Śatapatha Brāhmaṇa ("of a hundred paths") 14.2.1

14.2.1.1

athāto rohiṇau juhoti ahaḥ ketunā juṣatāṃ sujyotirjyotiṣā svāhetyubhāvetena yajuṣā prātā rātriḥ ketunā juṣatāṃ sujyotirjyotiṣā svāhetyubhāvetena yajuṣā sāyam

He now offers (the first of) the two Rauhina (cakes):--(Vâg. S. XXXVII, 21), 'May the day be pleased with its brightness, the well-lighted with its light, hail!' with this text both (cakes are offered) in the morning;--'May the night be pleased with its brightness, the well-lighted with its light, hail!' with this text both (cakes are offered) in the evening.

14.2.1.2

tadyadrohiṇau juhoti agniśca ha vā ādityaśca rauhiṇāvetābhyāṃ hi devatābhyāṃ yajamānāḥ svargaṃ lokaṃ rohanti

And as to why he offers two Rauhina (cakes),--the two Rauhinas doubtless are Agni and Âditya (the sun), for by means of these two deities sacrificers ascend (ruh) to heaven.

14.2.1.3

atho ahorātre vai rauhiṇau ādityaḥ pravargyo'muṃ tadādityamahorātrābhyām parigṛhṇāti tasmādeṣo'horātrābhyām parigṛhītaḥ

And, indeed, the Rauhinas are also day and night, and the Pravargya is the sun: he thus encompasses yonder sun by the day and the night, whence he is encompassed by the day and the night.

14.2.1.4

atho imau vai lokau rauhiṇau ādityaḥ pravargyo'muṃ tadādityamābhyāṃ lokābhyām parigṛhṇāti tasmādeṣa ābhyāṃ lokābhyām parigṛhītaḥ

And, indeed, the Rauhinas are also these two worlds, and the Pravargya is the sun: he thus encompasses yonder sun by these two worlds, whence he is encompassed by these two worlds.

14.2.1.5

atho cakṣuṣī vai rauhiṇau śiraḥ pravargyaḥ śīrṣaṃstaccakṣurdadhāti

And, indeed, the Rauhinas are also the two eyes, and the Pravargya is the head: he thus places the eye in the head.

14.2.1.6

atha rajjumādatte devebhyastvā savituḥ prasave'śvinorbāhubhyām pūṣṇo hastābhyāmādade rāsnāsītyasāveva bandhuḥ

He now takes a rope, with (Vâg. S. XXXVIII, 1), 'At the impulse of the divine Savitri, I take thee, with the arms of the Asvins, with the hands of Pûshan: Aditi's zone thou art;'--the mystic import of this is the same as before.

14.2.1.7

atha gāmāhvayati jaghanena gārhapatyaṃ yanniḍa ehyadita ehi sarasvatyehītīḍā hi gauraditirhi gauḥ sarasvatī hi gauratho tairāhvayati nāmnāsāvehyasāvehīti triḥ

He then calls the cow, whilst stepping behind the Gârhapatya (Vâg. S. XXXVIII, 2), 'Idâ, come hither! Aditi, come hither! Sarasvatî, come hither!' for the cow is Idâ, and the cow is Aditi, and the cow is Sarasvatî. And he also calls her by her (real) name, with these (formulas), 'N.N., come hither!' thus thrice.

14.2.1.8

tāmāgatāmabhidadhāti adityai rāsnāsīndrāṇyā uṣṇīṣa itīndrāṇī ha vā indrasya priyā patnī tasyā uṣṇīṣo viśvarūpatamaḥ so'sīti tadāha tamevainametatkaroti

When she comes, he lays (the rope) round her (horns), with (Vâg. S. XXXVIII, 3), 'Aditi's zone thou art, Indrânî's head-band;'--for Indrânî is Indra's beloved wife, and she has a most variegated head-band: 'that thou art' he thereby means to say, and that he indeed thereby makes it to be.

14.2.1.9

atha vatsamupārjati pūṣāsītyayam vai pūṣā yoyam pavata eṣa hīdaṃ sarvam puṣyatyeṣa u pravargyastadetamevaitatprīṇāti tasmādāha pūṣāsīti

He then lets the calf to it (to suck), with, 'Pûshan thou art,'--Pûshan, doubtless, is he that blows here (the wind), for that one supports (push) all this (universe); and the Pravargya also is that (wind): it is him he thus pleases, and therefore he says, 'Pûshan thou art.'

