vi. 5. 8.

The Upansu is the breath; in that the first and the last cups are drawn with the Upansu vessel, verily they follow forward the breath, they follow back the breath. The Agrayana is the Creator's order, the Upansu is the breath, the wives bear offspring; in that he draws (the cup) for the Fashioner with the wives from the Agrayana with the Upansu-vessel, (it serves) for the production of offspring. Therefore offspring are born in accordance with the breath. The believers desired that the wives should go to the world of heaven; they could not discern the world of heaven, they saw this (cup) for the wives, they drew it; then indeed did they discern the world of heaven; in that (the cup) for the wives is drawn, (it serves) to reveal the world of heaven. "Thou art taken with a support", he says; the support is this (earth); therefore offspring are born on this (earth). "Of thee, pressed by the Guardian of Prayer", he says; the Guardian of Prayer is the holy power of the believers; verily by the holy power he is granted offspring. "O drop", he says; the drop is seed; verily thus he impregnates seed. "Possessing power", he says; power is offspring; verily he is granted offspring. "O Radiant One", he says; "With the wives", he says; "in unison with God the Fashioner drink the Soma", he says; the Fashioner is the maker of the forms of animals; verily he places form in animals. They sought to overcome the Fashioner; he went to the wives, they would not give him up; therefore men do not give up even one worthy of death who has come for help. Therefore in (the cup) for the wives for the Fashioner also a drawing is made. He does not put (the cup) down, for from what 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; if he were not to do so, the fire-priest would consume the Soma before it had been appeased; he says the secondary Vasat muttering, he does not let the Healer go after his offspring, the fire-priest consumes the Soma after it has been appeased. "O fire-priest, sit on the lap of the leader; O leader, lead up the wife", he says. He causes the singer to look (at the wife); the singer is the Creator's order; (verily it serves) for the production of offspring. He causes water to follow along.

vi. 5. 9.

God the Mighty overcame the enemy; he forced out his skull-bone, it became the wooden tub, from it the Soma flowed, it became (the cup) for the yoker of bays; He reflected regarding it, "Shall I offer, or shall I not offer?" He reflected, "If I shall offer, I shall offer what is raw; if I shall not offer, I shall make confusion in the sacrifice." He decided to offer; the Radiant One said, "Thou shalt not offer what is raw in me"; He mixed it with fried grains, and when it had become cooked He offered it. In that he mixes (the cup) for the yoker of bays with fried grains, (it serves) to make it cooked; verily he offers it when it has become cooked. He mixes with many; so many are his (cows) yielding his wishes in yonder world. Or rather they say, "(The fried grains) for the yoker of bays are the dappled (cows) of the Mighty One yielding wishes"; therefore he should mix with many. The bays of the Mighty One, which drink the Soma, are the verse and the chant, the enclosing-sticks are their bridles; if he should offer without removing the enclosing-sticks, he would offer fodder to them still bridled; he offers after removing the enclosing-sticks; verily he offers fodder to them with their bridles removed. It is the one who presses who offers; the officiating priest when he has uttered "Godspeed!" is as one who has finished his journey; if the officiating priest were to offer, it would be as when one yokes again (a horse) unyoked. He offers after putting it on his head, for from the head it sprung; he offers after striding, for the Mighty One overcame the enemy after striding; (verily it serves) for attainment. (The grains) for the yoker of bays are cattle; if he were to crush (them), few cattle would attend and wait on him; if he were not to crush them, many cattle would attend, but not wait on him; in his mind he crushes them together, and effects both; many cattle attend and wait on him. They await the invitation from the one who presses; verily they win the Soma-drinking that is here. He throws down (the remnants) on the high altar; the high altar is cattle, (the grains) for the yoker of bays are cattle; verily they make cattle find support in cattle.

vi. 5. 10.

