Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 3.6

3.6.1

tau vai juṣāṇa yājyau bhavataḥ /

Both [verses] have the juṣāṇa offering verse.

3.6.2

samāna haviṣau hi prayājair bhavataḥ /

For they share the same oblation with the fore-offerings.

3.6.3

atho brahma vai juṣāṇaḥ / (DpM)

Moreover, the juṣāṇa is the priesthood.

3.6.4

brāhmaṇā eva tad devebhyo haviḥ prayacchati /

He thus presents the oblation to the gods through the priesthood.

3.6.5

tau vai tribṛtau bhavataḥ /

The two are threefold:

3.6.6

ye yajāmaho nigado vaṣaṭ kāraḥ / (DpM)

the 'ye yajāmahe' [formula], the nigada formula, and the vaṣaṭ-call.

3.6.7

cakṣur vā ājya bhāgau /

The two butter portions are the two eyes.

3.6.8

trivṛd vai cakṣuḥ śuklam kṛṣṇam lohitam iti /

Threefold indeed is the eye: the white, the black, and the red.

are the eye; the eye is threefold, white, black, and red. These offerings he does not perform in the animal or Soma sacrifice (thinking), 'Through the animal offering the Soma sacrifice is possessed of eyes; let me not make the sacrifice four-eyed and loathsome.' In that the invitatory verses contain the words 'to' and 'offered', and the offering verses the words 'forward', that is, 'given', verily thus having sacrificed he gives the oblation to the gods. These (verses) are Gāyatrī and Triṣṭubh; the Gāyatrī is the holy power; the Triṣṭubh is lordly power; verily thus with the holy and lordly power he gives the oblation to the gods. So great is the extension of the metre; verily thus with the whole extension of the metre he gives the oblation to the gods. At the end of the Ṛc he utters the sound *vaṣaṭ*; so do all his offering verses become beautiful. With *ṣaṭ* he utters *vaṣaṭ*; the seasons are six; verily thus he pleases the seasons. He should utter *vaṣaṭ* as connected with the Bṛhat and the Rathantara, with a long in front and short behind; the short is the Rathantara, the long the Bṛhat; again, the Rathantara is this (earth); the Bṛhat is yonder (sky); verily thus in these two he finds support. So great is the extension of speech; verily thus with the whole extension of speech he gives the oblation to the gods. '*bhūr bhuvaḥ*' he mutters before *ye yajāmahe*, 'Strength is might, might is strength; light' after the sound *vaṣaṭ*: the sound *vaṣaṭ* is a thunderbolt; verily thus he quietens it, both in front and behind. Strength and might are the two most dear forms of the sound *vaṣaṭ*; verily with them he quietens it.

3.6.9

tau na paśau na some karoti / (DpM)

He does not perform the two at the animal sacrifice, nor at the Soma sacrifice.

are the eye; the eye is threefold, white, black, and red. These offerings he does not perform in the animal or Soma sacrifice (thinking), 'Through the animal offering the Soma sacrifice is possessed of eyes; let me not make the sacrifice four-eyed and loathsome.' In that the invitatory verses contain the words 'to' and 'offered', and the offering verses the words 'forward', that is, 'given', verily thus having sacrificed he gives the oblation to the gods. These (verses) are Gāyatrī and Triṣṭubh; the Gāyatrī is the holy power; the Triṣṭubh is lordly power; verily thus with the holy and lordly power he gives the oblation to the gods. So great is the extension of the metre; verily thus with the whole extension of the metre he gives the oblation to the gods. At the end of the Ṛc he utters the sound *vaṣaṭ*; so do all his offering verses become beautiful. With *ṣaṭ* he utters *vaṣaṭ*; the seasons are six; verily thus he pleases the seasons. He should utter *vaṣaṭ* as connected with the Bṛhat and the Rathantara, with a long in front and short behind; the short is the Rathantara, the long the Bṛhat; again, the Rathantara is this (earth); the Bṛhat is yonder (sky); verily thus in these two he finds support. So great is the extension of speech; verily thus with the whole extension of speech he gives the oblation to the gods. '*bhūr bhuvaḥ*' he mutters before *ye yajāmahe*, 'Strength is might, might is strength; light' after the sound *vaṣaṭ*: the sound *vaṣaṭ* is a thunderbolt; verily thus he quietens it, both in front and behind. Strength and might are the two most dear forms of the sound *vaṣaṭ*; verily with them he quietens it.