14.2.1.10

athonnayati gharmāya dīṣvetyeṣa vā atra gharmo raso bhavati yameṣā pinvate tasyai dayasvetyevaitadāha

He then leads it (the calf) away with, 'Afford (milk) for the Gharma!' for the Gharma, doubtless, is that fluid which this (cow) lets flow: he thus means to say thereby, 'Allow her a share!'

14.2.1.11

atha pinvane pinvayati aśvibhyām pinvasvetyaśvināvevaitadāhāśvinau vā etadyajñasya śiraḥ pratyadhattāṃ tāvevaitatprīṇāti tasmādāhāśvibhyām pinvasveti

He then causes it to flow into the milking-bowl, with (Vâg. S. XX XVIII, 4), 'Flow for the Asvins!'--with regard to the Asvins he thus says this, for it was the Asvins who restored the head of the sacrifice: it is them he thus pleases, and therefore he says, 'Flow for the Asvins!'
12, 'Flow for Sarasvatî!'--Sarasvatî, doubtless, is Speech, and with speech the Asvins then restored the head of the Sacrifice: it is those (Asvins) he thus pleases, and therefore he says, 'Flow for Sarasvatî!'

14.2.1.12

sarasvatyai pinvasveti vāgvai sarasvatī vācā vā etadaśvinau yajñasya śiraḥ pratyadhattāṃ tāvevaitatprīṇāti tasmādāha sarasvatyai pinvasveti

14.2.1.13

indrāya pinvasveti indro vai yajñasya devatā sā yaiva yajñasya devatā tayaivaitadaśvinau yajñasya śiraḥ pratyadhattāṃ tāvevaitatprīṇāti tasmādāhendrāya pinvasveti

'Flow for Indra!'--for Indra is the deity of the sacrifice, and it was indeed by him who is the deity of the sacrifice that the Asvins then restored the head of the sacrifice: it is them he thus pleases, and therefore he says, 'Flow for Indra!'

14.2.1.14

atha vipruṣo'bhimantrayate svāhendravatsvāhendravaditīndro vai yajñasya devatā sā yaiva yajñasya devatā tāmevaitatprīṇāti tasmādāha svāhendravatsvāhendravaditi triṣkṛtva āha trivṛddhi yajño'varaṃ svāhākāraṃ karoti parāṃ devatāmasāveva bandhuḥ

The (spilt) drops he then consecrates with, 'Hail, possessed of Indra! hail, possessed of Indra!' for Indra is the deity of the sacrifice: he thus pleases him who is the deity of the sacrifice, and therefore he says, 'Hail, possessed of Indra! hail, possessed of Indra!' Thrice he says it, for threefold is the sacrifice. The call of 'hail!' he places first, and the deity last: the significance of this is the same as before.

14.2.1.15

athāsyai stanamabhipadyate yaste stanaḥ śaśayo yo mayobhūriti yaste stano nihito guhāyāmityevaitadāha yo ratnadhā vasuvidyaḥ sudatra iti yo dhanānāṃ dātā vasuvitpaṇāvya ityevaitadāha yena viśvā puṣyasi vāryāṇīti yena sarvāndevāntsarvāṇi bhūtāni bibharṣītyevaitadāha sarasvati tamiha dhātave'kariti vāgvai sarasvatī saiṣā gharmadughā yajño vai vāgyajñamasmabhyam prayaca yena devānprīṇāmetyevaitadāhātha gārhapatyasyārdhamaityurvantarikṣamanvemītyasāveva bandhuḥ

He then touches her udder, with (Vâg. S. XXXVIII, 5; Rig-v. I, 164, 49), 'This ever-flowing, grateful udder of thine,'--that is to say, 'This udder of thine placed in secret;'--'treasure-giving, wealth-granting, bountiful,'--that is to say, 'which is a giver of treasures, a granter of wealth, and precious;'--'whereby thou furtherest all desirable things,'--that is to say, 'whereby thou supportest all the gods and all creatures;'--'O Sarasvatî, move that hither for us to suck,'--Sarasvatî, doubtless, is Speech, and so is this (cow) which yields the Gharma milk; and Speech is worship: thus he means to say, 'Grant us worship whereby we may please the gods.' He then steps up to the site of the Gârhapatya with, 'I pass along the wide aerial realm,'--the mystic import of this is the same as before.

