Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 29: ADHYĀYA XXIX

Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) 29

Language: English

ADHYĀYA XXIX

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_The Recitation of the Hotrakas at the Midday Pressing._

xxix. 1. When the gods at Sarvacaru performed the sacrifice, Arbuda Kādraveya came up to them at the midday (pressing) and said to them, 'One Hotṛ's office is not being performed for you, that of the Grāvastut; let me perform it for you, do ye invite me.' They said 'So be it'; they invited him; he saw these appropriate (verses) of the Grāvastut, namely, 'Let them call forth; let us call forth,' when they call forth, for they call forth indeed; then when (they say) 'mightily mightily' (the verse containing 'mightily' is used), 'They speak out mightily with the strong exhilarating (drink)'; 'Set free the thought of him that hath pressed' (is the verse) when they set free. They are fourteen; the fingers are ten, the pressing stones are four; they make up this (number). They are Jagatī verses; the stones are connected with the Jagatī. In that he concludes

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with a Triṣṭubh, thereby at the midday (pressing) is the Triṣṭubh secured. He praises, standing; the stones stand as it were. He praised wearing a turban, and with eyes tied up; therefore now also wearing a turban (the priest) praises the stones. Moreover they say ‘The eye came’; it was a serpent; thus did poison come to the priests; he used these (verses) connected with (Soma) the purifying, and repelling poison, in praise; in that he uses these (verses) connected with (Soma) the purifying and repelling poison, verily (it serves) for the healing of the sacrifice and the curing of the sacrificers.’

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xxix. 2. When the Pavamāna has been sung, they proceed with the pot of milk, for this is the time for it; moreover (it serves) to secure the sap of the pressing. Then they proceed with the sacrifice of five oblations; the explanation of this has been given. (Verses) by Vasiṣṭha he repeats for (the goblets) being filled at the midday (pressing); Vasiṣṭha it was who proclaimed the Soma to Indra at the midday. They contain (the words) ‘hither’ and ‘bay steeds’, with the symbols of the invitatory verses. They are Triṣṭubh verses to Indra, for the midday pressing is connected with Indra and the Triṣṭubh. Ten he recites; ten goblets do they fill here. Then the Hotrakas sacrifice together; the explanation of this has been given. Triṣṭubh verses to Indra they use as offering verses for the Prasthitas at the midday (pressing), for the midday pressing is connected with Indra and the Triṣṭubh. They say the second _vaṣaṭ_, for the healing of the libations, for the support of the libations. Then comes the sacrificial food, then the goblet of the Hotṛ; the explanation of this has been given; when the Dakṣiṇā offerings have been made, the sacrificial fees are taken; the explanation of these has been given. He recites (a verse) by Viçvāmitra as the invitatory verse for the cup for the Maruts; the explanation of this has been given.

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xxix. 3. The Pṛṣṭha for the Maitrāvaruṇa is the Vāmadevya; the Vāmadevya is healing and medicine; verily thus are healing and medicine produced in the sacrifice. That of the Brāhmaṇācchaṅsin is the Naudhasa; that has a finale; the finale is a support; verily (it serves) for support. That of the Achāvāka is the Kāleya; that they perform as the Aiḍa on Bṛhatī verses; the sacrificial food is cattle; the Bṛhatī is cattle; cattle are connected with the Bṛhatī; verily (it serves) to obtain cattle. They recite

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the Pragāthas of the Sāman; thus they depart not from the Hotṛ's rule. The beginnings of the litanies of the Maitrāvaruṇa and Achāvāka are of five verses, the conclusions are of eleven verses; verily thus they make the two ends alike. The Maitrāvaruṇa recites (verses) by Viçvāmitra and Vāmadeva, for his conclusion is by Vāmadeva. The Brāhmaṇācchaṅsin recites (verses) by Viçvāmitra and Vasiṣṭha, for his conclusion is by Vasiṣṭha. The Achāvāka recites (verses) by Bharadvāja and Viçvāmitra, for his conclusion is by Viçvāmitra. They recite (verses) by four Ṛṣis; up to four (degrees) are pairing, union, propagation; (they serve) for generation. The beginnings of the litanies of the Maitrāvaruṇa and Brāhmaṇācchaṅsin are by Viçvāmitra, and so is the conclusion of the Achāvāka; Viçvāmitra is speech; verily thus with speech on all sides they extend the sacrifice. This is the explanation of the introductory and concluding rites and of the one day form.

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xxix. 4. Day by day the Pṛṣṭha for the Maitrāvaruṇa is the Vāmadevya; the Vāmadevya is healing and medicine; verily thus are healing and medicine day by day produced in the sacrifice. Then day by day they recite these Pragāthas containing (the word) 'who'; Prajāpati is Who; verily thus day by day they continue finding support in Prajāpati. Moreover they continue employing the varied hymns, the Ahīnas (by name), unappeased; verily they continue to appease them day by day with the Pragāthas containing (the word) 'who'. Then these regular Triṣṭubh verses are recited day by day as the strophes of the litanies; the Triṣṭubh is might and strength; verily thus day by day they continue finding support in might and strength. '(Drive) all our enemies away, O Indra,' the Maitrāvaruṇa (recites) this verse by Sukīrti, containing (the word) 'drive away', for the driving away of the evil. By the same Ṛṣis as are the two hymns are the two beginnings of the litanies of the other two. 'Those yoked with prayer I yoke with prayer' and 'Lead us to a wide space, wise one' are the beginnings of the litanies, containing (the words) 'prayer' and 'wide'; verily thus day by day they continue finding support in the prayer and in the wide goer.