3.6.10

paśunā vai cakṣuṣmān adhvaraḥ /

Possessed of eyes indeed is the rite through the animal;

are the eye; the eye is threefold, white, black, and red. These offerings he does not perform in the animal or Soma sacrifice (thinking), 'Through the animal offering the Soma sacrifice is possessed of eyes; let me not make the sacrifice four-eyed and loathsome.' In that the invitatory verses contain the words 'to' and 'offered', and the offering verses the words 'forward', that is, 'given', verily thus having sacrificed he gives the oblation to the gods. These (verses) are Gāyatrī and Triṣṭubh; the Gāyatrī is the holy power; the Triṣṭubh is lordly power; verily thus with the holy and lordly power he gives the oblation to the gods. So great is the extension of the metre; verily thus with the whole extension of the metre he gives the oblation to the gods. At the end of the Ṛc he utters the sound *vaṣaṭ*; so do all his offering verses become beautiful. With *ṣaṭ* he utters *vaṣaṭ*; the seasons are six; verily thus he pleases the seasons. He should utter *vaṣaṭ* as connected with the Bṛhat and the Rathantara, with a long in front and short behind; the short is the Rathantara, the long the Bṛhat; again, the Rathantara is this (earth); the Bṛhat is yonder (sky); verily thus in these two he finds support. So great is the extension of speech; verily thus with the whole extension of speech he gives the oblation to the gods. '*bhūr bhuvaḥ*' he mutters before *ye yajāmahe*, 'Strength is might, might is strength; light' after the sound *vaṣaṭ*: the sound *vaṣaṭ* is a thunderbolt; verily thus he quietens it, both in front and behind. Strength and might are the two most dear forms of the sound *vaṣaṭ*; verily with them he quietens it.

3.6.11

na ic catur akṣam bībhatsam adhvaram karavāṇi iti / (DpM)

[thinking,] 'Lest I make the rite four-eyed, monstrous.'

are the eye; the eye is threefold, white, black, and red. These offerings he does not perform in the animal or Soma sacrifice (thinking), 'Through the animal offering the Soma sacrifice is possessed of eyes; let me not make the sacrifice four-eyed and loathsome.' In that the invitatory verses contain the words 'to' and 'offered', and the offering verses the words 'forward', that is, 'given', verily thus having sacrificed he gives the oblation to the gods. These (verses) are Gāyatrī and Triṣṭubh; the Gāyatrī is the holy power; the Triṣṭubh is lordly power; verily thus with the holy and lordly power he gives the oblation to the gods. So great is the extension of the metre; verily thus with the whole extension of the metre he gives the oblation to the gods. At the end of the Ṛc he utters the sound *vaṣaṭ*; so do all his offering verses become beautiful. With *ṣaṭ* he utters *vaṣaṭ*; the seasons are six; verily thus he pleases the seasons. He should utter *vaṣaṭ* as connected with the Bṛhat and the Rathantara, with a long in front and short behind; the short is the Rathantara, the long the Bṛhat; again, the Rathantara is this (earth); the Bṛhat is yonder (sky); verily thus in these two he finds support. So great is the extension of speech; verily thus with the whole extension of speech he gives the oblation to the gods. '*bhūr bhuvaḥ*' he mutters before *ye yajāmahe*, 'Strength is might, might is strength; light' after the sound *vaṣaṭ*: the sound *vaṣaṭ* is a thunderbolt; verily thus he quietens it, both in front and behind. Strength and might are the two most dear forms of the sound *vaṣaṭ*; verily with them he quietens it.

