The foot of the cow with which the Soma is bought is cattle; he pours the dust of the footprint so far as it is mixed with the ghee; thereby he wins cattle. Saying "Ours be wealth," he pours it; thereby the officiant does not deprive himself of cattle. Saying "Thine be wealth," he hands it to the sacrificer, and so bestows wealth on the sacrificer. Saying "Thine be wealth," the sacrificer hands it to his wife. For a wife is the half of oneself, and to do so is as it were to deposit it in one's house. "Let me attend on thee with the Artificer's aid," he says. The Artificer is the maker of the forms of offspring, of pairings; thereby he places form in cattle. For this world the Garhapatya fire is built up; for yonder world the Ahavaniya. If he were to cast it on the Garhapatya fire, he would be rich in cattle in this world; if on the Ahavaniya, he would be rich in cattle in yonder world; he casts it on both; thereby he makes him rich in cattle in both worlds.

vi. 1. 9.

The theologians say, "Should the Soma be clarified or not?" The Soma indeed is the king of plants; whatever falls upon it is swallowed by it. If he were to clarify it, it would be as when one expels from the mouth what has been swallowed; if he were not to clarify it, it would be as when something falls upon the eye and moves to and fro; the officiant would be hungry, the sacrificer would be hungry. "O seller of the Soma, purify the Soma," he should say; so whether it be the one or the other, he involves the seller in both faults, and therefore the seller is hungry. Aruna Aupavesi said, "At the buying of the Soma I win the third pressing." He measures the Soma on the skin of beasts; thereby he wins cattle, for cattle are the third pressing. If he desire of a man, "May he be without cattle," he should measure it for him on the rough side. The rough side indeed is not connected with cattle; thereby he becomes without cattle. If he desire of a man, "May he be rich in cattle," he should measure for him on the hairy side. That indeed is the form of cattle; thereby by the form he obtains cattle for him; thereby he becomes rich in cattle. He buys it at the end of the waters; thereby he buys it with its sap. "Thou art a home dweller," he says; thereby he makes it at home. "Thy libation is bright," he says; for bright is its libation. He advances for it with a cart; thereby he advances to its mightiness. He advances with a cart, therefore what lives on the level is to be borne by a cart. Where, however, they bear it on their heads, therefore what lives on the hill is to be borne on the head. With a verse, "That God, the Light-giver," in the Atichandas metre he measures. The Atichandas is all the metres; thereby with all the metres he measures it. The Atichandas is the highest of the metres. In that he measures with a verse in the Atichandas metre, he makes it the highest of its peers. With each finger separately he measures; thereby he measures it with each fresh in turn; therefore the fingers have various strengths. He presses down the thumb on them all; therefore it has equal strength with the other fingers; therefore all it accompanies. If he were to measure with all the fingers, the fingers would grow united; with each separately he measures; therefore they grow separate. He measures five times with the Yajus. The Pankti has five syllables, the sacrifice is fivefold; thereby he wins the sacrifice. He measures five times in silence. They make up ten. The Viraj has ten syllables, the Viraj is food; thereby by the Viraj he wins proper food. In that he measures with the Yajus, he wins the past; in that he measures in silence, the future. Now if there were only so much Soma as that which he measures, there would be enough for the sacrificer only, and not also for the priests in the Sadas. With the words, "For offspring thee!" he draws the cloth for the Soma together; thereby he makes the priests in the Sadas share in it; with a garment he ties it up; the garment is connected with all the blessings; thereby he unites it with all. The Soma is cattle; with the words "For expiration thee," he ties it; thereby he confers expiration upon cattle. With the words "For cross-breathing thee," he looses it; thereby he confers cross-breathing upon cattle; therefore the vital breaths do not desert a sleeper.

vi. 1. 10.

