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Kauṣītaki (Śāṅkhāyana) Brāhmaṇa 26

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26.1.1

The first month consists of thirty-two [days]; the last consists of thirty-two [days].

26.1.2

The Anuṣṭubh consists of thirty-two syllables;

26.1.3

speech is the Anuṣṭubh.

26.1.4

Thus they set out with speech;

26.1.5

they rise up following speech.

26.1.6

The two months on either side of the Viṣuvant consist of twenty-eight [days].

26.1.7

The Uṣṇih consists of twenty-eight syllables;

26.1.8

the neck is related to the Uṣṇih.

26.1.9

Now this Viṣuvant is the head of the sacrifice.

26.1.10

Having fashioned the neck, they place the head upon it.

26.1.11

Regarding this they say: “To which of the days does this belong: the earlier or the later?”

26.1.12

“Neither to the earlier nor to the later,” they say;

26.1.13

“for this belongs to both sets of days.

26.1.14

Both these sets of days indeed belong to it.”

26.1.15

Regarding this they say: “How many six-day periods are in the year?”

26.1.16

“Sixty six-day periods, counted by six-day periods.”

26.1.17

That is this non-overlapping course of the year.

26.1.18

Now, those who thus yoke the days of the year,

26.1.19

they obtain all those desires that are in the year.

26.1.20

On the other hand, those who yoke the days of the year otherwise than this,

26.1.21

they do not obtain all those desires that are in the year.

26.2.1

Now some enter upon ascending months and ascending days,

26.2.2

saying: “We ascend upwards through the year.”

26.2.3

“Only the months should turn round, not the days,” say some,

26.2.4

saying: “By this very Pṛṣṭhya six-day period that comes around again beyond, the months are turned round.”

26.2.5

Regarding this they say: “Indeed, it is disparate in form when there are the Trivṛt and the Trayastriṃśa stomass;

26.2.6

just as one would plunge from a mountain peak into an abyss, so is that cutting off of the stoma.

26.2.7

Therefore only the days should turn round,

26.2.8

not the months, so that there may be no cutting off of the stoma.”

26.2.9

Now follows the discussion of the Go and Āyus [days].

26.2.10

They should perform the Go and Āyus transposed.

26.2.11

Day and night are indeed the Go and Āyus;

26.2.12

these two, day and night, are transposed in one another.

26.2.13

Moreover, heaven and earth are the Go and Āyus;

26.2.14

these two, heaven and earth, are transposed in one another.

26.2.15

Moreover, out-breath and in-breath are the Go and Āyus;

26.2.16

these two, out-breath and in-breath, transposed, find support in each other.

26.2.17

Some enter upon them in direct order, saying: “The Go and Āyus should be performed in direct order;

26.2.18

the stomas of the Abhiplava turn round; following the ten-day period the stomas of the Pṛṣṭhya [turn round].”

26.2.19

Now, what this second day is and what the third is—these indeed are the Go and Āyus.

26.2.3_2

Now, if someone through negligence should spoil [a verse] in the recitation or in the repeating, or if there should be doubt, thinking that it has been spoiled, omitted, or passed over, looking with the mind to the conclusion of the event, turning back, making the spoiled un-spoiled, they discuss: “Should the performance proceed from the immediate continuation or from the conclusion of the event?”

26.2.3_3

Then Paiṅgya said: “The performance should not proceed from the immediate continuation; for that mantra would be redundant which without prescription is spoken twice.”

26.2.3_4

"Therefore the application should not be immediate," so said Paiṅgya.

26.2.3_5

Now Kauṣītaki used to say: "Limited indeed are the fruits of those rites in which a limited group of mantras is applied.

26.2.3_6

And unlimited are the fruits of those in which an unlimited group of mantras is applied.

26.2.3_7

Mind, indeed, is that which is unlimited. Mind is Prajāpati; sacrifice too is Prajāpati. The sacrifice itself enjoys of the sacrifice that which is mind of mind. Therefore the application should be immediate," so said Kauṣītaki.

