vi. 4. 7.

The cup for the Mighty and the Wind is speech; in that the cups are drawn beginning with that to the Mighty and the Wind, verily they follow speech. The believers said to the Wind, "Let us press the Soma, the king"; he replied, "Let me choose a boon; let your cups be drawn with mine first." Therefore the cups are drawn with those for the Mighty and the Wind first. They pressed it; it became putrid; the believers could not endure it, they said to the Wind, "Make it sweet for us"; he replied, "Let me choose a boon; let your vessels be said to have me as their sovereign." Therefore, being of various kinds, they are said to belong to the Wind. Verily did the Wind make it sweet for him; therefore what becomes putrid they hang out in a windy place, for the wind is its purifier, its sweetener. They could not find its distribution; the Boundless said, "Let me choose a boon; then shall ye distribute through me, verily with me may your Soma (draughts) be set down." "Thou art taken with a support", he says, and thereby have they the Boundless for their support, for those vessels that are made of wood are born from her womb, those that are made of clay are clearly hers; therefore he says thus. Speech aforetime spoke without discrimination; the believers said to the Mighty One, "Do thou discriminate this speech for us"; he replied, "Let me choose a boon; let this (cup) be drawn for me and for the Wind together." Therefore the cup is drawn together for the Mighty and the Wind. The Mighty One approaching it in the midst discriminated it; therefore is speech spoken distinctly. Therefore is it drawn once, in the middle, for the Mighty, and twice for the Wind, for he chose two boons.

vi. 4. 8.

The believers said to the Friend, "Let us press the Soma, the king"; he replied, "Not I; for I am the friend of all"; they answered, "Still we will press it"; he replied, "Let me choose a boon; let them mix the Soma for me with milk." Therefore they mix with milk (the Soma) for the Friend and the All-Seeing. From him cattle departed (saying), "He that was a friend hath done a cruel deed"; a cruel deed as it were does he do who sacrifices with Soma; from him cattle depart. In that he mixes with milk (the Soma) for the Friend and the All-Seeing, he unites the Friend with cattle, and the one who offers with cattle. Aforetime indeed was the Friend thus aware, "When I have done this cruel deed, cattle will depart from me"; therefore he chose thus. The believers said to the All-Seeing, "With thee as helper we will press the Soma, the king"; he replied, "Let me choose a boon, for me and the Friend together let this (cup) be drawn." Therefore it is drawn for the Friend and the All-Seeing together; therefore with a king as helper they overcome a king, with a merchant a merchant, with a labourer a labourer. This was not day or night, but undiscriminated; the believers said to the Friend and the All-Seeing, "Make this to shine forth for us"; they replied, "Let us choose a boon; let one cup only be drawn before ours." Therefore the cup for the Mighty and the Wind is drawn before that for the Friend and the All-Seeing, for the Upansu and the Antaryama (cups) are expiration and inspiration. The Friend produced the day, the All-Seeing the night; then indeed did this shine forth; in that (a cup) is drawn for the Friend and the All-Seeing, (it is) for shining forth.

vi. 4. 9.