If he were to barter it in response to the words, "Let me buy with one-sixteenth of the cow from thee, with one-eighth," he would make the Soma not worth a cow, the sacrificer not worth a cow, the officiant not worth a cow, but he would not depreciate the mightiness of the cow. "With a cow let me buy from thee," he should say; thereby he makes the Soma worth a cow, the sacrificer worth a cow, the officiant worth a cow, yet still he does not depreciate the mightiness of the cow. He buys it with a she-goat; thereby he buys it full of devotion; he buys it with gold; thereby he buys it bright; he buys it with a milch cow; thereby he buys it with milk for the mixing; he buys it with a bull; thereby he buys it with strength; he buys it with a draught ox, the draught ox is the bearer; thereby by the bearer he buys the bearer of the sacrifice; he buys with two as a pair, to win a pair; he buys with a garment, the garment is connected with all the blessings; thereby he buys it for all. These make up ten. The Viraj has ten syllables, the Viraj is food; thereby by the Viraj he wins proper food. "Thou art the bodily form of devotion, the Creator's kind," he says; thereby the officiant makes atonement to the cattle, that he may not be cut off. He attains prosperity, he obtains cattle who knows thus. "The bright with the bright for thee I buy," he says; that is according to the text. The righteous retook by force the gold wherewith they purchased the Soma, saying, "Who shall barter brilliance?" The gold by which he buys the Soma he should retake by force; thereby he bestows brilliance upon himself. "Ours be light, darkness be on the seller of the Soma," he says; thereby he places light in the sacrificer, and bestows darkness on the seller. "O Svana, Bhraja," he says; they indeed in yonder world guarded the Soma; from them they grasped the Soma; if he were not to indicate to them those that serve as the price of Soma, he would not have purchased the Soma, and they would not guard the Soma for him in yonder world. In that he indicates to them those that serve as the price of Soma, he really purchases the Soma, and they guard the Soma for him in yonder world.

vi. 1. 11.

The Soma when bought and tied up is connected with the All-Seeing. "Come as a friend to us, creating firm friendships," he says, for atonement. "Enter the right thigh of the Mighty," he says; the righteous placed the Soma which they purchased in the right thigh of the Mighty; now the sacrificer stands in the Mighty's name; therefore he says thus. "With life, with fair life," he says; thereby seizing the righteous he rises up. "Fare along the wide atmosphere," he says; for the Soma is a sign of the atmosphere. "Thou art the seat of the Boundless. Sit on the seat of the Boundless," he says; that is according to the text. He sets it down with a verse addressed to the All-Seeing; thereby he unites it with its own name. He covers it round with a garment, the garment is connected with all the blessings; thereby with all he unites it, and thus it serves for the smiting away of evil. "He has stretched the atmosphere within the woods," he says; for within the woods He stretched the atmosphere. "Strength in horses," he says; for He placed strength in horses. "Milk in kine," he says; for He placed milk in kine. "Skill in the heart," he says; for He placed skill in the heart. "The All-Seeing placed light in dwellings," he says; for God placed light in dwellings. "The sun in the sky," he says; for He placed the sun in the sky. "The Soma in the hill," he says; the hills are the pressing-stones; he places the Soma in them, who sacrifices; therefore he says thus. "Thee, all-knowing," with this verse addressed to the Light-giver he fastens the black antelope skin, to smite away evil. "Come hither, O ye oxen, strong to bear the yoke," he says; that is according to the text. "Move forward, O lord of the world," he says; for He is the lord of creatures; "to all thy stations," he says; for he moves forward to all his stations. "Let no opponent find thee," he says; since the Soma was stolen when it was being carried below, he says that, to prevent its being stolen. "Thou art the good luck of the sacrificer," he says; thereby the sacrificer grasps the sacrifice, that it be not interrupted. The Soma when bought and tied up indeed approaches the sacrificer in the shape of the All-Seeing. "Honour to the radiance of the Friend and the All-Seeing," he says, for atonement. They bring forward this Soma, it rests with the fire, they in uniting overpower the sacrificer. Now the consecrated person has for long been holding himself ready for the sacrifice. In that he offers an animal in the names of the Radiant and the gift of God, that is a buying-off of himself; therefore of it he should not eat; for as it were it is a buying-off of a man. Or rather they say, "By the Radiant and the gift of God the Mighty overcame the Enveloper." In that he offers an animal in their names, it overcomes hostile things for him; therefore he should eat of it. He honours it with a verse addressed to the All-Seeing; thereby he honours it with its own name.

Prapathaka Ii

The Exposition of the Soma Sacrifice (continued)

vi. 2. 1.

