vi. 6. 11.

The Creator's order assigned the sacrifices to the believers; He thought Himself emptied; He pressed over Himself the power and strength of the sacrifice in sixteen ways; that became the Sodasin; there is no sacrifice called Sodasin; in that there is a sixteenth Stotra and a sixteenth Sastra, therefore is it the Sodasin, and that is why the Sodasin has its name. In that the Sodasin is drawn, so the one who offers bestows power and strength upon himself. To the believers the world of heaven did not become manifest; they saw this Sodasin, and drew it; then did the world of heaven become manifest to them; in that the Sodasin is drawn, (it serves) for the conquest of the world of heaven. The Mighty One was the youngest, He had recourse to the Creator's order, He bestowed on him the Sodasin, he drew it; then indeed did he attain the summit; he for whom knowing thus the Sodasin is drawn attains the summit of his equals. He draws at the morning pressing; the Sodasin is a weapon, the morning pressing is a weapon; verily he draws it from its own birthplace. At each pressing he draws; verily from each pressing he produces it. At the third pressing he should draw (it) for one who desires cattle; the Sodasin is a weapon, the third pressing is cattle; verily by means of the weapon he wins for him cattle from the third pressing. He should not draw (it) in the Ukthya; the Ukthas are offspring and cattle; if he were to draw (it) in the Ukthya, he would consume his offspring and cattle. He should draw (it) for one who desires cattle in the Atiratra; the Sodasin is a weapon; verily having won cattle for him by the weapon, he calms them later with (the Sastras of) the night. He should also draw (it) in the Agnistoma for a ruler, for a ruler sacrifices desiring distinction; verily in the day rite he grasps a weapon for him, and the weapon kindles him to prosperity, or it burns him; the twenty-onefold is the Stotra used, for support; what is recited has the word "bay" in it; he obtains the dear abode of the Mighty One. The smaller metres were among the believers, the larger among the deniers; the believers recited the larger metre with the smaller on either side; then indeed did they appropriate the world of the deniers. In that he recites the larger metre with a smaller metre on either side, verily thus he appropriates the world of his foe. They make six syllables redundant; the seasons are six; verily he delights the seasons. They place four in front; verily he wins four-footed cattle; two last; verily he wins two-footed (cattle); they make up an Anustubh; the Anustubh is speech, therefore speech is the highest of the breaths. When the sun is half-set, he sets about the Stotra of the Sodasin; in this world the Mighty One overcame the enemy; verily straightway he hurls the weapon against his foe. The sacrificial fee is a reddish-brown horse; that is the form of the weapon; (verily it serves) for success.

Kanda Vii

THE EXPLANATION OF THE SOMA OFFERING (continued)

Prapathaka I

The One Day Sacrifices

vii. 1. 1.

Production of offspring is light. The Radiant is the light of the angels; the Viraj is the light of the metres. The Viraj of speech ends in the Radiant; it is produced according to the Viraj. Therefore it is called light. Two Stomas bear the morning pressing, like expiration and inspiration; two the midday pressing, like eye and ear; two the third pressing, like speech and support. This sacrifice is commensurate with man, and is perfect. Whatever desire a man has, he wins by it, for one wins all by that which is perfect. By means of the Agnistoma the Creator's order produced offspring; by means of the Agnistoma He grasped them. When He grasped them the mule escaped. Following it He took its seed, and placed it in the ass. Therefore the ass has double seed. They also say, "He placed it in the mare." Therefore the mare has double seed. They also say, "In the plants He placed it." Therefore plants, though not anointed, glisten. They also say, "He placed it in offspring." Therefore twins are born. Therefore the mule has no offspring, for his seed has been taken from him. Therefore he is not suitable for the sacrifice, but is suitable if there is a sacrifice when one gives (to the priests) all one's goods or a thousand, for he escaped. He who knowing thus sacrifices with the Agnistoma is granted unborn offspring and grasps those that are born. Therefore they say, "It is the best of sacrifices." The Creator indeed is the best, for He ordained it first. God, the Creator, desired, "May I have creatures." He meted out the Trivrt from His mouth. After it the Radiant was named, the Gayatri metre, the Rathantara chant, of men the scholar, of cattle the goat; therefore are they the chief, for they were produced from the mouth. From the breast and arms He meted out the Pancadasa Stoma. After it the Mighty was named, the Tristubh metre, the Brhat chant, of men the ruler, of cattle the sheep. Therefore they are strong, for they were created from strength. From the middle He meted out the Saptadasa Stoma. After it the powers of all were named, the Jagati metre, the Vairupa chant, of men the merchant, of cattle cows. Therefore are they to be eaten, for they were created from the receptacle of food. Therefore are they more numerous than others. From His feet He meted out the Ekavimsa Stoma. After it the Anustubh metre was created, the Vairaja chant, of men the labourer, of cattle the horse. Therefore the two, the horse and the labourer, are dependent on others; they depend on their feet, for they were created from the feet. (These are different callings and duties among men; the noblest before God is the most righteous.) The Trivrt is the breaths; the Pancadasa the half-months; the Saptadasa the Creator's order; these worlds are three; the Ekavimsa is the sun yonder, God's sign. In this they rest, in this they find support. He who knows thus rests on this, finds support in this.