14.2.1.16

atha śaphāvādatte gāyatraṃ cando'si traiṣṭubhaṃ cando'sīti gāyatreṇa caivaināvetattraiṣṭubhena ca candasādatte dyāvāpṛthivībhyāṃ tvā parigṛhṇāmītīme vai dyāvāpṛthivī parīśāsāvādityaḥ pravargyo'muṃ tadādityamābhyāṃ dyāvāpṛthivībhyām parigṛhṇātyatha mauñjena vedenopamārṣṭyasāveva bandhuḥ

He then takes the two lifting-sticks, with (Vâg. S. XXXVIII, 6), 'The Gâyatrî metre thou art,--the Trishtubh metre thou art,'--he thus takes them with both the Gâyatrî and the Trishtubh metres;--'with heaven and earth I encompass thee,'--for the two lifting-sticks are indeed these two, heaven and earth; and the Pravargya is the sun: he thus encompasses yonder sun within these two, heaven and earth. Thereupon (having lifted up the pot) he sweeps it clean with a branch of reed grass: the mystic import of this is the same as before.

14.2.1.17

athodayamanyopagṛhṇāti antarikṣeṇopayacāmītyantarikṣam vā upayamanyantarikṣeṇa hīdaṃ sarvamupayatamat>o udaram vā upayamanyudareṇa hīdaṃ sarvamannādyamupayataṃ tasmādāhāntarikṣeṇopayacāmīti

He then puts it on the 'supporting' tray with, 'By the air I support thee,'--for the 'supporting' tray is the air, since everything here is supported by the air; and the 'supporting' tray also is the belly, for all food and drink here is supported (held) by the belly: therefore he says, 'By the air I support thee.'

14.2.1.18

athājākṣīramānayati tapto vā eṣa śuśucāno bhavati tamevaitacamayati tasmiñcānte gokṣīramānayati

He then pours in the goat's milk; for that (Mahâvîra pot) when heated, becomes glowing: he thus soothes it, and when soothed he pours the cow's milk into it--

14.2.1.19

indrāśvineti indro vai yajñasya devatā sā yaiva yajñasya devatā tāmevaitatprīṇātyaśvinetyaśvināvevaitadāhāśvinau vā etadyajñasya śiraḥ pratyadhattāṃ tāvevaitatprīṇāti tasmādāhendrāśvineti

With, 'O Indra and ye Asvins!'--for Indra is the deity of the sacrifice, and he thus pleases him who is the deity of the sacrifice; and 'Ye Asvins' he says, because the Asvins at that time restored the head of the sacrifice, and it is them he thus pleases: therefore he says, 'O Indra and ye Asvins!'

14.2.1.20

madhunaḥ sāraghasyeti etadvai madhu sāraghaṃ gharmam pāteti rasam pātetyevaitadāha vasava ityete vai vasava ete hīdaṃ sarvam vāsayante yajata vāḍiti tadyathā vaṣaṭkṛtaṃ hutamevamasyaitadbhavati

'Of bees’ honey'--this is indeed honey;--'drink ye the Gharma (hot draught),'--that is to say, drink ye the liquor;'--'ye true ones,'--those (deities) are indeed true (vasu), for it is they that maintain (vâsaya) all this (universe);--'worship ye, vât!' thus this comes to be for him as if it were offered with the Vashat-call.

14.2.1.21

svāhā sūryasya raśmaye vṛṣṭivanaya iti sūryasya ha vā eko raśmirvṛṣṭivanirnāma yenemāḥ sarvāḥ prajā bibharti tamevaitatprīṇāti tasmādāha svāhā sūryasya raśmaye vṛṣṭivanaya ityavaraṃ svāhākāraṃ karoti parāṃ devatāmasāveva bandhuḥ

'Hail to Sûrya's ray, the rain-winner!'--for one of the sun's rays is called 'rain-winner,' whereby he supports all these creatures: it is that one he thus pleases, and therefore he says, 'Hail to Sûrya's ray, the rain-winner!' The call of hail he places first, and the deity last: the significance of this is the same as before.

14.2.1.22

athaitadvai āyuretajjyotiḥ praviśati ya etamanu vā brūte bhakṣ|ayati vā tasya vratacaryā ya;! sṛs|t|au

And, verily, whosoever either teaches, or partakes of, this (Pravargya) enters that life, and that light: the observance thereof is the same as at the creation.