Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 21
English (machine translation) 21
- Language
- English
Contents
- 21.1 — 18 parts
- 21.2 — 24 parts
- 21.3 — 38 parts
- 21.4 — 19 parts
- 21.5 — 27 parts
- 21.6 — 30 parts
- 21.7 — 12 parts
21.1.1
The gods, desiring to strike away death, evil, and desiring to attain fellowship and union with Brahman, saw this Abhiplava six-day rite.
21.1.2
Having navigated [it] with this Abhiplava, and having struck away death, evil, they attained fellowship and union with Brahman.
21.1.3
In the same way, the sacrificers, having navigated [it] with this very Abhiplava, and having struck away death, evil, attain fellowship and union with Brahman.
21.1.4
Having navigated with this prior three-day period, on the fourth day, with the Go [day], they strove for going indeed.
21.1.5
They undertook the Āyus, the fifth day, for the attainment of a full life-span.
21.1.6
The Jyotis, the sixth day, they would cast around again beyond, so as not to fall into death, evil.
21.1.7
They undertake the Go, the fourth day.
21.1.8
Its forms of metres are the very same as those of the fourth day.
21.1.9
‘The hotṛ is born, conscious’ is the Ājya recitation, containing [a form of the root] ‘jan-’.
21.1.10
Containing [a form of the root] ‘jan-’ is indeed the form of the fourth day.
21.1.11
The Prauga [recitation] is by Medhātithi.
21.1.12
When the Bṛhat Sāman was being created, the Prauga [recitation] of Medhātithi was created after it.
21.1.13
Thereby he makes the rite successful by its proper form.
21.1.14
For that rite indeed prospers which is complete in its proper form.
21.1.15
‘Be born, fierce one, for strength, for haste’ is the Marutvatīya recitation, containing [a form of the root] ‘jan-’.
21.1.16
Containing [a form of the root] ‘jan-’ is indeed the form of the fourth day.
21.1.17
‘Fierce was he born for valor, independent’ is the Niṣkevalya recitation, containing [a form of the root] ‘jan-’.
21.1.18
Containing [a form of the root] ‘jan-’ is indeed the form of the fourth day.
21.2.1
‘That great desirable [gift] of the god Savitṛ’ is addressed to Savitṛ.
21.2.2
‘Savitṛ has begotten the glorious, laudable one’ contains [a form of the root] ‘jan-’.
21.2.3
Containing [a form of the root] ‘jan-’ is indeed the form of the fourth day.
21.2.4
"[These two] indeed, Heaven and Earth, bringing well-being to all" is [the hymn] to Heaven and Earth.
21.2.5
"The two receptacles of noble birth have extended between" contains the word "birth" (jātavat).
21.2.6
Containing the word "birth" is indeed the characteristic feature of the fourth day.
21.2.7
"Without horse born, without bridle, praiseworthy" is [the hymn] to the Ṛbhus containing the word "born" (jātavat).
21.2.8
Containing the word "birth" is indeed the characteristic feature of the fourth day.
21.2.9
"Agni, Indra, Varuṇa, Mitra, Aryaman" is [the hymn] to All the Gods.
21.2.10
"Having generated the sacrifice, they have cleansed their bodies" contains the word "birth" (jātavat).
21.2.11
Containing the word "birth" is indeed the characteristic feature of the fourth day.
21.2.12
"To Vaiśvānara of broad might, inspired" is [the hymn] to Vaiśvānara.
21.2.13
"In him the sacrificer has longed for favors" contains [the prefix] ā- (āvat).
21.2.14
Containing [the prefix] ā- is indeed the characteristic feature of the introductory rite (prāyaṇīya) of the fourth day.
21.2.15
For the fourth day is a repeated introductory [day].
21.2.16
"Born, you filled the worlds, the two realms" contains the word "born" (jātavat).
21.2.17
Containing the word "birth" is indeed the characteristic feature of the fourth day.
21.2.18
"They who adorn themselves like wives, like steeds" is [the hymn] to the Maruts containing the word "birth" (jātavat).
21.2.19
Containing the word "birth" is indeed the characteristic feature of the fourth day.
21.2.20
"The guardian of the people was born, watchful" is the hymn to Jātavedas, containing [the word] "born".
21.2.21
Containing [the word] "born" is indeed the characteristic of the fourth day.
21.2.22
They obtain food by means of the fourth day,
21.2.23
the Moon among the deities;
21.2.24
hearing, presiding over the directions, they place in themselves.
21.3.1
They approach the fifth day, [which is] life.
21.3.2
Its meter-forms are the very ones that belong to the fifth day.
21.3.3
"O Agni, bring the mightiest" is the Ājya recitation.
21.3.4
"Forward for us with abundant wealth": "with wealth" contains [the word] "wealth".
21.3.5
Containing [the word] "wealth" is indeed its characteristic.
