Śatapatha Brāhmaṇa ("of a hundred paths") 3.9

3.9.1.1

prajāpatirvai prajāḥ sasṛjāno riricāna ivāmanyata | tasmātparācyaḥ prajā āsurnāsya prajāḥ śriye 'nnādyāya tasthire

And as to why it comes after that for Sarasvatî,--Sarasvatî is speech, and Soma is food: he who is incomplete by (having only) speech, now becomes indeed an eater of food.

3.9.1.2

sa aikṣatārikṣyaham | asmā u kāmāyāsṛkṣi na me sa kāmaḥ samārdhi parācyo matprajā abhūvanna me prajāḥ śriye 'nnādyāyāsthiṣateti

3.9.1.3

sa aikṣata prajāpatiḥ | kathaṃ nu punarātmānamāpyāyayeyopa mā prajāḥ samāvarteraṃstiṣṭheranme prajāḥ śriye 'nnādyāyeti

3.9.1.4

so 'rcañcrāmyaṃścacāra prajākāmaḥ | sa etāmekādaśinīmapaśyatsa ekādaśinyeṣṭvā prajāpatiḥ punarātmānamāpyāyayatopainam prajāḥ samāvartantātiṣṭhantāsya prajāḥ śriye 'nnādyāya sa vasīyāneveṣṭvābhavat

3.9.1.5

tasmai kamekādaśinyā yajeta | evaṃ haiva prajayā paśubhirāpyāyata upainam prajāḥ samāvartante tiṣṭhante 'sya prajāḥ śriye 'nnādyāya sa vasīyāneveṣṭvā bhavatyetasmai kamekādaśinyā yajate

3.9.1.6

sa āgneyam prathamam paśumālabhate | agnirvai devatānām mukham prajanayitā sa prajāpatiḥ sa u eva yajamānastasmādāgneyo bhavati

3.9.1.7

atha sārasvatam | vāgvai sarasvatī vācaiva tatprajāpatiḥ punarātmānamāpyāyayata vāgenamupasamāvartata vācamanukāmātmano 'kuruta vāco evaiṣa etadāpyāyate vāgenamupasamāvartate vācamanukāmātmanaḥ kurute

3.9.1.8

atha saumyam | annaṃ vai somo 'nnenaiva tatprajāpatiḥ punarātmānamāpyāyayatānnamenamupasamāvartatānnamanukamātmano 'kurutānneno evaiṣa etadāpyāyate 'nnamenamupasamāvartate 'nnamanukamātmanaḥ kurute

3.9.1.9

tadyatsārasvatamanu bhavati | vāgvai sarasvatyannaṃ somastasmādyo vācā prasāmyannādo haiva bhavati

3.9.1.10

atha pauṣṇam | paśavo vai pūṣā paśubhireva tatprajāpatiḥ punarātmānamāpyāyayata paśava enamupasamāvartanta paśūnanukānātmano 'kuruta paśubhirvevaiṣa etadāpyāyate paśava enamupasamāvartante paśūnanukānātmanaḥ kurute

3.9.1.11

atha bārhaspatyam | brahma vai bṛhaspatirbrahmaṇaivaitatprajāpatiḥ punarātmānamāpyāyayata brahmainamupasamāvartata brahmānukamātmano 'kuruta brahmaṇo evaiṣa etadāpyāyate brahmainamupasamāvartate brahmānukamātmanaḥ kurute

3.9.1.12

tadyatpauṣṇamanu bhavati | paśavo vai pūṣā brahma bṛhaspatistasmādbrāhmaṇaḥ paśūnabhidhṛṣṇutamaḥ purāhitā hyasya bhavanti mukha āhitāstasmādu tatsarvaṃ dattvājinavāsī carati

3.9.1.13

atha vaiśvadevaṃ | sarvaṃ vai viśve devāḥ sarveṇaiva tatprajāpatiḥ punarātmānamāpyāyayata sarvamenamupasamāvartata sarvamanukamātmano 'kuruta sarveṇo evaiṣa etadāpyāyate sarvamenamupasamāvartate sarvamanukamātmanaḥ kurute

3.9.1.14

tadyadbārhaspatyamanu bhavati | brahma vai bṛhaspatiḥ sarvamidaṃ viśve devā asyaivaitatsarvasya brahma mukhaṃ karoti tasmādasya sarvasya brāhmaṇo mukham

3.9.1.15

athaindram | indriyaṃ vai vīryamindram indriyeṇaiva tadvīryeṇa prajāpatiḥ punarātmānamāpyāyayatendriyamenaṃ vīryamupasamāvartatendriyaṃ vīryamanukamātmano 'kurutendriyeṇo evaiṣa etadvīryeṇāpyāyata indriyamenaṃ vīryamupasamāvartata indriyaṃ vīryamanukamātmanaḥ kurute