vii. 1. 2.

At the morning pressing he keeps glorifying the Trivrt Stoma by the Gayatri metre; the Pancadasa Stoma by the Trivrt, which is splendour; the Saptadasa by the Pancadasa which is force and strength; the Ekavimsa by the Saptadasa which is connected with the Creator's order and causes begetting. Verily thus Stoma glorifies Stoma; verily also Stoma leads Stoma forth. As many as are the Stomas, so many are desires, so many the worlds, so many the lights; verily so many Stomas, so many desires, so many worlds, so many lights does he win.

vii. 1. 3.

The scholars say, "He indeed would really sacrifice, who having sacrificed with the Agnistoma should also sacrifice with the Sarvastoma." If they omit the Trivrt Stoma, then his vital airs are omitted, but he who offers the sacrifice does so with the wish, "May it be in my vital airs." If they omit the Pancadasa Stoma, his strength is omitted, but he who offers the sacrifice does so with the wish, "May it be in my strength." If they omit the Saptadasa Stoma, his offspring is omitted, but he who offers the sacrifice does so with the wish, "May it be in my offspring." If they omit the Ekavimsa Stoma, his support is omitted, but he who offers the sacrifice does so with the wish, "May it be in my support." If they omit the Trinava Stoma, his seasons and the strength of the stars are omitted, but he who offers the sacrifice does so with the wish, "May it be in my seasons and the strength of the stars." If they omit the Trayastrimsa Stoma, his blessings are omitted, and he who offers the sacrifice does so with the wish, "May it be in my blessings." He who knows the lowest of the Stomas attaining the first place, obtains himself the first place. The Trivrt is the lowest of Stomas, the Trivrt occupies the first place. He who knows thus obtains the first place.

The Exposition Of The Sessions

The Ahina Sacrifices

vii. 1. 4.

The Angirases performed a sacrificial session. They went to the world of heaven. Of them Havismant and Haviskrt were left behind. They desired, "May we two go to the world of heaven." They two saw this two-night rite, they grasped it, and sacrificed with it. Then they went to the world of heaven. He, who knowing thus offers the two-night sacrifice, goes to the world of heaven. They went with the first day and arrived with the second. The first day is the Abhiplava, the second the complete. The first day is the Jyotistoma form of the Agnistoma; with it he wins splendour. The second day is an Atiratra with all the Stomas, that he may obtain all and win all. On the first day the chant is in the Gayatri (metre). The Gayatri is brilliance and splendour; verily he bestows brilliance and splendour on himself. On the second day (the chant) is in the Tristubh metre. The Tristubh is force and strength; verily he bestows force and strength on himself. The chant on the first day is the Rathantara. The Rathantara is this (earth); verily he stands firm on this (earth). (The chant) on the second is the Brhat. The Brhat is yonder (sky); verily he stands firm on yonder (sky). They say, "Where are the Jagati and the Anustubh?" On the first day the chant is that of Vikhanas; verily he does not leave the Jagati. On the second it is the Sodasin; verily he does not leave the Anustubh. Then they say, "If the days fall in the same half month, then the strength of one day only will belong to the rite." The first day takes place on the night of new moon; the second on the next day, verily the days fall on separate half-months, and have the several strengths. The first day has Havismant, the second Haviskrt in the finale, for support.

vii. 1. 5.