26.2.3_8

"One wins the measured by the measured, the unmeasured by the unmeasured. For obtaining the unlimited, this is without excess," so said Kauṣītaki.

26.2.3_9

He should not make an oblation. Thus indeed the sacrificer obtains heavenly worlds, all desires, all attainments, and all immortality, and he attains pre-eminence among all beings, self-rule, and overlordship, for whom it is performed thus.

26.2.4_2

"Now if after the concluding verse, or after the praṇava and vaṣaṭ-call, or after the offering verse and invitatory verse, he should notice [it], the error has passed beyond at this moment," so said Prāgahi.

26.2.4_3

"Therefore at this moment the sadasya should not remind him of the error that has passed beyond," so said Paiṅgya.

26.2.4_4

"He either encounters a post, falls into a pit, is overwhelmed, or dies," he used to say, "if the sadasya should remind him of an error that has passed beyond.

26.2.4_5

"There is no repetition of what has been done," so said Āruṇi. "A subordinate element is omitted," said Śvetaketu. "Therefore the sadasya should not remind him of an error that has passed beyond," so said Paiṅgya.

26.2.4_6

"This is indeed a distress of the sacrifice, if the sadasya should remind him of an error that has passed beyond. Therefore the sadasya should not remind him of an error that has passed beyond," so said Paiṅgya.

26.2.5_2

Now Pratardana Daivodāsi, having approached the sacrificial session of the Naimiṣīyas and having sat down, asked a question of doubt: "If the sadasya should remind him of an error that has passed beyond, or one of the priests should notice it, how would it become free of error for you?"

26.2.5_3

And they remained silent. Alīkayu Vācaspata was their brahman priest. He said: "I do not know this; come, let me ask the elder teacher of our ancestors, Jātūkarṇya."

26.2.5_4

He asked him: "If the performer himself should notice an error that has passed beyond, or another should remind him, how would that error become free of error? Should he recite again the repetition, or the ritual direction, or the offering verse, or whatever else—recite all that again?" "Only so much as is the error should he recite: a verse, or a half-verse, or a pāda, or a word, or a syllable," so said Jātūkarṇya.

26.2.5_5

Now Kauṣītaki used to say: 'One should not repeat a mantra, nor offer an oblation; it is [already] flawless,' so Kauṣītaki used to say.

26.2.5_6

For whatever flaw the hotṛs unknowingly make in the sacrifice, Agni, the divine hotṛ, makes all of that flawless. That has been expressed in a verse:

26.2.6_2

'When mortals, being of simple mind and feeble understanding, do not comprehend the sacrifice, may Agni, the hotṛ knowing the ritual intention, discerning [all], the best sacrificer, worship the gods in proper season.' And when he says, upon the completion of the sacrifice, 'Jātavedas has sacrificed for the sacrifice,' he means: 'Jātavedas has sacrificed for this sacrifice.' When he says, 'having seated himself within, previously, in this [sacrifice],' he means: Agni, the divine hotṛ, having seated himself prior to the human hotṛ, sacrifices. With the latter half-verse, or with the preceding verse, he speaks a blessing.

26.3.1

On the sixth day, indeed, the gods obtained the stomas and the months.

26.3.3

Having obtained the stomas, they combined these very Pṛṣṭhya stomas in pairs. / Whence indeed would they bring another stoma?

26.3.4

These two stomas, the Trivṛt and the Pañcadaśa, becoming the twenty-fourfold stoma, carry the seventh day.

26.3.5

Then these two, the Saptadaśa and the Triṇava, becoming the forty-eightfold stoma, carry the [eighth] day.

26.3.6

Then these two stomas, the Ekaviṃśa and the Trayastriṃśa, becoming the forty-eightfold stoma, carry the ninth day.

26.3.7

Of them, the first is measured by the Gāyatrī, the second by the Triṣṭubh, the third by the Jagatī.

