Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 10
English (machine translation) 10
- Language
- English
Contents
- 10.1 — 22 parts
- 10.2 — 24 parts
- 10.3 — 23 parts
- 10.4 — 18 parts
- 10.5 — 18 parts
- 10.6 — 21 parts
- 10.7 — 32 parts
- 10.8 — 31 parts
- 10.9 — 28 parts
- 10.10 — 19 parts
10.1.1
This sacrificial post is indeed a thunderbolt.
10.1.2
As to why they erect the sacrificial post on the preparation day,
10.1.3
with that thunderbolt they strike away the evil of the sacrificer.
10.1.4
It should not be bent backwards, as it were.
10.1.5
That is the form of a hungry person,
10.1.6
bent inwards, as it were, with the belly.
10.1.7
Rather, it should be turned toward the Āhavanīya fire.
10.1.8
That is the form of one who is well-fed.
10.1.9
Whoever makes a sacrificial post of such a form, his wives do not hunger.
10.1.10
One who desires spiritual splendor should make it of palāśa wood.
10.1.11
One who desires food-eating [should make it] of bilva wood.
10.1.12
One who desires heaven [should make it] of khadira wood.
10.1.13
It should be three cubits [long], in the form of the worlds.
10.1.14
[It should be] four cubits, in the form of cattle.
10.1.15
[It should be] five cubits, in the form of the Paṅkti.
10.1.16
[It should be] six cubits, in the form of the seasons.
10.1.17
[It should be] seven cubits, in the form of the meters.
10.1.18
[It should be] eight cubits, in the form of the Gāyatrī.
10.1.19
[It should be] nine cubits, in the form of the Bṛhatī.
10.1.20
[It should be] ten cubits, in the form of the Virāj.
10.1.21
[It should be] eleven cubits, in the form of the Triṣṭubh.
10.1.22
[It should be] twelve cubits, in the form of the Jagatī.
10.2.1
These are the measures and concordances of the sacrificial post.
10.2.2
Having attained one concordance among them, he should make the sacrificial post.
10.2.3
As to this they also say: he should not measure the sacrificial post;
10.2.4
it should just be unmeasured.
10.2.5
By the measured, one wins the measured;
10.2.6
by the unmeasured, the unmeasured,
10.2.7
for the obtaining of the unmeasured.
10.2.8
Wherever in his mind he deems the limit, that he should make.
10.2.9
"That applies to both the sacrificial post and the altar," so he used to say.
10.2.10
The mind is indeed Prajāpati;
10.2.11
and Prajāpati is the sacrifice.
10.2.12
Then the sacrifice itself enjoys the sacrifice,
10.2.13
when mind [enjoys] mind.
10.2.14
The post of the Vājapeya alone is fixed at seventeen cubits;
10.2.15
it is fashioned with eight corners,
10.2.16
for the attainment of all desires.
10.2.17
Then they wash it clean.
10.2.18
Just where it has been, as it were, wounded or chopped by the axe,
10.2.19
there he makes it swell, there he heals it.
10.2.20
Then they anoint it.
10.2.21
Those waters which are the puruṣa,
10.2.22
those he thereby bestows upon it.
10.2.23
The sacrificer himself should make it well anointed;
10.2.24
thus indeed the sacrificer becomes, as it were, unchafed.
10.3.1
He recites for it while being anointed the suitable [verse] containing 'anointed': 'They anoint thee at the sacrifice, desiring the gods.'
10.3.2
For it while being erected he recites [verses] containing 'erect' and containing 'up': 'Erect thyself, O lord of the forest', 'Leaning in the east of the kindled fire', 'Born, he is born in the fairness of days', 'Stand up erect for our aid', 'Erect, protect us from distress with thy banner.'
10.3.3
With [the verse] containing 'girded', 'Youthful, well-clad, girded, he has arrived', he concludes.
10.3.4
He recites suitable [verses].
10.3.5
What is suitable in the sacrifice is prosperous, for the prosperity of the sacrifice.
10.3.6
Indeed, he recites seven [verses];
10.3.7
seven indeed are the meters.
10.3.8
for the attainment of all the metres.
10.3.9
By reciting the first thrice and the last thrice, eleven are obtained;
10.3.10
of eleven syllables is the Triṣṭubh;
10.3.11
cattle belong to the Triṣṭubh, [so it is] for the attainment of cattle.
10.3.12
This is so in the case of one post and one animal.
10.3.13
Now, if they should seize an eleven-animal set at a single sacrificial post,
10.3.14
for animal after animal the adhvaryu gives the ritual call;
10.3.15
for animal after animal 'Youthful, well-clad, girded, he has arrived' is the concluding verse, for [the post] while being girded.
10.3.16
This is so in the case of one post.
10.3.17
Now, how is it in the case of an eleven-set of posts?