The head of the sacrifice was cut; the believers said to the two physicians, "Ye are healers; do ye replace the head of the sacrifice." They replied, "Let us choose a boon; let there be drawn a cup for us also herein." For them they drew this cup for the two physicians; then indeed did they replace the head of the sacrifice; in that (the cup) for the two physicians is drawn, (it is) to restore the sacrifice. The believers said of these two, "Impure are they, wandering among men and healers." Therefore a scholar should not practise medicine for hire, for the physician is impure, unfit for the sacrifice. Having purified them by the Bahispavamana (Stotra) they drew for them this cup for the two physicians; therefore (the cup) for the two physicians is drawn when the Bahispavamana has been sung. Therefore by one who knows thus the Bahispavamana should be performed; verily he purifies himself. Their skill as healers they deposited in three places, in the fire a third, in the waters a third, in the scholar a third. Therefore one should put beside him a pot of water and sit on the right hand of a scholar when practising medicine; all medicine he performs thereby, his remedy becomes effective. The scholars say, "For what reason are cups for two deities drawn in one vessel, but offered in two?" In that (the cups) are drawn in one vessel, therefore there is one breath within; they are offered in two vessels, therefore the breaths outside are in pairs. Those that are for two are the breaths, the portion is cattle; if he should summon the portion before those that are for two, he would obstruct his breaths by cattle, he would be likely to perish. Having eaten those for two, he summons the portion; verily having placed the breaths in himself he summons the portion. (The cup) for the Mighty and the Wind is speech, that for the Friend and the All-Seeing is the eye, that for the two physicians is the ear; he eats in front that for the Mighty and the Wind, therefore in front he speaks with speech; in front that for the Friend and the All-Seeing, therefore in front he sees with the eye; moving all round, that for the two physicians; therefore on all sides he hears with the ear. Those for two are the breaths, he sets down full vessels; therefore the breaths are full within; wherever in the performance of the sacrifice nothing is done, in that place the evil ones attack the sacrifice; in that he sets down full vessels the part of the sacrifice being performed is deposited to prevent the entry of the evil ones. He sets down in the north track of the southern offering-cart; verily he places speech in speech. They lie (there) until the third pressing, for the continuity of the sacrifice.

vi. 4. 10.

The Guardian of Prayer was the counsellor of the believers, Sanda and Marka of the deniers; the believers had the holy power, the deniers had the holy power; they could not overcome one another; the believers invited Sanda and Marka; they replied, "Let us choose a boon; let cups be drawn for us also herein." For them they drew these cups for the Bright and the Churned; then did the believers prosper, the deniers were defeated. He for whom knowing thus these Bright and Churned (cups) are drawn, prospers himself, his foe is defeated. Having driven away these two, the believers offered to God the Mighty. "Driven away are Sanda and Marka together with N.N.", he should say of whom he hates; with him whom he hates he thus drives them away. "This is the first preparer, all maker", (with these words) they offered these (cups) to God the Mighty, for the Mighty One kept making these forms. The Bright is yonder sun, the Churned is the moon, both signs of God; they depart towards the east, closing their eyes; therefore men do not see them as they go east. Turning back towards the west they sacrifice, therefore men see them going west. The Bright and the Churned are the eyes of the sacrifice, the high altar is the nose. They offer having gone round (the altar) on both sides; therefore the eyes are on either side of the nose; therefore the eyes are held apart by the nose; they walk round on all sides, to drive away the evil ones. Now the offerings the believers made on the east, with them they drove away the deniers who were in front; with those on the west they drove away the deniers who were behind; other sacrifices are made in the east, the Bright and the Churned on the west; verily behind and in front the one who offers drives away his foes; therefore offspring are engendered behind and are brought forth in front. In accordance with the Bright and the Churned are offspring born, the eaters and the eaten. "Engendering heroic offspring, come forth, Bright One, with pure radiance", "Engendering prolific offspring, come forth, Churned One, with mixed radiance", he says; the eaters are those who are heroic, the eaten those that are prolific. The offspring of him who knows thus becomes an eater, not eaten. The eye of the Creator's order swelled; it fell away, it entered the Vikankata, it did not stay in the Vikankata; it entered barley, it stayed in barley; that is why barley has its name. In that the Churned vessel is of Vikankata and he mixes with groats, verily thus he gathers together the eye. The scholars say, "For what reason does the Churned vessel not go to the assembly?" "It is the vessel of misfortune", he should say; if it were to go there, the officiating priest would be blind, he would be ruined; therefore it does not go there.

vi. 4. 11.