If he should offer hospitality after unyoking both oxen, he would break up the sacrifice. If he should offer before he has unyoked both, it would be as when hospitality is offered to one who has not yet arrived. One ox is unyoked, one ox is not unyoked; then he offers hospitality, for the continuance of the sacrifice. The wife of the sacrificer holds on to the cart; for the wife is mistress of the household gear; thereby he offers what is approved by the wife. The share of the wife in the sacrifice makes a pair; so the wife also grasps the sacrifice that it may not be interrupted. With whatever retinue the king comes, to all of them hospitality is offered; the metres are the retinue of the Soma. "Thou art the hospitality of the Radiant. For the All-Pervading thee!" he says; thus he offers hospitality to the Gayatri. "Thou art the hospitality of the gift of God. For the All-Pervading thee!" he says; thus he offers hospitality to the Tristubh. "Thou art the hospitality of the stranger. For the All-Pervading thee!" he says; thus he offers hospitality to the Jagati. "For the Radiant thee, giver of wealth, for the All-Pervading thee!" he says; thus he offers hospitality to the Anustubh. "For the eagle, bringer of the Soma, thee, for the All-Pervading thee!" he says; thus he offers hospitality to the Gayatri. He offers five times. The Pankti has five syllables, the sacrifice is fivefold; thereby he wins the sacrifice. The theologians say, "For what reason is the Gayatri offered to on either side of the offering of hospitality?" Because the Gayatri brought the Soma down; therefore is it offered to on both sides of hospitality, before and after. Hospitality is the head of the sacrifice, the sacrificial cake is offered on nine potsherds, therefore the head has nine apertures. The sacrificial cake is offered on nine potsherds. The three sets of three potsherds are commensurate with the Trivrt Stoma, the Trivrt is brilliance; thereby he places brilliance in the head of the sacrifice. The sacrificial cake is offered on nine potsherds. The three sets of three potsherds are commensurate with the threefold breath, the breath is threefold; thereby in order he places the threefold breath in the head of the sacrifice. Now the Saccharum spontaneum shoots are the eyelashes of the Creator's gift, and his lids are pieces of sugar-cane. In that the strew is of Saccharum spontaneum and the dividing-stakes of sugar-cane, thereby he brings together the eye of the Creator's gift. Now the libations made by the righteous the rebellious tore and ate. The righteous saw the Gmelina arborea tree. Thinking, "It is fit for work; by it one can perform work," they made the enclosing-sticks of Gmelina arborea wood, and by them they smote away evil. In that the enclosing-sticks are made of Gmelina arborea wood, it is for the smiting away of evil. He makes them touch, that evil may not go through them. He does not place one in front, for the sun which rises in front smites away evil. He places the kindling-sticks erect; thereby from above he smites away evil; he places one with a Yajus, the other in silence, to make a pair. He places two; the sacrifice has two feet; they serve for support. The theologians say, "There are both the fire and the Soma here; why is hospitality offered to the Soma and not to the fire?" In that having kindled fire he places it on the fire, by that thereby is hospitality offered to the fire. Or rather they say, "The fire is a sign of all the blessings." In that he kindles fire after placing the oblation, he thus produces all the blessings for the oblation when it has been placed.

vi. 2. 2.

