Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 17
English (machine translation) 17
- Language
- English
Contents
- 17.1 — 29 parts
- 17.2 — 30 parts
- 17.3 — 31 parts
- 17.4 — 23 parts
- 17.5 — 21 parts
- 17.6 — 31 parts
- 17.7 — 24 parts
17.1.1
This thunderbolt made of the Anuṣṭubh is the Ṣoḍaśin.
17.1.2
As to why they undertake the Ṣoḍaśin:
17.1.3
by that thunderbolt made of the Anuṣṭubh they strike away the evil of the sacrificer.
17.1.4
It is accompanied by bay steeds (harivān).
17.1.5
The breath is the bay steed (hariḥ);
17.1.6
for it carries (harati).
17.1.7
Therefore it is accompanied by bay steeds.
17.1.8
That Ṣoḍaśin, indeed, is he who shines yonder.
17.1.9
Thus he propitiates him.
17.1.10
Moreover, this is the sixteenth chant, the sixteenth recitation;
17.1.11
therefore it is called the Ṣoḍaśin.
17.1.12
As to why they undertake the Ṣoḍaśin:
17.1.13
all this [universe] consists of sixteen parts;
17.1.14
[it is] for the attainment of this all.
17.1.15
Now, Indra is indeed the Ṣoḍaśin.
17.1.16
Therefore it contains [the word] "harivat" (accompanied by bay horses).
17.1.17
For Indra is praised with bay horses.
17.1.18
[It begins:] "Indra, rejoice, drive forth, come hither, hero, with your two bays."
17.1.19
They have twenty-five syllables.
17.1.20
Each one is joined with nine syllables.
17.1.21
The body is indeed twenty-fivefold.
17.1.22
Offspring and cattle are an appendage.
17.1.23
Thereby he joins the self with offspring, cattle, servants, and food.
17.1.24
They amount to thirty-four syllables.
17.1.25
That meter is indeed the Svarāj.
17.1.26
Whatever has thirty-four syllables, he obtains self-rule by it.
17.1.27
Recited together, they amount to five Anuṣṭubhs.
17.1.28
And a verse-quarter of ten syllables is left over,
17.1.29
two [syllables] for each [verse].
17.2.1
He additionally recites a Gāyatrī: "Of such a one as you, possessing many treasures..."
17.2.2
for the fulfillment of these very syllables.
17.2.3
Now, together with this, the stotriya [verses] amount to six Anuṣṭubhs.
17.2.4
Therefore he recites this for fulfillment.
17.2.5
Some indeed make this matching [verse] into an anurūpa.
17.2.6
Regarding that, however, they say: "Yonder one who shines is the Ṣoḍaśin.
17.2.7
There is no other corresponding to him.
17.2.8
If someone should address him who makes an anurūpa here..."
17.2.11
Then, from this point, he transposes the subsequent meters.
17.2.12
The meters are the vital breaths.
17.2.13
Thus he interweaves the vital breaths in the self, so that they may not be torn out.
17.2.14
Therefore, indeed, these vital breaths, though blowing in all directions, do not expire.
17.2.15
Moreover, the Ṣoḍaśin is connected with the Anuṣṭubh.
17.2.16
Thus he converts all meters into the Anuṣṭubh.
17.2.17
He transposes Gāyatrīs and Paṅktis.
17.2.18
The Paṅkti has the sacrificer as its meter.
17.2.19
The Gāyatrī is splendor and sacred luster.
17.2.20
Thus he places splendor and sacred luster in the sacrificer.
17.2.21
He transposes Uṣṇihs and Bṛhatīs.
17.2.22
The Uṣṇih has the sacrificer as its meter.
17.2.23
Cattle are the Bṛhatī.
17.2.24
Thus he places cattle belonging to the Bṛhatī in the sacrificer.
17.2.25
He transposes a Dvipadā of twenty syllables and a Triṣṭubh.
17.2.26
The Dvipadā has the sacrificer as its meter.
17.2.27
Strength and heroism are the Triṣṭubh.
17.2.28
Thus he places strength and heroism in the sacrificer.
17.2.29
He transposes Dvipadās of sixteen syllables and Jagatīs.
17.2.30
The Dvipadās have the sacrificer as their meter.
17.2.31
Cattle are the Jagatī.
17.2.32
Thus he places cattle belonging to the Jagatī in the sacrificer.
17.3.1
He recites Gāyatrīs.
17.3.2
The Gāyatrīs are the vital breath.