This was in the beginning the waters, the ocean. In it the Creator's command moved as the wind. He saw her, and she was brought forth by His command. She extended, she became the earth, and hence the earth is called the earth (literally "the extended"). In her the Creator made effort. He produced the angels, and the ranks of those who serve. The angels said to Him, "Let us have offspring." He said, "As I have created you by My command, so seek ye offspring in devotion." He gave to them the light of the Radiant as a support, saying, "Strive with that support." They strove with the fire as a support. After a year they produced one cow. They gave it to the three ranks, saying "Guard it." They guarded it. It produced for each rank three hundred and thirty-three. Thus she became the thousandth. They said, "Cause sacrifice to be made for us with a thousand." He caused sacrifice to be made by the first with the Agnistoma. They won this world and gave (the thousandth). He caused sacrifice to be made by the second with the Ukthya. They won the atmosphere and gave (the thousand). He caused sacrifice to be made by the third with the Atiratra. They won yonder world, and gave (the thousand). Now the atmosphere was broken. Therefore the second rank are called murderous, for they have no support. Therefore they say, "The midmost day of the three-day night is not fixed; for it was moved." The Ajya (Sastra) of the midmost day is in the Tristubh metre. He recites the Samyana hymns, then recites the Sodasin, that the day may be made firm and be not loose. Therefore in the three-night rite, the first day should be an Agnistoma, then an Ukthya, then an Atiratra, for the separation of these worlds. On each day in succession he gives three hundred continuously, for the continuance of these worlds. He should not break the decades lest he should thus destroy the Viraj. Now for the thousandth the Mighty and the All-Pervading strove. The Mighty One reflects, "By this the All-Pervading will appropriate all the thousand." They made arrangement as to it, the Mighty One got two-thirds, the All-Pervading the remaining third; verily the fact is recorded in the verse, "Ye twain have conquered." It is the Achavaka who recites this verse. Now (some say), "The thousandth is to be given to the caller"; what is left over, is left over for the caller; the caller is the receiver of what has not been taken. Then others say, "It is to be given to the one who presses." This is left over of the thousand, and the one who presses is the one of the priests who is left over. Then some say, "It is to be given to all those who have a place in the assembly." Then some say, "It should be driven away and allowed to wander at will." Then some say, "It is to be given to the supervising priest and the fire-priest, two shares to the supervising priest and the third to the fire-priest. (Verily the division is) just as they two agreed upon." Then some say, "The one which is beautiful and of varied colour is the one to be given." Then others say, "The one which has two colours and on either side is spotted is the one to be given", for the gaining of a thousand. That indeed is the march of the thousand. There are a thousand Stotriyas, a thousand gifts (to the priests); the world of heaven is measured by a thousand; (verily it serves) for the winning of the heavenly world.

vii. 1. 6.

The gift of God was a thousand; the Mighty One discovered it after it. The Ruler of the Dead approached them and said to them, "May I have a share too in it." They said to him, "Be it so." He saw in one of the (cows) strength. He said to them, "This one has the strength of the thousand, this be mine, the rest yours." They said, "We all see that in this one is strength. Let us each have a portion." So they took shares in the one. They put her into the waters, saying, "Come out for the Soma." She came out in the shape of a red brown cow of one year old, together with three hundred and thirty-three. Therefore let one buy the Soma with a red brown cow one year old. He, who knowing thus buys the Soma with a red brown cow one year old, buys the Soma with three hundred and thirty-three and sacrifices with Soma for which he has paid a good price. They put her into the waters, saying, "Come out for the Mighty." She came out in the shape of a red draught animal with good characteristics, destroying foes, together with three hundred and thirty-three. Therefore one should give a red draught animal with good characteristics, destroying foes. He who knowing thus gives a red draught animal with good characteristics, destroying foes, gives her as three hundred and thirty-three. They put her into the waters, saying, "Come out for the Ruler of the Dead." She came out in the shape of an aged, stupid, utterly bad animal, together with three hundred and thirty-three. Therefore one should offer as the funeral cow one that is aged, stupid, utterly bad. If a man knowing thus offers a cow that is aged, stupid, utterly bad, as the funeral cow, she becomes for him in yonder world three hundred and thirty-three. Speech is the thousandth. Therefore a boon must be given; for she is a boon, and when she is given she is a thousand. Therefore one must not accept a boon; for she is a boon; verily he would be accepting a thousand. Let him say, "She is a boon", and of another, "Let this be mine"; verily he avoids accepting a thousand. She should be spotted on either side. They say, "Let her be spotted on one side only; spotted is the thousand on the other side." The one for a boon should be beautiful, perfect in form; for she is a boon; (verily it serves for) prosperity. Leading her round to the north of the fire-priest's place he makes her smell the wooden tub near the offering fire, saying,

"Smell the tub, O great one, with broad stream rich in milk;

Let the drops enter thee as the streams the ocean;

Give me a share in a thousand, with offspring, with cattle;

Let wealth again visit me."