Offspring and cattle are born through the cups, goats and sheep through the Upansu and Antaryama, men through the Bright and the Churned, whole-hooved animals through the season-cups, kine through the Boundless cup. The Boundless cup is drawn with the largest number of verses; therefore kine are the most numerous of cattle; in that he thrice draws apart with his hand the Upansu (cup), therefore the female goat gives birth to two or three, but sheep are more numerous. The Agrayana is the father, the tub is the son; if the Agrayana is exhausted, he should draw from the tub; that is as when a father in destitution has recourse to his son. If the tub is exhausted, he should draw from the Agrayana; that is as when a son in destitution has recourse to his father. The Agrayana is the self of the sacrifice; if the cup or the tub should be exhausted, he should draw from the Agrayana; verily from the self he develops the sacrifice. The Agrayana is drawn (with a verse) in which there is no discriminating mark; he draws with a pot, he offers with (the vessel) for the Wind; therefore (a man) is guilty of a grave wrong (through destroying) an embryo which has not been discriminated. They go to the final bath; they deposit the pots, but lift up (the vessels) for the Wind. In that he utters the Puroruc, it is as when one brings (something) to a superior; in that he draws the cup, it is as when having brought (something) to a superior one proclaims (it); in that he puts it down, it is as when having deposited something with a superior one goes away. Whatever of the sacrifice is accompanied by a chant or a prose formula, is loose; whatever by a verse is firm; they are drawn with a support in front to the accompaniment of a prose formula, (they are drawn) with a support behind to the accompaniment of a verse, for the support of the sacrifice.

vi. 5. 11.

Some vessels are used (repeatedly), others not. With those that are employed once only he conquers yonder world, for yonder world is as it were turned away. With those which are used again he conquers this world, for this world is repeated as it were again and again. Some vessels are used (repeatedly), and others not. Through those that are used once only the plants fade; through those which are used again the plants revive again. Some vessels are used repeatedly, others not. Through those which are used once only the wild animals go to the forest; through those which are used again the domestic animals come back again to the village. He who knows the foundation of the cups becomes possessed of a (sure) foundation. The hymn called the Ajya (Sastra), that is the foundation of the cups; in that he recites muttering, that is (the foundation) of the Upansu and the Antaryama (cups); in that (he recites) aloud, that is (the foundation) of the other cups; he who knows thus becomes possessed of a foundation. He who knows the pairing of the cups is blessed with offspring, with cattle, with pairings. Some cups are drawn with pots, some with (vessels) for the Wind; that is the pairing of the cups. He who knows thus is blessed with offspring, with cattle, with pairings. The Mighty One drank the Soma of the Fashioner; He went to pieces on all sides; He found no stay in Himself; He saw these cakes as an addition to the pressing, them He offered, and with them He made a stay in Himself; therefore as additional to the pressing the cakes are offered; therefore as additional to the pressing he should partake of the cakes; verily he makes a stay in himself, and the Soma does not flow through him. The scholars say, "Neither by verse nor by chant is the five made up; what then is the fivefold character of the sacrifice?" Fried grains, mush, rice grains, the cake, clotted milk, thereby the five is made up; that is the fivefold character of the sacrifice.

Prapathaka Vi

The Exposition of the Gifts and other Offerings

vi. 6. 1.

The sacrifices with the gifts are offered for the world of heaven. He offers with two (verses) on the household fire; the one who offers has two feet; (verily it serves) for support. He offers on the altar of the fire-priest; verily he ascends the atmosphere. He approaches the assembly-hall; verily he makes him go to the world of heaven. He offers on the household fire with verses addressed to the sun, God's sign; verily he makes him mount yonder world. He offers on the altar of the fire-priest with a verse containing the word "Lead", for leading to the world of heaven. "Go to the sky, fly to heaven", (with these words) he takes out the gold after the offering; verily he makes him go to the world of heaven. "With my form I approach your form", he says; for by his form he approaches their form, in that (he approaches) with gold. "May the All-knowing allot to you", he says; the All-knowing was wont to allot the gifts; verily thereby he divides them. "This gift of thine, O Radiant One, cometh, impelled by the Soma", he says, for his gift comes impelled by the Soma. "Lead it by the path of the Friend", he says, for atonement. "Go ye on by the path of holy order, of brilliant gifts", he says; holy order is truth; verily with truth, with holy order, he divides them. "Leading prosperity by the path of the sacrifice", he says, for the gifts go by the path of the sacrifice. "May I win a scholar to-day, a seer and sprung from seers", he says; the learned man is a scholar, a seer and sprung from seers; therefore he says thus. "Gaze on the heaven, gaze on the atmosphere", he says; verily he makes him go to the world of heaven. "Join those in the seat", he says, for friendship. "Given by us, go to the angels, full of sweetness; enter the giver", he says; "we here are givers; do ye there enter us, full of sweetness," he says in effect. He gives gold; gold is light; verily he places light before, to light up the world of heaven. He gives to the fire-priest; verily he delights the seasons; he gives to the supervising priest, for instigation; he gives to the caller; the caller is the self of the sacrifice; verily he unites the self of the sacrifice with the gifts.

vi. 6. 2.