21.3.6
Possessing an adhyāsa, that is the characteristic of the Paṅkti.
21.3.7
The Prauga recitation is the Saṃhārya.
21.3.8
When the Rathantara sāman was being created, the Saṃhārya Prauga was created after it.
21.3.9
Thereby he makes the ritual successful through its characteristic.
21.3.10
That ritual indeed is prosperous which is rich in its proper characteristic.
21.3.11
"Where is that hero? Who saw Indra?" is the Marutvatīya recitation.
21.3.12
"He who with wealth, the thunderbolt-bearer, seeking him who has pressed the soma": "with wealth" contains [the word] "wealth".
21.3.13
Containing [the word] "wealth" is indeed its characteristic.
21.3.14
"Come here! They call upon Indra desiring cattle" is the Niṣkevalya recitation.
21.3.15
"Desiring cattle" contains [reference to] cattle.
21.3.16
Containing [reference to] cattle is indeed its characteristic.
21.3.17
"Up indeed that god Savitṛ with golden [arms]" is the hymn to Savitṛ.
21.3.18
"With ghee the liberal one sprinkles his hands": "with ghee" contains [reference to] cattle.
21.3.19
Containing [reference to] cattle is indeed its characteristic.
21.3.20
"Full of ghee, to the glory of the creatures" is the hymn to Heaven and Earth, containing ghee; the brāhmaṇa for it has been stated.
21.3.21
"Stretched is my work; and that is stretched again" is the hymn to the Ṛbhus.
21.3.22
"As with a ladle, let us knowingly sacrifice the ghee" contains ghee; the brāhmaṇa for it has been stated.
21.3.23
"How, in the course of which of the gods?" is the Vaiśvadeva hymn.
21.3.24
"Winning a thousand, as if in the winning of wisdom, by himself": "winning a thousand" contains [reference to] cattle.
21.3.25
Containing [reference to] cattle is indeed its characteristic.
21.3.26
"Now the might of the nourishing, fiery bull" is the hymn to Vaiśvānara.
21.3.27
"In the lap of the waters the buffaloes have grasped": "buffaloes" contains [reference to] cattle.
21.3.28
Containing [reference to] cattle is indeed its characteristic.
21.3.29
"Forward your [...] for welfare to give" is the hymn to the Maruts.
21.3.30
"Like the highest horn of cattle for beauty": "like [the horn] of cattle" contains [reference to] cattle.
21.3.31
Containing [reference to] cattle is indeed its characteristic.
21.3.32
"Wonderful indeed is the growth of the young child" is the hymn to Jātavedas.
21.3.33
"To the most spirited, conqueror with good fathers": "spirited" contains [reference to] cattle.
21.3.34
Containing [reference to] cattle is indeed its characteristic.
21.3.35
Possessing an adhyāsa, that is the characteristic of the Paṅkti.
21.3.36
They obtain cattle by means of the fifth day,
21.3.37
Rudra among the deities;
21.3.38
glory, presiding over virility, they place in themselves.
21.4.1
They approach the sixth day, [which is] light.
21.4.2
Its meter-forms are the very ones that belong to the sixth day.
21.4.3
"Friends, together your united [speech]" is the Ājya recitation.
21.4.4
"Friends" has all characteristics.
21.4.5
Possessing all characteristics indeed is the sixth day.
21.4.6
Therefore, [with] "friends", it addresses all indeed.
21.4.7
The Prauga recitation is the Saṃhārya.
21.4.8
When the Bṛhat sāman was being created, the Saṃhārya Prauga was created after it.
21.4.9
Thereby he makes the ritual successful through its characteristic.
21.4.10
That ritual indeed is prosperous which is rich in its proper characteristic.
21.4.11
"Great is Indra, manly, filling the peoples" is the Marutvatīya recitation.
21.4.12
"Wide, broad, well-made by the makers has he become" is a dancing-phrase.
21.4.13
The end is the sixth day.
21.4.14
Having gone to the end, as it were, one dances.
21.4.15
Whither indeed would one go from there?
21.4.16
"He who, as soon as born, the first, thoughtful" is the Niṣkevalya recitation.
21.4.17
Its characteristic of the end is just that which narrates what was in the past: "He who placed the Dāsa color down in hiding".
21.4.18
in that this is as it were [in the] past.
21.4.19
It has an udarka refrain; that is the second end-form.
21.5.1
"May we attain that desirable great [glory] of the god Savitṛ" is the Sāvitra hymn.
21.5.2
"Upholder of heaven, Prajāpati of the world"—
21.5.3
"of heaven" is the form of yonder world.
21.5.4
"With ghee Heaven and Earth are covered" is the Dyāvāpṛthivīya hymn containing [the word] "ghee".
21.5.5
Ghee belongs to all the gods;
21.5.6
the sixth day belongs to all the gods;
21.5.7
therefore it contains [the word] "ghee".