26.3.8

Because they are measured by the metres (chandas),

26.3.9

therefore [they are called] the Chandomas.

26.3.10

Now, the six stotriya verses that exceed the forty-eightfold stoma,

26.3.11

they say that they are the seasons;

26.3.12

for there are six seasons.

26.3.13

By them the tenth day is extended.

26.3.14

The sixth day is an end.

26.3.15

Then the seventh day is indeed a renewed extension.

26.3.16

Therefore on the seventh day hymns containing forms of 'extended' (tan-) are recited, in the form of the introductory rite (prāyaṇīya).

26.3.17

For the seventh day is a renewed introductory rite.

26.4.1

'Bring forward for the mighty one in the dwelling...' is the Ājya recitation, containing 'forward' (pra-).

26.4.2

Containing 'forward' is indeed the characteristic of the first day.

26.4.3

The Prauga recitation is in the Triṣṭubh metre.

26.4.4

'Forward, with heroic strength, the pure ones hold [the draught] for you both...' is to Vāyu, containing 'forward'.

26.4.5

Containing 'forward' is indeed the characteristic of the first day.

26.4.6

Next from this is the triplet to Indra and Vāyu: 'They, meditating with a true mind...'

26.4.7

'Yoked by their own will, they carry [the chariot],' containing 'yoked' (yukta-).

26.4.8

Containing 'yoked' is indeed the characteristic of the first day.

26.4.9

'Upward [comes] the fair-faced eye of you both, O Varuṇa...' is to Mitra and Varuṇa.

26.4.10

'The sun goes, having extended [his light] over both gods,' containing 'extended' (tatavant-).

26.4.11

Containing 'extended' is indeed the characteristic of the seventh day.

26.4.12

'Hither on a cattle-possessing chariot, O Nāsatyas...', 'Hither to us, O god, come with might, O vehement one...', 'Forward to your [gods], desiring the gods, sing at the sacrifices...', 'Forward with a flowing flood it has run...'—

26.4.13

either 'come hither' (ehi) or 'forward' (pra) is the characteristic of the introductory rite.

26.4.14

Therefore hymns containing 'hither' (ā-) and containing 'forward' (pra-) are recited on the seventh day, in the form of the introductory rite.

26.4.15

For the seventh day is a renewed introductory rite.

26.4.16

They say about this: 'Whatever metre is employed at the morning pressing, its recitation is by half-verses alone, in the form of the Gāyatrī and in the form of the morning pressing.'

26.4.17

Concerning this, Kauṣītaki used to say:

26.4.18

'The Triṣṭubh and the Jagatī in this place are not for recitation by half-verses,'

26.4.19

even though they are employed at the morning pressing.

26.4.20

'Their recitation is verse-foot by verse-foot alone'—this is the established rule.

26.4.21

The Bṛhat is the Pṛṣṭha stotra, the Rathantara is the recitation;

26.4.22

that is a pair, a form for procreation.

26.5.1

'With what splendor, of equal age, having the same nest...' is the Marutvatīya hymn.

26.5.2

That is the concord-and-prosperity hymn.

26.5.3

By this Indra and the Maruts came to agreement.

26.5.4

His own people agree to his supremacy, who knows thus.

26.5.5

'With what thought, whence have these come?' contains 'hither' (ā-), belonging to the Rathantara.

26.5.6

'Magnify that ram, the finder of light...' is in the Jagatī metre.

26.5.7

'May I turn Indra hither for help with good praises...' contains 'hither' (ā-), belonging to the Rathantara.

26.5.8

Two hymns are in the Triṣṭubh and Jagatī; the midday is in the Jagatī metre, for this three-day period has a Jagatī midday.

26.5.9

They say about this: 'Since the Rathantara is the Pṛṣṭha stotra according to the proper place of the seventh day, why then is the Bṛhat performed day after day?'

