Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 26.11

26.11.21

aiti.(.eti ā iti.?).iva vīta iti ha sma ha kauṣītakiḥ / (soma: chandomāh)

‘One goes, as it were, and disappears,’ so Kauṣītaki used to say;

26.11.1

somasya mā tavasam vakṣy agna ity etad upasaṃśaṃset /

one should additionally recite: ‘Speak, O Agni, of me as strong with soma.’

26.11.2

tasya tad eva anta rūpam yad bhūta anuvādi prāñcam yajñam cakṛma divaḥ śaśāsur iti / (soma: chandomāh)

Its characteristic of the end is just this, that it refers to the past: ‘We have made the forward-reaching sacrifice; they directed from heaven.’

26.11.3

yad etad bhūtam iva abhi /

In that this is as it were referring to what is past.

26.11.4

atra nv ā api stomo na vyāptavya iti ha sma āha paiṅgyaḥ /

‘Here indeed the stoma is not to be completely encompassed,’ Paiṅgya used to say,

26.11.5

yady ṛgbhir eva stomo vyāpyata iti / (soma: chandomāh)

‘if the stoma were encompassed only by verses.’

26.11.6

akṣarair ha ṛk stomam vyaśnute /

By syllables indeed the verse reaches the stoma;

26.11.7

akṣarair ha padair vā nivid vā purorug vā ṛcam /

by syllables or by words the nivid or the puroruc reaches the verse.

26.11.8

vyāpto ha vā u tatra stomo bhavati yatra nivid vā purorug vā śasyate / (soma: chandomāh)

The stoma is indeed completely encompassed there where either a nivid or a puroruc is recited.

26.11.9

tasmād vyāpyata eva /

Therefore it is indeed completely encompassed.

Therefore yonder triplet alone should be the Ājya' (they say). 'Yonder' is according to the order of Paiṅgya. But the rule is 'both'. By it Viçvāmitra and Vasiṣṭha came into accord; they grant accord to the pre-eminence of him who knows thus. Therefore should both be the Ājya, first that of Vasiṣṭha, then that of Viçvāmitra.

26.11.10

tṛcam ājyam syād yad adaḥ paiṅgyasya vacasā /

A triplet would be the Ājya recitation according to that statement of Paiṅgya;

Therefore yonder triplet alone should be the Ājya' (they say). 'Yonder' is according to the order of Paiṅgya. But the rule is 'both'. By it Viçvāmitra and Vasiṣṭha came into accord; they grant accord to the pre-eminence of him who knows thus. Therefore should both be the Ājya, first that of Vasiṣṭha, then that of Viçvāmitra.

26.11.11

ubhe iti tv eva sthitam /

it is established, however, that there are both.

Therefore yonder triplet alone should be the Ājya' (they say). 'Yonder' is according to the order of Paiṅgya. But the rule is 'both'. By it Viçvāmitra and Vasiṣṭha came into accord; they grant accord to the pre-eminence of him who knows thus. Therefore should both be the Ājya, first that of Vasiṣṭha, then that of Viçvāmitra.

26.11.12

etena ha vā ahnā vasiṣṭhaś ca viśvāmitraś ca samajānatām / (soma: chandomāh)

By means of this day, Vasiṣṭha and Viśvāmitra came to agreement.

Therefore yonder triplet alone should be the Ājya' (they say). 'Yonder' is according to the order of Paiṅgya. But the rule is 'both'. By it Viçvāmitra and Vasiṣṭha came into accord; they grant accord to the pre-eminence of him who knows thus. Therefore should both be the Ājya, first that of Vasiṣṭha, then that of Viçvāmitra.

26.11.13

abhisaṃjānate ha vā asmai svā śraiṣṭhyāya ya evam veda /

His own people agree with him for pre-eminence, who knows thus.

Therefore yonder triplet alone should be the Ājya' (they say). 'Yonder' is according to the order of Paiṅgya. But the rule is 'both'. By it Viçvāmitra and Vasiṣṭha came into accord; they grant accord to the pre-eminence of him who knows thus. Therefore should both be the Ājya, first that of Vasiṣṭha, then that of Viçvāmitra.

26.11.14

tasmād ubhe eva syātām /

Therefore both should indeed be [used]:

Therefore yonder triplet alone should be the Ājya' (they say). 'Yonder' is according to the order of Paiṅgya. But the rule is 'both'. By it Viçvāmitra and Vasiṣṭha came into accord; they grant accord to the pre-eminence of him who knows thus. Therefore should both be the Ājya, first that of Vasiṣṭha, then that of Viçvāmitra.

26.11.15

vāsiṣṭham pūrvam vaiśvāmitram uttaram /

the former belonging to Vasiṣṭha, the latter to Viśvāmitra.

Therefore yonder triplet alone should be the Ājya' (they say). 'Yonder' is according to the order of Paiṅgya. But the rule is 'both'. By it Viçvāmitra and Vasiṣṭha came into accord; they grant accord to the pre-eminence of him who knows thus. Therefore should both be the Ājya, first that of Vasiṣṭha, then that of Viçvāmitra.

26.11.16

traiṣṭubhaḥ praugaḥ / (soma: chandomāh)

The Prauga recitation is in the Triṣṭubh metre.

xxvi. 15. 'O Vāyu, come to us, drinker of the pure' is (the triplet) to Vāyu and to Indra and Vāyu, containing (the word) 'go' in 'gone'; this is a symbol of the end; the ninth day is the end; he returns as it were, being gone to the end, for hence whitherward should he go? In 'The lively pourer hath stood at the sacrifices', it contains (the word) 'stand'; this is a symbol of the end; the ninth day is the end; having gone to the end, he stands as it were, for hence whitherward should he go? 'Dwelling in the sky, from the atmosphere, on the earth' is (the triplet) to Mitra and Varuṇa, containing (the word) 'dwell' in 'dwelling'; this is a symbol of the end; the ninth day is the end; having gone to the end, he dwells as it were, for hence whitherward should he go? 'Come hither to us with all boons, O Açvins' is (the triplet) to the Açvins, containing (the word) 'stand' in 'That standing place hath been proclaimed for you on earth'; this is a symbol of the end; the ninth day is the end; having gone to the end, he stands as it were, for hence whitherward should he go? 'Indra men invoke in the conflict' is (the triplet) to Indra; 'That he may make our prayers effective', (in this) 'effective' denotes the highest; this is a symbol of the end; the ninth day is the end; in the end he places the end. 'Agni, erect, hath established the favour of the bright one' is (the triplet) to the All-gods, containing (the word) 'establish'; this is a symbol of the end; the ninth day is the end; having gone to the end he establishes as it were, for hence whitherward should he go? 'Forward she hath come forth with fostering current' is (the triplet) to Sarasvatī. In 'Forcing forward' there is repetition; the ninth day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? These are the Praügas by Vasiṣṭha, arranged in triplets; Vasiṣṭha is Prajāpati; he is the extender of