He offers the Samistayajuses, for the completion of the sacrifice. Whatever is harsh or injured in the sacrifice, what he passes over, what he does not pass over, what he does redundantly, what he does not do, all that he propitiates with them. He offers nine; nine are the breaths in man, the sacrifice is commensurate with man; all the sacrifice he delights thus. He offers six with verses; the seasons are six; verily he delights the seasons; he offers three with prose formulas; these worlds are three; verily he delights these worlds. "O sacrifice, go to the sacrifice; go to the lord of the sacrifice", he says; verily he makes it go to the lord of the sacrifice. "Go to thine own birthplace", he says; verily he makes it go to his own birthplace. "This is thy sacrifice, O lord of the sacrifice, with its utterance of hymns and producing noble heroes", he says; verily he confers strength upon the one who offers. Vasistha Satyahavya asked Devabhaga, "When thou didst cause the Srnjayas to sacrifice, with many who offered, didst thou cause the sacrifice to rest upon the sacrifice or on the lord of the sacrifice?" He replied, "On the lord of the sacrifice." "But in truth the Srnjayas have been defeated", he said, "the sacrifice should have been made to rest on the sacrifice, to prevent the defeat of the one who offers." "Ye that find the way, finding the way, go on the way", he says; verily he makes the sacrifice to rest upon the sacrifice, to prevent the defeat of the one who offers.

vi. 6. 3.

He offers the Avabhrthayajuses; whatever sin he has committed in the year before, verily that thereby he propitiates. He goes to the waters for the final bath; the All-Seeing is Lord over the waters; verily straightway he seeks the forgiveness of the All-Seeing. The evil ones, following along by the path, seek to injure the sacrifice; the chanter follows along with the chant, the destroyer of evil ones is the chant; (verily it serves) for the driving away of the evil ones. Thrice he performs the finale; these worlds are three; verily from these worlds he drives away the evil ones. Each one performs the finale; for each one is infested by the evil ones, for the driving away of the evil ones. "The All-Seeing King hath made a broad (path)", he says, for support. "A hundred remedies are thine, O king, a thousand", he says; verily he makes medicine for him. "The noose of the All-Seeing is overcome", he says; verily he overcomes the noose. He makes offering over the strew, for the support of the offerings; verily also he offers in what has fire. He offers the fore-offerings omitting that to the strew; the strew is offspring; verily he frees offspring from the noose. He offers the two portions of butter; verily he does not obstruct the two eyes of the sacrifice. He sacrifices for the All-Seeing; verily he frees him from the noose. He sacrifices for the Radiant and the All-Seeing; verily straightway he frees him from the noose. He offers two after-offerings, omitting that to the strew; the strew is offspring; verily he frees offspring from the noose. He offers four fore-offerings and two after-offerings; they make up six, the seasons are six; verily he finds support in the seasons. "O bath, O flood", he says; verily he propitiates by this utterance. "In the sea is thy heart, within the waters", he says. "Let the plants and the waters enter thee", he says; verily he unites him with the waters and the plants. "Ye sacred waters, this is thy foetus", he says; that is according to the text. The Soma is cattle; if he were to partake of the drops, he would be possessed of cattle, but would be seized; if he were not to partake, he would have no cattle, but would not be seized; he should touch them only, he becomes possessed of cattle, and is not seized. "The noose is loosed", he says; verily is he freed from the noose. They advance without looking round. "Thou art fuel; may we prosper", he says; verily with the kindling-stick they approach the fire in reverence of God. "Thou art brilliance; grant me brilliance", he says; verily he bestows brilliance upon himself.

vi. 6. 4.