26.5.10

These days, indeed, have great stomas;

26.5.11

therefore the Bṛhat is performed day after day,

26.5.12

for the strength of these very days,

26.5.13

so that these Chandomas may not collapse.

26.5.14

Having recited the extension of the Bṛhat, he recites the womb verse (yoni) of the Rathantara.

26.5.15

'Our father did not state anything that expressed a contrary view; so indeed it was,' Kauṣītaki used to say.

26.5.16

Wherever, however, these two sāmans coincide on the same day,

26.5.17

there he should recite after [the stotra] the womb verse of the one or the other.

26.5.18

If they should perform the Kaṇva-Rathantara,

26.5.19

he should not recite after [it] its womb verse.

26.5.20

[he recites, for] the original verse of the other pṛṣṭha stotras is not to be recited.

26.5.21

"Praise him whose might is conquering" and "That ram, widely invoked, worthy of song"—both containing [the prefix] 'abhi'.

26.5.22

That is the Rathantara characteristic.

26.5.23

They are Triṣṭubh and Jagatī; the midday is in Jagatī meter, for this three-day period has Jagatī midday.

26.5.24

Two hymns each are recited for the Niṣkevalya and Marutvatīya recitations on the first Chandoma day.

26.5.25

Two-footed is the sacrificer,

26.5.26

for firm support.

26.5.27

They amount to four.

26.5.28

The Chandoma days are cattle.

26.5.29

Fourfold are cattle,

26.5.30

and also four-footed, just for the attainment of cattle.

26.6.1

"That desirable [glory] of Savitṛ" is the hymn to Savitṛ.

26.6.2

"May he stimulate our thoughts" contains [the prefix] 'pra'.

26.6.3

Containing 'pra' is indeed the characteristic of the first day.

26.6.4

"Forward go, bringing well-being to the sacrifice" is the hymn to Heaven and Earth, containing 'pra'.

26.6.5

Containing 'pra' is indeed the characteristic of the first day.

26.6.6

"This for the divine race" is the hymn to the Ṛbhus.

26.6.7

"A praise song with sages by the mouth" contains [the prefix] 'ā'.

26.6.8

Containing 'ā' is indeed the characteristic of the first day.

26.6.9

"With straight guidances for us, O Varuṇa" is the hymn to the All-gods, containing 'nī'.

26.6.10

Containing 'nī' is indeed the characteristic of the seventh day.

26.6.11

"Come along with desire" is a two-footed verse, containing 'ā'.

26.6.12

Containing 'ā' is indeed the characteristic of the first day.

26.6.13

"O helpers, maintainers of men" is the hymn to the All-gods.

26.6.14

"O All-gods, come hither" contains [the prefix] 'ā'.

26.6.15

Containing 'ā' is indeed the characteristic of the first day.

26.6.16

It is in Gāyatrī meter, for this three-day period has a Gāyatrī third pressing.

26.6.17

"Vaiśvānara, for our aid" is the hymn to Vaiśvānara.

26.6.18

"May he come forth from afar" contains [the prefix] 'ā'.

26.6.19

Containing 'ā' is indeed the characteristic of the first day.

26.6.20

"Forth when to you a Triṣṭubh nourishment" is the hymn to the Maruts, containing 'pra'.

26.6.21

Containing 'pra' is indeed the characteristic of the first day.

26.6.22

"Praising we call you" is the hymn to Jātavedas.

26.6.23

"Through you they spread the sacrifice" contains [the root] 'tan'.

26.6.24

Containing [the root] 'tan' is indeed the characteristic of the seventh day.

26.6.25

It is in Gāyatrī meter, for this three-day period has a Gāyatrī third pressing.

26.6.26

Such are the hymns of the Agnimāruta recitation.

26.6.27

Such are the hymns of this day.

26.6.28

Then the Ukthya rite is completed.

26.6.29

Its attainment is that of the first day.