Whatever the believers did at the sacrifice the deniers did. The believers saw the cups with the Agrayana at their head; they drew them; then indeed did they reach the top; he for whom knowing thus the cups are drawn with the Agrayana at their head reaches the top of his equals. With a verse containing the word "destructive" he should draw for him who has a rival; verily having destroyed his rival he reaches the top of his equals. "Ye powers that are eleven in the sky", he says; so many are the created powers; verily he draws it for all of them. "This is thy birthplace; to all the powers thee!" he says, for it is for all of them. Speech departed from the believers, not being willing to remain for the sacrifice; when speech had departed they silently drew the cups; speech reflected, "They are excluding me"; it went into the Agrayana; that is why the Agrayana has its name. Therefore in the Agrayana speech is uttered. In that the former cups are drawn in silence, that is as when the hunter lets go (his arrow), (thinking), "So far off is my mark, at so far I shall not miss." The officiating priest taking the Agrayana, commencing the sacrifice, utters his speech; thrice he utters "Him"; verily thus he chooses the singers; the Agrayana is the Creator's order; in that he utters "Him" after taking the Agrayana, verily thus the cow sniffs offspring; therefore the cow sniffs the calf on birth. The Agrayana is the self of the sacrifice; at each pressing he draws it; verily he continues the sacrifice in itself. He brings (it) up from above; verily thus he impregnates seed; he takes (it) from below; verily he generates it. The scholars say, "For what reason does the Gayatri, the least of the metres, support the pressings?" "The Agrayana is the calf of the Gayatri; verily turning back towards it it supports all the pressings. Therefore a cow turns back towards the calf which is taken away."

Prapathaka V

The Exposition of the Soma Offering (continued)

vi. 5. 1.

God the Mighty raised His weapon to strike the enemy; the enemy was afraid of the weapon when raised to strike; he said, "Strike it not at me; there is this strength in me, that will I bestow on thee"; on Him he bestowed the Ukthya. At him He raised (the weapon) to strike a second time; he said, "Strike it not at me; there is this strength in me, that will I bestow on thee"; on Him he bestowed again the Ukthya. At him He raised (the weapon) to strike a third time; God the All-Pervading supported Him (saying), "Smite"; he said, "Strike it not at me; there is this strength in me, that will I bestow on thee"; he bestowed on Him again the Ukthya. Him when he had lost his magic power He overcame, for the sacrifice was his magic power. In that the Ukthya is drawn, verily the one who offers thus appropriates the power and strength of his foe. "To the Mighty thee, to Him of the Brhat, the strong", he says, for to the Mighty One he gave it; "to Him thee! To the All-Pervading thee!" he says; in that the All-Pervading supported Him (saying), "Strike", he gives the All-Pervading a share therein. Thrice he draws, for thrice he gave to Him. "This is thy birthplace; thou art the renewed offering", he says, for repeatedly he draws from it. The Ukthya is the eye of the sacrifice; therefore the Somas follow the Ukthya when offered; therefore the body follows the eye; therefore as one goes many follow; therefore one becomes superior among many. If the officiating priest desire, "May I bestow upon myself the glory of the sacrifice", standing between the offering fire and the offering-holder he should pour (it) down; verily he bestows upon himself the glory of the sacrifice. If he desire, "May I bestow upon the one who offers the glory of the sacrifice", he should pour (it) down standing between the assembly and the offering-holder; verily he bestows upon the one who offers the glory of the sacrifice. If he desire, "May I bestow upon the members of the assembly the glory of the sacrifice", he should pour (it) down, grasping the assembly-hall; verily he bestows upon the members of the assembly the glory of the sacrifice.

vi. 5. 2.

The Dhruva (cup) is the life of the sacrifice; it is drawn the last of the cups; therefore life is the last of the breaths. "The head of the sky, the messenger of earth", he says; verily he makes him the head of his equals. "Light that belongs to all people, born for holy order", he says, for life is subject to that light. It is drawn with that light on both sides; therefore there are breaths on both sides, below and above. The other cups that are drawn make a half, the Dhruva makes a half; therefore the breath below is a half of the other breaths. The other cups are deposited on strewn (ground), the Dhruva on unstrewn; therefore in bone some creatures find support, in flesh others. The deniers from above desired to turn round the earth; the believers made it firm with the Dhruva; that is why the Dhruva has its name; in that the Dhruva is set down from above, (it serves) for firmness. The Dhruva is the life of the sacrifice, the caller is the body; in that he pours the Dhruva down into the goblet of the caller, so he places life in the body of the sacrifice. "Before the Uktha it should be poured down", they say, for in front one enjoys life; "In the middle it should be poured down", they say, for the middle one enjoys life; "In the latter part it should be poured down", they say, for with the last one enjoys life. He pours (it) down while the verse to all the powers is being recited; offspring are connected with them; verily he confers life upon offspring.

vi. 5. 3.