The believers and the rebellious were in conflict. The believers differed among themselves. Being unwilling to accept one another's pre-eminence, they separated in five parties, those of the Radiant with the Bountiful, the gift of God with the Healers, the Mighty with the winds, the All-Seeing with the Boundless Ones, the Lord of Prayer with all the angels. They reflected, "Our foes, the rebellious, are profiting in that we are falling out among ourselves; let us remove from us and deposit together those bodies which are dear to us; from these shall he depart who first of us is hostile to another." Therefore of those who perform the Tanunaptra rite he who first is hostile goes to destruction. In that he divides up the Tanunaptra, it serves for the overcoming of opposition; he himself prospers, his opposition is defeated. He divides five times; for five times did they divide. Then again the Pankti has five syllables, the sacrifice is fivefold; thereby he wins the sacrifice. "For him who rushes on I seize thee," he says; he who rushes on is the breath; thereby he honours the breath. "For him who rushes around," he says; he who rushes around is the mind; thereby he honours the mind. "For Tanunaptra," he says; for they divided up these bodies. "For the mighty," he says; for they divided them up for strength. "For the greatest in strength," he says; for they divided up the greatest part of themselves. "Thou art unsurmounted, the unsurmountable," he says; for that is unsurmounted and unsurmountable. "The force of the righteous," he says; for that is the force of the righteous. "Guarding from imprecations, impervious to imprecations," he says; for that guards from imprecations and is impervious to imprecations. "May the lord of consecration approve my consecration," he says; that is according to the text. The righteous making the ghee a weapon overcame opposition; now they come near the Soma as it were, when they perform the Tanunaptra. "May thy every shoot, O gift of God, swell," he says. Whatever of it becomes spoiled or is lost, that he purifies by it. "May the Mighty swell for thee; do thou swell for the Mighty," he says; thereby he makes to swell both. "Make thy comrades to swell with wealth and skill," he says. The priests are his comrades; thereby he makes them to swell. "With good fortune may I accomplish thy pressing, O gift of God," he says; thereby he invokes this blessing on himself. Those who make the Soma to swell fall away from this world, for the Soma when made to swell has the atmosphere as its sign. "Desired are riches exceedingly, for food, for prosperity," he says; thereby by paying homage to heaven and earth they find support in this world. The believers and the rebellious were in conflict. The believers in fear took refuge in the light; therefore they say, "The light is a sign of all the blessings." They, making the light their protection, overcame the rebellious. Now he as it were takes refuge in the light who undergoes the intermediate consecration, and it serves for the overcoming of opposition; he prospers himself, his opposition is overcome. He protects himself by the consecration, his offspring by the intermediate consecration. The girdle he makes tighter; for his offspring are closer to him than himself. He drinks warm milk, and rubs himself with bubbling water; for fire is extinguished by cold, and these serve for kindling. "Thy dread form, O Radiant One," he says; thereby with its own name he consumes the hot milk, for unity, for atonement.

vi. 2. 3.

The rebellious had three citadels; the lowest was of iron, then there was one of silver, then one of gold. The believers could not conquer them; they sought to conquer them by siege; therefore they say, both those who know thus and those who do not, "By siege they conquer great citadels." They made ready an arrow, the Radiant as the point, the gift of God as the socket, the All-Pervading as the shaft. They said, "Who shall shoot it?" "The Healer and Avenger," they said, "is stern, let Him shoot it." He said, "Let me choose a boon; let me be overlord of animals." Therefore the Healer is overlord of animals. He let it go; it cleft the three citadels and drove the rebellious away from these worlds. The observance of the Upasads is for the driving away of foes. One should not offer another libation in front; if he were to offer another libation in front, he would make something else the beginning. He sprinkles clarified butter with the dipping-ladle to proclaim the sacrifice. He makes the offering after crossing over without coming back; thereby he drives away opposition from these worlds so that it comes not back. Then returning he offers the Upasad libation; thereby having driven away opposition from these worlds and having conquered he mounts upon the world of his foes. Now the righteous by the Upasads which they performed in the morning drove away the rebellious from the day, by the Upasads performed in the evening they drove away the rebellious from the night. In that both morning and evening Upasads are performed, the sacrificer drives away his foes from day and night. The Yajyas used in the morning should be made Puronuvakyas at night, for variety. He performs three Upasads, these worlds are three; thereby he honours these worlds; they together make six, the seasons are six; thereby he honours the seasons. He performs twelve at an Ahina Soma sacrifice, the year consists of twelve months; thereby he honours the year. They make twenty-four, the half-months number twenty-four; thereby he honours the half-months. He should perform an awl-shaped intermediate consecration who wishes, "May there be prosperity for me in this world," that is one to begin with, then two, then three, then four; this indeed is the awl-shaped intermediate consecration; thereby there is prosperity for him in this world. He should perform an intermediate consecration broader at the top than below who wishes, "May there be prosperity for me in yonder world," that is four to begin with, then three, then two, then one; this indeed is the intermediate consecration broader at the top than below; thereby there is prosperity for him in yonder world.

vi. 2. 4.