With the wooden sword he digs up the altar, with the axle of a chariot he measures. He sets up the sacrificial post; verily gathering together a threefold weapon he hurls it at his foe, to lay him low. If he were to set it up within the altar, he would win the world of the angels; if outside the altar, the world of men; he sets it up in the place where the altar and the edge (outside) meet, for the winning of both worlds. He should set (the set) up with the lower parts alike for one who desires the world of the forefathers, with the girdle part alike for one who desires the world of men, with the top pieces alike for one who desires power, and all alike for one who desires support; the three in the middle alike for one who desires cattle; for through them cattle attend (on him); verily he becomes possessed of cattle. He should interlock the others; verily he interlocks him with offspring and cattle. If he desire of a man, "May he be liable to die", he should set it up for him in grave fashion, the northern half the higher, then (the southern) the lower; this is the grave fashion; he for whom he sets it up thus swiftly dies. For him who desires the heaven he should set it up with the southern half the higher, then the (northern) half the lower; verily the one who offers makes it a ladder and a bridge to attain the world of heaven. In that on one post he twines round two girdles, therefore one man wins two wives; in that he does not wind one girdle round two posts, therefore one wife does not find two husbands. The deniers drove the believers to the south, the believers repelled them by the Upacaya (post); that is why the Upacaya has its name. In that the Upacaya lies near on the south, (it serves) to drive away the foe. All the other posts have victims (attached), the Upacaya has none. The Creator's order was destitute of proper food, He saw this set of eleven, and therewith He won proper food. In that there are ten posts, the Viraj has ten syllables, and the Viraj is food, he wins proper food by the Viraj; thereby he milks the eleventh breast of her. In that the set of eleven (is set up), it is set up as a bulwark; in that he sets up (the stake) (for the Fashioner) with the wives, (it serves) to establish the sacrifice and to bind.

vi. 6. 5.

The Creator's order brought forth offspring; He thought Himself emptied, He saw this set of eleven (victims), with it He bestowed life, power, and strength; he who sacrifices creates as it were offspring; then he is as it were emptied; in that this set of eleven is (offered), with it the one who offers bestows life, power, and strength upon himself. With (the victim) for the Radiant he scatters, with that for Knowledge he makes a pairing, with that for the gift of God he asks for seed, with that for the Nourisher he propagates. There is one for the Guardian of Prayer; the Guardian of Prayer is the holy power of the believers; verily with the holy power he produces offspring for him. There is one for all the powers; offspring are connected with them; verily he produces offspring for him. By that for the Mighty he wins power, by that for the winds the people, by that for the Mighty and the Radiant force and might. That for the Light-giver is for instigation, that for the All-Seeing to free oneself from the noose. In the middle he offers that for the Mighty; verily in the middle he bestows power on the one who offers. In front of that for the Mighty he offers that for all the powers; food is connected with them; verily he puts food in front; therefore food is eaten in front. Having offered that for the Mighty he offers that for the winds; the winds are the people; verily he fastens the people to him. If he desire, "May he who has attained (power) be banished; may he who is banished return (to power)", in the place of that for the Mighty he should offer that for the All-Seeing, in the place of that for the All-Seeing that for the Mighty. He who has attained (power) is banished, he who is banished returns (to power). If he should offer that to the All-Seeing along the stream of the waters, the offspring would be seized; he offers (the victim) facing north on the south side against the stream of the waters, to prevent the seizing of his offspring.

vi. 6. 6.

God the Mighty caused Manu to sacrifice with his wife; after she had been encircled with fire he let her go; therewith Manu prospered; in that he lets go (the victim) (for the Fashioner) with the wives, the one who offers prospers with the prosperity with which Manu prospered. From what is unsupported in the sacrifice the sacrifice comes to ruin; as the sacrifice comes to ruin the one who offers comes to ruin along with it; in that he completes (the offering) (for the Fashioner) with the wives with butter, (it serves) to support the sacrifice, and as the sacrifice finds support, the one who offers finds support along with it. The offering of the caul has been performed, the offering of the cow is not yet over, then he performs (the offering) (for the Fashioner) with the wives; verily he performs it at the right moment; then indeed comes the conclusion. It is for the Fashioner, who moulds forms.

vi. 6. 7.

They press the Soma and so it is consumed; in that there is (an offering) of Soma, that is as when they sacrifice for the dead a barren cow. If he were to offer in the northern half or the middle, he would cause conflict; he offers on the southern half; this is the quarter of the forefathers; verily in their own quarter he propitiates the forefathers. They give to the singers, (the offering) of Soma has the chant for its sign; whatever of the chant they do amiss, that is the atonement for it. They look at (the victim) for Soma is a purifier; verily they purify themselves. He who cannot see himself would be dead. Having made it full all round, he should look at (it), for in it he sees himself; verily also he purifies himself. He whose mind is gone should look at (it), (saying), "That mind of mine which hath gone away, or which hath gone elsewhere, by means of the gift of God, we keep within us"; verily he keeps his mind in himself, his mind is not gone. At the third pressing the sacrifice departs from him who has sacrificed to him who has not sacrificed; he offers ghee with a verse to the Radiant and the All-Pervading; all the powers are signs of God's light, the sacrifice is the All-Pervading's; verily he supports the sacrifice. He sacrifices muttering, for pairing. The scholars say, "The Friend appropriates the well-performed part of the sacrifice, the All-Seeing the ill-performed; where then is the sacrifice, and where the one who offers?" In that he offers a cow for the Friend and the All-Seeing, by the Friend he propitiates the well-performed part of the sacrifice, by the All-Seeing the ill-performed; the one who offers is not ruined. Even as men plough the field with the plough, so do the verse and the chant plough the sacrifice; in that he offers a cow for the Friend and the All-Seeing, verily he rolls a roller over the ploughed-up sacrifice, for atonement. The metres of him who has sacrificed are worn out, the cow is the sap of the metres; in that he offers the cow for the Friend and the All-Seeing, he again delights the metres, to drive away weariness; verily also he bestows sap upon the metres.

