Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 16: ADHYĀYA XVI

Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) 16

Language: English

ADHYĀYA XVI

xvi. 1. The morning pressing belongs to the Vasus, the midday pressing to the Rudras, the third pressing to the Ādityas. In that he commences the third pressing with the Āditya cup, verily thus he begins with its own deity. Moreover this pressing has the sap extracted, in that it is the third pressing. The Āditya cup is full of sap; thereby verily he makes the third pressing possessed of sap. Having recited a Triṣṭubh as the invitatory verse for the Āditya cup, he utters a Triṣṭubh as the offering verse; the Triṣṭubh is might and strength; verily thus he confers might and strength upon the sacrificer. He does not say the second *vaṣaṭ* (thinking) 'The Āditya cup is the continuity of the pressing; the

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second vaṣaṭ call is the completion; let me not before the time complete the pressing.' The offering verse contains (the words) 'be drunk', for the third pressing is connected with 'be drunk'. Then when the Pavamāna has been sung, they proceed with the victim, for this is the time for it; moreover (it serves) to confer sap on the pressing. Then they proceed with the five-oblation (sacrifice); the explanation of this has been given. He recites at the third pressing verses to Indra and the Ṛbhus for the filling (of the bowls). When the Ṛbhus attained the love of Prajāpati, then Indra gave them a share in the Soma drinking. Therefore they do not sing to verses to the Ṛbhus; but they call it the Ārbhava Pavamāna. At the third pressing he uses as offering verse for the Prasthitas (a verse) addressed to Indra and the Ṛbhus; verily thus he makes Indra a half-sharer in the pressing; in Jagatī metre, for the third pressing is connected with the Jagatī; containing (the words) 'be drunk', for the third pressing is connected with 'be drunk'. He says the second vaṣaṭ, for the healing of the libations, for the support of the libations. Then the Hotrakas sacrifice together; the explanation of these (offerings) has been given. Then the sacrificial food, then the Hotṛ's bowl; the explanation of this has been given. At the third pressing they offer cakes for the fathers; verily thus they delight the fathers.

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The Sāvitra Cup.

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xvi. 2. Then they proceed with the cup for Savitṛ. At first they offered to him at the morning pressing; offspring were not born; then at the midday pressing; they were not born even then; then at the third pressing they offered to him; then offspring were born. Therefore at the third pressing is Savitṛ fixed. Moreover Savitṛ is one of the Ādityas; the third pressing belongs to the Ādityas; therefore they offer to him at the third pressing. Having recited a Triṣṭubh as the invitatory verse for the cup for Savitṛ, he utters a Jagatī as the offering verse; the Triṣṭubh is might and strength; the Jagatī is cattle; verily thus at the end he finds support in might, in strength, and in cattle. He does not say for it the second vaṣaṭ (thinking) 'The cup for Savitṛ is breath; the second vaṣaṭ call is the completion; let me not before the time complete breath', for breath here is yoked as it were. The offering verse contains (the words) 'be drunk', for the third pressing is connected with 'be drunk'.

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The Vaiçvadeva Çastra.