3.6.12

atha yadāvatyoṇ(?).hūtavatyaḥ puronuvākyā bhavanti /

Now, as the invitatory verses contain [the root] hū- ('to call'),

are the eye; the eye is threefold, white, black, and red. These offerings he does not perform in the animal or Soma sacrifice (thinking), 'Through the animal offering the Soma sacrifice is possessed of eyes; let me not make the sacrifice four-eyed and loathsome.' In that the invitatory verses contain the words 'to' and 'offered', and the offering verses the words 'forward', that is, 'given', verily thus having sacrificed he gives the oblation to the gods. These (verses) are Gāyatrī and Triṣṭubh; the Gāyatrī is the holy power; the Triṣṭubh is lordly power; verily thus with the holy and lordly power he gives the oblation to the gods. So great is the extension of the metre; verily thus with the whole extension of the metre he gives the oblation to the gods. At the end of the Ṛc he utters the sound *vaṣaṭ*; so do all his offering verses become beautiful. With *ṣaṭ* he utters *vaṣaṭ*; the seasons are six; verily thus he pleases the seasons. He should utter *vaṣaṭ* as connected with the Bṛhat and the Rathantara, with a long in front and short behind; the short is the Rathantara, the long the Bṛhat; again, the Rathantara is this (earth); the Bṛhat is yonder (sky); verily thus in these two he finds support. So great is the extension of speech; verily thus with the whole extension of speech he gives the oblation to the gods. '*bhūr bhuvaḥ*' he mutters before *ye yajāmahe*, 'Strength is might, might is strength; light' after the sound *vaṣaṭ*: the sound *vaṣaṭ* is a thunderbolt; verily thus he quietens it, both in front and behind. Strength and might are the two most dear forms of the sound *vaṣaṭ*; verily with them he quietens it.

3.6.13

pravatyaḥ prattavatyo yājyāḥ /

and the offering verses contain pra- ('forth') and contain [the root] dā- ('to give'),

are the eye; the eye is threefold, white, black, and red. These offerings he does not perform in the animal or Soma sacrifice (thinking), 'Through the animal offering the Soma sacrifice is possessed of eyes; let me not make the sacrifice four-eyed and loathsome.' In that the invitatory verses contain the words 'to' and 'offered', and the offering verses the words 'forward', that is, 'given', verily thus having sacrificed he gives the oblation to the gods. These (verses) are Gāyatrī and Triṣṭubh; the Gāyatrī is the holy power; the Triṣṭubh is lordly power; verily thus with the holy and lordly power he gives the oblation to the gods. So great is the extension of the metre; verily thus with the whole extension of the metre he gives the oblation to the gods. At the end of the Ṛc he utters the sound *vaṣaṭ*; so do all his offering verses become beautiful. With *ṣaṭ* he utters *vaṣaṭ*; the seasons are six; verily thus he pleases the seasons. He should utter *vaṣaṭ* as connected with the Bṛhat and the Rathantara, with a long in front and short behind; the short is the Rathantara, the long the Bṛhat; again, the Rathantara is this (earth); the Bṛhat is yonder (sky); verily thus in these two he finds support. So great is the extension of speech; verily thus with the whole extension of speech he gives the oblation to the gods. '*bhūr bhuvaḥ*' he mutters before *ye yajāmahe*, 'Strength is might, might is strength; light' after the sound *vaṣaṭ*: the sound *vaṣaṭ* is a thunderbolt; verily thus he quietens it, both in front and behind. Strength and might are the two most dear forms of the sound *vaṣaṭ*; verily with them he quietens it.