17.3.3
Thus he places the vital breath in himself.
17.3.4
He recites a seven-footed [verse].
17.3.5
The meters are seven.
17.3.6
[It is] for the attainment of all meters.
17.3.7
Moreover, together with this, the Gāyatrīs amount to four Anuṣṭubhs.
17.3.8
Therefore he recites this for fulfillment.
17.3.9
Then he recites regular Anuṣṭubhs.
17.3.10
The Ṣoḍaśin is connected with the Anuṣṭubh.
17.3.11
Thus he makes it prosper by its own meter.
17.3.12
They are indeed eight.
17.3.13
By these the gods attained all attainments.
17.3.14
In the same way, the sacrificer attains all attainments by these.
17.3.15
With the concluding verse recited three times, they amount to ten.
17.3.16
The Virāj consists of tens.
17.3.17
The Virāj is prosperity and food.
17.3.18
[It serves] for obtaining prosperity, the Virāj, and food.
17.3.19
He concludes with: 'Rising to the vault of the bright one'.
17.3.20
Yonder, indeed, is the vault of the bright one where yonder [sun] burns.
17.3.23
There indeed he places the sacrificer.
17.3.24
With that three-fold thunderbolt he slays the evil of the sacrificer.
17.3.25
These are the verses, calls, and powers of the recitations.
17.3.26
He becomes possessed of verses, calls, vigor, and fame who knows thus the powers of the recitations.
17.3.27
When fully recited, they amount to forty Anuṣṭubhs.
17.3.28
The Paṅkti has forty syllables.
17.3.29
The Paṅkti is indeed a support.
17.3.30
He establishes the sacrificer in all beings.
17.3.31
Some say: 'He should sacrifice with an interwoven Triṣṭubh':
17.3.32
'For as a prize-winner, drink of the former pressings, O bay-steeded one; for prize is winning, and this pressing is yours alone;'
17.3.33
'For the prize-winner is the bearer; revel in the honeyed Soma, O Indra; for the prize-winner is victorious; all together, O bull, fill your belly!'
17.4.1
However, it is settled [that he sacrifices] with an uninterwoven [verse].
17.4.2
For the offering verses are perfected divine vessels.
17.4.3
With a perfected divine vessel he presents the oblation to the gods.
17.4.4
He should not undertake it at night.
17.4.5
Indra is indeed the Ṣoḍaśin.
17.4.6
There is nothing beyond Indra.
17.4.7
Much is invoked at night,
17.4.8
such as the rounds, and the Āśvina [recitation].
17.4.9
Therefore, he should undertake it on the fourth day.
17.4.10
That indeed is the proper place of the Ṣoḍaśin.
17.4.11
That day concludes with the Ṣoḍaśin.
17.4.12
Now, they also say: 'He should certainly undertake it.'
17.4.13
For the Ṣoḍaśin is the complete day and night.
17.4.14
As to their undertaking the Ṣoḍaśin,
17.4.15
[it is] for the completeness of the day and night.
17.4.16
Then as to their undertaking the Atirātra,
17.4.17
the year is as much as day and night.
17.4.18
As to their undertaking the Atirātra,
17.4.19
[it is] for obtaining the year.
17.4.20
Moreover, all this is twofold: moisture and splendor.
17.4.21
Both are obtained by day and night.
17.4.22
As to their undertaking the Atirātra,
17.4.23
[it is] for obtaining moisture and splendor.
17.5.1
They recite stotriya and anurūpa verses in the Gāyatrī meter.
17.5.2
The Gāyatrī is indeed light.
17.5.3
Night is darkness and evil.
17.5.4
By means of that light, they overcome darkness and evil.
17.5.5
They recite taking up [the chant] again.
17.5.6
For thus the chant-singers praise,
17.5.7
and the recitation follows the chant as praised.
17.5.8
Regarding this, they say: 'Why, calling after the last response (pratīhāra), do they connect the recitation with the chant?'
17.5.9
The sacrifice is the Cosmic Person.
17.5.10
His head is the two oblation-holders, his mouth the Āhavanīya, his belly the Sadas, and food the recitations.
17.5.11
His two arms are the Mārjālīya and the Āgnīdhra.
17.5.12
The deities that are within are the hearths within the Sadas.
17.5.13
His support is the Gārhapatya and the cooking-hearth for the fast-milk.
