[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) › 25.5 # Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 25.5 Kauṣītakibrāhmaṇa 25.5 - **Language:** Sanskrit ### [25.5.1](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5.1) dyaur na ya indra abhi bhūma arya.(.bhūmārya.).iti traiṣṭubham indraḥ kutsāya sūryasya sātāv iti sūryavat / (soma: viṣuvat) > xxv. 6. ‘As the sky surpasseth the earth, O Indra, that which our foes’ is (the hymn) in Triṣṭubh, containing (the word) ‘sun’ in ‘Indra to Kutsa in the winning of the sun’; this is a symbol of this day. If they do not (perform it) on its own basis, ‘Turning as it were to the sun’ is the > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [25.5.2](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5.2) tad etasya ahno rūpam / > xxv. 6. ‘As the sky surpasseth the earth, O Indra, that which our foes’ is (the hymn) in Triṣṭubh, containing (the word) ‘sun’ in ‘Indra to Kutsa in the winning of the sun’; this is a symbol of this day. If they do not (perform it) on its own basis, ‘Turning as it were to the sun’ is the > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [25.5.3](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5.3) na cet sva yonau / > xxv. 6. ‘As the sky surpasseth the earth, O Indra, that which our foes’ is (the hymn) in Triṣṭubh, containing (the word) ‘sun’ in ‘Indra to Kutsa in the winning of the sun’; this is a symbol of this day. If they do not (perform it) on its own basis, ‘Turning as it were to the sun’ is the > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [25.5.4](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5.4) śrāyanta iva sūryam iti sūryavānt stotriyaḥ / > xxv. 6. ‘As the sky surpasseth the earth, O Indra, that which our foes’ is (the hymn) in Triṣṭubh, containing (the word) ‘sun’ in ‘Indra to Kutsa in the winning of the sun’; this is a symbol of this day. If they do not (perform it) on its own basis, ‘Turning as it were to the sun’ is the > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) > strophe, containing (the word) 'sun'; this is a symbol of this day. 'If, O Indra, a hundred skies were thine' is the antistrophe, containing (the word) 'sun' in 'a thousand suns'; this is the symbol of this day. 'Who most active, ever slayeth' is the Pragātha of the Sāman, containing (the word) 'sun' in 'In bodies, in the waters, the sun'; this is a symbol of this day. Then he recites the bases of the Bṛhat and the Rathantara. 'Indra hath knowledge for the hearing of this' is the beginning of the litany; the explanation of this has been given. 'Who alone is to be invoked by mortals' is (the hymn) in Triṣṭubh; the explanation of this has been given. So now if they perform the Bṛhat on its own basis or on a different basis. If they perform without the two Sāmans, it is the same up to the beginning of the litany; he should take out the bases of the Bṛhat and the Rathantara. 'Praise him who hath might to overcome' is (the hymn) in Triṣṭubh, with the symbol in 'Increase with praises the bull of mortals.' The next is the same. 'The ram, much invoked, worthy of praise' is (the hymn) in Jagatī, containing (the word) 'sun' in 'Thou didst indeed mount the sun in heaven to see'; this is a symbol of this day. Both sets, Triṣṭubh and Jagatī, are recited; the sun here gives heat, resting established on the Triṣṭubh and the Jagatī; thus it openly they touch. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [25.5.5](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5.5) tad etasya ahno rūpam / > strophe, containing (the word) 'sun'; this is a symbol of this day. 'If, O Indra, a hundred skies were thine' is the antistrophe, containing (the word) 'sun' in 'a thousand suns'; this is the symbol of this day. 'Who most active, ever slayeth' is the Pragātha of the Sāman, containing (the word) 'sun' in 'In bodies, in the waters, the sun'; this is a symbol of this day. Then he recites the bases of the Bṛhat and the Rathantara. 'Indra hath knowledge for the hearing of this' is the beginning of the litany; the explanation of this has been given. 'Who alone is to be invoked by mortals' is (the hymn) in Triṣṭubh; the explanation of this has been given. So now if they perform the Bṛhat on its own basis or on a different basis. If they perform without the two Sāmans, it is the same up to the beginning of the litany; he should take out the bases of the Bṛhat and the Rathantara. 