3.9.1.16

tadyadvaiśvadevamanu bhavati | kṣatraṃ vā indro viśo viśve devā annādyamevāsmā etatpurastātkaroti

3.9.1.17

atha mārutam | viśo vai maruto bhūmo vai viḍbhūmnaiva tatprajāpatiḥ punarātmānamāpyāyayata bhūmainamupasamāvartata bhūmānamanukamātmano 'kuruta bhūmno evaiṣa etadāpyāyate bhūmainamupasamāvartate bhūmānamanukamātmanaḥ kurute

3.9.1.18

tadyadaindramanu bhavati | kṣatraṃ vā indro viśo viśve devā viśo vai maruto viśaivaitatkṣatram paribṛṃhati tadidaṃ kṣatramubhayato viśā paribṛḍham

3.9.1.19

athaindrāgnam | tejo vā agnirindriyaṃ vīryamindra ubhābhyāmeva tadvīryābhyām prajāpatiḥ punarātmānamāpyāyayatobhe enaṃ vīrye upasamāvartetāmubhe vīrye anuke ātmano kurutobhābhyāmvevaiṣa etadvīryābhyāmāpyāyata ubhe enaṃ vīrye upasamāvartete ubhe vīrye anuke ātmanaḥ kurute

3.9.1.20

atha sāvitram | savitā vai devānām prasavitā tatho hāsmā ete savitṛprasūtā eva sarve kāmāḥ samṛdhyante

3.9.1.21

atha vāruṇamantata ālabhate | tadenaṃ sarvasmādvaruṇapāśātsarvasmādvaruṇyātpramuñcati

3.9.1.22

tasmādyadi yūpaikādaśinī syāt | āgneyamevāgniṣṭhe niyuñjyādathetarānvyupanayeyuryathāpūrvam

3.9.1.23

yadyu paśvekādaśinī syāt | āgneyameva yūpa ālabherannathetarānyathāpūrvam

3.9.1.24

tānyatrodīco nayanti | āgneyameva prathamaṃ nayantyathetarānyathāpūrvam

3.9.1.25

tānyatra nividhyanti | āgneyameva prathamaṃ dakṣiṇārdhyaṃ nividhyantyathetarānudīco 'tinīya yathāpūrvam

3.9.1.26

teṣāṃ yatra vapābhiḥ pracaranti | āgneyasyaiva prathamasya vapayā pracarantyathetareṣāṃ yathāpūrvam

3.9.1.27

tairyatra pracaranti | āgneyenaiva prathamena pracarantyathetarairyathāpūrvam

3.9.2.1

yatra vai yajñasya śiro 'cidyata | tasya raso drutvāpaḥ praviveṣa tenaivaitadrasenāpaḥ syandante tamevaitadrasaṃ syandamānam manyante

Now, when the head of the sacrifice (victim) was struck off, its sap, running, entered the waters. It is by that very sap that those waters flow; that very sap is believed to be flowing there.

3.9.2.2

sa yadvasatīvarīracaiti | tamevaitadrasamāhṛtya yajñe dadhāti rasavantaṃ yajñaṃ karoti tasmādvasatīvarīracaiti

And when he goes for the Vasatîvarî water, he fetches that same sap and puts it into the sacrifice, and makes the sacrifice sapful; this is why he goes for the Vasatîvarî water.

3.9.2.3

tā vai sarveṣu savaneṣu vibhajati | sarveṣvevaitatsavaneṣu rasaṃ dadhāti sarvāṇi savanāni rasavanti karoti tasmātsarveṣu vibhajati

He distributes it over all the Savanas (Soma-pressings); thereby he imbues all the pressings with that sap, makes all the pressings sapful: this is why he distributes it over all the pressings.

3.9.2.4

tā vai syandamānānāṃ gṛhṇīyāt | aiddhi sa yajñasya rasastasmātsyandamānānāṃ gṛhṇīyāt

Let him take it from flowing (water); for that sap of the sacrifice was moving: let him therefore take it from flowing (water).

3.9.2.5

gopīthāya vā etā gṛhyante | sarvaṃ vā idamanyadilayati yadidaṃ kiṃ cāpi yo 'yam pavate 'thaitā eva nelayanti tasmātsyandamānānāṃ gṛhṇīyāt

Moreover, it is taken for the purpose of protection. Now, everything else here on earth, whatever it be, takes rest, even yonder blowing (wind); but these (waters) alone take no rest: therefore let him take it from flowing (water).

