Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 27.11

27.11.1

te nv ā u vayam uttareṇa eva havir dhāne parīma iti ha sma āha kauṣītakiḥ /

'Now let us go around to the north of the two havirdhāna carts,' Kauṣītaki used to say,

27.11.2

yajñasya anusaṃcaram saptaṛṣibhyo anantarhitā iti /

'along the passageway of the sacrifice, not separated from the Seven Seers.'

27.11.3

te agreṇa havir dhāne samupaviśya kāma dhyāyanti yam yam icchanti /

Sitting together in front of the two havirdhāna carts, they meditate upon whatever desire they wish.

27.11.4

sa u ha ebhyaḥ kāmaḥ samṛdhyate / (soma: daśamam ahah)

And that desire of theirs is fulfilled.

27.11.5

atha ya u bahu kāmā bhavanti /

Now, those who have many desires

27.11.6

bhūr bhuvaḥ svar ity etās te vyāhṛtīr japanti /

mutter these mystical utterances: 'bhūs, bhuvas, svar!'

27.11.7

te pāañca udañca utkramya vācam nihvayante / (soma: daśamam ahah)

Stepping out eastward and northward, they call speech to themselves,

27.11.8

na id vāk parācy asad iti /

[thinking,] 'Lest speech turn away.'

27.11.9

vācam eva tad ātman dadhate /

Thus they place speech in themselves.

27.11.10

subrahmaṇyayā vācam visṛjñante / (soma: daśamam ahah)

They release speech with the subrahmaṇyā formula.

27.11.11

brahma vai subrahmaṇyā /

The subrahmaṇyā is indeed the sacred word;

27.11.12

brahmaṇā eva tad vācam visṛjante / (soma: daśamam ahah)

with the sacred word they release speech.

27.11.13

ta āgnīdhre saha rājā saṃviśante /

They lie down together in the Āgnīdhra hall with King [Soma].

27.11.14

tad yathā rājānam vā rāja mātram vā śrāntam veśma prapādyeyuḥ / (soma: daśamam ahah)

Just as they would bring a king or a nobleman who is weary into a dwelling,

27.11.15

evam eva etat somam rājānam ahar ahar havir dhānābhyām upāvahṛtya agnīdhram..prapādayanti / (soma: daśamam ahah)

in the very same way, having brought King Soma down day by day from the two havirdhāna carts, they bring him into the Āgnīdhra hall.

27.11.16

ta āgnīdhre saha rājā saṃviśante /

They lie down together in the Āgnīdhra hall with King [Soma].

27.11.17

atha yat samūḍham daśarātram upayanti / (soma: daśamam ahah)

Now, that they undertake the shifted ten-day rite,

xxvii. 7. In that they perform the Daçarātra in its conjunct form, verily (it serves) to obtain all desires. In that they perform it in its transposed form, verily (it serves) to obtain all the metres. In that they perform both the transposed and the conjunct forms, verily (it serves) to confer variety on the Daçarātra. The conjunct form was alone in the beginning. The metres desired one another's place, (thinking) 'Let us all be first, all be in the middle, and all at the end.' Moreover thus he makes all the metres

27.11.18

sarveām eva kāmānām āptyai /

is to obtain all desires.

xxvii. 7. In that they perform the Daçarātra in its conjunct form, verily (it serves) to obtain all desires. In that they perform it in its transposed form, verily (it serves) to obtain all the metres. In that they perform both the transposed and the conjunct forms, verily (it serves) to confer variety on the Daçarātra. The conjunct form was alone in the beginning. The metres desired one another's place, (thinking) 'Let us all be first, all be in the middle, and all at the end.' Moreover thus he makes all the metres

27.11.19

atha yad vyūḍham upayanti /

Now, that they undertake the unshifted,

xxvii. 7. In that they perform the Daçarātra in its conjunct form, verily (it serves) to obtain all desires. In that they perform it in its transposed form, verily (it serves) to obtain all the metres. In that they perform both the transposed and the conjunct forms, verily (it serves) to confer variety on the Daçarātra. The conjunct form was alone in the beginning. The metres desired one another's place, (thinking) 'Let us all be first, all be in the middle, and all at the end.' Moreover thus he makes all the metres

27.11.20

sarveṣām eva chandasām āptyai / (soma: daśamam ahah)

is to obtain all metres.