They go to the world of heaven who perform the Upasads. Of them he who takes out a little food is left behind; one must take out carefully, thinking "I have not taken out anything." He who is left behind wearied among those who go on their own mission sticks behind and lives at home. Therefore after once taking out, one should not take out a second time. One should take out of curd, that is the symbol of cattle; thereby by the symbol he wins cattle. The sacrifice went away from the righteous in the form of the All-Pervading's aim, and entered the earth. The righteous sought it. A believer passed over it. It said, "Who has passed over me?" "I am he who smites in the stronghold; who art thou?" "I am he who brings from the stronghold." It said, "Thou art called he who smites in the stronghold. Now a boar, stealer of the good, keeps the wealth of the rebellious which is to be won beyond the seven hills. Him smite, if thou art he who smites in the stronghold." He plucked out a bunch of Darbha grass, pierced the seven hills, and smote him. It said, "Thou art called he who brings from the stronghold; bring him." So the sacrifice bore off the sacrifice for them; in that they won the wealth of the rebellious which was to be won (vedya), that alone is the reason why the Vedi is so called. The rebellious indeed at first owned the earth, the righteous had so much as one seated can espy. The righteous said, "May we also have a share in the earth?" "How much shall we give you?" "Give us as much as this jackal can thrice run round." A believer, going swiftly in the form of a jackal, thrice ran round on all sides the earth. So they won the earth, and in that they won it therefore is the Vedi so called. All this earth is the Vedi, but they measure off and sacrifice on so much as they deem they can use. The back cross-line is thirty feet, the eastern line is thirty-six feet, the front cross-line is twenty-four feet. These make up tens; the Viraj has ten syllables; the Viraj is food; thereby by the Viraj he wins food. He digs up the earth; thereby he digs away whatever in it is impure. He digs up; therefore the plants perish. He spreads the sacrificial strew; therefore the plants again revive. He spreads over the strew the upper strew. The strew is the people; the upper strew is the sacrificer; thereby he makes the sacrificer higher than the man who does not sacrifice; therefore the sacrificer is higher than the man who does not sacrifice, in devotion.

vi. 2. 5.

If a weak man take up a burden, he breaks up into pieces. If there were twelve Upasads in the one-day rite, and three in the Ahina, the sacrifice would be upset. There are three Upasads in the one-day rite, twelve in the Ahina, to preserve the strength of the sacrifice; thus it is in order. One teat of the cow is used for a child, for that is fortunate. So he takes one teat for his milk drink, then two, then three, then four. That is the razor-edged drink by which he drives away his foes when born and repels them when about to be born; thereby also with the smaller he approaches the greater. He takes the four teats first for his drink, then three, then two, then one. That is the drink called "of a beatific back," full of devotion, and of heavenly character; thereby also is he propagated with children and cattle. Gruel is the drink of the ruler; gruel is as it were harsh; the ruler is as it were harsh, it is the symbol of the thunderbolt, and serves for success. Curds is the drink of the people, it is the symbol of the sacrifice of cooked food, and serves for prosperity. Milk is the drink of the scholar, the scholar is brilliance, milk is brilliance; thereby by brilliance he endows himself with brilliance and milk. Again by milk foetuses grow; the man who is consecrated is as it were a foetus; in that milk is his drink, thereby thus he causes himself to grow. Manu was wont thrice to take drink, the rebellious twice, the righteous once. Morning, midday, evening, were the times of Manu's drinking, the symbol of the sacrifice of cooked food, serving for prosperity. Morning and evening were those of the rebellious, without a middle, a symbol of hunger; thence were they overcome. Midday and midnight were those of the righteous; thence they prospered and went to the world of heaven. Now with regard to his drinking at midday and at midnight, it is in the middle that people feed themselves; thereby he places strength in the middle of himself, for the overcoming of his foes. He prospers himself, his opposition is overcome. Now the man who is consecrated is a foetus, the consecration-shed is the womb in which he is. If the man who is consecrated were to leave the consecration-shed, it would be as when a foetus falls from the womb. He must not leave, to guard himself. The fire here is a tiger to guard the house. Therefore if the man who is consecrated were to leave the shed, he would be exposed to harm. He must not leave, to protect himself. He lies on the right side; that is the abode of the sacrifice; thereby he lies in his own abode. He lies turned towards the fire; thereby he lies turned towards the sacrifice and the signs of God.

vi. 2. 6.