3.9.2.6

divā gṛhṇīyāt | paśyanyajñasya rasaṃ gṛhṇānīti tasmāddivā gṛhṇīyādetasmai vai gṛhṇāti ya eṣa tapati viśvebhyo hyenā devebhyo gṛhṇāti raśmayo hyasya viśve devāstasmāddivā gṛhṇīyāddiveva vā eṣa tasmādveva divā gṛhṇīyāt

Let him take it by day, thinking, 'Seeing, I will take the sap of the sacrifice:' therefore let him take it by day. For it is for him that burns yonder (the sun) that he takes it, since he takes it for all the gods, and all the gods are his rays of light: therefore let him take it by day. For it is by day alone that he (shines): therefore, then, let him take it by day.

3.9.2.7

etaddha vai viśve devāḥ | yajamānasya gṛhānāgacanti sa yaḥ purādityasyāstamayādvasatīvarīrgṛhṇāti yathā śreyasyāgamiṣyatyāvasathenopakLptenopāsītaivaṃ tatta etaddhaviḥ praviśanti ta etāsu vasatīvarīṣūpavasanti sa upavasathaḥ

And again, all the gods, forsooth, now come to the sacrificer's house; and if one takes the Vasatîvarî water before the setting of the sun, it is as when one's better comes to visit one, he would honour him by trimming his house. They draw nigh to that sacrificial food, and abide (upa-vas) in that Vasatîvarî water,--that is the Upavasatha (preparation-day).

3.9.2.8

sa yasyāgṛhītā abhyastamiyāt | tatra prāyaścittiḥ kriyate yadi purejānaḥ syānnināhyādgṛhṇīyāddivā hi tasya tāḥ purā gṛhītā bhavanti yadyu anījānaḥ syādya enamījāna upāvasito vā paryavasito vā syāttasya nināhyādgṛhṇīyāddivā hi tasya tāḥ purā gṛhītā bhavanti

And if the sun were to set on any one's (Vasatîvarîs) not having been taken, then expiation is made. If he have performed a (Soma-)sacrifice before this, let him (the Adhvaryu) take it from his tank, since that (water) of his has been taken before (sunset) by day. But should he not have offered before, if there be one who has offered (Soma) settled close by or somewhere thereabout, let him take it from his tank, since that (water) of his has been taken before, by day.

3.9.2.9

yadyu etadubhayaṃ na vindet | ulkuṣīmevādāyopapareyāttāmuparyupari dhārayangṛhṇīyāddhiraṇyaṃ voparyupari dhārayangṛhṇīyāttadetasya rūpaṃ kriyate ya eṣa tapati

But if he cannot obtain either kind (of water), let him seize a firebrand and betake himself (to the flowing water), and let him take thereof while holding that (firebrand) close above it; or let him take it while holding a piece of gold close above it: thus it is made like yonder burning (sun).

3.9.2.10

athāto gṛhṇātyeva | haviṣmatīrimā āpa iti yajñasya hyāsu rasaḥ prāviśattasmādāha haviṣmatīrimā āpa iti haviṣmān āvivāsatīti haviṣmānhyenā yajamāna āvivāsati tasmādāha haviṣmān āvivāsatīti

He takes therefrom with the text (V4;. S. VI, 23), 'Rich in havis are these waters,'--for the sap of the sacrifice entered into them, wherefore he says, 'Rich in havis (sacrificial food) are these waters;'--'One rich in havis wooeth for (them),' for the sacrificer, rich in havis, woos for (wishes to obtain) them; wherefore he says, 'One rich in havis wooeth for (them).'

3.9.2.11

haviṣmāndevo adhvara iti | adhvaro vai yajñastadyasmai yajñāya gṛhṇāti taṃ haviṣmantaṃ karoti tasmādāha haviṣmāndevo adhvara iti

'Rich in havis (may be) the divine cult;' cult, namely, means the sacrifice; thus he makes the sacrifice for which he takes it rich in sacrificial food, therefore he says, 'Rich in havis is the divine cult.'

3.9.2.12

haviṣmān astu sūrya iti | etasmai vai gṛhṇāti ya eṣa tapati viśvebhyo hyenā devebhyo gṛhṇāti raśmayo hyasya viśve devāstasmādāha haviṣmān astu sūrya iti

'May Sûrya be rich in havis!' For he takes it for yonder burning (sun), since he takes it for all the gods, and all the gods are his (the sun's) rays of light; therefore he says, 'May Sûrya (the sun) be rich in havis!'