'Praise him who hath might to overcome' is (the hymn) in Triṣṭubh, with the symbol in 'Increase with praises the bull of mortals.' The next is the same. 'The ram, much invoked, worthy of praise' is (the hymn) in Jagatī, containing (the word) 'sun' in 'Thou didst indeed mount the sun in heaven to see'; this is a symbol of this day. Both sets, Triṣṭubh and Jagatī, are recited; the sun here gives heat, resting established on the Triṣṭubh and the Jagatī; thus it openly they touch. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [25.5.6](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5.6) yad dyāva indra te śatam ity anurūpaḥ sahasram sūryā iti sūryavān / (soma: viṣuvat) > strophe, containing (the word) 'sun'; this is a symbol of this day. 'If, O Indra, a hundred skies were thine' is the antistrophe, containing (the word) 'sun' in 'a thousand suns'; this is the symbol of this day. 'Who most active, ever slayeth' is the Pragātha of the Sāman, containing (the word) 'sun' in 'In bodies, in the waters, the sun'; this is a symbol of this day. Then he recites the bases of the Bṛhat and the Rathantara. 'Indra hath knowledge for the hearing of this' is the beginning of the litany; the explanation of this has been given. 'Who alone is to be invoked by mortals' is (the hymn) in Triṣṭubh; the explanation of this has been given. So now if they perform the Bṛhat on its own basis or on a different basis. If they perform without the two Sāmans, it is the same up to the beginning of the litany; he should take out the bases of the Bṛhat and the Rathantara. 'Praise him who hath might to overcome' is (the hymn) in Triṣṭubh, with the symbol in 'Increase with praises the bull of mortals.' The next is the same. 'The ram, much invoked, worthy of praise' is (the hymn) in Jagatī, containing (the word) 'sun' in 'Thou didst indeed mount the sun in heaven to see'; this is a symbol of this day. Both sets, Triṣṭubh and Jagatī, are recited; the sun here gives heat, resting established on the Triṣṭubh and the Jagatī; thus it openly they touch. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [25.5.7](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5.7) tad etasya ahno rūpam / > strophe, containing (the word) 'sun'; this is a symbol of this day. 'If, O Indra, a hundred skies were thine' is the antistrophe, containing (the word) 'sun' in 'a thousand suns'; this is the symbol of this day. 'Who most active, ever slayeth' is the Pragātha of the Sāman, containing (the word) 'sun' in 'In bodies, in the waters, the sun'; this is a symbol of this day. Then he recites the bases of the Bṛhat and the Rathantara. 'Indra hath knowledge for the hearing of this' is the beginning of the litany; the explanation of this has been given. 'Who alone is to be invoked by mortals' is (the hymn) in Triṣṭubh; the explanation of this has been given. So now if they perform the Bṛhat on its own basis or on a different basis. If they perform without the two Sāmans, it is the same up to the beginning of the litany; he should take out the bases of the Bṛhat and the Rathantara. 'Praise him who hath might to overcome' is (the hymn) in Triṣṭubh, with the symbol in 'Increase with praises the bull of mortals.' The next is the same. 'The ram, much invoked, worthy of praise' is (the hymn) in Jagatī, containing (the word) 'sun' in 'Thou didst indeed mount the sun in heaven to see'; this is a symbol of this day. Both sets, Triṣṭubh and Jagatī, are recited; the sun here gives heat, resting established on the Triṣṭubh and the Jagatī; thus it openly they touch. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [25.5.8](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5.8) yaḥ satrāhā vicarṣaṇir iti sāma pragāthas tanūṣv apsu sūrya iti sūryavān / (soma: viṣuvat) > strophe, containing (the word) 'sun'; this is a symbol of this day. 'If, O Indra, a hundred skies were thine' is the antistrophe, containing (the word) 'sun' in 'a thousand suns'; this is the symbol of this day. 'Who most active, ever slayeth' is the Pragātha of the Sāman, containing (the word) 'sun' in 'In bodies, in the waters, the sun'; this is a symbol of this day. Then he recites the bases of the Bṛhat and the Rathantara. 