Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 3.10

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.

iii. 8. In that he offers three after-offerings, and these worlds are three, verily thus he obtains these worlds. In that he says all last, and the Sviṣṭakṛt is a support, verily (it serves) for a support. In that he says the Sūktavāka, and the Sūktavāka is a support, verily (it serves) for a support. In that he makes mention of earth and sky, and earth and sky are supports, verily (it serves) for a support. Some say 'Agni hath rejoiced in this oblation'. This he should not do; the deity to whom he is sacrificing comes forward thinking 'It is a renewed sacrifice; again will he give me the oblation', and takes away the blessings of the sacrificer; therefore 'He hath rejoiced in oblation, he hath rejoiced in oblation' only should he say. The deities to whom he sacrifices in the beginning, verily in the end through them he finds support. In that in the Sūktavāka he mentions the name of the sacrificer, it is because it is the divine self of the sacrificer which the priests make ready; therefore he mentions his name; for here is he born. He should mention it aloud, even if he be a teacher; thus is the sacrificer not likely to fall into ruin. Five blessings he utters; there are three in the sacrificial food; they make up eight; by them the gods attained all attainments (iṣṭiḥ); verily thus does the sacrificer by means of them attain all attainments. Having placed his clasped hands pointing east on the strew he mutters 'For homage', for the gods are not superior to homage. In that he says the Çaṁyuvāka, and the Çaṁyuvāka is a support, verily (it serves) for a support; again Çaṁyu Bārhaspatya appeased all sacrifices; therefore he utters the Çaṁyuvāka.