18](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.18) auṣṇiha ātreyaḥ praugaḥ / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.19](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.19) jāgatam vai tṛtīyam ahaḥ / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.20](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.20) tad yad auṣṇiha ātreyas tṛtīyasya ahnaḥ praugaḥ / (soma: pṛṣṭhya sadaha) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.21](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.21) tat prātaḥ savanam jagatī bhajate / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.22](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.22) tryaryamā manuṣī devatātāa iti marutvatīyam / (soma: pṛṣṭhya sadaha) > 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 > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.23](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.23) tri iti tat tṛtīyasya ahno rūpam / > 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 > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.24](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.24) yad dvāya indra te śatam iti vairūpasya stotriyaḥ / > 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 > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.25](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.25) śatam bhūmīr uta syur iti ninartiḥ / (soma: pṛṣṭhya sadaha) > 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 > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.26](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.26) antas tṛtīyam ahaḥ / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.32](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.32) nīva vā antam gatvā nṛtyati / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.33](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.33) kadryan hi tata iyāt / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.34](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.34) indra tri dhātu śaraṇam iti trivān pragāthaḥ / (soma: pṛṣṭhya sadaha) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.35](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.35) tri dhātv iti tat tṛtīyasya ahno rūpam / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.36](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.36) aham bhuvam vasunaḥ pūrvyas patir iti indra sūktam / (soma: pṛṣṭhya sadaha) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.37](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.37) aham aham iti saprabhṛti / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.38](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.38) yathā vai sodarkam evam saprabhṛty anta rūpam jāgatam / (soma: pṛṣṭhya sadaha) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.39](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.39) jāgatam vai tṛtīyam ahaḥ / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.40](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.40) tad enat svena chandasā samardhayati / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.41](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.41) yo jāta eva prathamo manasvān ity etasmiṃs traiṣṭubhe nividam dadhāti / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.42](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.42) tad etad indra tanū sūktam / (soma: pṛṣṭhya sadaha) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.43](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.43) etasmin ha gṛtsamado bābhravo nividam dadhad indrasya priyam dhāma upajagāma / (soma: pṛṣṭhya sadaha) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.44](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.44) upa ha vā indrasya priyam dhāma gacchati jayati param lokam ya etasmint sūkte nividam dadhāti / (soma: pṛṣṭhya sadaha) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.45](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.45) tasya tad eva anta rūpam yad bhūta anuvādi yo dāsam varṇam adharam guhākari iti / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.46](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.46) yad etad bhūtam iva abhi / (soma: pṛṣṭhya sadaha) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [22.5.47](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5.47) sodarkam bhavati tad dvitīyam anta rūpam / (soma: pṛṣṭhya sadaha) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ## Translations (2) - [Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25)](https://indike.org/pramana/in.veda.brahmana.kausitaki~en-keith.22.p8) — Arthur Berriedale Keith 1920, English - [English (machine translation)](https://indike.org/pramana/in.veda.brahmana.kausitaki~en-mt.22.5.1) — English, machine translation --- Source: [https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5](https://indike.org/pramana/in.veda.brahmana.kausitaki.22.5) · Pramāṇa