'Indra hath knowledge for the hearing of this' is the beginning of the litany; the explanation of this has been given. 'Who alone is to be invoked by mortals' is (the hymn) in Triṣṭubh; the explanation of this has been given. So now if they perform the Bṛhat on its own basis or on a different basis. If they perform without the two Sāmans, it is the same up to the beginning of the litany; he should take out the bases of the Bṛhat and the Rathantara. 'Praise him who hath might to overcome' is (the hymn) in Triṣṭubh, with the symbol in 'Increase with praises the bull of mortals.' The next is the same. 'The ram, much invoked, worthy of praise' is (the hymn) in Jagatī, containing (the word) 'sun' in 'Thou didst indeed mount the sun in heaven to see'; this is a symbol of this day. Both sets, Triṣṭubh and Jagatī, are recited; the sun here gives heat, resting established on the Triṣṭubh and the Jagatī; thus it openly they touch. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [25.5.9](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5.9) tad etasya ahno rūpam / > strophe, containing (the word) 'sun'; this is a symbol of this day. 'If, O Indra, a hundred skies were thine' is the antistrophe, containing (the word) 'sun' in 'a thousand suns'; this is the symbol of this day. 'Who most active, ever slayeth' is the Pragātha of the Sāman, containing (the word) 'sun' in 'In bodies, in the waters, the sun'; this is a symbol of this day. Then he recites the bases of the Bṛhat and the Rathantara. 'Indra hath knowledge for the hearing of this' is the beginning of the litany; the explanation of this has been given. 'Who alone is to be invoked by mortals' is (the hymn) in Triṣṭubh; the explanation of this has been given. So now if they perform the Bṛhat on its own basis or on a different basis. If they perform without the two Sāmans, it is the same up to the beginning of the litany; he should take out the bases of the Bṛhat and the Rathantara. 'Praise him who hath might to overcome' is (the hymn) in Triṣṭubh, with the symbol in 'Increase with praises the bull of mortals.' The next is the same. 'The ram, much invoked, worthy of praise' is (the hymn) in Jagatī, containing (the word) 'sun' in 'Thou didst indeed mount the sun in heaven to see'; this is a symbol of this day. Both sets, Triṣṭubh and Jagatī, are recited; the sun here gives heat, resting established on the Triṣṭubh and the Jagatī; thus it openly they touch. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [25.5.10](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5.10) atha bṛhad rathantarayor yonī śaṃsati / (soma: viṣuvat) > strophe, containing (the word) 'sun'; this is a symbol of this day. 'If, O Indra, a hundred skies were thine' is the antistrophe, containing (the word) 'sun' in 'a thousand suns'; this is the symbol of this day. 'Who most active, ever slayeth' is the Pragātha of the Sāman, containing (the word) 'sun' in 'In bodies, in the waters, the sun'; this is a symbol of this day. Then he recites the bases of the Bṛhat and the Rathantara. 'Indra hath knowledge for the hearing of this' is the beginning of the litany; the explanation of this has been given. 'Who alone is to be invoked by mortals' is (the hymn) in Triṣṭubh; the explanation of this has been given. So now if they perform the Bṛhat on its own basis or on a different basis. If they perform without the two Sāmans, it is the same up to the beginning of the litany; he should take out the bases of the Bṛhat and the Rathantara. 'Praise him who hath might to overcome' is (the hymn) in Triṣṭubh, with the symbol in 'Increase with praises the bull of mortals.' The next is the same. 'The ram, much invoked, worthy of praise' is (the hymn) in Jagatī, containing (the word) 'sun' in 'Thou didst indeed mount the sun in heaven to see'; this is a symbol of this day. Both sets, Triṣṭubh and Jagatī, are recited; the sun here gives heat, resting established on the Triṣṭubh and the Jagatī; thus it openly they touch. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [25.5.11](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5.11) indraḥ kila śrutyā asya veda ity uktha mukhīyā tasyā uktam brāhmaṇam / > strophe, containing (the word) 'sun'; this is a symbol of this day. 'If, O Indra, a hundred skies were thine' is the antistrophe, containing (the word) 'sun' in 'a thousand suns'; this is the symbol of this day. 