10.3.18
He should recite these same seven [verses] for the seventeen;
10.3.19
and then the last post they erect,
10.3.20
in that [case] he should add what remains of the hymn;
10.3.21
that [comes] after the pragātha.
10.3.22
'Like horns of horned [beasts] they appeared together' refers to all [the posts].
10.3.23
'Youthful, well-clad, girded, he has arrived' is the concluding verse, for [the post] while being girded.
10.4.1
Regarding it, they say: 'He should throw it after [into the fire];
10.4.2
for the sacrificer indeed is that post;
10.4.3
the Āhavanīya fire is the heavenly world;
10.4.4
thereby he causes him to go to the heavenly world;
10.4.5
that leads to heaven.'
10.4.6
Concerning that, however, they say: 'It should rather remain standing;
10.4.7
for from that place where the chip stands, the Asuras and Rakṣases would be capable of breaking in [if it were removed].
10.4.8
Therefore, as a raised thunderbolt, it should indeed remain standing on the sacrificial site, smiting and warding off the Asuras and Rakṣases, guarding both the sacrifice and the sacrificer.'
10.4.9
Now, one [tree] is fit for a post, one for running/materials, one for a pit.
10.4.10
That which has downward-turned bark is of the pit;
10.4.11
he should not turn his desire toward it.
10.4.12
Then that which has upward-turned bark is for running/materials; it belongs to men;
10.4.13
he may make [it into a post] at will.
10.4.14
now, in the case of one whose bark strips turn counter-clockwise, following the course of the sun;
10.4.15
is fit for a post; it leads to heaven; his rival is set aside.
10.4.16
or which is wrapped with Palāśa twigs from the root up;
10.4.17
that is unclothed, that brings cattle;
10.4.18
one desirous of cattle should make it [into the post].
10.5.1
He who is consecrated indeed enters the mouth of Agni and Soma.
10.5.2
as to why he seizes the animal for Agni and Soma on the day of preparation:
10.5.3
this is his ransom of himself; having ransomed himself by it, having become free of debt, he then sacrifices.
10.5.4
Therefore, he should not eat of it;
10.5.5
for it is man in effigy.
10.5.6
Concerning that, however, they say: 'The oblation is indeed the oblation, the ransom of oneself.'
10.5.7
let him not eat of that oblation at that time;
10.5.8
thinking, 'It is the ransom of oneself,' one should not eat.
10.5.9
Therefore, however, it should be eaten according to desire.
10.5.10
Day and night, indeed, are Agni and Soma.
10.5.11
That they proceed with the omentum by day,
10.5.12
thereby the day, which is sacred to Agni, is satisfied;
10.5.13
it is completed along with the night;
10.5.14
thereby the night, which is sacred to Soma, is satisfied.
10.5.15
That is the escape from day and night.
10.5.16
Beyond day and night he is released through the sacrifice;
10.5.17
the two do not overtake him,
10.5.18
who, knowing thus, seizes this animal.
10.6.1
Regarding it, they say: 'It should be of two colours, white and black, according to the form of day and night.'
10.6.2
Or white and red, according to the form of Agni and Soma.
10.6.3
It has eleven fore-offerings, eleven after-offerings, eleven supplementary offerings.
10.6.4
They are thirty-three.
10.6.5
All the gods are indeed thirty-three,
10.6.6
verily for the gratification of all the gods.
10.6.7
The fore-offerings are the out-breathings, the after-offerings the in-breathings.
10.6.8
Therefore they are equal,
10.6.9
for these out-breathings and in-breathings are equal.
10.6.10
On this they say: 'Why does he sacrifice with a verse at the fore-offerings, [but] with opening phrases at the after-offerings?'
10.6.11
The fore-offerings are the emission of semen;
10.6.12
the after-offerings are the placement of semen.
10.6.13
Therefore he sacrifices with a verse at the fore-offerings, [and] with opening phrases at the after-offerings.
10.6.14
Now, as to his reciting the last verse in full,
10.6.15
he thereby places the sacrificer in the heavenly world.
10.6.16
He gladdens with the Āprī verses.
10.6.17
Whoever sacrifices gathers the sacrifice with his whole self, with his whole mind;
10.6.18
his self becomes, as it were, emptied.
10.6.19
He gladdens it with these Āprī verses.
10.6.20
Because he gladdens [āprīṇāti],
10.6.21
therefore are they called Āprī verses.
10.7.1
He carries fire around the animal for the destruction of the demons;
10.7.2
Agni is indeed the destroyer of the demons.
10.7.3
Three times, sunwise, he carries fire around it;
10.7.4
that is just as if he were to make three fire-strongholds.
10.7.5
Therefore he should say to the Āgnīdhra: 'Go round again,'
10.7.6
[for the sacrificer] whom he wishes not to fall away.