3.9.2.13

tā āhṛtya jaghanena gārhapatyaṃ sādayati | agnervo 'pannagṛhasya sadasi sādayāmītyagnervo 'nārtagṛhasya sadasi sādayāmītyevaitadāhātha yadāgnīṣomīyaḥ paśuḥ saṃtiṣṭhate 'tha pariharati vyutkrāmatetyāhāgreṇa havirdhāne yajamāna āste tā ādatte

Having fetched it, he deposits it behind the Gârhapatya, with (Vâg. S. VI, 24), 'I seat you in the seat of Agni, the safe-housed;' whereby he means to say, 'I seat you (waters) in the seat of Agni, whose house is unimpaired.' And when the animal offering to Agni and Soma comes to a close, then he carries (the Vasatîvarî water) round. He says (thrice), 'Disperse!' The sacrificer is seated in front of the Soma-carts (holding Soma on his lap). He (the Adhvaryu) takes it (the water standing behind the Gârhapatya).

3.9.2.14

sa dakṣiṇena niṣkrāmati | tā dakṣiṇāyāṃ śroṇau sādayatīndrāgnyorbhāgadheyī stheti viśvebhyo hyenā devebhyo gṛhṇātīndrāgnī hi viśve devāstāḥ punarāhṛtyāgreṇa patnīṃ sādayati sa jaghanena patnīm paryetya tā ādatte

He walks out (of the hall) by the south (door), and puts it down on the south hip (of the high altar), with, 'Ye (waters) are Indra and Agni's share!' for he takes it for all the gods, and Indra and Agni are all the gods. He takes it up again and puts it down in front of the lady (who, seated behind the Gârhapatya, touches the water-jar). Walking round behind the lady he (again) takes it.

3.9.2.15

sa uttareṇa niṣkrāmati | tā uttarāyāṃ śroṇau sādayati mitrāvaruṇayorbhāgadheyī stheti naivaṃ sādayedatiriktametannaivaṃ sampatsampadyata indrāgnyorbhāgadheyī sthetyeva brūyāttadevānatiriktaṃ tathā sampatsampadyate

He walks out (of the hall by the east door), along the north side (of the altar), and puts down (the water) on the north hip (of the high altar), with, 'Ye are Mitra and Varuna's share!' Let him not put it down in this way that is redundant, and no fitting conclusion is thus attained. Let him rather (here also) say, 'Ye are Indra and Agni's share!' only thus there is nothing redundant, and so a fitting conclusion is obtained.

3.9.2.16

guptyai vā etāḥ parihriyante | agniḥ purastādathaitāḥ samantam palyaṅgyante nāṣṭrā rakṣāṃsyapaghnatyastā āgnīdhre sādayati viśveṣāṃ devānām bhāgadheyī stheti tadāsu viśvāndevāntsaṃveśayatyete vai vasatāṃ varaṃ tasmādvasatīvaryo nāma vasatāṃ ha vai varam bhavati ya evametadveda

That (Vasatîvarî water) is carried round for the sake of protection; Agni is in front (of the sacrificial ground), and now that (water) moves about all round, repelling the evil spirits. He puts it down in the Âgnîdhra (fire-house) with, 'Ye are all the gods' share!' whereby he makes all the gods enter it. It is a desirable object (vara) to the dwellers (vasat), hence the name Vasatîvarî, and verily he who knows this, becomes a desirable object to the dwellers.

3.9.2.17

tāni vā etāni sapta yajūṃṣi bhavanti | caturbhirgṛhṇātyekena jaghanena gārhapatyaṃ sādayatyekena pariharatyekenāgnīdhre tāni sapta yatra vai vācaḥ prajātāni candāṃsi saptapadā vai teṣām parārdhyā śakvaryetāmabhisampadaṃ tasmātsapta yajūṃṣi bhavanti

Now there are here seven formulas; with four he takes (the water), with one he puts it down behind the Gârhapatya, with one he carries it round, with one (he puts it down) in the Âgnîdhra,--this makes seven. For when the metres were produced from Vâk (speech), the one consisting of seven feet, the Sakvarî, was the last (highest) of them;--that completeness (he brings about): hence there are seven formulas.

3.9.3.1

tāntsamprabodhayanti | te 'pa upaspṛśyāgnīdhramupasamāyanti ta ājyāni gṛhṇate gṛhītvājyānyāyantyāsādyājyāni

They (the priests) are wakened (towards morning). Having touched water, they proceed together to the Âgnîdhra (fire-house) and take the portions of ghee (for the Savanîya animal offerings). Having taken the portions of ghee, they betake themselves (to the high altar). When they have deposited the ghee,--

3.9.3.2

atha rājānamupāvaharati | iyaṃ vai pratiṣṭhā janūrāsām prajānāmimāmevaitatpratiṣṭhāmabhyupāvaharati tamasyai tanute tamasyai janayati

He (the Adhvaryu) takes down the king (Soma). Now this (earth) is a safe resting-place, and the birth-place of living beings; it is to this safe resting-place that he now takes him down; he spreads him thereon, produces him therefrom.