'Who most active, ever slayeth' is the Pragātha of the Sāman, containing (the word) 'sun' in 'In bodies, in the waters, the sun'; this is a symbol of this day. Then he recites the bases of the Bṛhat and the Rathantara. 'Indra hath knowledge for the hearing of this' is the beginning of the litany; the explanation of this has been given. 'Who alone is to be invoked by mortals' is (the hymn) in Triṣṭubh; the explanation of this has been given. So now if they perform the Bṛhat on its own basis or on a different basis. If they perform without the two Sāmans, it is the same up to the beginning of the litany; he should take out the bases of the Bṛhat and the Rathantara. 'Praise him who hath might to overcome' is (the hymn) in Triṣṭubh, with the symbol in 'Increase with praises the bull of mortals.' The next is the same. 'The ram, much invoked, worthy of praise' is (the hymn) in Jagatī, containing (the word) 'sun' in 'Thou didst indeed mount the sun in heaven to see'; this is a symbol of this day. Both sets, Triṣṭubh and Jagatī, are recited; the sun here gives heat, resting established on the Triṣṭubh and the Jagatī; thus it openly they touch. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [25.5.12](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5.12) ya eka idd havyaś carṣaṇīnām iti traiṣṭubham tasya uktam brāhmaṇam / (soma: viṣuvat) > strophe, containing (the word) 'sun'; this is a symbol of this day. 'If, O Indra, a hundred skies were thine' is the antistrophe, containing (the word) 'sun' in 'a thousand suns'; this is the symbol of this day. 'Who most active, ever slayeth' is the Pragātha of the Sāman, containing (the word) 'sun' in 'In bodies, in the waters, the sun'; this is a symbol of this day. Then he recites the bases of the Bṛhat and the Rathantara. 'Indra hath knowledge for the hearing of this' is the beginning of the litany; the explanation of this has been given. 'Who alone is to be invoked by mortals' is (the hymn) in Triṣṭubh; the explanation of this has been given. So now if they perform the Bṛhat on its own basis or on a different basis. If they perform without the two Sāmans, it is the same up to the beginning of the litany; he should take out the bases of the Bṛhat and the Rathantara. 'Praise him who hath might to overcome' is (the hymn) in Triṣṭubh, with the symbol in 'Increase with praises the bull of mortals.' The next is the same. 'The ram, much invoked, worthy of praise' is (the hymn) in Jagatī, containing (the word) 'sun' in 'Thou didst indeed mount the sun in heaven to see'; this is a symbol of this day. Both sets, Triṣṭubh and Jagatī, are recited; the sun here gives heat, resting established on the Triṣṭubh and the Jagatī; thus it openly they touch. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [25.5.13](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5.13) evam nu yadi bṛhat sva yonau vā asva yonau vā kuryuḥ / > strophe, containing (the word) 'sun'; this is a symbol of this day. 'If, O Indra, a hundred skies were thine' is the antistrophe, containing (the word) 'sun' in 'a thousand suns'; this is the symbol of this day. 'Who most active, ever slayeth' is the Pragātha of the Sāman, containing (the word) 'sun' in 'In bodies, in the waters, the sun'; this is a symbol of this day. Then he recites the bases of the Bṛhat and the Rathantara. 'Indra hath knowledge for the hearing of this' is the beginning of the litany; the explanation of this has been given. 'Who alone is to be invoked by mortals' is (the hymn) in Triṣṭubh; the explanation of this has been given. So now if they perform the Bṛhat on its own basis or on a different basis. If they perform without the two Sāmans, it is the same up to the beginning of the litany; he should take out the bases of the Bṛhat and the Rathantara. 'Praise him who hath might to overcome' is (the hymn) in Triṣṭubh, with the symbol in 'Increase with praises the bull of mortals.' The next is the same. 'The ram, much invoked, worthy of praise' is (the hymn) in Jagatī, containing (the word) 'sun' in 'Thou didst indeed mount the sun in heaven to see'; this is a symbol of this day. Both sets, Triṣṭubh and Jagatī, are recited; the sun here gives heat, resting established on the Triṣṭubh and the Jagatī; thus it openly they touch. