Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 23: ADHYĀYA XXIII

Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) 23

Language: English

ADHYĀYA XXIII

xxiii. 1. The fifth day is cattle; the basis by Tanva is the Paṅkti, the Paṅkti is cattle, (they say). It has the following symbols in its verses: (the word) ‘bull’, (the word) ‘cow’, (the word) ‘milk’, (the word) ‘ghee’, (the words) ‘be drunk’, (the word) ‘wealth’, (the word) ‘strong’, having an addition. ‘This guest of yours, waking at dawn’, is the Ājya, containing (the word) ‘wealth’ in ‘wealths’ in ‘Wealths, O son of strength, among mortals’; containing (the word) ‘wealth’ is a symbol of this (day); it has an addition; this is a symbol of the Paṅkti; it is in Jagatī, for this set of three days has the morning pressing in Jagatī. So in the transposed form. Having taken out this, ‘Him I deem Agni who is bright’ is used in the conjunct form. It is in Paṅkti; the fifth day is the Paṅkti; these are the fifth day. ‘To whom the cows go home’ (it contains); containing (the word) ‘cow’ is a symbol of this (day). The Praüga is in Bṛhatī; the fifth day is cattle; cattle are connected with the Bṛhatī; verily (it serves) to obtain cattle. The strophe of the Marutvatīya has (the word) ‘of the five peoples’ in ‘When with the folk of the five peoples’; this is a symbol of the fifth day. ‘Thus in the Soma, in the drink’ is in Paṅkti and contains (the words) ‘be drunk’; the explanation of this has been given. ‘Thou art the helper of him who poureth offering, with the strew spread’

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are verses of six Padas; the year has six seasons; verily (they serve) to obtain the year. ‘They are to be recited as Gāyatrī verses’, Kauṣītaki used to say; the reciting as Gāyatrī makes full completion; in that with each set of eight syllables he says the Praṇava, that is the Gāyatrī form. ‘Indra with the Maruts, the bull, for joy’ is in normal Triṣṭubh and supports the pressing. The explanation of this has been given. It contains (the word) ‘bull’ in ‘The bull, for joy’; this is a symbol of this day. ‘He by whom this’ is the Marutvatīya; it is in Gāyatrī, for this set of three days has the Gāyatrī at the midday pressing.

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xxiii. 2. The Mahānāmnīs are the Pṛṣṭha; by the Mahānāmnīs Indra slew Vṛtra; him having slain Vṛtra the gods met as he went; before they had retreated away from him and stood in terror. Him Prajāpati asked, ‘Hast thou been able to slay?’ ‘Yes, yes’ he replied, without mention (of his name), for Prajāpati is he whose (name) is not mentioned; this is a symbol of Prajāpati. Him Agni asked, ‘Hast thou been able to slay?’ ‘Yes, O Agni’ he replied. Him his own greatness asked, ‘Hast thou been able to slay?’ Before it had retreated from him and stood in terror. ‘Yes, O Indra’ he replied. Him Pūṣan asked, ‘Hast thou been able to slay?’ ‘Yes, O Pūṣan’ he replied. Him the All-gods asked, ‘Hast thou been able to slay?’ ‘Yes, O All-gods’ he replied. These five Padas are recited as ‘mortar’; it is the boundary of the Ṛc; they are the strong ones; by them Indra had strength to slay Vṛtra; in that by them he had strength to slay Vṛtra, therefore are they the strong ones, for they are strengths. ‘To him athirst’, ‘Who is most wealthy, O wealthy one’ and ‘Him for you who injureth not’ are three sets of three verses; he makes as tenth the Bṛhatī ‘To him, to him of the drink.’ ‘Yea, thou art the powerful’ is, however, the rule, having the same utterance as the ‘mortar’ (verses); so it becomes equal with or even superior to the strophe. ‘Whether, O Indra, among the tribes of Nahuṣ’ is the Pragātha of the Sāman; ‘Or of the five folks’ contains (the word) ‘five’; this is a symbol of the fifth day. It contains (the words) ‘be drunk’ in ‘Indra hath waxed to be drunk’; it is in Paṅkti; the explanation of this has been given. ‘Thou hast furthered our prayer in the overcoming of Vṛtra’ are verses of six Padas; the explanation of them has been given. ‘Thou hast become the

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only wealth-lord of wealth' is in normal Triṣṭubh and supports the pressing; the explanation of this has been given. In 'wealth-lord of wealth' it contains (the word) 'wealth'; containing (the word) 'wealth' is a symbol of this (day); it contains an addition; this is a symbol of the Paṅkti. 'Him Indra we strengthen' is the Niṣkevalya containing (the word) 'bull' in 'May he become a strong bull'; this is a symbol of this day. It is in Gāyatrī, for this set of three days has the Gāyatrī at the midday pressing.