3.9.3.3

antareṇeṣa upāvaharati | yajño vā anastannveva yajñānna bahirdhā karoti grāvasu sammukheṣvadhinidadhāti kṣatraṃ vai somo viśo grāvāṇaḥ kṣatramevaitadviśyadhyūhati tadyatsammukhā bhavanti viśamevaitatsammukhāṃ kṣatriyamabhyavivādinīṃ karoti tasmātsammukhā bhavanti

He takes him down between the shafts; for the cart is (a means of) the sacrifice, and thus alone he does not put him outside the sacrifice. He puts him on the pressing stones lying there with their heads (mukha, mouths) towards each other; for Soma is the nobility, and the stones are the clans (people); he thereby raises the nobility over the clan. And as to why they are lying with their heads together,--he thereby makes the clan of one head (or mouth) with, and uncontentious towards, the nobles; therefore they are lying with their heads towards each other.

3.9.3.4

sa upāvaharati | hṛde tvā manase tveti yajamānasyaitatkāmāyāha hṛdayena hi manasā yajamānastaṃ kāmaṃ kāmayate yatkāmyā yajate tasmādāha hṛde tvā manase tveti

He takes (Soma) down, with (Vâg. S. VI, 25), 'Thee for the heart, thee for the mind!' This he says for the (accomplishment of the) sacrificer's wish, since it is with the heart and mind that the sacrificer entertains the wish for which he sacrifices; therefore he says, 'Thee for the heart, thee for the mind!'

3.9.3.5

dive tvā sūryāya tveti | devalokāya tvetyevaitadāha yadāha dive tveti sūryāya tveti devebhyastvetyevaitadāhordhvamimamadhvaraṃ divi deveṣu hotrā yacetyadhvaro vai yajña ūrdvamimaṃ yajñaṃ dive deveṣu dhehītyevaitadāha

'Thee for the sky, thee for the sun!' This, on the other hand, he says with a view to the world of the gods. When he says, 'Thee for the sky, thee for the sun,' he means to say, 'Thee for the gods!' 'Upwards convey thou to the sky, to the gods, this cult, these invocations!' Cult, doubtless, means sacrifice: he thereby means to say, 'Upwards carry thou this sacrifice to the sky, to the gods!'

3.9.3.6

soma rājanviśvāstvam prajā upāvaroheti | tadenamāsām prajānāmādhipatyāya rājyāyopāvaharati

[Vâg. S. VI, 26], 'O Soma, king, descend unto all thy people!' whereby he brings him down for the lordship, for the sovereignty of these people (creatures).

3.9.3.7

athānusṛjyopatiṣṭhate | viśvāstvām prajā upāvarohantvityayathāyathamiva vā etatkaroti yadāha viśvāstvam prajā upāvaroheti kṣatraṃ vai somastatpāpavasyasaṃ karoti taddhedamanu pāpavasyasaṃ kriyate 'thātra yathāyathaṃ karoti yathāpūrvaṃ yadāha viśvāstvām prajā upāvarohantviti tadenamābhiḥ prajābhiḥ pratyavarohayati tasmādu kṣatriyamāyantamimāḥ prajā viśaḥ pratyavarohanti tamadhastādupāsata upasanno hotā prātaranuvākamanuvakṣyanbhavati

Having quitted his hold (of Soma) he sits down by him, with, 'May all thy people descend to thee.' Now, in saying, 'Descend unto all thy people,' he does what is unseemly, for Soma being the nobility, he thereby, as it were, confounds good and bad,--and, indeed, in consequence thereof, people now confound good and bad. But in this (formula) he does what is right and according to order,--in saying, 'May all thy people descend to thee,' he makes all his subjects go down (on their knees) before him; and hence when a noble approaches, all these subjects, the people, go down before him, crouch down by him on the ground. Sitting near (Soma), the Hotri is about to recite the morning-prayer.

3.9.3.8

atha samidhamabhyādadhadāha | devebhyaḥ prātaryāvabhyo 'nubrūhīti candāṃsi vai devāḥ prātaryāvāṇaścandāṃsyanuyājā devebhyaḥ preṣya devānyajeti vā anuyājaiścaranti

Then, while putting a kindling-stick (on the fire), he (the Adhvaryu) says, 'Recite to the gods the early-coming!' Now the early-coming gods are the metres, as the after-offerings are the metres; and the after-offerings are performed with, 'Prompt (the Hotri to recite) to the gods! Recite (the offering-prayer) to the gods!'