vi. 6. 8.

The believers divided up power and strength; what there was left over became the Atigrahya cups, and that is why the Atigrahyas have their name. In that the Atigrahyas are drawn, verily thus the one who offers bestows upon himself power and strength, brilliance by that for the Radiant, power by that for the Mighty, splendour by that for the Sun, God's sign. The Atigrahyas are the support of the sacrifice, the Prsthas are the two wheels; if he were not to draw them in the Prsthya (rite), the Prsthas would destroy the sacrifice in front; if he were to draw them in the Ukthya, the Atigrahyas would destroy the sacrifice behind; but they should be drawn in the Visvajit with all the Prsthas, so that the sacrifice may have all its strength. The Creator's order indicated the sacrifices to the believers, He put away their dear forms, they became the Atigrahya; "Bodiless is his sacrifice", they say, "for whom the Atigrahyas are not drawn." They should be drawn also in the Agnistoma, so that the sacrifice may have its body. All were alike, and were not discriminated; these saw these cups and drew them, that for the Radiant, that for the Mighty, that for the Sun; then indeed were they discriminated from the others; he, for whom knowing thus these cups are drawn, is discriminated from his evil foe. "These worlds must be made full of light, with like strength", they say; verily with that for the Radiant he bestows light on this world, with that for the Mighty on the atmosphere, with that for the Sun on yonder world he bestows light; full of light these worlds become for him; he makes them of like strength. Bamba and Visvavayasa found these cups, and to them these worlds, the distant and the near, became revealed; to him, for whom knowing thus these cups are drawn, these worlds, the distant and the near, become revealed.

vi. 6. 9.

Whatever the believers did at the sacrifice the deniers did. The believers caused the metres and the pressings to find support in the Adabhya; then the believers prospered, the deniers were defeated; he, for whom knowing thus the Adabhya is drawn, prospers himself, his foe is defeated. Because the believers deceived the deniers with the Adabhya (undeceivable), that is why the Adabhya has its name. He who knows thus deceives his foe; his foe deceives him not. The Adabhya is the form of the Creator's order, called the freer; he draws from (the Soma) which is tied up, for freedom; he who knows thus is set free from his evil foe. They press the Soma so that it is consumed; in the consuming of the Soma the sacrifice is consumed, with the sacrifice the one who offers. The scholars say, "What is it that the one who offers does in the sacrifice whereby he goes alive to the world of heaven?" The Adabhya is the taking alive; he draws from (the Soma) before pressing; verily he makes him go alive to the world of heaven. Now they break the sacrifice asunder when they make it find support in the Adabhya; he lets go the shoots, for the continuance of the sacrifice.

vi. 6. 10.

The believers drew the cups in a line; the Creator's order saw this Amsu, drew it, and therewith prospered. Verily he, for whom knowing thus the Amsu is drawn, prospers. He draws from (the Soma) when it has been once pressed, for once he prospered thereby. He draws with the mind; (verily it serves) to obtain the Creator's favour. He draws with (a vessel) of Udumbara; the Udumbara is strength; verily he wins strength; it has four corners; verily he finds support in the quarters. He who knows the foundation of the Amsu becomes possessed of a foundation. The chant is that called the Vamadevya; singing in his mind that foundation he draws; verily he becomes possessed of a foundation. If the officiating priest were not to make a success of drawing the Amsu, for both the priest and the one who offers would it go ill; if he were to make a success, for both would it go well; he draws without breathing; this is its success. He breathes over gold; gold is immortality, breath is life; verily with life he quickens immortality; it is of a hundred (Krsnalas) in weight, man has a hundred (years of) life, a hundred powers; verily in life, in power he finds support.