By means of the sacrifice the believers went to the world of heaven; they reflected, "Men will follow after us here"; they blocked (the way) by the year and went to the world of heaven. It the seers discerned by means of the season-cups; in that the season-cups are drawn, (they serve) to reveal the world of heaven. Twelve are drawn; the year consists of twelve months; (verily they serve) to reveal the year. The first two are drawn together, the last two together; therefore the seasons are in pairs. The season-vessel has mouths on both sides, for who knows where is the mouth of the seasons? "Give directions for the season", six times he says; the seasons are six; verily he delights the seasons; "For the seasons", four times; verily he delights four-footed cattle; twice again he says, "For the season"; verily he delights two-footed (cattle). "Give directions for the season", six times he says; "For the seasons", four times; therefore four-footed cattle depend upon the seasons; twice again, "For the season", he says; therefore bipeds live upon quadrupeds. "Give directions for the season", six times he says; "For the seasons", four times; twice again, "For the season"; verily the one who offers makes himself a ladder and bridge to attain the world of heaven. One should not follow the other; if one were to follow the other, season would follow season, the seasons would be confused; therefore in order the officiating priest sets out by the southern (door), his assistant by the northern; therefore the sun goes south for six months, north for six months. "Thou art taken with a support; thou art the one who moves together; to the one who removes distress thee!" he says; "There is a thirteenth month", they say; verily he delights it.

vi. 5. 4.

The season-cups are drawn for the world of heaven; the Mighty and the Radiant are the light; in that he draws the cup for the Mighty and the Radiant with the season-vessel, verily he places light above it, to light up the world of heaven. The Mighty and the Radiant are the bearers of force; in that (the cup) for the Mighty and the Radiant is drawn, verily he wins force. He draws (the cup) for all the powers with the Bright vessel; people are connected with them, the Bright is yonder sun, a sign of God; in that he draws (the cup) for all the powers with the Bright vessel, yonder sun rises turned to all people; therefore each one thinks, "Towards me hath it arisen." He draws (the cup) for all the powers with the Bright vessel; people are connected with them, the Bright is brilliance; in that he draws (the cup) for all the powers with the Bright vessel, verily he bestows brilliance upon people.

vi. 5. 5.

God the Mighty, with the winds as His servants, overcame the enemy at the midday pressing; in that (the cups) for the winds are drawn at the midday pressing, they are drawn for the one who offers as overcoming the foe. Of Him, when He had overcome the enemy, the seasons were confused; with the season-vessel He drew (the cups) for the winds; then indeed did He discern the seasons; in that (the cups) for the winds are drawn with the season-vessel, (they serve) to reveal the seasons. (The cups) for the winds are a weapon which the one who offers hurls at his foe; with the first he raises it aloft, with the second he hurls it; with the third he lays (him) low. (The cups) for the winds are a weapon which the one who offers makes ready; the first is a bow, the second a bowstring, the third an arrow; with the first he fits the arrow, with the second he lets it go, with the third he pierces. Having overcome the enemy, the Mighty One went to the furthest distance; he drew these (cups) for the winds; verily with the first he won expiration, with the second inspiration, himself with the third; (the cups) for the winds are drawn to save the self of the one who offers; verily he wins expiration with the first, inspiration by the second, and himself with the third. The Mighty One overcame the enemy; the angels said of Him, "Great hath He become who hath overcome the enemy"; that is why Mahendra (the Great Mighty One) has His name. He drew this libation for the Great Mighty One, having overcome the enemy and being above all; in that (the cup) for the Great Mighty One is drawn, so the one who offers draws this libation, being devoted above other people. He draws with the Bright vessel; the Bright is brilliance; in that he draws (the cup) for the Great Mighty One in the Bright vessel, verily he bestows brilliance on the one who offers.

vi. 5. 6.