3.9.3.9

tadu haika āhuḥ | devebhyo 'nubrūhīti tadu tathā na brūyāccandāṃsi vai devāḥ prātaryāvāṇaścandāṃsyanuyājā devebhyaḥ preṣya devānyajeti vā anuyājaiścaranti tasmādu brūyāddevebhyaḥ prātaryāvabhyo 'nubrūhītyeva

And so some say, 'Recite to the gods!' But let him not say so; for the early-coming gods are the metres, as the after-offerings are the metres, and the after-offerings are performed with, 'Prompt--to the gods! Recite (the offering-prayer) to the gods!' therefore let him say, 'Recite to the gods, the early-coming!'

3.9.3.10

atha yatsamidhamabhyādadhāti | candāṃsyevaitatsaminddhe 'tha yaddhotā prātaranuvākamanvāha candāṃsyevaitatpunarāpyāyayatyayātayāmāni karoti yātayāmāni vai devaiścandāṃsi candobhirhi devāḥ svargaṃ lokaṃ samāśnuvata na vā atra stuvate na śaṃsanti taccandāṃsyevaitatpunarāpyāyayatyayātayāmāni karoti tairayātayāmairyajñaṃ tanvate tasmāddhotā prātaranuvākamanvāha

And when he puts on a kindling-stick, it is the metres he thereby kindles. And when the Hotri recites the morning-prayer, he thereby again strengthens the metres, makes them to be of unimpaired vigour; for the metres had their vigour impaired by the gods, since it was through the metres that the gods reached the heavenly worlds; they neither sing praises (chants) nor recite (sastras) here. Hereby he now again strengthens the metres and makes them to be of unimpaired vigour; and by means of them, thus unimpaired in vigour, they perform the sacrifice; this is why the Hotri recites the morning-prayer.

3.9.3.11

tadāhuḥ | kaḥ prātaranuvākasya pratigara iti jāgraddhaivādhvaryurupāsīta sa yannimiṣati sa haivāsya pratigarastadu tathā na kuryādyadi nidrāyādapi kāmaṃ svapyātsa yatra hotā prātaranuvākam paridadhāti tatpracaraṇīti srugbhavati tasyāṃ caturgṛhītamājyaṃ gṛhītvā juhoti

Here now they say, 'What is the (Adhvaryu's) response to the morning-prayer?' The Adhvaryu should wait through (the prayer) waking, and when he blinks, this is his response. But let him not do this; if he fall asleep (again) he may as well sleep. When the Hotri brings his morning-prayer to a close,--there is an offering-spoon called Prakaranî,--having therein taken ghee in four ladlings, he (the Adhvaryu) offers it.

3.9.3.12

yatra vai yajñasya śiro 'cidyata | tasya raso drutvāpaḥ praviveśa tamadaḥ pūrvedyurvasatīvarībhirāharatyatha yo 'tra yajñasya rasaḥ pariśiṣṭastamevaitadacaiti

For when the head of Yagña (the sacrifice) was struck off, his sap, running, entered the waters; that (sap) he fetched yesterday with the Vasatîvarî water; and he now goes for what sap of the sacrifice remains therein.

3.9.3.13

yaddhaivaitāmāhutiṃ juhoti | etamevaitadyajñasya rasamabhiprastṛṇīte tamārunddhe yābhya u caivaitāṃ devatābhya āhutiṃ juhoti tā evaitatprīṇāti tā asmai tṛptāḥ prītā etaṃ yajñasya rasaṃ saṃnamanti

And when he offers that offering, he pours out (the ghee) towards that same sap of the sacrifice (in the water) and draws it to him. And, indeed, he pleases those deities to whom he offers that offering, and thus satisfied and pleased, they fit that sap of the sacrifice together for him.

3.9.3.14

sa juhoti | śṛṇotvagniḥ samidhā havam ma iti śṛṇotu ma idamagniranu me jānātvityevaitadāha śṛṇvantvāpo dhiṣaṇāśca devīriti śṛṇvantu ma idamāpo 'nu me jānantvityevaitadāha śrotā grāvāṇo viduṣo na yajñamiti śṛṇvantu ma idaṃ grāvāṇo 'nu me jānantvityevaitadāha viduṣo na yajñamiti vidvāṃso hi grāvāṇaḥ śṛṇotu devaḥ savitā havam me svāheti śṛṇotu ma idaṃ devaḥ savitānu me jānātvityevaitadāha savitā vai devānām prasavitā tatsavitṛprasūta evaitadyajñasya rasamacaiti

He offers with, 'May Agni, with his flame, hear my prayer;' whereby he means to say, 'May he hear this prayer of mine, may he vouchsafe it to me;'--'May the waters and the Soma-bowls hear, the divine!' whereby he means to say, 'May the waters hear this (prayer) of mine, may they vouchsafe it to me.'--'Hear me, ye stones, as knowing the sacrifice!' whereby he means to say, 'May the (pressing) stones hear this (prayer) of mine, may they vouchsafe it to me;' and 'as knowing the sacrifice,' he says, because the stones are indeed knowing. 'May the divine Savitri hear my prayer, Hail!' whereby he means to say, 'May the divine Savitri hear this (prayer) of mine, may he vouchsafe it to me;' for Savitri is the impeller of the gods; impelled by him he goes for that sap of the sacrifice.