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [25.5.14](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5.14) anubhaya sāmānam cet kuryuḥ / > strophe, containing (the word) 'sun'; this is a symbol of this day. 'If, O Indra, a hundred skies were thine' is the antistrophe, containing (the word) 'sun' in 'a thousand suns'; this is the symbol of this day. 'Who most active, ever slayeth' is the Pragātha of the Sāman, containing (the word) 'sun' in 'In bodies, in the waters, the sun'; this is a symbol of this day. Then he recites the bases of the Bṛhat and the Rathantara. 'Indra hath knowledge for the hearing of this' is the beginning of the litany; the explanation of this has been given. 'Who alone is to be invoked by mortals' is (the hymn) in Triṣṭubh; the explanation of this has been given. So now if they perform the Bṛhat on its own basis or on a different basis. If they perform without the two Sāmans, it is the same up to the beginning of the litany; he should take out the bases of the Bṛhat and the Rathantara. 'Praise him who hath might to overcome' is (the hymn) in Triṣṭubh, with the symbol in 'Increase with praises the bull of mortals.' The next is the same. 'The ram, much invoked, worthy of praise' is (the hymn) in Jagatī, containing (the word) 'sun' in 'Thou didst indeed mount the sun in heaven to see'; this is a symbol of this day. Both sets, Triṣṭubh and Jagatī, are recited; the sun here gives heat, resting established on the Triṣṭubh and the Jagatī; thus it openly they touch. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [25.5.15](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5.15) samānam okthya mukhīyāyai.(.ukthya mukhīya.)/ > strophe, containing (the word) 'sun'; this is a symbol of this day. 'If, O Indra, a hundred skies were thine' is the antistrophe, containing (the word) 'sun' in 'a thousand suns'; this is the symbol of this day. 'Who most active, ever slayeth' is the Pragātha of the Sāman, containing (the word) 'sun' in 'In bodies, in the waters, the sun'; this is a symbol of this day. Then he recites the bases of the Bṛhat and the Rathantara. 'Indra hath knowledge for the hearing of this' is the beginning of the litany; the explanation of this has been given. 'Who alone is to be invoked by mortals' is (the hymn) in Triṣṭubh; the explanation of this has been given. So now if they perform the Bṛhat on its own basis or on a different basis. If they perform without the two Sāmans, it is the same up to the beginning of the litany; he should take out the bases of the Bṛhat and the Rathantara. 'Praise him who hath might to overcome' is (the hymn) in Triṣṭubh, with the symbol in 'Increase with praises the bull of mortals.' The next is the same. 'The ram, much invoked, worthy of praise' is (the hymn) in Jagatī, containing (the word) 'sun' in 'Thou didst indeed mount the sun in heaven to see'; this is a symbol of this day. Both sets, Triṣṭubh and Jagatī, are recited; the sun here gives heat, resting established on the Triṣṭubh and the Jagatī; thus it openly they touch. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [25.5.16](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5.16) uddhared bṛhad rathantarayor yonī / > strophe, containing (the word) 'sun'; this is a symbol of this day. 'If, O Indra, a hundred skies were thine' is the antistrophe, containing (the word) 'sun' in 'a thousand suns'; this is the symbol of this day. 'Who most active, ever slayeth' is the Pragātha of the Sāman, containing (the word) 'sun' in 'In bodies, in the waters, the sun'; this is a symbol of this day. Then he recites the bases of the Bṛhat and the Rathantara. 'Indra hath knowledge for the hearing of this' is the beginning of the litany; the explanation of this has been given. 'Who alone is to be invoked by mortals' is (the hymn) in Triṣṭubh; the explanation of this has been given. So now if they perform the Bṛhat on its own basis or on a different basis. If they perform without the two Sāmans, it is the same up to the beginning of the litany; he should take out the bases of the Bṛhat and the Rathantara. 'Praise him who hath might to overcome' is (the hymn) in Triṣṭubh, with the symbol in 'Increase with praises the bull of mortals.' The next is the same. 