Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 4.9

4.9.1

atha vasanta āgate pakveṣu veṇu yaveṣu /

Now in spring, when it has arrived and the bamboo barley has ripened,

iv. 13. When spring has come and the bamboo seeds are ripe, he gives orders to pluck bamboo seeds. Of this (sacrifice) there is the same time, the same model, the same deity, the same fee, the same explanation. Some perform (the offering) for Agni, or Varuṇa, or Prajāpati, but with the same model and the same explanation.

4.9.2

veṇu yavān uddhartava āha /

he orders [them] to take up the bamboo barley.

iv. 13. When spring has come and the bamboo seeds are ripe, he gives orders to pluck bamboo seeds. Of this (sacrifice) there is the same time, the same model, the same deity, the same fee, the same explanation. Some perform (the offering) for Agni, or Varuṇa, or Prajāpati, but with the same model and the same explanation.

4.9.3

tasyā etad eva parva etat tantram eṣā devatā eṣā dakṣiṇā etad brāhmaṇam/ (Vikṛti iṣṭayah)

Its seasonal point is the very same, its ritual paradigm the same, this the deity, this the sacrificial gift, this the explanation.

iv. 13. When spring has come and the bamboo seeds are ripe, he gives orders to pluck bamboo seeds. Of this (sacrifice) there is the same time, the same model, the same deity, the same fee, the same explanation. Some perform (the offering) for Agni, or Varuṇa, or Prajāpati, but with the same model and the same explanation.

4.9.4

tām ha eka āgneyīm vā vāruṇīm vā prājāpatyām vā kurvanty etat tantrām eva etad brāhmaṇām / (Vikṛti iṣṭayah)

Some indeed make it dedicated to Agni, or dedicated to Varuṇa, or dedicated to Prajāpati, with this very ritual paradigm, with this very explanation.

iv. 13. When spring has come and the bamboo seeds are ripe, he gives orders to pluck bamboo seeds. Of this (sacrifice) there is the same time, the same model, the same deity, the same fee, the same explanation. Some perform (the offering) for Agni, or Varuṇa, or Prajāpati, but with the same model and the same explanation.

4.9.5

atha vrīhi sasye vā yava sasye vā āgate /

Now when the rice crop or the barley crop has arrived,

iv. 14. When the rice harvest or the barley harvest has come, he gives orders to pluck (grains) for the Āgrayaṇa: of this (sacrifice) there is the same time, the same model. In that there is (a cake) on twelve potsherds for

4.9.6

āgrayaṇīyān uddhartava āha / (Vikṛti iṣṭayah)

he orders [them] to take up the [grains] for the Āgrayaṇa.

iv. 14. When the rice harvest or the barley harvest has come, he gives orders to pluck (grains) for the Āgrayaṇa: of this (sacrifice) there is the same time, the same model. In that there is (a cake) on twelve potsherds for

4.9.7

tasyā etad eva parva etat tantram /

Its seasonal point is the very same, its ritual paradigm the same.

iv. 14. When the rice harvest or the barley harvest has come, he gives orders to pluck (grains) for the Āgrayaṇa: of this (sacrifice) there is the same time, the same model. In that there is (a cake) on twelve potsherds for

4.9.8

atha yad aindrāgno dvādaśa kapālaḥ / (Vikṛti iṣṭayah)

Now, that [the sacrificial cake] for Indra and Agni is on twelve potsherds—

iv. 14. When the rice harvest or the barley harvest has come, he gives orders to pluck (grains) for the Āgrayaṇa: of this (sacrifice) there is the same time, the same model. In that there is (a cake) on twelve potsherds for

4.9.9

indrāgnī vai devānām mukham /

Indra and Agni, truly, are the mouth of the gods;

Indra and Agni, and Indra and Agni are the beginning of the gods, verily thus at the beginning he delights the gods. In that there is a pap for the All-gods, and the All-gods are all the gods, verily (it serves) to delight all the gods. In that there is (a cake) on one potsherd for sky and earth, (it is because) sky and earth are the preparers of the harvest, and earth is a support, and by the flooding yonder (sky) co-operates. In that he sacrifices to these deities, (it is because he thinks) 'By these deities shall I eat food made calm.' In that he gives an ox of the first birth, it is because this is a first ceremony. If he is wearied of this (sacrifice), he should offer the oblation of the full or the new moon, with the new (plants) to obtain both. Or again he may employ the oblations at the full moon or the new moon (sacrifice) to secure the presence of the deities. Or again he may offer in the morning and in the evening the Agnihotra with barley gruel of the new (plants), to obtain both. Or again having cooked milk in a pot on the Gārhapatya he should make an offering of the new (plants) in the Āhavanīya to the gods of the Āgrayaṇa, with Sviṣṭakṛt for a fourth (saying) 'To N.N. hail. To N.N. hail!' to secure the presence of the deities. Or again having made the Agnihotra cow to eat the new (plants), he should offer in the morning and in the evening the Agnihotra with its milk, to obtain both. These are so many possibilities; he may offer with whichever he may desire, but the established rule is that of three oblations. Three are these worlds; verily thus he obtains these worlds.

4.9.10

mukhata eva tad devān prīṇāti / (Vikṛti iṣṭayah)

thereby he pleases the gods right from the mouth.

4.9.11

atha yad vaiśvadevaś caruḥ /

Now, that there is a caru for the Viśve Devas—

4.9.12

ete vai sarve devā yad viśve devāḥ /

these indeed are all the gods, namely the Viśve Devas;

4.9.13

sarveṣām eva devānām prītyai / (Vikṛti iṣṭayah)

[it is] for the pleasing of all the gods.

4.9.14

atha yad dyāvā pṛthivīya eka kapālaḥ /

Now, that there is [a cake] on one potsherd for Heaven and Earth—

4.9.15

dyāvā pṛthivī vai sasyasya sādhayitryai / (Vikṛti iṣṭayah)

Heaven and Earth, truly, are the two accomplishers of the crop.

4.9.16

pratiṣṭhā pṛthivī odmnā asāv anuveda.(?) /

Earth is the support; that [sky] provides with moisture.

4.9.17

tad yad etā devatā yajati /

So when he sacrifices to these deities,

4.9.18

etābhir devatābhiḥ śāntam annam atsyāmi iti / (Vikṛti iṣṭayah)

[he thinks:] 'I shall eat food that has been made propitious through these deities.'