Verily he unites him with offspring, with cattle, with wealth. He becomes rich in offspring, in cattle, in wealth, who knows thus. Having gone round the fire-priest's place with her, he should offer in front, while the cow stands facing (him), saying,

"Ye twain have conquered; ye are not conquered;

Neither of the two of them hath been defeated;

Mighty One and All-Pervading, when ye contended,

Ye did divide the thousand into three."

The thousand is divided into three parts at the three-night festival; verily he makes her possessed of a thousand, he makes her the measure of a thousand. He offers to her forms; verily he unites her with her forms. Rising up he mutters in her ear,

"O Ida, Ranti, Aditi, Sarasvati, Priya, Preyasi, Mahi, Visruti,

These, O inviolable one, are thy names;

Proclaim me among the righteous as a doer of good deeds."

Verily she proclaims him among the righteous, and the angels take note of him.

vii. 1. 7.

By the thousandth the sacrifice goes to the world of heaven. She makes him go to the world of heaven. "Do thou make me go to the world of heaven", he says; verily she makes him go to the world of heaven. "Do thou make me go to the world of light", he says; verily she makes him go to the world of light. "Do thou make me go to all holy worlds", he says; verily she makes him go to all holy worlds. "Do thou make me go to a secure place, with offspring and cattle, let wealth again visit me", (he says); verily she establishes him with offspring and cattle in wealth. Rich in offspring, cattle, and wealth he becomes who knows thus. He should give her to the fire-priest, or the supervising priest, or the caller or the singer or the officiating priest. In giving her, he gives a thousand. A thousand he accepts who not knowing accepts her. He should accept her, (saying), "Thou art one, not a thousand. Thee as one I accept, not a thousand; come to me as one, not as a thousand"; verily he who knows thus accepts her as one, not as a thousand. "Thou art gentle, resting well, auspicious; come to me as gentle, well resting, auspicious," he says; verily she becoming gentle, well resting, auspicious, comes to him, and harms him not. The scholars say, "Does the thousandth follow the thousand? or the thousand the thousandth?" If he were to let her go to the east, the thousandth would follow the thousand; now the thousand has no understanding, and would not recognize the world of heaven. He lets her go to the west; the thousand follow after her. She knowing goes to the world of heaven. He lets her go towards the one who offers. Quickly a thousand springs up. The (thousandth) is the last to be taken, but the first to go.

vii. 1. 8.

Atri gave offspring to Aurva who was desirous of children. She deemed herself empty, without strength, weak, worn out. He saw the four night rite; he grasped it, and sacrificed with it. Then indeed were four sons born for him, a good caller, a good singer, a good officiating priest, a good councillor. He, who knowing thus offers the four-night rite, has four sons born for him, a good caller, a good singer, a good officiating priest, a good councillor. The Pavamana (Stomas) which are twenty-fourfold are splendour; the increasing Stomas are prosperity. Atri who had faith and offered sacrifices was not visited by the four strengths, brilliance, power, splendour, food. He saw these four Soma libations with the four Stomas; he grasped them and sacrificed with them. He won brilliance with the first, power with the second, splendour with the third, food with the fourth. He, who knowing thus, grasps the four Soma libations with the four Stomas and sacrifices with them, wins brilliance with the first, power with the second, splendour with the third, food with the fourth. With the success which Atri had, the one who offers prospers.

vii. 1. 9.

Jamadagni desiring prosperity, sacrificed with the four-night rite. He prospered therein, and accordingly the two descendants of Jamadagni are not seen as grey-haired. That prosperity is his who knowing thus offers the four-night rite. On the Upasads offerings of the sacrificial cake are made. The sacrificial cake is cattle; verily he wins cattle. The sacrificial cake is food; verily he wins food. An eater of food and owner of cattle he becomes who knowing thus offers the four-day rite.

vii. 1. 10.

