Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 30.6

30.6.1

tam acchāvākāya prayacchati /

He hands it over to the acchāvāka.

30.6.2

tam sa evayāmarutā cārayati jātam /

He makes him, as one born, move along with the Evayāmarut [hymn].

Evayāmarut (hymn ) makes to move when born; he repeats *o*; stumbling as it were one moves when first desirous to walk; verily thus from the immortal metre he propagates him for immortality; they obtain immortality who perform the sixth day (rite). Having recited the strophe and antistrophe, he recites the Vālakhilyās; the strophe and antistrophe are the body, the Vālakhilyās the breaths; these breaths are not separated (from the body). They say ‘Why are they (called) Vālakhilyās?’ That which is not in contact in two fields, they call Khila; these breaths are a hair (*vāla*) in breadth and are not separated; therefore are they Vālakhilyās.

30.6.3

nyūṅkhayati / (soma: hotraka śastrāṇi(tṛtīya savanam))

He inserts the nyūṅkha.

Evayāmarut (hymn ) makes to move when born; he repeats *o*; stumbling as it were one moves when first desirous to walk; verily thus from the immortal metre he propagates him for immortality; they obtain immortality who perform the sixth day (rite). Having recited the strophe and antistrophe, he recites the Vālakhilyās; the strophe and antistrophe are the body, the Vālakhilyās the breaths; these breaths are not separated (from the body). They say ‘Why are they (called) Vālakhilyās?’ That which is not in contact in two fields, they call Khila; these breaths are a hair (*vāla*) in breadth and are not separated; therefore are they Vālakhilyās.

30.6.4

nyūṅkha mānaka iva vai prathamam cicarṣaṃś carati / (soma: hotraka śastrāṇi(tṛtīya savanam))

For as though tottering, one first walks when trying to walk.

Evayāmarut (hymn ) makes to move when born; he repeats *o*; stumbling as it were one moves when first desirous to walk; verily thus from the immortal metre he propagates him for immortality; they obtain immortality who perform the sixth day (rite). Having recited the strophe and antistrophe, he recites the Vālakhilyās; the strophe and antistrophe are the body, the Vālakhilyās the breaths; these breaths are not separated (from the body). They say ‘Why are they (called) Vālakhilyās?’ That which is not in contact in two fields, they call Khila; these breaths are a hair (*vāla*) in breadth and are not separated; therefore are they Vālakhilyās.

30.6.5

tad enam amṛtāc chandaso amṛtatvāya prajanayanti /

Then from the immortal metre they engender him unto immortality.

Evayāmarut (hymn ) makes to move when born; he repeats *o*; stumbling as it were one moves when first desirous to walk; verily thus from the immortal metre he propagates him for immortality; they obtain immortality who perform the sixth day (rite). Having recited the strophe and antistrophe, he recites the Vālakhilyās; the strophe and antistrophe are the body, the Vālakhilyās the breaths; these breaths are not separated (from the body). They say ‘Why are they (called) Vālakhilyās?’ That which is not in contact in two fields, they call Khila; these breaths are a hair (*vāla*) in breadth and are not separated; therefore are they Vālakhilyās.

30.6.6

te amṛtatvam āpnuvanti ya ṣaṣṭham ahar upayanti / (soma: hotraka śastrāṇi(tṛtīya savanam))

They who undertake the sixth day attain immortality.

Evayāmarut (hymn ) makes to move when born; he repeats *o*; stumbling as it were one moves when first desirous to walk; verily thus from the immortal metre he propagates him for immortality; they obtain immortality who perform the sixth day (rite). Having recited the strophe and antistrophe, he recites the Vālakhilyās; the strophe and antistrophe are the body, the Vālakhilyās the breaths; these breaths are not separated (from the body). They say ‘Why are they (called) Vālakhilyās?’ That which is not in contact in two fields, they call Khila; these breaths are a hair (*vāla*) in breadth and are not separated; therefore are they Vālakhilyās.

30.6.7

stotriyā anurūpau śastvā vālakhilyāḥ śaṃsati /

Having recited the stotriya and anurūpa [verses], he recites the Vālakhilyās.

Evayāmarut (hymn ) makes to move when born; he repeats *o*; stumbling as it were one moves when first desirous to walk; verily thus from the immortal metre he propagates him for immortality; they obtain immortality who perform the sixth day (rite). Having recited the strophe and antistrophe, he recites the Vālakhilyās; the strophe and antistrophe are the body, the Vālakhilyās the breaths; these breaths are not separated (from the body). They say ‘Why are they (called) Vālakhilyās?’ That which is not in contact in two fields, they call Khila; these breaths are a hair (*vāla*) in breadth and are not separated; therefore are they Vālakhilyās.