3.6.14

hūtvā eva tad devebhyo haviḥ prayacchati / (DpM)

having called upon [them], he presents the oblation to the gods.

are the eye; the eye is threefold, white, black, and red. These offerings he does not perform in the animal or Soma sacrifice (thinking), 'Through the animal offering the Soma sacrifice is possessed of eyes; let me not make the sacrifice four-eyed and loathsome.' In that the invitatory verses contain the words 'to' and 'offered', and the offering verses the words 'forward', that is, 'given', verily thus having sacrificed he gives the oblation to the gods. These (verses) are Gāyatrī and Triṣṭubh; the Gāyatrī is the holy power; the Triṣṭubh is lordly power; verily thus with the holy and lordly power he gives the oblation to the gods. So great is the extension of the metre; verily thus with the whole extension of the metre he gives the oblation to the gods. At the end of the Ṛc he utters the sound *vaṣaṭ*; so do all his offering verses become beautiful. With *ṣaṭ* he utters *vaṣaṭ*; the seasons are six; verily thus he pleases the seasons. He should utter *vaṣaṭ* as connected with the Bṛhat and the Rathantara, with a long in front and short behind; the short is the Rathantara, the long the Bṛhat; again, the Rathantara is this (earth); the Bṛhat is yonder (sky); verily thus in these two he finds support. So great is the extension of speech; verily thus with the whole extension of speech he gives the oblation to the gods. '*bhūr bhuvaḥ*' he mutters before *ye yajāmahe*, 'Strength is might, might is strength; light' after the sound *vaṣaṭ*: the sound *vaṣaṭ* is a thunderbolt; verily thus he quietens it, both in front and behind. Strength and might are the two most dear forms of the sound *vaṣaṭ*; verily with them he quietens it.

3.6.15

tā vai gāyatrī triṣṭubhau bhavanti /

They are Gāyatrī and Triṣṭubh.

are the eye; the eye is threefold, white, black, and red. These offerings he does not perform in the animal or Soma sacrifice (thinking), 'Through the animal offering the Soma sacrifice is possessed of eyes; let me not make the sacrifice four-eyed and loathsome.' In that the invitatory verses contain the words 'to' and 'offered', and the offering verses the words 'forward', that is, 'given', verily thus having sacrificed he gives the oblation to the gods. These (verses) are Gāyatrī and Triṣṭubh; the Gāyatrī is the holy power; the Triṣṭubh is lordly power; verily thus with the holy and lordly power he gives the oblation to the gods. So great is the extension of the metre; verily thus with the whole extension of the metre he gives the oblation to the gods. At the end of the Ṛc he utters the sound *vaṣaṭ*; so do all his offering verses become beautiful. With *ṣaṭ* he utters *vaṣaṭ*; the seasons are six; verily thus he pleases the seasons. He should utter *vaṣaṭ* as connected with the Bṛhat and the Rathantara, with a long in front and short behind; the short is the Rathantara, the long the Bṛhat; again, the Rathantara is this (earth); the Bṛhat is yonder (sky); verily thus in these two he finds support. So great is the extension of speech; verily thus with the whole extension of speech he gives the oblation to the gods. '*bhūr bhuvaḥ*' he mutters before *ye yajāmahe*, 'Strength is might, might is strength; light' after the sound *vaṣaṭ*: the sound *vaṣaṭ* is a thunderbolt; verily thus he quietens it, both in front and behind. Strength and might are the two most dear forms of the sound *vaṣaṭ*; verily with them he quietens it.

3.6.16

brahma vai gāyatrī /

Gāyatrī is the priesthood;

are the eye; the eye is threefold, white, black, and red. These offerings he does not perform in the animal or Soma sacrifice (thinking), 'Through the animal offering the Soma sacrifice is possessed of eyes; let me not make the sacrifice four-eyed and loathsome.' In that the invitatory verses contain the words 'to' and 'offered', and the offering verses the words 'forward', that is, 'given', verily thus having sacrificed he gives the oblation to the gods. These (verses) are Gāyatrī and Triṣṭubh; the Gāyatrī is the holy power; the Triṣṭubh is lordly power; verily thus with the holy and lordly power he gives the oblation to the gods. So great is the extension of the metre; verily thus with the whole extension of the metre he gives the oblation to the gods. At the end of the Ṛc he utters the sound *vaṣaṭ*; so do all his offering verses become beautiful. With *ṣaṭ* he utters *vaṣaṭ*; the seasons are six; verily thus he pleases the seasons. He should utter *vaṣaṭ* as connected with the Bṛhat and the Rathantara, with a long in front and short behind; the short is the Rathantara, the long the Bṛhat; again, the Rathantara is this (earth); the Bṛhat is yonder (sky); verily thus in these two he finds support. So great is the extension of speech; verily thus with the whole extension of speech he gives the oblation to the gods. '*bhūr bhuvaḥ*' he mutters before *ye yajāmahe*, 'Strength is might, might is strength; light' after the sound *vaṣaṭ*: the sound *vaṣaṭ* is a thunderbolt; verily thus he quietens it, both in front and behind. Strength and might are the two most dear forms of the sound *vaṣaṭ*; verily with them he quietens it.

