Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 25.11

25.11.1

tad id āsa bhuvaneṣu jyeṣṭham iti niṣkevalyam /

The niṣkevalya [śastra] is 'That indeed was the eldest among the beings.'

25.11.2

yajño vai bhuvaneṣu jyeṣṭhaḥ /

The sacrifice is indeed the eldest among the beings.

25.11.3

yajña u vai prajāpatir viśvajit / (soma: viśvajit)

And the sacrifice is Prajāpati; [he is] the Viśvajit.

25.11.4

atha yat ṣaṣṭhasya ahnas tṛtīya savanam tat tṛtīya savanam / (soma: viśvajit)

Now, what is the third pressing of the sixth day is that third pressing.

25.11.5

prājāpatyam vai ṣaṣṭham ahaḥ /

The sixth day belongs to Prajāpati.

25.11.6

prajāpatir viśvajit /

Prajāpati is the Viśvajit.

25.11.7

aikāhikī pratipad /

The opening verse belongs to the one-day rite.

25.11.8

ekāho vai viśvajit / (soma: viśvajit)

The Viśvajit is indeed a one-day rite.

25.11.9

pratiṣṭhā vā ekāhaḥ pratiṣṭhityā eva /

The one-day rite is indeed a firm foundation, for the sake of a firm foundation.

25.11.10

tad āhur atha kasmād viśvajiti sarva pṛṣṭha ekāhe tṛtīya savane śilpāni śasyante kasmād agniṣṭome madhyaṃdina iti / (soma: viśvajit)

Regarding this they say: 'Then why, at the Viśvajit, an all-pṛṣṭha one-day rite, are the śilpas recited at the third pressing, [and] why at the midday in the Agniṣṭoma?'

xxv. 12. They say 'Why in the Viçvajit with all the Stomas as a one-

day rite are the Çilpas recited at the third pressing? Why (in it) as an Agniṣṭoma at the midday pressing?' The Çilpas are the lower breaths; the sacrifice is man; the morning pressing is the upper breaths; the midday is the body; the third pressing the lower; these are the Çilpas; therefore the Çilpas are performed at the third pressing, for this is their abode. Then why are the Çilpas recited at the midday pressing in the Viçvajit as an Agniṣṭoma in a year-long sacrificial session? The Pṛṣṭhas are the body; the Çilpas are the breaths; the breaths are not known without the body, nor without the breaths the body; assuredly the two are not severable. Therefore are the Çilpas recited at the midday pressing in the Viçvajit as an Agniṣṭoma, (for they think) 'Let me not separate the body from the breaths.' Moreover, the Viçvajit is Prajāpati; as Prajāpati the Viçvajit is all; therefore all the Pṛṣṭhas are performed, all the Çilpas; the Viçvajit as Prajāpati is all; with all he obtains all he who knows thus.

25.11.11

ye vā ime avāñcaḥ prāṇās tāni śilpāni /

Those downward vital breaths here, they are the śilpas.

25.11.12

puruṣo vai yajñaḥ /

The sacrifice is the Man.

25.11.13

tasya ya ūrdhvā prāṇās tat prātaḥ savanam / (soma: viśvajit)

Those which are his upward vital breaths, that is the morning pressing.

25.11.14

ātmā madhyaṃdinaḥ /

The trunk is the midday.

25.11.15

ye avāñcas tat tṛtīya savanam tāi śilpāni / (soma: viśvajit)

Those which are downward, that is the third pressing; they are the śilpas.

25.11.16

tasmāt tṛtīya savane śilpāni śasyante /

Therefore the śilpas are recited at the third pressing.

25.11.17

etadd hy eṣām āyatanam / (soma: viśvajit)

For this is their proper place.

25.11.18

atha yad agniṣṭome satriye sāṃvatsarike viśvajiti sarva pṛṣṭhe madhyaṃdine śilpāni śasyante / (soma: viśvajit)

Now, as for the fact that in the Agniṣṭoma, in the annual session, at the Viśvajit with all pṛṣṭhas, the śilpas are recited at midday:

25.11.19

ātmā vai pṛṣṭhāni /

The pṛṣṭhas are the trunk.

25.11.20

prāṇāḥ śilpāni /

The śilpas are the vital breaths.

25.11.21

na vā antareṇa ātmānam prāṇāḥ khyāyante / (soma: viśvajit)

Vital breaths are not perceived apart from the trunk.

25.11.22

na prāṇān antareṇa ātmā /

Nor is the trunk [perceived] apart from the vital breaths.

25.11.23

no etan nānā /

Nor are these two distinct.

25.11.24

tasmād agniṣṭoma eva api madhyaṃdine śilpāni śasyante / (soma: viśvajit)

Therefore, even in the Agniṣṭoma, the śilpas are recited at midday,

25.11.25

na it prāṇebhya ātmānam apādadhāni iti / (soma: viśvajit)

[thinking:] 'Lest I separate the trunk from the vital breaths.'