On a place of sacrifice where the sacrifice faces the east should he make him to sacrifice for whom he wishes, "May the higher sacrifice condescend to him, may he gain the world of heaven." That is the place of sacrifice where the sacrifice faces the east, where the invoker as he recites the Prataranuvaka gazes upon the fire, water, and the sun, signs of God. To him the higher sacrifice condescends, he gains the world of heaven. On a contiguous place of sacrifice should he make him to sacrifice who has foes. He should make it touch the road or a pit so that neither a wagon nor a chariot can go between. That is a contiguous place of sacrifice. He conquers his foe, his foe conquers him not. On a place of sacrifice which is elevated in one place he should make him to sacrifice who desires cattle. The Angirases produced cattle from a place of sacrifice elevated in one place. It should be elevated between the seat and the oblation-holders. That is a place of sacrifice elevated in one place; thereby he becomes possessed of cattle. On a place of sacrifice which is elevated in three places should he make him to sacrifice who desires heaven. The Angirases went to the world of heaven from a place of sacrifice elevated in three places. It should be elevated between the Ahavaniya fire and the oblation-holder, between the oblation-holder and the seat, and between the seat and the Garhapatya fire. That is a place of sacrifice elevated in three places; thereby he goes to the world of heaven. On a place of sacrifice which is firm should he make him to sacrifice who desires support. That is a place of sacrifice which is firm, which is level on all sides; thereby he finds support. Where diverse plants are intertwined, there should he make him sacrifice who desires cattle. That is the form of cattle; thereby by the form he wins cattle for him; thereby he becomes possessed of cattle. On a place of sacrifice which is distinctly marked should he cause him to sacrifice regarding whom they have doubts as to admitting him to common meals or to marriage. It should be sloping east of the Ahavaniya and west of the Garhapatya. That is a place of sacrifice which is distinctly marked, he is distinguished from his evil foe, they doubt not of him for common meal or wedding. On a place of sacrifice which is artificial should he make him sacrifice who desires wealth. Man must be made; thereby he prospers.

vi. 2. 7.

The high altar, taking the form of a lioness, went away and remained between the two parties. The believers reflected, "Whichever of the two she joins, they will become this." They called to her; she said, "Let me choose a boon; through me shall ye obtain all your desires, but the oblation shall come to me before it comes to the fire." Therefore do they besprinkle the high altar before they sprinkle the fire, for that was its chosen boon. He measures it round with the yoke-pin, that is its measure; thereby also by what is fitting he wins what is fitting. "Thou art the abode of riches for me," he says, for being found she helped them; "thou art the resort of the afflicted for me," he says, for she helped them in affliction; "protect me when in want," he says, for she protected them when in want; "protect me when afflicted," he says, for she protected them when afflicted. "May the light named Nabhas know thee, O light Angiras," with these words he thrice strokes with the wooden sword; thereby he wins the fires that are in these worlds. He strokes in silence for the fourth time, thereby he wins that which is not indicated. "Thou art a lioness; thou art a buffalo," he says, for it, the high altar, taking the form of a lioness went away and remained between the two parties. "Extend wide; let the lord of the sacrifice extend wide for thee," he says; thereby he enriches the sacrificer with offspring and cattle. "Thou art firm," with these words he strikes the earth together, for firmness. "Be pure for the righteous; be bright for the righteous," with these words he moistens it and scatters sand on it, for purity. "May the cry of the Mighty guard thee in front with the Bountiful," he says; thereby he sprinkles it from the quarters. "Since the high altar has gone to the believers, here must we conquer," thought the rebellious, and with bolts ready they advanced on the believers. Them the cry of the Mighty with the Bountiful repelled in front; the swift of mind with the forefathers on the right, the wise one with the Healers behind, and the Maker of All with the Boundless Ones on the left. In that he sprinkles the high altar, thereby does the sacrificer repel his foes from the quarters. Whatever is left of the sprinkling waters he should pour on the right of the high altar; whatever cruel is there that he appeases thereby.