[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) › 3.10.1-32 # Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 3.10.1-32 Kauṣītakibrāhmaṇa 3.10.1-32 - **Language:** Sanskrit ### [3.10.1](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.1) atha yat trīn anuyājān yajait / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.2](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.2) tryo vā ime lokāḥ / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.3](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.3) imān eva tal lokān āpnoti / (DpM) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.4](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.4) atha yat sarvam uttamam āha / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.5](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.5) pratiṣṭhā vai sviṣṭakṛt pratiṣṭhityā eva / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.6](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.6) atha yat sūkta vākam āha / (DpM) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.7](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.7) pratiṣṭhā vai sūkta vākaḥ pratiṣṭhityā eva / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.8](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.8) atha yad dyāvā pṛthivyoḥ kīrtayati / (DpM) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.9](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.9) pratiṣṭhe vai dyāvā pṛthivī pratiṣṭhityā eva / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.10](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.10) agnir idam havir ajuṣata iti ha eka āhuḥ / (DpM) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.11](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.11) na tathā kuryāt / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.12](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.12) abhyāvartate ha asya devatā punar yajña iti manvānā / (DpM) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.13](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.13) punar me haviḥ pradāsyati iti / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.14](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.14) sā yajamānasya āśiṣo nivartayati ya idam havir ity āha / (DpM) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.15](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.15) tasmādd havir ajuṣata havir ajuṣata ity eva brūyāt / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.16](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.16) atho yā eva etad devatāḥ purastād yajati / (DpM) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.17](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.17) tābhir eva etad antataḥ pratitiṣṭhati / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.18](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.18) atha yat sūkta vāke yajamānasya nāma gṛhṇāti / (DpM) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.19](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.19) eṣa ha vai daiva ātmā yajamānasya yam ṛtvijaḥ saṃskurvanti / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.20](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.20) tasmād asya nāma gṛhṇāti / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.21](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.21) atra hi jāyate / (DpM) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.22](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.22) uccair gṛhṇīyād yady apy ācāryaḥ syāt / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.23](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.23) tathā ha yajamāno aprācyāvuko bhavati / (DpM) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.24](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.24) atha pañca āśiṣo vadata iḍāyām tisras tā aṣṭau / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.25](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.25) etābhir vai devāḥ sarvā aṣṭīr aśnuvata / (DpM) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.26](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.26) tatho eva etad yajamāna etābhir eva sarvā aṣṭīr aśnute / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.27](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.27) atha barhiṣi prāñcam añjalim nidhāya japati nama upa iti / (DpM) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.28](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.28) na hi namas kāram ati devāḥ / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.29](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.29) atha yat śamyor vākam āha / > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) ### [3.10.30](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.30) pratiṣṭhā vai śamyor vākaḥ pratiṣṭhityā eva / (DpM) > 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. > — Arthur Berriedale Keith 1920, Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) _First 30 of 32 passages. [Read on](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.1-32)_ ## Translations (2) - [Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25)](https://indike.org/pramana/in.veda.brahmana.kausitaki~en-keith.3.p15) — Arthur Berriedale Keith 1920, English - [English (machine translation)](https://indike.org/pramana/in.veda.brahmana.kausitaki~en-mt.3.10.1) — English, machine translation --- Source: [https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.1-32](https://indike.org/pramana/in.veda.brahmana.kausitaki.3.10.1-32) · Pramāṇa