3.6.19

kṣatram triṣṭup / (DpM)

Triṣṭubh is the nobility.

are the eye; the eye is threefold, white, black, and red. These offerings he does not perform in the animal or Soma sacrifice (thinking), 'Through the animal offering the Soma sacrifice is possessed of eyes; let me not make the sacrifice four-eyed and loathsome.' In that the invitatory verses contain the words 'to' and 'offered', and the offering verses the words 'forward', that is, 'given', verily thus having sacrificed he gives the oblation to the gods. These (verses) are Gāyatrī and Triṣṭubh; the Gāyatrī is the holy power; the Triṣṭubh is lordly power; verily thus with the holy and lordly power he gives the oblation to the gods. So great is the extension of the metre; verily thus with the whole extension of the metre he gives the oblation to the gods. At the end of the Ṛc he utters the sound *vaṣaṭ*; so do all his offering verses become beautiful. With *ṣaṭ* he utters *vaṣaṭ*; the seasons are six; verily thus he pleases the seasons. He should utter *vaṣaṭ* as connected with the Bṛhat and the Rathantara, with a long in front and short behind; the short is the Rathantara, the long the Bṛhat; again, the Rathantara is this (earth); the Bṛhat is yonder (sky); verily thus in these two he finds support. So great is the extension of speech; verily thus with the whole extension of speech he gives the oblation to the gods. '*bhūr bhuvaḥ*' he mutters before *ye yajāmahe*, 'Strength is might, might is strength; light' after the sound *vaṣaṭ*: the sound *vaṣaṭ* is a thunderbolt; verily thus he quietens it, both in front and behind. Strength and might are the two most dear forms of the sound *vaṣaṭ*; verily with them he quietens it.

3.6.20

brahma kṣatrābhyām eva tad devebhyo haviḥ prayacchati /

He thus presents the oblation to the gods through the priesthood and the nobility.

are the eye; the eye is threefold, white, black, and red. These offerings he does not perform in the animal or Soma sacrifice (thinking), 'Through the animal offering the Soma sacrifice is possessed of eyes; let me not make the sacrifice four-eyed and loathsome.' In that the invitatory verses contain the words 'to' and 'offered', and the offering verses the words 'forward', that is, 'given', verily thus having sacrificed he gives the oblation to the gods. These (verses) are Gāyatrī and Triṣṭubh; the Gāyatrī is the holy power; the Triṣṭubh is lordly power; verily thus with the holy and lordly power he gives the oblation to the gods. So great is the extension of the metre; verily thus with the whole extension of the metre he gives the oblation to the gods. At the end of the Ṛc he utters the sound *vaṣaṭ*; so do all his offering verses become beautiful. With *ṣaṭ* he utters *vaṣaṭ*; the seasons are six; verily thus he pleases the seasons. He should utter *vaṣaṭ* as connected with the Bṛhat and the Rathantara, with a long in front and short behind; the short is the Rathantara, the long the Bṛhat; again, the Rathantara is this (earth); the Bṛhat is yonder (sky); verily thus in these two he finds support. So great is the extension of speech; verily thus with the whole extension of speech he gives the oblation to the gods. '*bhūr bhuvaḥ*' he mutters before *ye yajāmahe*, 'Strength is might, might is strength; light' after the sound *vaṣaṭ*: the sound *vaṣaṭ* is a thunderbolt; verily thus he quietens it, both in front and behind. Strength and might are the two most dear forms of the sound *vaṣaṭ*; verily with them he quietens it.