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xxiii. 3. 'That desirable of Savitṛ' is the antistrophe by Viçvāmitra, to secure variety of the Pṛṣṭhyas. 'Strengthening by their thought' contains (the word) 'strength'; this is a symbol of this day. 'Up the god Savitṛ of the home' is (the hymn) to Savitṛ, containing (the word) 'cattle' in 'prosperity' in 'Prosperity to-day, O Savitṛ, prosperity also to-morrow'; containing (the word) 'cattle' is a symbol of this (day). 'The great ones, sky and earth, here the eldest' is (the hymn) to sky and earth, containing (the word) 'cattle' in 'steer' in 'Rousing the steer, in far-reaching courses'; containing (the word) 'cattle' is a symbol of this day. 'To us Ṛbhu, Vibhvan, Vāja, Indra' is (the hymn) to the Ṛbhus, containing (the word) 'cattle' in 'possessing cows' in 'Who that which possesseth cows, strength, of good heroes'; containing (the word) 'cattle' is a symbol of this (day). 'Who now, O Mitra and Varuṇa, pious one' is (the hymn) for the All-gods, containing (the word) 'cattle' in 'for bestowing of cattle' in 'To the pious strength as it were for the bestowing of cattle'; containing (the word) 'cattle' is a symbol of this (day). It contains an addition; this is a symbol of the Paṅkti. 'The swelling oblation, unaging, in the finder of light' is (the hymn) to Vaiçvānara; 'swelling' is a symbol of the fifth day. 'Even to the wise let it be a wondrous thing' is (the hymn) to the Maruts, containing (the word) 'cattle' in 'cow' in 'That owneth the common name of cow'; containing (the word) 'cattle' is a symbol of this (day). 'Agni is the Hotṛ, the householder, the king' is (the hymn) to Jātavedas, containing (the word) 'strength' in 'Help us, O bountiful one, in the winning of strength'; this is a symbol of this day. It contains an addition; this is a symbol of the Paṅkti. So in the transposed form. In the conjunct form, 'The head of the sky, the messenger of the earth' is (the hymn) to

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Vaiçvānara; in ‘The navel of the sacrifices, the seat of wealth’ it contains (the word) ‘wealth’; containing (the word) ‘wealth’ is a symbol of the (day). ‘Hither the Rudras with Indra in unison’ is (the hymn) to the Maruts, containing (the word) ‘cattle’ in ‘having cars and having heroes’ in ‘Having cows, having horses, having cars, and of good heroes’; containing (the word) ‘cattle’ is a symbol of this day. ‘This guest of yours waking at dawn’ is (the hymn) to Jātavedas; the explanation of this has been given. Cattle with the fifth day they obtain, the Paṅkti metre, the Triṇava Stoma, the Çākvara Sāman, the zenith quarter, the winter of seasons, the Maruts the gods, Rudra, born of the gods, the overlord.

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xxiii. 4. The fifth day is cattle; the sixth day is man; Prajāpati is man, being before all this (universe). Prajāpati is beyond the normal metres; this is a symbol of Prajāpati. An Asura woman approached Indra making *muṣkas* at every joint; Indra, desirous of subduing her, at every joint made *çepas*; Indra indeed is Parucchepa (‘having in joints *çepas*’); all does Indra seek to conquer. With her he had union; with him was she angry with the cunning of the Asuras; he saw these (verses) with repeated Padas; with them from every limb, from every joint, from all evil was he set free. In that the Parucchepa (text) is recited, in the middle and in the recitations of the Hotrakas, the sacrificers are set free from every limb, from every joint, from all evil. Placing first the normal offering verses, they use the (verses) of Parucchepa as offering verses; in that on this day they do not say *vaṣaṭ* with them, thereby are they left out; in that they do not omit them, (it is because they think) ‘Let us not omit the unfailing part of the sacrifice, what is dear to the gods.’ Having performed first the normal seasonal offering (verses), they use (verses) of Gṛtsamada as offering verses; in that on this day they do not say *vaṣaṭ* with them, thereby are they left out; in that they do not omit them, (it is because they think) ‘Let us not omit the unfailing part of the sacrifice, what is dear to the gods.’ Thereby they become above the normal metre; thus with (verses) of seven Padas they perform the *vaṣaṭ* call. Now as to this Kauṣītaki used to say, ‘The metres with the

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Virāj as the eighth guard him who yonder gives heat. That concord they disturb who use (verses) over the normal metre as offering verses.

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xxiii. 5. Therefore assuredly they should use (the verses) of the one-day rite as offering verses, to prevent disturbance of the path that leads to the gods.’ As to this Aṇīcin Mauna asked the Jābāla householders, having glided up to them when they were performing a sacrificial session, ‘Have ye departed from the day, are ye Parucchepas?’ Then were they silent; then from the north half of the Sadas Citra Gauçrāyaṇi, or Gauçra, made reply, ‘We have not indeed left the day; we are not Parucchepas; in our litany the Parucchepa has already been added in the day (rite); with (the verses) for the one-day (rite) have we sacrificed; therefore we have not departed from the day.’ One after another should they say the offering verses; the sixth day is an abode of the gods; if on that day the Hotṛ alone should say *vaṣaṭ*, the Hotṛ would commingle the abode of the gods of the Adhvaryu and the householder. A race they run for the world of heaven by the sixth day; he who completes it without drawing in breath wins the world of heaven; but, if he should draw in breath, let him ever and again pushing forward try (to complete it).