'The ram, much invoked, worthy of praise' is (the hymn) in Jagatī, containing (the word) 'sun' in 'Thou didst indeed mount the sun in heaven to see'; this is a symbol of this day. Both sets, Triṣṭubh and Jagatī, are recited; the sun here gives heat, resting established on the Triṣṭubh and the Jagatī; thus it openly they touch. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [25.5.17](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5.17) tam u ṣṭuhi yo abhibhūty ojā iti traiṣṭubham / > strophe, containing (the word) 'sun'; this is a symbol of this day. 'If, O Indra, a hundred skies were thine' is the antistrophe, containing (the word) 'sun' in 'a thousand suns'; this is the symbol of this day. 'Who most active, ever slayeth' is the Pragātha of the Sāman, containing (the word) 'sun' in 'In bodies, in the waters, the sun'; this is a symbol of this day. Then he recites the bases of the Bṛhat and the Rathantara. 'Indra hath knowledge for the hearing of this' is the beginning of the litany; the explanation of this has been given. 'Who alone is to be invoked by mortals' is (the hymn) in Triṣṭubh; the explanation of this has been given. So now if they perform the Bṛhat on its own basis or on a different basis. If they perform without the two Sāmans, it is the same up to the beginning of the litany; he should take out the bases of the Bṛhat and the Rathantara. 'Praise him who hath might to overcome' is (the hymn) in Triṣṭubh, with the symbol in 'Increase with praises the bull of mortals.' The next is the same. 'The ram, much invoked, worthy of praise' is (the hymn) in Jagatī, containing (the word) 'sun' in 'Thou didst indeed mount the sun in heaven to see'; this is a symbol of this day. Both sets, Triṣṭubh and Jagatī, are recited; the sun here gives heat, resting established on the Triṣṭubh and the Jagatī; thus it openly they touch. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [25.5.18](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5.18) gīrbhir vardha vṛṣabham carṣaṇīnām ity etena rūpeṇa / (soma: viṣuvat) > strophe, containing (the word) 'sun'; this is a symbol of this day. 'If, O Indra, a hundred skies were thine' is the antistrophe, containing (the word) 'sun' in 'a thousand suns'; this is the symbol of this day. 'Who most active, ever slayeth' is the Pragātha of the Sāman, containing (the word) 'sun' in 'In bodies, in the waters, the sun'; this is a symbol of this day. Then he recites the bases of the Bṛhat and the Rathantara. 'Indra hath knowledge for the hearing of this' is the beginning of the litany; the explanation of this has been given. 'Who alone is to be invoked by mortals' is (the hymn) in Triṣṭubh; the explanation of this has been given. So now if they perform the Bṛhat on its own basis or on a different basis. If they perform without the two Sāmans, it is the same up to the beginning of the litany; he should take out the bases of the Bṛhat and the Rathantara. 'Praise him who hath might to overcome' is (the hymn) in Triṣṭubh, with the symbol in 'Increase with praises the bull of mortals.' The next is the same. 'The ram, much invoked, worthy of praise' is (the hymn) in Jagatī, containing (the word) 'sun' in 'Thou didst indeed mount the sun in heaven to see'; this is a symbol of this day. Both sets, Triṣṭubh and Jagatī, are recited; the sun here gives heat, resting established on the Triṣṭubh and the Jagatī; thus it openly they touch. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [25.5.19](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5.19) samānam uttaram / > strophe, containing (the word) 'sun'; this is a symbol of this day. 'If, O Indra, a hundred skies were thine' is the antistrophe, containing (the word) 'sun' in 'a thousand suns'; this is the symbol of this day. 'Who most active, ever slayeth' is the Pragātha of the Sāman, containing (the word) 'sun' in 'In bodies, in the waters, the sun'; this is a symbol of this day. Then he recites the bases of the Bṛhat and the Rathantara. 'Indra hath knowledge for the hearing of this' is the beginning of the litany; the explanation of this has been given. 'Who alone is to be invoked by mortals' is (the hymn) in Triṣṭubh; the explanation of this has been given. So now if they perform the Bṛhat on its own basis or on a different basis. If they perform without the two Sāmans, it is the same up to the beginning of the litany; he should take out the bases of the Bṛhat and the Rathantara. 