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xvi. 3. He begins the Vaiçvadeva with Savitṛ; on the instigation of Savitṛ the gods brought together the third pressing; therefore the strophe and antistrophe and hymn are all Savitṛ's. He begins the Vaiçvadeva with an Anuṣṭubh, 'That of Savitṛ we choose.' The Vaiçvadeva is the hymn of the Pavamāna; the metre of Soma is the Anuṣṭubh. The explanation of the division of the quarter verses has been given. He recites Gāyatrī verses; Gāyatrī verses are breath; verily thus he places breath in himself. He recites a hymn to Savitṛ, for a cup has been drawn for Savitṛ; verily therewith he accompanies it. He recites (a verse) for Vāyu; (the verse) for Vāyu is breath; verily thus he places breath in himself. In the recitation of this he releases (the cups) for two deities in Vāyu, the breaths in the breath. He recites (the hymn) to sky and earth; sky and earth are supports; verily (it serves) for support. In this the Adhvaryu responds with (a formula containing the word) *mad*, for the third pressing is connected with 'be drunk' (*mad*). He recites (the verse) 'Maker of fair forms'; that which has a fair form is food; verily thus he places food in himself. Moreover this is the Soma drinking of the forms; verily thus he places form in himself. He recites (a hymn) to the Ṛbhus, for then Prajāpati made preparation for them; therefore (the hymn) to the Ṛbhus is recited here. Then he recites (verses) to Vena, to the Ādityas, and to Bṛhaspati; with these he accompanies the Çukra and Manthin cups and the Āgrayaṇa cup; moreover this is the Vaiçvadeva Çastra, (so it serves) to secure that none of the deities are excluded. He recites the Vaiçvadeva, for the Vaiçvadeva cup has been drawn; verily therewith he accompanies it. The concluding verse he recites twice by quarter verses, the third time by half verses; it makes up a Virāj; the Virāj is prosperity and proper food; (verily it serves) to obtain the Virāj as prosperity and proper food. Four hymns he recites in the Vaiçvadeva; the Vaiçvadeva is cattle; cattle are fourfold, and also four-footed; verily (they serve) to obtain cattle. Therefore he should recite it abidingly; with him cattle abide.

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xvi. 4. He recites the Vaiçvadeva with sixteen calls; all this is of sixteen

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parts; verily (it serves) to obtain all this. It is seventeenfold; eleven deities, four Nivids, the strength of the litany, and the offering verse; Prajāpati is seventeenfold; that rite is beneficial which is commensurate with Prajāpati. Having recited the litany, he says an offering verse for the All-gods, ‘O All-gods, hearken to this my call’, for the litany is for the All-gods; containing (the words) ‘be drunk’, for the third pressing is connected with ‘be drunk’; in Triṣṭubh metre; the Triṣṭubh is might and strength; verily thus he places might and strength in the sacrificer. He says the second vaṣaṭ, for the healing of the libations, for the support of the libations. The first Anuṣṭubh yonder is speech; five Gāyatrī verses follow the Anuṣṭubh; (the hymn) to Savitṛ is mind; (the verse) to Vāyu is breath; (the hymn) to earth and sky is the eyes; there is the breath here which is not distinct in (the verse), ‘Maker of fair forms’; (the hymn) to the Ṛbhus is the ear; the three isolated verses are expiration, inspiration, and cross-breathing; the hymn is the body; the Nivid what is within the body; the concluding verse a support; the offering verse is food. They say ‘Why are the holy power and the lordly power unstable, the subjects stable’. ‘The morning pressing is the holy power, the midday pressing the lordly power, the third pressing is the subjects; in that at the morning pressing and the midday pressing he concludes just as it may occur, therefore the Brahmans rule the people insecurely, insecurely also the Kṣatriyas; in that the concluding verse of the third pressing is stable, therefore are the subjects stable’ (is the reply).

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xvi. 5. ‘Say the offering verse for the ghee’ and ‘Say the offering verse for the Soma drink’, he says; by ghee and by Soma is the sacrifice carried on; these here he delights (thinking) ‘They delighted shall support the sacrifice.’ Inaudibly he says the offering verse for the ghee; ghee is a pouring of seed; inaudibly is seed poured. In that he says the offering verse aloud for the Soma drink, (it is because) Soma is the moon, and the moon is distinct. ‘After it he should not perform any additional offering,’ they say, ‘So do they yonder from yonder look back on this (world)’. But the rule is, ‘Let him perform’. The butter is the world of the gods, the Soma the world of the fathers; verily thus they arise from the world

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of the fathers to the world of the gods . 'Moreover thus they delight the fathers only in that they proceed with the Soma drink; moreover thus the Upasads are left over,' they say. In the Upasads he sacrifices to Agni, Soma, and Viṣṇu and to match this here also to Agni, Soma, and Viṣṇu. They take the Soma drink to the Sadas; the Hotṛ takes it and deposits it; then he looks at himself in the melted butter in it and with two fingers touches the melted butter; (with the words) 'Thou art the guardian of the eye, guard mine eye,' he should rub his eyes; verily thus he guards his eyes. It he hands over to the Udgātṛs.