xxvii. 7. In that they perform the Daçarātra in its conjunct form, verily (it serves) to obtain all desires. In that they perform it in its transposed form, verily (it serves) to obtain all the metres. In that they perform both the transposed and the conjunct forms, verily (it serves) to confer variety on the Daçarātra. The conjunct form was alone in the beginning. The metres desired one another's place, (thinking) 'Let us all be first, all be in the middle, and all at the end.' Moreover thus he makes all the metres

27.11.21

atha yad vyūḍha samūḍhā upayanti /

Now, that they undertake the shifted and unshifted,

xxvii. 7. In that they perform the Daçarātra in its conjunct form, verily (it serves) to obtain all desires. In that they perform it in its transposed form, verily (it serves) to obtain all the metres. In that they perform both the transposed and the conjunct forms, verily (it serves) to confer variety on the Daçarātra. The conjunct form was alone in the beginning. The metres desired one another's place, (thinking) 'Let us all be first, all be in the middle, and all at the end.' Moreover thus he makes all the metres

27.11.22

daśarātrasya eva nānātvam /

is indeed the variety of the ten-day rite.

xxvii. 7. In that they perform the Daçarātra in its conjunct form, verily (it serves) to obtain all desires. In that they perform it in its transposed form, verily (it serves) to obtain all the metres. In that they perform both the transposed and the conjunct forms, verily (it serves) to confer variety on the Daçarātra. The conjunct form was alone in the beginning. The metres desired one another's place, (thinking) 'Let us all be first, all be in the middle, and all at the end.' Moreover thus he makes all the metres

27.11.23

samūḍha u ha eva agra āsa / (soma: daśamam ahah)

In the beginning, indeed, it was only shifted.

xxvii. 7. In that they perform the Daçarātra in its conjunct form, verily (it serves) to obtain all desires. In that they perform it in its transposed form, verily (it serves) to obtain all the metres. In that they perform both the transposed and the conjunct forms, verily (it serves) to confer variety on the Daçarātra. The conjunct form was alone in the beginning. The metres desired one another's place, (thinking) 'Let us all be first, all be in the middle, and all at the end.' Moreover thus he makes all the metres

27.11.24

tāni chandāṃsy anyonyasya sthānam abhidadhyuḥ /

Those metres envied each other's place,

xxvii. 7. In that they perform the Daçarātra in its conjunct form, verily (it serves) to obtain all desires. In that they perform it in its transposed form, verily (it serves) to obtain all the metres. In that they perform both the transposed and the conjunct forms, verily (it serves) to confer variety on the Daçarātra. The conjunct form was alone in the beginning. The metres desired one another's place, (thinking) 'Let us all be first, all be in the middle, and all at the end.' Moreover thus he makes all the metres

27.11.25

sarvāṇi prathamāṇi syāma sarvāṇi madhyamāni sarvāṇy uttamāni iti / (soma: daśamam ahah)

[thinking,] 'May we all be the first, may we all be the middle, may we all be the last!'

xxvii. 7. In that they perform the Daçarātra in its conjunct form, verily (it serves) to obtain all desires. In that they perform it in its transposed form, verily (it serves) to obtain all the metres. In that they perform both the transposed and the conjunct forms, verily (it serves) to confer variety on the Daçarātra. The conjunct form was alone in the beginning. The metres desired one another's place, (thinking) 'Let us all be first, all be in the middle, and all at the end.' Moreover thus he makes all the metres

27.11.26

atho sarvāṇy eva etac chandāṃsi sarva savana bhāñji kurvanti / (soma: daśamam ahah)

Moreover, they thereby make all metres share in all pressings.

sharers in all the pressings. The first set of three days has the Gāyatrī at the morning pressing, the Triṣṭubh at the midday, and the Jagatī at the third pressing. The second set of three days has the Jagatī at the morning pressing, the Gāyatrī at the midday, and the Triṣṭubh at the third pressing. The third set of three days has the Triṣṭubh at the morning pressing, the Jagatī at the midday, and the Gāyatrī at the third pressing. The tenth day has the Gāyatrī at the morning pressing; thus from the same metre to the same metre they proceed. Again in that they transform the tenth day into Anuṣṭubh verses, and this day is speech, and the Anuṣṭubh is speech, verily thus they establish speech in speech. Immortality they obtain who perform the tenth day (rite).