'Praise him who hath might to overcome' is (the hymn) in Triṣṭubh, with the symbol in 'Increase with praises the bull of mortals.' The next is the same. 'The ram, much invoked, worthy of praise' is (the hymn) in Jagatī, containing (the word) 'sun' in 'Thou didst indeed mount the sun in heaven to see'; this is a symbol of this day. Both sets, Triṣṭubh and Jagatī, are recited; the sun here gives heat, resting established on the Triṣṭubh and the Jagatī; thus it openly they touch. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [25.5.20](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5.20) abhi tyam meṣam puru hūtam ṛbmiyam iti jāgatam ād it sūryam divya ārohayo dṛśa iti sūryavat / (soma: viṣuvat) > strophe, containing (the word) 'sun'; this is a symbol of this day. 'If, O Indra, a hundred skies were thine' is the antistrophe, containing (the word) 'sun' in 'a thousand suns'; this is the symbol of this day. 'Who most active, ever slayeth' is the Pragātha of the Sāman, containing (the word) 'sun' in 'In bodies, in the waters, the sun'; this is a symbol of this day. Then he recites the bases of the Bṛhat and the Rathantara. 'Indra hath knowledge for the hearing of this' is the beginning of the litany; the explanation of this has been given. 'Who alone is to be invoked by mortals' is (the hymn) in Triṣṭubh; the explanation of this has been given. So now if they perform the Bṛhat on its own basis or on a different basis. If they perform without the two Sāmans, it is the same up to the beginning of the litany; he should take out the bases of the Bṛhat and the Rathantara. 'Praise him who hath might to overcome' is (the hymn) in Triṣṭubh, with the symbol in 'Increase with praises the bull of mortals.' The next is the same. 'The ram, much invoked, worthy of praise' is (the hymn) in Jagatī, containing (the word) 'sun' in 'Thou didst indeed mount the sun in heaven to see'; this is a symbol of this day. Both sets, Triṣṭubh and Jagatī, are recited; the sun here gives heat, resting established on the Triṣṭubh and the Jagatī; thus it openly they touch. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [25.5.21](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5.21) tad etasya ahno rūpam / > strophe, containing (the word) 'sun'; this is a symbol of this day. 'If, O Indra, a hundred skies were thine' is the antistrophe, containing (the word) 'sun' in 'a thousand suns'; this is the symbol of this day. 'Who most active, ever slayeth' is the Pragātha of the Sāman, containing (the word) 'sun' in 'In bodies, in the waters, the sun'; this is a symbol of this day. Then he recites the bases of the Bṛhat and the Rathantara. 'Indra hath knowledge for the hearing of this' is the beginning of the litany; the explanation of this has been given. 'Who alone is to be invoked by mortals' is (the hymn) in Triṣṭubh; the explanation of this has been given. So now if they perform the Bṛhat on its own basis or on a different basis. If they perform without the two Sāmans, it is the same up to the beginning of the litany; he should take out the bases of the Bṛhat and the Rathantara. 'Praise him who hath might to overcome' is (the hymn) in Triṣṭubh, with the symbol in 'Increase with praises the bull of mortals.' The next is the same. 'The ram, much invoked, worthy of praise' is (the hymn) in Jagatī, containing (the word) 'sun' in 'Thou didst indeed mount the sun in heaven to see'; this is a symbol of this day. Both sets, Triṣṭubh and Jagatī, are recited; the sun here gives heat, resting established on the Triṣṭubh and the Jagatī; thus it openly they touch. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [25.5.22](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5.22) tā vā ubhayyas triṣṭup jagatyaḥ śasyante / (soma: viṣuvat) > strophe, containing (the word) 'sun'; this is a symbol of this day. 'If, O Indra, a hundred skies were thine' is the antistrophe, containing (the word) 'sun' in 'a thousand suns'; this is the symbol of this day. 'Who most active, ever slayeth' is the Pragātha of the Sāman, containing (the word) 'sun' in 'In bodies, in the waters, the sun'; this is a symbol of this day. Then he recites the bases of the Bṛhat and the Rathantara. 'Indra hath knowledge for the hearing of this' is the beginning of the litany; the explanation of this has been given. 