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The Pātnīvata Cup.

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xvi. 6. Then they proceed with the Pātnīvata cup; verily thus they make the wives of the gods sharers in the Āhavanīya. He does not say for it the second vaṣaṭ, for it is mixed with butter, and butter has no share in the second vaṣaṭ call. Inaudibly he says the offering verse; the Pātnīvata cup is a pouring of seed; inaudibly is seed poured. He does not say the second vaṣaṭ (thinking) 'The Pātnīvata cup is a pouring of seed; the second vaṣaṭ is completion; let me not before the due time complete the pouring of seed.' The offering verse contains (the words) 'be drunk', for the third pressing is connected with 'be drunk'. They say 'Since this is the offering verse of the Neṣṭṛ, then why does the Āgnīdhra say it as an offering verse?' 'This offering verse is connected with Agni; the Āgnīdhra is connected with Agni; therefore the Āgnīdhra uses it as an offering verse; moreover, thus the vaṣaṭ calls of these unuttered become the same' (is the reply).

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The Āgnimāruta Çastra.

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xvi. 7. He recites the Āgnimāruta with twenty-one calls; the four-verse Stoma, the highest of Stomas on which support is to be found, is twenty-onefold; verily (it serves) for a support. The (Çastra) is twenty-fourfold; there are twenty joinings; these make forty-four; the Triṣṭubh has forty-four syllables; the Triṣṭubh is might and strength; verily thus he places might and strength in the sacrificer. He recites (a hymn ) to Vaiçvānara, for a cup for Vaiçvānara has been drawn; verily therewith he accompanies

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it. He recites (a verse ) to Rudra; Rudra is dread; verily thus he makes medicine; moveover his share is at the end; therefore in the end Çastra he recites it. He recites (a hymn ) to the Maruts; Rudra has them as his horde; verily thus he makes him prosper with his own horde. Then come the strophe and antistrophe of the Yajñāyajñīya ; these two he recites in the middle to frighten, for in the middle of the body is the womb placed to frighten. He recites (a hymn ) to Jātavedas; thereby is it called the Āgnimāruta (Çastra). Therefore should he recite it quickly, just as one escaping a forest fire. He recites (verses ) with the waters as deities; the waters are healing and medicine; verily thus at the end in the sacrifice are healing and medicine produced. Therefore should he recite them slowly, just as one spraying himself in the waters. He recites 'the Dragon of the Deep' ; the dragon of the deep is Agni; him with it he makes to glow; moreover, with it he accompanies the altars. He recites 'the wives of the gods' and 'Rākā' ; verily with these he accompanies the Pātnīvata cup; moreover, the wives have their portion at the end; therefore in the end Çastra he recites these verses.

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xvi. 8. He recites the Akṣarapaṅktis ; the Akṣarapaṅktis are cattle; verily (they serve) to obtain cattle; moreover, the Akṣarapaṅktis are expiration and inspiration; thereby then he places expiration and inspiration in himself; moreover (they serve) to secure the presence of Indra in the Çastra. He recites (verses) to the fathers and to Yama ; verily thus he accompanies the Nārāçaṅsa cups; moreover the fathers have their portion at the end; therefore he recites these (verses) in the end Çastra. He recites (the verses ) 'Sweet indeed is he'; verily with them he makes sweet the Soma for Indra; moreover, Indra is the world of the gods, Yama the world of the fathers; verily thus he arises from the world of the fathers to the world of the gods. To them the Adhvaryu responds with (a formula containing the word) '*mad*', for the third pressing is connected with 'be drunk'. He recites (a verse) to Viṣṇu and Varuṇa ; the sacrifice is

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connected with Viṣṇu and Varuṇa; whatever mistake or error there is in the sacrifice, that with this he remedies; verily this is medicine. He recites (a verse) to Viṣṇu and (a verse) to Agni; of the gods Agni and Viṣṇu are those whose portions are at the end; therefore these he recites in the end Çastra. He concludes with (a verse) to Indra, for he is Indra's; verily him Indra at the end establishes.