17.5.14
Now further:
17.5.15
His mind is the Brahman, his out-breath the Udgātṛ, his in-breath the Prastotṛ, his diffused breath the Pratihartṛ, his speech the Hotṛ, his eye the Adhvaryu, his procreative organ the Sadasya, and his self the sacrificer.
17.5.16
His limbs are the Hotra reciters. When the Adhvaryu brings forward the chant,
17.5.18
he unites the eye with the vital breaths.
17.5.19
Then, when the Prastotṛ addresses the Brahman priest: 'O Brahman, we shall praise,'
17.5.20
the mind is the leader of these vital breaths;
17.5.21
'Impelled by the mind, we shall praise with the chant.'
17.5.22
Thus he connects the in-breath with the mind.
17.6.1
Now, when the brahman approves the chant,
17.6.2
he thereby joins the mind with the vital breaths.
17.6.3
Now, when the prastotṛ sings the prelude,
17.6.4
he thereby joins the downward breath with the vital breaths.
17.6.5
Now, when the pratihartṛ chants the response,
17.6.6
he thereby joins the diffused breath with the vital breaths.
17.6.7
Now, when the udgātṛ sings,
17.6.8
he thereby places the in-breath in the diffused breath.
17.6.9
Truly, all these deities are established in the vital breath.
17.6.10
Now, when the hotṛ connects the recitation with the chant,
17.6.11
the hotṛ is speech;
17.6.12
he thereby joins speech with the vital breaths.
17.6.13
Now, when the reciters belonging to the hotṛ make a continuation with the chant,
17.6.14
they thereby join the limbs with the vital breaths.
17.6.15
Now, when the sacrificer sings in accompaniment to the chant,
17.6.16
the udgātṛs are the vital breaths;
17.6.17
he thereby establishes the vital breaths in himself.
17.6.18
Therefore, the [sun] should not set upon him outside the altar-ground;
17.6.19
it should not rise upon him, nor should one summon him.
17.6.20
They do not commence the chant [in his absence];
17.6.21
he should not warm himself at the side-altar,
17.6.22
[thinking,] 'Lest I cut myself off from the vital breaths.'
17.6.23
Now, when in the first rounds they make [the text] dance in the first quarters [of the verses],
17.6.24
they thereby smite away the Asuras from the first part of the night.
17.6.25
Now, when in the middle rounds they make [it] dance in the middle quarters,
17.6.26
they thereby smite away the Asuras from the middle of the night.
17.6.27
Now, when in the last rounds they make [it] dance in the last quarters,
17.6.28
they thereby smite away the Asuras from the last part of the night.
17.6.29
Just as one would strike away evil repeatedly, chasing it around the dwelling,
17.6.30
in this very way they smite away the Asuras from day and night by means of the stotriya and anurūpa verses,
17.6.31
so that what has been chanted is recited in conformity.
17.7.1
They recite Gāyatrī verses as the beginnings of the recitations.
17.7.2
The Gāyatrī is splendor and sacred luster.
17.7.3
They thereby bestow splendor and sacred luster upon the sacrificer.
17.7.4
Having recited Gāyatrī verses, they recite Jagatī verses.
17.7.5
They call out between the Gāyatrī and the Jagatī verses;
17.7.6
they thereby make the meters possessed of distinct potencies.
17.7.7
Having recited Jagatī verses, they conclude with Triṣṭubh verses.
17.7.8
The Triṣṭubh is strength and vigor;
17.7.9
the Jagatī is cattle.
17.7.10
They thereby establish [the sacrificer] finally in strength, vigor, and cattle.
17.7.11
Triṣṭubh offering verses containing the words 'food', 'exhilaration', and 'drunk' are perfect, having three characteristics.
17.7.12
This indeed is the form of the night.
17.7.13
They should keep awake through the night.
17.7.14
Wakefulness is light;
17.7.15
the night is darkness and evil.
17.7.16
By means of that light, they cross over darkness and evil.
17.7.17
For as long as there is neither chanting nor reciting,
17.7.18
for so long the Asuras and Rakṣases are liable to fall upon [them].
17.7.19
Therefore, they should say: 'Kindle the Āhavanīya, the Āgnīdhra, and the Gārhapatya; make the side-altars blaze up!'
17.7.20
They should kindle them so that it becomes bright as day.
17.7.21
Holding onto one another, they should lie down.
17.7.22
[Saying,] 'Look, they are moving!'
17.7.23
evil does not dare assault them;
17.7.24
they strike away evil, they strike away evil.
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