30.6.8

ātmā vai stotriyā anurūpau / (soma: hotraka śastrāṇi(tṛtīya savanam))

The body indeed is the stotriya and anurūpa [verses].

Evayāmarut (hymn ) makes to move when born; he repeats *o*; stumbling as it were one moves when first desirous to walk; verily thus from the immortal metre he propagates him for immortality; they obtain immortality who perform the sixth day (rite). Having recited the strophe and antistrophe, he recites the Vālakhilyās; the strophe and antistrophe are the body, the Vālakhilyās the breaths; these breaths are not separated (from the body). They say ‘Why are they (called) Vālakhilyās?’ That which is not in contact in two fields, they call Khila; these breaths are a hair (*vāla*) in breadth and are not separated; therefore are they Vālakhilyās.

30.6.9

prāṇā vālakhilyāḥ /

The vital breaths are the Vālakhilyās.

Evayāmarut (hymn ) makes to move when born; he repeats *o*; stumbling as it were one moves when first desirous to walk; verily thus from the immortal metre he propagates him for immortality; they obtain immortality who perform the sixth day (rite). Having recited the strophe and antistrophe, he recites the Vālakhilyās; the strophe and antistrophe are the body, the Vālakhilyās the breaths; these breaths are not separated (from the body). They say ‘Why are they (called) Vālakhilyās?’ That which is not in contact in two fields, they call Khila; these breaths are a hair (*vāla*) in breadth and are not separated; therefore are they Vālakhilyās.

30.6.10

anantarhitā u ha iem ātmanaḥ prāṇāḥ / (hotraka śastrāṇi(tṛtīya savanam))

And unseparated are these vital breaths from the body.

Evayāmarut (hymn ) makes to move when born; he repeats *o*; stumbling as it were one moves when first desirous to walk; verily thus from the immortal metre he propagates him for immortality; they obtain immortality who perform the sixth day (rite). Having recited the strophe and antistrophe, he recites the Vālakhilyās; the strophe and antistrophe are the body, the Vālakhilyās the breaths; these breaths are not separated (from the body). They say ‘Why are they (called) Vālakhilyās?’ That which is not in contact in two fields, they call Khila; these breaths are a hair (*vāla*) in breadth and are not separated; therefore are they Vālakhilyās.

30.6.11

tad āhuḥ kasmād vālakhilyā iti /

As to that, they say: "Why are they called the Vālakhilyās?"

Evayāmarut (hymn ) makes to move when born; he repeats *o*; stumbling as it were one moves when first desirous to walk; verily thus from the immortal metre he propagates him for immortality; they obtain immortality who perform the sixth day (rite). Having recited the strophe and antistrophe, he recites the Vālakhilyās; the strophe and antistrophe are the body, the Vālakhilyās the breaths; these breaths are not separated (from the body). They say ‘Why are they (called) Vālakhilyās?’ That which is not in contact in two fields, they call Khila; these breaths are a hair (*vāla*) in breadth and are not separated; therefore are they Vālakhilyās.

30.6.12

yad vā urvarayor asambhinnam bhavati /

What is unbroken between two cultivated fields,

Evayāmarut (hymn ) makes to move when born; he repeats *o*; stumbling as it were one moves when first desirous to walk; verily thus from the immortal metre he propagates him for immortality; they obtain immortality who perform the sixth day (rite). Having recited the strophe and antistrophe, he recites the Vālakhilyās; the strophe and antistrophe are the body, the Vālakhilyās the breaths; these breaths are not separated (from the body). They say ‘Why are they (called) Vālakhilyās?’ That which is not in contact in two fields, they call Khila; these breaths are a hair (*vāla*) in breadth and are not separated; therefore are they Vālakhilyās.

30.6.13

khila iti vai tam ācakṣate /

that indeed they call a strip of waste land (khila).

Evayāmarut (hymn ) makes to move when born; he repeats *o*; stumbling as it were one moves when first desirous to walk; verily thus from the immortal metre he propagates him for immortality; they obtain immortality who perform the sixth day (rite). Having recited the strophe and antistrophe, he recites the Vālakhilyās; the strophe and antistrophe are the body, the Vālakhilyās the breaths; these breaths are not separated (from the body). They say ‘Why are they (called) Vālakhilyās?’ That which is not in contact in two fields, they call Khila; these breaths are a hair (*vāla*) in breadth and are not separated; therefore are they Vālakhilyās.

30.6.14

vāla mātrā u hi ime prāṇā asambhinnāḥ / (soma: hotraka śastrāṇi(tṛtīya savanam))

And separated only by a hair's breadth are these vital breaths.