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xvi. 9. ‘What is the deity of the Soma?’ Madhuka asked Gauçra. He, after running over (the words) ‘Soma becometh pure’, replied ‘There may be different ones.’ ‘As with the Bahvṛcas, it should be connected with Indra’ was the rule of Paiṅgya. ‘It should be connected with Indra and Agni’ is Kauṣītaki's view. ‘By Agni it begins in that (it begins) with the Ājya; with Indra it ends (in) this concluding verse; therefore it should be connected with Indra and Agni.’ ‘This is the Agniṣṭoma; this is taken for every desire. He who offers with any other sacrifice without having sacrificed with this prepares for himself a pitfall, he comes to ruin’, he used to say. This Agniṣṭoma begins with the Ājya (Çastra) and ends with the Āgnimāruta. What has to be recited makes up three hundred and sixty Ṛc verses; three hundred and sixty are the days of the year; verily (it serves) to obtain the year. After reciting the litany he uses as offering verse, ‘O Agni, with the Maruts, resplendent, loud singing’, addressed to Agni and the Maruts, for this litany is addressed to Agni and the Maruts; in Jagatī metre, for the third pressing is connected with the Jagatī; containing (the words) ‘be drunk’, for the third pressing is connected with ‘be drunk’. He says the second *vaṣaṭ*, for the healing of the libations, for the support of the libations.

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The Sautrāmaṇī.

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[xvi. 10. Having sacrificed with Soma he should sacrifice with the Sautrāmaṇī who desires prosperity, offspring, and the Virāj. The Sautrāmaṇī is a sacrificial rite for Indra; the third victim is the body of the sacrifice, two victims the arms; therefore the arms are about the body; therefore the two should be at each side about the body; in that, after saying the second _vaṣaṭ_ over the cups of Surā and Soma, all; therefore having sacrificed with Soma let him perform the Sautrāmaṇī; he who knowing thus, having sacrificed with Soma, sacrifices with the Sautrāmaṇī, obtains prosperity, offspring, and the Virāj, and so he also who knows thus. The Virāj is prosperity and proper food; (verily it serves) to obtain the Virāj as prosperity and proper food. He goes to the final bath, as at the Soma sacrifice. Or he may if he will offer a milk mess to Mitra and Varuṇa.]

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The Ukthya Sacrifice.

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xvi. 11. The litanies of the Ukthya are addressed to Indra and Agni; all the gods are Indra and Agni; the third pressing is connected with the All-gods; verily (they serve) to delight all the gods. In (verses) to Agni they give the lead for the Maitrāvaruṇa, in (verses) to Indra in the other two cases; thereby these are addressed to Indra and Agni. They recite four hymns each; the litanies are cattle; cattle are fourfold; moreover,

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cattle are four-footed; verily (they serve) to obtain cattle. They make up twelve; the year has twelve months; verily (they serve) to obtain the year. The Çastras contain four calls; the litanies are cattle; cattle are fourfold; moreover cattle are four-footed; verily (they serve) to obtain cattle. The offering verses of the litanies are addressed to two deities; the sacrificer has two feet; (therefore they serve) for support. They make up four; the litanies are cattle; cattle are fourfold; moreover, cattle are four-footed; verily (they serve) to obtain cattle. That of the Maitrāvaruṇa is addressed to Indra and Varuṇa, for his litany is addressed to Indra and Varuṇa; that of the Brāhmaṇācchaṅsin to Indra and Bṛhaspati, for his litany is addressed to Indra and Bṛhaspati; that of the Achāvāka to Indra and Viṣṇu, for his litany is connected with Indra and Viṣṇu. The first and last contain (the words) 'be drunk', for the third pressing is connected with 'be drunk'. They make up three; these worlds are three; verily thus they obtain these worlds. They are Triṣṭubh verses; the Triṣṭubh is might and strength; verily thus they place might and strength in the sacrificer. They say the second vaṣaṭ, for the healing of the libations, for the support of the libations.

Linked texts (1)

Kauṣītakibrāhmaṇa — Kauṣītaki, Sanskrit