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xxix. 5. Then the Çilpas are recited in the middle three days, for the

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middle (set of) three days contains the Çilpas. Virāj verses and verses by Vimada (are used) on the first day, for the fourth day is connected with the Virāj. Paṅkti and great Paṅkti verses (are used) on the fifth day, for the fifth day is connected with the Paṅkti. Atichandas verses (are used) on the sixth day, for the sixth day is connected with the Atichandas. Moreover that which is performed without the Bṛhatī is not a Pṛṣṭha; the Pṛṣṭhas here fall away from the Bṛhatī; verily thus day by day they continue finding support in the Çilpas. Moreover the middle (set of) three days is the atmosphere; the atmosphere is without base or support; verily thus day by day they continue finding support in the Çilpas. They are triplets; the Çilpa is threefold, dancing, music, and singing. Verily thus day by day they continue finding support in them. 'Praise nought else' and 'Let us not fear, let us not be troubled' is the Pṛṣṭha for the Maitrāvaruṇa on the tenth day by Medhātithi, for his Pṛṣṭha is not performed on Bṛhatī verses before the tenth day; prosperity is solitary; the Bṛhatī is prosperity; verily thus at the end he finds support in prosperity. Having recited (verses) of two Padas, they recite (the hymn) of the one day (rite); the one day (rite) is a support; the tenth day is a support; (the verses) of two Padas are the metre in which support can be found; verily (they serve) for support.

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xxix. 6. The Naudhasa is (the Pṛṣṭha) for the Brāhmaṇācchaṅsin; the explanation of this has been given. In Gāyatrī verses they give the lead for the Brāhmaṇācchaṅsin on the sixth day with the symbol of the Raivata, of the day, to secure the form of the Ahīnas, for the continuity of the Ahīnas, (thinking) 'Undiminished (ahīnān) we secure all desires,' for here is nothing taken away. 'Prayers they have offered up through seeking glory' is the conclusion day by day; the 'Prayers up' hymn is the seasons; verily thus day by day they continue finding support in the seasons. They are six (verses); the seasons are six; verily thus day by day they continue finding support in the seasons.

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xxix. 7. The Kāleya is (the Pṛṣṭha) for the Achāvāka; the explanation of this has been given. In (verses) of six Padas they give the lead to the Achāvāka on the sixth day, with the symbol of the sixth day. 'Having with thought, like a carpenter, a hymn' is the conclusion day by day; the

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'carpenter like' hymn is Prajāpati; verily thus they continue day by day finding support in Prajāpati. That (hymn) has no (deity) mentioned; Prajāpati is he (whose name is) not mentioned; verily thus they continue day by day finding support in Prajāpati. There is one (verse) alone with (the deity) expressed; Prajāpati is one alone; verily thus they continue day by day finding support in Prajāpati. Of them the following are unchanged, the Maitrāvaruṇa's Pṛṣṭha, and the conclusions of the other two; verily thus they continue day by day finding support in them.

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xxix. 8. It is of ten verses ; these breaths are ten; verily thus he places these breaths in the sacrifice and in the sacrificers; the midday (performances) of the Hotrakas consist of two hymns, to counterpoise the Hotṛ's two litanies. Moreover, the Hotṛ is the year, the Hotrakas the seasons; in that the seasons being united in couples are called summer, the rains, and winter, therefore the midday (performances) of the Hotrakas consist of two hymns. Moreover, the Hotṛ is the body, the Hotrakas the limbs; in that the limbs are twofold, therefore the midday (performances) of the Hotrakas consist of two hymns. Having recited at the morning pressings the over recitation of the Stomas, they recite the Ahīna hymns at the midday (pressings) on the Caturviñça, Abhijit, Viṣuvant, Viçvajit and Mahāvrata days, for these days are not deficient. Having recited the Ahīna hymns (on these days) those of the one day (rite) they recite. These days are turned away and not returning; in that having recited the Ahīna hymns, they recite those of the one day (rite), and the one day (rite) is a support, verily (they serve) for support. Five hymns each time the Maitrāvaruṇa recites in all the Chandomas ; the Chandomas are cattle; cattle are fivefold; verily (they serve) to obtain cattle. Four each the Brāhmaṇācchaṅsin and the Achāvāka; the Chandomas are cattle; cattle are fourfold and also four-footed; verily (they serve) to obtain cattle. The Çastras have five calls; the litanies are cattle; cattle are fivefold; verily (they serve) to win cattle. The offering verses of the litanies are from the one day (rite); the one day (rite) is a support; verily (they serve) for support. They say the second _vaṣaṭ_, for the healing of the libations, for the support of the libations.

Linked texts (1)

Kauṣītakibrāhmaṇa — Kauṣītaki, Sanskrit