3.9.3.15

athāparaṃ caturgṛhītamājyaṃ gṛhītvā | udaṅ prayannāhāpa iṣya hotarityapa ica hotarityevaitadāha tadyadato hotānvāhaitamevaitadyajñasya rasamabhiprastṛṇīte tamārunddha etānu caivaitadanutiṣṭhate nedenānantarā nāṣṭrā rakṣāṃsi hinasanniti

Having then a second time taken ghee by four ladlings, he says, while going forth towards the north, 'Summon the waters!' whereby he means to say, 'Desire the waters, O Hotar!' The reason why the Hotri then recites is this: by that (oblation) he (the Adhvaryu) pours out (the ghee) towards that sap of the sacrifice (in the water), and draws it to him; and he (the Hotri) then stands by those (Ekadhana pitchers) lest the evil spirits should injure them on the way.

3.9.3.16

atha sampreṣyati | maitrāvaruṇasya camasādhvaryavehi neṣṭaḥ patnīrudānayaikadhanina etāgnīccātvāle vasatīvarībhiḥ pratyupatiṣṭhāsai hotṛcamasena ceti sampraiṣa evaiṣaḥ

He (the Adhvaryu) then gives directions, 'Come hither, cup-bearer of the Maitrâvaruna! Neshtar, lead up the wives! Ye bearers of the Ekadhana (cups), come hither! Agnîdh, step ever against the pit with the Vasatîvarî water and the Hotri's cup!' this is a composite direction.

3.9.3.17

ta udañco niṣkrāmanti | jaghanena cātvālamagreṇāgnīdhraṃ sa yasyāṃ tato diśyāpo bhavanti tadyanti te vai saha patnībhiryanti tadyatsaha patnībhiryanti

They walk northwards out (of the sacrificial ground)--by the back of the pit and the front side of the Âgnîdhra; whereupon they proceed in the direction in which the water is. They go thither together with the wives. The reason why they go thither with the wives is this.

3.9.3.18

yatra vai yajñasya śiro 'cidyata | tasya raso drutvāpaḥ praviveśa tamete gandharvāḥ somarakṣā jugupuḥ

When the head of the sacrifice was struck off, its sap, running, entered the waters; those Gandharva Soma-wardens watched it.

3.9.3.19

te ha devā ūcuḥ | iyamu nveveha nāṣṭrā yadime gandharvāḥ kathaṃ nvimamabhaye 'nāṣṭre yajñasya rasamāharemeti

The gods then said, 'Those Gandharvas, surely, are a great danger to us here, how can we carry off the sap of the sacrifice to a place free from danger and injury?'

3.9.3.20

te hocuḥ | yoṣitkāmā vai gandharvāḥ saha patnībhirayāma te patnīṣveva gandharvā gardhiṣyantyathaitamabhaye 'nāṣṭre yajñasya rasamāhariṣyāma iti

They said, 'Well, the Gandharvas are fond of women; let us go together with the wives! The Gandharvas, surely, will hanker after the wives, and we shall carry off that sap of the sacrifice to a place free from danger and injury.'

3.9.3.21

te saha patnībhirīyuḥ | te patnīṣveva gandharvā jagṛdhurathaitamabhaye nāṣṭre yajñasya rasamājahruḥ

They went with the wives; the Gandharvas did indeed hanker after the wives, and they (the gods) carried off that sap of the sacrifice to a place free from danger and injury.

3.9.3.22

tatho evaiṣa etat | mahaiva patnībhireti te patnīṣveva gandharvā gṛdhyantyathaitamabhaye 'nāṣṭre yajñasya rasamāharati

And so does that (Adhvaryu) now go (to the water) with the wives; the Gandharvas hanker after the wives, and he carries off that sap of the sacrifice to a place free from danger and injury.

3.9.3.23

so 'po 'bhijuhoti | etāṃ ha vā āhutiṃ hṛtāmeṣa yajñasya rasa upasameti tām pratyuttiṣṭhati tamevaitadāviṣkṛtya gṛhṇāti

He offers (the ghee) upon the water; for that sap of the sacrifice, indeed, draws near to that oblation, when offered; it rises (to the surface) to meet it; and having thus brought it to light, he seizes it.