10.7.7
'Divine slaughterers and human! Begin, bring near; praying for the victim, the two sacrificial gates, for the two lords of the sacrifice!'
10.7.8
Here indeed some say:
10.7.9
'The sacrificer is the lord of the sacrifice.'
10.7.10
'Who is the mortal?' he should say.
10.7.11
'The deity alone is the lord of the sacrifice.'
10.7.12
'Twenty-six are its ribs.'
10.7.13
For the ribs are indeed the ribs.
10.7.14
'Keeping the blood away from both sides.'
10.7.15
For demons are share-holders of the blood.
10.7.16
[He does so] lest he should mix the divine share with the share of the demons.
10.7.17
This Adhrigu-formula is indeed an instruction:
10.7.18
'Do not cut through the limbs!'
10.7.19
For what is unblemished is the oblation of the gods.
10.7.20
For they do not eat a spoiled oblation.
10.7.21
"Nine times, O Adhrigu, downwards," [he says].
10.7.22
Nine indeed are these vital breaths.
10.7.23
He thereby places the vital breaths in the sacrificer,
10.7.24
for a full lifespan in this world,
10.7.25
for immortality in that [world].
10.7.26
He concludes three times, for non-omission.
10.7.27
Once at first he speaks [it].
10.7.28
For once only, as it were, are the fathers.
10.7.29
Having the fathers as its deity, as it were, is the victim while being slaughtered.
10.7.30
Now, as to why he speaks [it] three times subsequently:
10.7.31
threefold indeed are the deities.
10.7.32
Thereby he makes it have the gods as deity, not exhausted.
10.8.1
Having concluded, he mutters in a whisper: "Both Apāpa and […]."
10.8.2
Apāpa indeed is the slaughterer of the gods.
10.8.3
To him indeed he thereby delivers it.
10.8.4
For he knows the gods.
10.8.5
Then he recites the drops-verses.
10.8.6
With these he makes the drops sweet for Agni.
10.8.7
These indeed are their invitatory verses, these the offering verses.
10.8.8
Therefore they are appropriate.
10.8.9
Having performed [the offerings] with the svāhā-calls, they perform [the offering] with the omentum.
10.8.10
Thereby they make the fore-offerings share in the animal.
10.8.11
One should not emit speech between the svāhā-calls and the omentum.
10.8.12
The vital breaths indeed are the svāhā-calls;
10.8.13
the body is the omentum.
10.8.14
[He does so] lest he place anything between the vital breaths and the body.
10.8.15
Now, as to why the invitatory verses of the animal for Agni and Soma are in Anuṣṭubh:
10.8.16
Gāyatrī indeed is that which is Anuṣṭubh;
10.8.17
Gāyatrī is the metre of Agni.
10.8.18
Now, as to why the offering verses are in Triṣṭubh:
10.8.19
this metre of nobility is the Triṣṭubh;
10.8.20
nobility is Soma.
10.8.21
Thus he propitiates the two deities according to their metres.
10.8.22
Now indeed, when the animal is being slaughtered, the sacrificial cake is apportioned after [it].
10.8.25
Now, wherever a sacrificial cake is apportioned,
10.8.26
there the cake-Sviṣṭakṛt is unalterable.
10.8.27
Agni indeed is Sviṣṭakṛt.
10.8.28
Therefore it is unalterable.
10.8.26_2
The cake-Sviṣṭakṛt is unalterable [with] a verse of Viśvāmitra.
10.8.29
Having recited an invitatory verse by Viśvāmitra, he offers with a verse by Viśvāmitra.
10.8.30
The sacrificial cake is indeed the extension of the sacrifice.
10.8.31
Viśvāmitra indeed is speech.
10.8.32
By speech the sacrifice is extended.
10.9.1
Then he recites the Manotā hymn.
10.9.2
All the deities indeed assemble around the animal when it is being slaughtered, [thinking,] "He will take my name! He will take my name!"
10.9.3
The minds of all of them are woven into the animal.
10.9.4
Them he pleases here.
10.9.5
Thus indeed their coming together becomes not in vain.
10.9.6
Regarding this they say: "Since animals are slaughtered for various deities, why then does he recite [a hymn] addressed to Agni alone?"
10.9.7
Three indeed are the Manotās of the gods.
10.9.8
Agni indeed is the Manotā of the gods;
10.9.9
for in him their minds are woven.
10.9.10
Moreover, speech indeed is the Manotā of the gods;
10.9.11
for in it their minds are woven.
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Translations (1)
- Rigveda Brahmanas: The Aitareya and Kauṣītaki Brāhmaṇas of the Rigveda (HOS 25) — Arthur Berriedale Keith 1920, English
Linked texts (1)
- Kauṣītakibrāhmaṇa — Kauṣītaki, Sanskrit