3.6.21

ṛg ante vaṣaṭ karoti /

He pronounces the vaṣaṭ-call at the end of the verse;

are the eye; the eye is threefold, white, black, and red. These offerings he does not perform in the animal or Soma sacrifice (thinking), 'Through the animal offering the Soma sacrifice is possessed of eyes; let me not make the sacrifice four-eyed and loathsome.' In that the invitatory verses contain the words 'to' and 'offered', and the offering verses the words 'forward', that is, 'given', verily thus having sacrificed he gives the oblation to the gods. These (verses) are Gāyatrī and Triṣṭubh; the Gāyatrī is the holy power; the Triṣṭubh is lordly power; verily thus with the holy and lordly power he gives the oblation to the gods. So great is the extension of the metre; verily thus with the whole extension of the metre he gives the oblation to the gods. At the end of the Ṛc he utters the sound *vaṣaṭ*; so do all his offering verses become beautiful. With *ṣaṭ* he utters *vaṣaṭ*; the seasons are six; verily thus he pleases the seasons. He should utter *vaṣaṭ* as connected with the Bṛhat and the Rathantara, with a long in front and short behind; the short is the Rathantara, the long the Bṛhat; again, the Rathantara is this (earth); the Bṛhat is yonder (sky); verily thus in these two he finds support. So great is the extension of speech; verily thus with the whole extension of speech he gives the oblation to the gods. '*bhūr bhuvaḥ*' he mutters before *ye yajāmahe*, 'Strength is might, might is strength; light' after the sound *vaṣaṭ*: the sound *vaṣaṭ* is a thunderbolt; verily thus he quietens it, both in front and behind. Strength and might are the two most dear forms of the sound *vaṣaṭ*; verily with them he quietens it.

3.6.22

tathā ha asya sarvā yājyā rūpavatyo bhavanti /

thus all his offering verses become endowed with proper form.

are the eye; the eye is threefold, white, black, and red. These offerings he does not perform in the animal or Soma sacrifice (thinking), 'Through the animal offering the Soma sacrifice is possessed of eyes; let me not make the sacrifice four-eyed and loathsome.' In that the invitatory verses contain the words 'to' and 'offered', and the offering verses the words 'forward', that is, 'given', verily thus having sacrificed he gives the oblation to the gods. These (verses) are Gāyatrī and Triṣṭubh; the Gāyatrī is the holy power; the Triṣṭubh is lordly power; verily thus with the holy and lordly power he gives the oblation to the gods. So great is the extension of the metre; verily thus with the whole extension of the metre he gives the oblation to the gods. At the end of the Ṛc he utters the sound *vaṣaṭ*; so do all his offering verses become beautiful. With *ṣaṭ* he utters *vaṣaṭ*; the seasons are six; verily thus he pleases the seasons. He should utter *vaṣaṭ* as connected with the Bṛhat and the Rathantara, with a long in front and short behind; the short is the Rathantara, the long the Bṛhat; again, the Rathantara is this (earth); the Bṛhat is yonder (sky); verily thus in these two he finds support. So great is the extension of speech; verily thus with the whole extension of speech he gives the oblation to the gods. '*bhūr bhuvaḥ*' he mutters before *ye yajāmahe*, 'Strength is might, might is strength; light' after the sound *vaṣaṭ*: the sound *vaṣaṭ* is a thunderbolt; verily thus he quietens it, both in front and behind. Strength and might are the two most dear forms of the sound *vaṣaṭ*; verily with them he quietens it.

3.6.23

ṣaḍ iti vaṣaṭ karoti /

He utters the vaṣaṭ-call with six syllables.

3.6.24

ṣaḍ vā ṛtavaḥ /

Six indeed are the seasons;

3.6.25

ṛtūn eva tat prīṇāti / (DpM)

he thereby gratifies the seasons.