'Who alone is to be invoked by mortals' is (the hymn) in Triṣṭubh; the explanation of this has been given. So now if they perform the Bṛhat on its own basis or on a different basis. If they perform without the two Sāmans, it is the same up to the beginning of the litany; he should take out the bases of the Bṛhat and the Rathantara. 'Praise him who hath might to overcome' is (the hymn) in Triṣṭubh, with the symbol in 'Increase with praises the bull of mortals.' The next is the same. 'The ram, much invoked, worthy of praise' is (the hymn) in Jagatī, containing (the word) 'sun' in 'Thou didst indeed mount the sun in heaven to see'; this is a symbol of this day. Both sets, Triṣṭubh and Jagatī, are recited; the sun here gives heat, resting established on the Triṣṭubh and the Jagatī; thus it openly they touch. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [25.5.23](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5.23) triṣṭub jagatyor ha vā eṣa āhita ādityaḥ pratiṣṭhitas tapati / > strophe, containing (the word) 'sun'; this is a symbol of this day. 'If, O Indra, a hundred skies were thine' is the antistrophe, containing (the word) 'sun' in 'a thousand suns'; this is the symbol of this day. 'Who most active, ever slayeth' is the Pragātha of the Sāman, containing (the word) 'sun' in 'In bodies, in the waters, the sun'; this is a symbol of this day. Then he recites the bases of the Bṛhat and the Rathantara. 'Indra hath knowledge for the hearing of this' is the beginning of the litany; the explanation of this has been given. 'Who alone is to be invoked by mortals' is (the hymn) in Triṣṭubh; the explanation of this has been given. So now if they perform the Bṛhat on its own basis or on a different basis. If they perform without the two Sāmans, it is the same up to the beginning of the litany; he should take out the bases of the Bṛhat and the Rathantara. 'Praise him who hath might to overcome' is (the hymn) in Triṣṭubh, with the symbol in 'Increase with praises the bull of mortals.' The next is the same. 'The ram, much invoked, worthy of praise' is (the hymn) in Jagatī, containing (the word) 'sun' in 'Thou didst indeed mount the sun in heaven to see'; this is a symbol of this day. Both sets, Triṣṭubh and Jagatī, are recited; the sun here gives heat, resting established on the Triṣṭubh and the Jagatī; thus it openly they touch. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [25.5.24](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5.24) tad enam pratyakṣam spṛśanti / (soma: viṣuvat) > strophe, containing (the word) 'sun'; this is a symbol of this day. 'If, O Indra, a hundred skies were thine' is the antistrophe, containing (the word) 'sun' in 'a thousand suns'; this is the symbol of this day. 'Who most active, ever slayeth' is the Pragātha of the Sāman, containing (the word) 'sun' in 'In bodies, in the waters, the sun'; this is a symbol of this day. Then he recites the bases of the Bṛhat and the Rathantara. 'Indra hath knowledge for the hearing of this' is the beginning of the litany; the explanation of this has been given. 'Who alone is to be invoked by mortals' is (the hymn) in Triṣṭubh; the explanation of this has been given. So now if they perform the Bṛhat on its own basis or on a different basis. If they perform without the two Sāmans, it is the same up to the beginning of the litany; he should take out the bases of the Bṛhat and the Rathantara. 'Praise him who hath might to overcome' is (the hymn) in Triṣṭubh, with the symbol in 'Increase with praises the bull of mortals.' The next is the same. 'The ram, much invoked, worthy of praise' is (the hymn) in Jagatī, containing (the word) 'sun' in 'Thou didst indeed mount the sun in heaven to see'; this is a symbol of this day. Both sets, Triṣṭubh and Jagatī, are recited; the sun here gives heat, resting established on the Triṣṭubh and the Jagatī; thus it openly they touch. > — 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.25.p10) — Arthur Berriedale Keith 1920, English - [English (machine translation)](https://indike.org/pramana/in.veda.brahmana.kausitaki~en-mt.25.5.1) — English, machine translation --- Source: [https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5](https://indike.org/pramana/in.veda.brahmana.kausitaki.25.5) · Pramāṇa