21.5.8
"Has the eldest, has the youngest not come?" is the Ārbhava hymn.
21.5.9
"The eldest, the youngest" is a dancing [cadence].
21.5.10
The sixth day is an end.
21.5.11
Having reached the end, as it were, one dances,
21.5.12
for whither should one go from there?
21.5.13
"These fires, accompanied by Indra, have awakened" is the Vaiśvadeva hymn.
21.5.14
Its end-form is just this: that it has an udarka refrain.
21.5.15
"A hymn for Vaiśvānara, increaser of cosmic order" is the Vaiśvānarīya hymn.
21.5.16
"Like clarified ghee for Agni we produce [praise]" contains [the word] "ghee"; its Brāhmaṇa has been stated.
21.5.17
"The Maruts, best with streams, of bold strength" is the Māruta hymn.
21.5.18
"Best with streams" is a dancing [cadence].
21.5.19
The sixth day is an end.
21.5.20
Having reached the end, as it were, one dances,
21.5.21
for whither should one go from there?
21.5.22
"You, Agni, with days, you desirous of burning" is the Jātavedasīya hymn.
21.5.23
"You, you" is with an initial repetition.
21.5.24
Just as having an udarka refrain [is an end-form], so having an initial repetition is an end-form.
21.5.25
Through the sixth day they attain the waters,
21.5.26
Prajāpati, the god of the gods.
21.5.27
They place fiery splendour, supremacy, [and] immortality in themselves.
21.6.1
Regarding this they say: "Why do only hymns to the All-gods follow at the end, and not hymns to a single deity, nor to two deities?"
21.6.2
Through [a hymn] to a single deity it does not become exhausted;
21.6.3
nor through [one] to two deities.
21.6.4
Only through [a hymn] to the All-gods does it become exhausted.
21.6.5
Therefore only hymns to the All-gods follow at the end,
21.6.6
for the strength of these very days,
21.6.7
[and] so that these Abhiplavas may not have unequal power.
21.6.8
They undertake the light (Jyotis) as the first day,
21.6.9
in the form of that one-day rite (ekāha),
21.6.10
for this one-day rite is the light for the subsequent days.
21.6.11
The cow (Go) as the second,
21.6.12
for by it they go;
21.6.13
lifespan (Āyus) as the third,
21.6.14
for by it they live.
21.6.15
The first and last days are Agniṣṭomas;
21.6.16
there are four Ukthyas in the middle.
21.6.17
The Agniṣṭoma is spiritual power;
21.6.18
the Ukthyas are cattle.
21.6.19
Thus having enclosed the cattle on both sides with spiritual power, they place them in themselves.
21.6.20
Of these four Ukthyas, indeed, there are a thousand stotriya verses;
21.6.21
cattle are by thousands;
21.6.22
he obtains thousandfold prosperity who knows thus.
21.6.23
They undertake four Abhiplavas at a time on this side, with the Pṛṣṭhya [ṣaḍaha] at the end.
21.6.24
The Abhiplavas are cattle; the Pṛṣṭhyas are prosperity.
21.6.25
Thus having enclosed prosperity on both sides with cattle, they place it in themselves.
21.6.26
Or, above the Viṣuvant, they undertake four Abhiplavas at a time, beginning with the Pṛṣṭhya.
21.6.27
The Abhiplavas are cattle; the Pṛṣṭhyas are prosperity.
21.6.28
Thus having enclosed the cattle on both sides with prosperity, they place them in themselves.
21.6.29
The Abhiplava has fixed metres;
21.6.30
whatever sacrificial rite has fixed metres,
21.7.1
all its nivid insertions in the third pressing are in Jagatī verses.
21.7.2
Thus the nivids are placed in their proper order.
21.7.3
Being placed in their proper order, they establish these [sacrificers] in their proper order in all worlds and in all desires.
21.7.4
Now, as for the fact that his nividdhāna hymns are entirely in the Jagatī at the third pressing:
21.7.5
thereby that desire which is in a third pressing composed entirely of Jagatī [verses] is obtained.
21.7.6
And as for the fact that these Triṣṭubh opening verses of the recitations belonging to the ritual paradigm are recited day after day:
21.7.7
thereby that desire which is in a third pressing composed entirely of Triṣṭubh [verses] is obtained.
21.7.8
And as for the fact that this Gāyatrī verse 'Surūpakṛtnum' belonging to the ritual paradigm is recited day after day:
21.7.9
thereby that desire which is in a third pressing composed entirely of Gāyatrī [verses] is obtained.
21.7.10
And as for the fact that this six-day rite floats over again and again:
21.7.11
therefore it is called the Abhiplava [the floating-over rite].
21.7.12
For by it the sacrificers float over to the heavenly world, the sacrificers [float over] to the heavenly world.
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