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xxiii. 6. ‘He is born in the ordinance of Manu’ is the Ājya, with no deity mentioned by name in ‘he’; Prajāpati is he (whose name is) not mentioned; this is a symbol of Prajāpati. They are beyond the normal metres, having seven Padas, and have repeated Padas; in that it is this day, they are thus. He should not draw in breath between the Pada and the repeated Pada; the Pada is the body, the repeated Pada the breaths; if one should say of him who breathes in at this point, ‘He has separated the body from the breath; he will not live’, so would it be. Therefore he should not draw in breath between the Pada and the repeated Pada. The Praüga is in a metre beyond the normal; the sixth day is connected with a metre beyond the normal; verily thus he makes it successful with its own metre. ‘He first of the great’ is the strophe of the Marutvatīya; in ‘he’ no deity is mentioned by name; Prajāpati is he (whose name is) not mentioned; this is a symbol of Prajāpati. ‘The chariot which thou, O Indra, for the

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winning of the offering' is by Parucchepa; the explanation of this has been given. In 'He who with heroes winneth the light' there is a reference to the Maruts in 'with heroes'. 'He who strong with the strong in one dwelling' is in normal Triṣṭubh and supports the pressing; the explanation of this has been given. There is repetition in 'Strong with the strong'; the sixth day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? 'O Indra, generous, with the Maruts' is the Marutvatīya; it is in Gāyatrī, for this set of three days has the Gāyatrī at the midday pressing.

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xxiii. 7. 'Rich be ours in joint carouse', and 'Rich the praiser of the rich', thus the Vāravantīya is imposed on the foundation of the Raivata. The Sāman is addressed to Agni, with verses to Indra; it makes a pairing, a symbol of generation. 'Praise naught else' is the Pragātha of the Sāman; in 'O friends' in 'O friends, come not to harm' it is the symbol of all; the sixth day is the symbol of all; therefore in 'O friends' he refers to all. 'O Indra, come to us from afar' is by Parucchepa; the explanation of this has been given. (It contains) 'from afar'; from afar is the end; the sixth day is the end; he places the end in the end. 'The greatnesses of this great one' is the normal Triṣṭubh support of the pressing; the explanation of this has been given. There is repetition in 'The greatnesses of this great one'; the sixth day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? 'With the bay steeds to our pressed (drink)' is the Niṣkevalya. There is repetition in 'Come, O lord of the draughts, to us with the bay steeds'; the sixth day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? It is in Gāyatrī, for this set of three days has the Gāyatrī at the midday pressing.

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xxiii. 8. 'To the god Savitṛ in the bowls, the sage', with this (verse) in a metre beyond the normal he begins the Vaiçvadeva; the sixth day is connected with a metre beyond the normal; the metre beyond the normal thus attains the third pressing. Moreover the sixth day is connected with Prajāpati; Prajāpati is beyond the normal metre; this is a symbol of Prajāpati. The antistrophe contains (the word) 'towards'; the explanation of this has been given. 'Up this god Savitṛ for instigation' is (the hymn)

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to Savitṛ; there is repetition in ‘Savitṛ for instigation’; the sixth day is the end; having gone to the end, he repeats as it were; for hence whitherward should he go? ‘Which is the first, which the latter of these two?’ is (the hymn) to sky and earth; there is repetition in ‘first’ and ‘latter’; the sixth day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? ‘Why hath the best, why hath the youngest come to us?’ is (the hymn) to the Ṛbhus; there is repetition in ‘best’ and ‘youngest’; the sixth day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? ‘This dread thing be of glad speech’ is (the hymn) to the All-gods, containing (the word) ‘stand’ in ‘When making his parents, standing firm on liberality’; this is a symbol of the end; the sixth day is the end; having gone to the end, he stands still as it were, for hence whitherward should he go? Having left over the last two (verses), he throws in (the hymn) to Narāśaṅsa, ‘Those who through the sacrifice are adorned with the fee.’ The hymn is the body, (the hymn) to Narāśaṅsa is offspring and cattle; verily thus in the middle in the body he places both sets, offspring and cattle. ‘The dark day and the bright day’ is (the hymn) to Vaiçvānara; there is repetition in ‘and the bright day’; the sixth day is the end; having gone to the end, he repeats as it were, for hence whitherward should he go? ‘Forward the Maruts, devoted, with gleaming lances’ is (the hymn) to the Maruts; in that it has the same endings it is a symbol of the end. ‘This praise to Jātavedas who doth deserve it’ is (the hymn) to Jātavedas; in that it has the same endings it is a symbol of the end. ‘Let us not be harmed; let us not be harmed’ at the end is a symbol of freedom from harm. The waters with the sixth day they obtain, the Atichandas metre, the Trayastriṅça Stoma, the Raivata Sāman, the zenith quarter, the cool of the seasons, the All-gods, Prajāpati, born of the gods, the overlord.

Linked texts (1)

Kauṣītakibrāhmaṇa — Kauṣītaki, Sanskrit