Evayāmarut (hymn ) makes to move when born; he repeats *o*; stumbling as it were one moves when first desirous to walk; verily thus from the immortal metre he propagates him for immortality; they obtain immortality who perform the sixth day (rite). Having recited the strophe and antistrophe, he recites the Vālakhilyās; the strophe and antistrophe are the body, the Vālakhilyās the breaths; these breaths are not separated (from the body). They say ‘Why are they (called) Vālakhilyās?’ That which is not in contact in two fields, they call Khila; these breaths are a hair (*vāla*) in breadth and are not separated; therefore are they Vālakhilyās.

30.6.15

tad yad asambhināḥ /

In that they are separated [only by a hair],

Evayāmarut (hymn ) makes to move when born; he repeats *o*; stumbling as it were one moves when first desirous to walk; verily thus from the immortal metre he propagates him for immortality; they obtain immortality who perform the sixth day (rite). Having recited the strophe and antistrophe, he recites the Vālakhilyās; the strophe and antistrophe are the body, the Vālakhilyās the breaths; these breaths are not separated (from the body). They say ‘Why are they (called) Vālakhilyās?’ That which is not in contact in two fields, they call Khila; these breaths are a hair (*vāla*) in breadth and are not separated; therefore are they Vālakhilyās.

30.6.16

tasmād vālakhilyāḥ /

therefore they are the Vālakhilyās.

Evayāmarut (hymn ) makes to move when born; he repeats *o*; stumbling as it were one moves when first desirous to walk; verily thus from the immortal metre he propagates him for immortality; they obtain immortality who perform the sixth day (rite). Having recited the strophe and antistrophe, he recites the Vālakhilyās; the strophe and antistrophe are the body, the Vālakhilyās the breaths; these breaths are not separated (from the body). They say ‘Why are they (called) Vālakhilyās?’ That which is not in contact in two fields, they call Khila; these breaths are a hair (*vāla*) in breadth and are not separated; therefore are they Vālakhilyās.

30.6.17

tārkṣye dūrohaṇam rohati iti tad uktam / (soma: hotraka śastrāṇi(tṛtīya savanam))

He performs the difficult climb (dūrohaṇa) on the Tārkṣya [hymn]; that has been explained.

xxx. 9. ‘In the Tārkṣya he mounts the difficult mounting,’ it has been said. In Gāyatrī verses they give the lead for the Brāhmaṇācchaṅsin on the second day, thereby he falls into the power of the Maitrāvaruṇa. ‘Forward to the most generous, the great, born of great wealth’ is a six verse (hymn ), twice as great as that of the Maitrāvaruṇa. The conclusion day by day is by Kṛṣṇa ; Kṛṣṇa Āṅgirasa saw this third pressing for the Brāhmaṇācchaṅsin’s office; therefore day by day the conclusion is by Kṛṣṇa. In Anuṣṭubhs they give the lead for the Achāvāka on the third day; thereby he falls into the power of the Brāhmaṇācchaṅsin. The ‘season mother’ (hymn ) has thirteen verses; it is twice as great as that of the Brāhmaṇācchaṅsin and there is one verse over. The conclusion day by day is by Bharadvāja ; Bharadvāja saw this third pressing for the Achāvāka’s office; therefore day by day the conclusion is by Bharadvāja. The Achāvāka alternates the two Viṣṇu (hymns ), the conclusions the other two. The Maitrāvaruṇa and the Brāhmaṇācchaṅsin have two conclusions; the Achāvāka has one conclusion. In that the Achāvāka has an unchanging conclusion, the Achāvāka is a support; verily (it serves) for support.

30.6.18

gāyatrīṣu brāhmaṇācchaṃsine praṇayanti dvitīye ahan /

In Gāyatrī verses they lead on for the brāhmaṇācchaṃsin on the second day.

30.6.19

teno sa maitrāvaruṇasya vaśam eti /

Thereby he comes under the control of the maitrāvaruṇa.

30.6.20

pra maṃhiṣṭhāya bṛhate bṛhad raya iti jāgatam ṣaḍṛcam tasya uktam brāhmaṇam / (soma: hotraka śastrāṇi(tṛtīya savanam))

"To the most generous, great, possessing great wealth..." is a hymn of six verses in Jagatī; its explanation has been told.

30.6.21

dvis tāvad yāvan maitrāvaruṇasya /

It is twice as much as that of the maitrāvaruṇa.

30.6.22

kārṣṇo ahar ahaḥ paryāso bhavati /

A hymn by Kṛṣṇa is the concluding stanza day by day.

30.6.23

kṛṣṇo ha etad āṅgiraso brāhmaṇācchaṃsīyāyai tṛtīya savanam dadarśa /

Kṛṣṇa Āṅgirasa saw this third pressing for the recitation of the brāhmaṇācchaṃsin.

30.6.24

tasmād kārṣṇo ahar ahaḥ paryāso bhavati / (soma: hotraka śastrāṇi(tṛtīya savanam))

Therefore a hymn by Kṛṣṇa is the concluding stanza day by day.