26.6.30

This world is the first Chandoma day;

26.7.1

the intermediate world is the second;

26.7.2

yonder world is the highest.

26.7.3

Therefore hymns containing 'mahat' are recited on the middle day.

26.7.4

For this intermediate space is great.

26.7.5

Moreover, they should contain [the idea of] taking hold.

26.7.6

This directly expresses the next day.

26.7.7

"Taking hold of the next day, they dwell," Kauṣītaki used to say.

26.7.8

"Agni, your god, in harmony with the fires" is the Ājya [śastra].

26.7.9

"When from the great enclosure he stood forth"—being [a verse] containing "great" (mahadvat), it contains [the idea of] taking hold.

26.7.10

The Prauga is in the Triṣṭubh metre.

26.7.11

"Surely, indeed, with reverence those who are augmented" is the [tṛca] to Vāyu containing [the idea of] increase.

26.7.12

For this day contains "great".

26.7.13

From the same [hymn] is the next tṛca to Indra and Vāyu: "As much as the speed of the body, as much as the strength."

26.7.14

"As much as men beholding with the eye" contains [the idea of] taking hold.

26.7.15

"Unto you two, when the sun has risen, with hymns" is [the tṛca] to Mitra and Varuṇa.

26.7.16

"I call Mitra, Varuṇa of purified strength" contains [the idea of] taking hold.

26.7.17

"From her sister, the dawn, the night departs" is [the tṛca] to the Aśvins.

26.7.18

"Bountiful in horses, bountiful in cattle, may we call upon you two" contains [the idea of] taking hold.

26.7.19

"This soma for you, O Indra, being pressed" is [the tṛca] to Indra.

26.7.20

"O heroic priest, taking pleasure in the formulation of sacred speech" contains [the word] "taken hold of".

26.7.21

"The priest-Angirases have attained [it]" is addressed to the All-gods.

26.7.22

"May the neighing of the cloud-born [steed] speed forth" contains [the word] "taken hold of".

26.7.23

"And may that Sarasvatī, being pleased with us" is addressed to Sarasvatī.

26.7.24

"Grow, radiant one, give wealth to the praiser" contains [forms of the root] vṛdh-.

26.7.25

For this day contains [forms of the word] mahat-.

26.7.26

The pṛṣṭha-sāman is based on the Rathantara; the recitation is based on the Bṛhat.

26.7.27

That is a pair, a form for procreation.

26.8.1

"Great Indra, heroic, filling the peoples" is the first of the Triṣṭubh hymns to Marutvat.

26.8.2

Containing [a form of] mahat-, it contains [the word] "taken hold of".

26.8.3

"These [hymns] to you from the most frequent maker" is the second.

26.8.4

"The offerings, O hero, invoke the offerings" contains [the word] "taken hold of".

26.8.5

"Where is that hero? Who has seen Indra?" is the third.

26.8.6

"Speeding along on an easy chariot with two bays" contains [the word] "taken hold of".

26.8.7

"You, O Indra, even out of great [danger], restrain them" is the fourth.

26.8.8

"Even out of great danger you are a protector" contains [a form of] mahat- and contains [the word] "taken hold of".

26.8.9

"To him Heaven and Earth, of one mind" is the fifth.

26.8.10

"When, creating this Indra-power, greatness" contains [a form of] mahat- and contains [the word] "taken hold of".

26.8.11

[These are] Triṣṭubh and Jagatī [verses]; for this three-day period has the Jagatī metre and has Jagatī at midday.

26.8.12

"You are great, O Indra; for you the earths [bow]" is the first of the Triṣṭubh hymns of the Niṣkevalya.

26.8.13

Containing [a form of] mahat-, it contains [the word] "taken hold of".

26.8.14

"You are great, O Indra, who by your fiery vigor" is the second, containing [a form of] mahat-.

26.8.15

For this day contains [forms of the word] mahat-.

26.8.16

"Unprecedented, most abundant to him" is the third.

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