The Boundless, desirous of offspring, cooked a scholar's meal for the righteous angels; to her they gave the remains, she ate it, she became pregnant; of her four were born. A second (meal) she cooked; she reflected, "They have been born for me from the remains; if I eat first, then stronger ones will be born from me"; she ate first, she became pregnant, from her was born an egg which miscarried. She cooked a third (meal), (saying) "Let this labour be for enjoyment to me"; they said, "Let us choose a boon; let him who shall be born hence be one of us; let him who shall be prosperous among his offspring be for our enjoyment"; then was born the Sun-like, men are his offspring here, among them he alone is successful who sacrifices, he serves for enjoyment of the righteous. The Healer was kept away from the sacrifice, he followed the others; they took refuge in (the cups) for two, him they did not give up; therefore men do not give up even one worthy of death who has come for help. Therefore (the cup) for the Boundless is drawn from those for two, in that they were born from the remnant, therefore it is drawn from the remnant. He draws with three verses; mother, father, son, verily that is this pairing; the amnion, embryo, the chorion, verily that is this pairing. The Boundless (cup) is cattle; curds are strength; he mixes with curds in the middle; verily he places strength in the middle of cattle; (with curds) to be coagulated with boiled milk, for purity. Therefore the raw milk the cooked. The Boundless (cup) is cattle; he draws after covering (the cup); verily he draws securing cattle for him. He draws after covering; verily he shuts off cattle from harm. (The stone) for pressing out the Upansu (cup) is this sun-like one; it lies round this Soma drink until the third pressing. "O bright one, this is thy Soma drink", he says; verily he unites him with the Soma drink. "With the rain of the sky I mix thee", (with these words) he should mix for one who desires rain; verily he wins rain. If it should fall quickly, the rain-cloud would be likely to rain; if long, (it would) not (be likely). He does not place (the cup) down, for from that which is not depressed offspring are produced. He should not utter the secondary Vasat; if he were to do so, he would let the Healer go after his offspring; after sacrificing he should not look after (it); if he were to look after (it) his eye would be likely to be destroyed; therefore he should not look after (it).

vi. 5. 7.

He draws (the cup) for God the Light-giver from the Agrayana with the Antaryama-vessel; the Agrayana is the Creator's order; (verily it serves) for the granting of offspring. He does not place (the cup) down, for from that which is not depressed offspring are produced. He does not utter the secondary Vasat; if he were to do so, he would let the Healer go after his offspring. The Light-giver is connected with the Gayatri; in that the Agrayana (is drawn), it is drawn in the world of the Gayatri; in that he draws (the cup) for the Light-giver from the Agrayana with the Antaryama vessel, verily he draws it off from its own birthplace. All the powers could not perform the third pressing; they led the Light-giver who shares in the first pressing to the third pressing; then indeed they performed the third pressing. In that (the cup) for the Light-giver is drawn at the third pressing, (it serves) for performing the third pressing. He draws (the cup) for all the powers from the tub with the Light-giver's vessel; people are connected with them, the tub is connected with them, God rules instigations; in that he draws (the cup) for all the powers from the tub with the Light-giver's vessel, verily by the instigation of God offspring are granted him. He draws Soma in Soma; verily thus he impregnates seed. "Thou givest good protection, and art well established", he says, for he draws Soma in Soma, for support. In this same cup (offering) is made for men, the righteous, and the forefathers; "Thou givest good protection, and art well established", he says; verily thereby he makes (it) for men; "The great", he says; verily thereby he makes (it) for the righteous; "Homage", he says; verily thereby he makes (it) for the forefathers; so many are the created; verily he draws it for them all. "This is thy birthplace; to all the powers thee!" he says, for it is connected with them.