The year was alone in the world. It desired, "May I create the seasons." It saw this five-night rite; it grasped it and sacrificed with it. Then indeed it created the seasons. He who knowing thus offers the five-night rite gains offspring. The seasons being created were not distinguished. They saw this five-night rite. They grasped it and sacrificed with it. Then they were distinguished. He who knowing thus offers the five-night rite is distinguished from the enemy that hates him. Sarvaseni Sauceya desired, "May I be rich in cattle." He grasped this five-night rite and sacrificed with it. Then indeed he obtained a thousand cattle. He who knowing thus offers the five-night rite obtains a thousand cattle. Babara Pravahani desired, "May I be a speaker of speech." He grasped the five-night rite and sacrificed with it. Then indeed he became a speaker of speech. He, who knowing thus offers the five-night rite, becomes a speaker of speech, and men call him lord of speech. The four-night rite is incomplete; the six-night rite is redundant, the correct sacrifice is the five-night rite. He who knowing thus sacrifices with the five-night rite sacrifices with the correct sacrifice. The (sacrifices) last five nights; the year consists of five seasons; verily he stands firm in the year with its five seasons. Again the Pankti has five elements, the sacrifice is fivefold; verily he wins the sacrifice. There is an Agnistoma characterized by the Trivrt (Stoma); verily he wins brilliance. There is a Pancadasa (Stoma); verily he wins power. There is a Saptadasa (Stoma), for the obtainment of food; verily also he gains offspring by reason of it. There is an Agnistoma with the Pancadasa (Stoma), for the gaining of the Creator's favour; (it has) the characteristics of the Mahavrata, for the gaining of food. There is a Visvajit Atiratra, with all the Prstha (Stotras), for the winning of all.

The Horse Offering (continued)

vii. 1. 11.

a. On the instigation of God the Light-giver, I take thee with the arms of the two physicians, with the hands of the Nourisher.

b. This bond of order they grasped

At their assemblies in ages gone by, the sages;

Therewith the righteous mastered the pressed (juice),

In the chant of order declaring the stream.

c. Thou art surrounding; thou art the world; thou art the restrainer; thou art the supporter; do thou go, with the cry of "Hail!" to God the Light that belongs to all people, the extending.

d. Thou art the restrainer, the ruler on earth; thou art the restrainer who dost restrain; thou art the supporter who dost support.

e. For ploughing thee! For comfort thee! For wealth thee! For increase thee!

f. For earth thee! For the atmosphere thee! For sky thee!

g. For being thee! For not being thee! For the waters thee! For the plants thee! For all creatures thee!

vii. 1. 12.

a. Many through thy dam, powerful through thy sire, thou art a horse, thou art a steed, thou art a runner, thou art a male, thou art a strong horse, thou art a racer, thou art powerful, thou art a stallion, thou art heroic hearted; "goer" is thy name; do thou follow the course of the sun.

b. In the name of God the Radiant, hail! Hail to God the Mighty and the Radiant! Hail to God the Creator! Hail to God for all His creatures! Hail to God for all His names!

c. Here is support, hail! Here is keeping apart, hail! Here is joy, hail! Here is delight, hail!

d. Thou art becoming; to being thee, to what is becoming thee, to what shall be thee! To all beings thee!

e. O angels that guard the quarters, do ye guard for the sacrifice of God this horse duly besprinkled.

vii. 1. 13.

In God's name, for the going, hail!

For the advancing, hail!

For the running, hail!

For him after he hath run, hail!

For the crying of "shoo", hail!

For him over whom is cried "shoo", hail!

For him who hath moved, hail!

For him who hath moved forward, hail!

For him springing forward, hail!

For him jumping away, hail!

For him who advanceth, hail!

For him who advanceth forward, hail!

For all, hail!

vii. 1. 14.

To God the Radiant, hail!

To the gift of God, hail!

To God the Wind that He commands, hail!

For the joy of the waters, hail!

To God the Light-giver, hail!

To God the Source of Knowledge, hail!

To God the Mighty, hail!

To God the Guardian of Prayer, hail!

To God the Friend, hail!

To God the All-Seeing, hail!

To all, in God's name, hail!

vii. 1. 15.

For the earth, hail!

For the atmosphere, hail!

For the sky, hail!

For the sun, hail!

For the moon, hail!

For the stars, hail!

For the eastern quarter, hail!