Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 3.8

3.8.1

atha yad amāvāsyāyām indrāgnī yajati /

Now, as to why he sacrifices to Indra and Agni on the new moon day:

3.8.2

pratiṣṭhe vā indrāgnī pratiṣṭhityā eva / (DpM)

Indra and Agni indeed are a firm foundation, for firm establishment.

3.8.3

atha yat samnayann indram yajati mahā indram vā /

Now, as to why, when offering the sānnāyya, he sacrifices to Indra or to Mahendra:

3.8.4

etaj jyotir vā amāvāsyā / (DpM)

this new moon day is indeed light.

3.8.5

na hy atra candro dṛśyate /

For here the moon is not seen.

3.8.6

atha yad asamnayan puroḍāśāv antareṇa upāṃśv ājyasya yajaty ajāmitāyai / (DpM)

Now, as to why, when not offering the sānnāyya, he sacrifices with clarified butter in a whisper between the two sacrificial cakes, [it is] to prevent monotony.

3.8.7

atha yat samnayant sānnāyyasya antareṇa upāṃśv ājyasya yajati tasya uktam brāhmaṇam / (DpM)

Now, as to why, when offering the sānnāyya, he sacrifices with clarified butter in a whisper between [the offerings] of the sānnāyya, the Brāhmaṇa of that has been explained.

3.8.8

atha yad agnim sviṣṭakṛtam antato yajati /

Now, as to why he sacrifices to Agni Sviṣṭakṛt at the end:

3.8.9

eṣa ha vai devebhyo haviḥ prayacchati / (DpM)

he indeed distributes the oblation to the gods.

3.8.10

yo vā annam vibhajaty antataḥ sa bhajate /

He who distributes food partakes at the end.

3.8.11

atho rudro vai sviṣṭakṛt / (DpM)

Moreover, Sviṣṭakṛt is indeed Rudra.

3.8.12

anta bhāg vā vā eṣaḥ /

He is indeed the one who has his portion at the end.

3.8.13

tasmād enam antato yajati /

Therefore he sacrifices to him at the end.

3.8.14

tasya tac chandasau yājyā puronuvākye nigado vyavaiti / (DpM)

His two meters, the offering verse and the invitatory verse, the formula separates.

3.8.15

tena ajāmi bhavati /

Thereby it becomes non-monotonous.

3.8.16

vaṣaṭ kṛtyā apa upaspṛśati /

Having uttered the vaṣaṭ-call, he touches water.

3.8.17

śāntir vai bheṣajam āpaḥ / (DpM)

Water indeed is pacification and medicine.

3.8.18

śāntir eva eṣā bheṣajam yajñe kriyate /

Pacification indeed, [and] medicine, is thereby performed in the sacrifice.

3.8.19

atha yat pradeśinyām iḍāyāḥ pūrvam añjanam adhara oṣṭhe nilimpate / (DpM)

Now, as to why, with the forefinger, he smears the first anointing of the iḍā on the lower lip,

iii. 7. In that he smears on the lower lip the first anointing of the sacrificial food on the forefinger, the lower lip is this world, the upper lip is yonder world, what is between the lips is the atmosphere here; therefore in that he eats, verily thus he delights these worlds continuously. In that he invokes the sacrificial food, verily thus he seeks renown among all beings. Again, the sacrificial food is food; verily thus he places food in himself; again the sacrificial food is cattle; verily (the invocation) serves to obtain cattle. On it four times he breathes; all this (universe) is fourfold; verily (it serves) to obtain all this (universe). Again, in that after invoking the sacrificial food he smells it and the sacrificial food is cattle, verily thus he confers cattle upon himself. Again, in that the Adhvaryu makes the cake to sit on the strew, verily thus he delights the fathers. Again, in that he eats the second portion of the sacrificial food with

3.8.20

uttaram uttara oṣṭhe /

[and] the second on the upper lip:

3.8.21

ayam vai loko adhara oṣṭhaḥ /

the lower lip indeed is this world;

3.8.22

asau lokaḥ uttara oṣṭhaḥ / (DpM)

the upper lip is that world.

3.8.23

atha yad oṣṭhāv antareṇa tad idam antarikṣam /

Now, that which is between the lips is this intermediate space.

3.8.24

tad yad prāśnāti /

In that he consumes it,

3.8.25

imān eva tal lokān anusaṃtanvan prīṇāti / (DpM)

he gratifies these worlds, connecting them together.