3.9.3.24

yadvevaitāmāhutiṃ juhoti | etamevaitadyajñasya rasamabhiprastṛṇīte tamārunddhe tamapo yācati yābhya u caivaitāṃ devatābhya āhutiṃ juhoti tā evaitatprīṇāti tā asmai tṛptāḥ prītā etaṃ yajñasya rasaṃ saṃnamanti

And again why he offers this oblation: he thereby pours out (ghee) towards that sap of the sacrifice, and draws it to him, and craves it of the waters. And, indeed, he pleases those deities to whom he offers that oblation, and thus satisfied and pleased they fit that sap of the sacrifice together for him.

3.9.3.25

sa juhoti | devīrāpo apāṃnapāditi devyo hyāpastasmādāha devīrāpo apāṃnapāditi yo va ūrmirhaviṣya iti yo va ūrmiryajñiya ityevaitadāhendriyāvānmadintama iti vīryavānityevaitadāha yadāhendriyāvāniti madintama iti svādiṣṭha ityevaitadāha taṃ devebhyo devatrā dattetyetadenā ayāciṣṭa yadāha taṃ devebhyo devatrā datteti śukrapebhya iti satyaṃ vai śukraṃ satyapebhya ityevaitadāha yeṣām bhāga stha svāheti teṣāmu hyeṣa bhāgaḥ

He offers with (Vâg. S. VI, 27), 'Ye divine waters,--the son of waters;' the waters are indeed divine, hence he says, 'Ye divine waters,--the son of waters;' 'That wave of yours, suitable for offering;' whereby he means to say, 'That wave of yours which is suitable for the sacrifice;' 'Mighty, most grateful;' by 'mighty' he means to say 'powerful,' and by 'most grateful' he means to say 'most sweet;' 'Give ye that unto those gods among the gods,' in saying this he has craved it of them; 'The drinkers of the pure (Soma);' the pure, doubtless, is the truth; in saying, 'the drinkers (pa) of the pure,' he means to say, 'the defenders (pa) of the truth;' 'Whose portion ye are, Hail!' for this indeed is their portion.

3.9.3.26

atha maitrāvaruṇacamasenaitāmāhutimapaplāvayati | kārṣirasīti yathā vā aṅgāro 'gninā psātaḥ syādevameṣāhutiretayā devatayā psātā bhavati rājānaṃ vā etābhiradbhirupasrakṣyanbhavati yā etā maitrāvaruṇacamase vajro vā ājyaṃ retaḥ somo nedvajreṇājyena retaḥ somaṃ hinasānīti tasmādvā apaplāvayati

Thereupon he makes that oblation (ghee) float away by means of the Maitrâvaruna's cup, with (Vâg. S. VI, 28), 'Thou art furrowing!' Even as a coal is consumed by Fire, so is that oblation consumed by that deity. Now that water, which is in the Maitrâvaruna's cup, he will have to pour on the king (Soma); and ghee being a thunderbolt, and Soma seed, he makes (the ghee) float away lest he should injure that seed, Soma, by that thunderbolt, the ghee.

3.9.3.27

atha gṛhṇāti | samudrasya tvākṣityā unnayāmītyāpo vai samudro 'psvevaitadakṣitiṃ dadhāti tasmādāpa etāvati bhoge bhujyamāne na kṣīyante tadanvekadhanānunnayanti tadanu pānnejanān

He then takes (water) with, 'I draw thee up for the imperishableness of the ocean;' for the ocean is water; he thus confers imperishableness upon the waters; wherefore, in spite of so much food (and drink) being consumed, the waters are not diminished. Thereupon they draw (water in) the Ekadhana pitchers, and thereupon the vessels for washing the feet.

3.9.3.28

tadyanmaitrāvaruṇacamasena gṛhṇāti | yatra vai devebhyo yajño 'pākrāmattametaddevāḥ praiṣaireva praiṣamaicanpurorugbhiḥ prārocayannividbhirnyavedayaṃstasmānmaitrāvaruṇacamasena gṛhṇāti

The reason why he takes (water) with the Maitrâvaruna's cup is this. When the sacrifice escaped from the gods, the gods endeavoured to call it up by means of (sacrificial) calls (praisha); by means of the puroruk ('shining before') formulas they pleased it (pra-rokaya), and by the nivids they made (their wishes) known (ni-vid) to it. Therefore he takes (water) with the Maitrâvaruna's cup.

3.9.3.29

ta āyanti | pratyupatiṣṭhate 'gnīccātvāle vasatīvarībhiśca hotṛcamasena ca sa uparyupari cātvālaṃ saṃsparśayati vasatīvarīśca maitrāvaruṇacamasaṃ ca samāpo adbhiragmata samoṣadhībhiroṣadhīriti yaścāsau pūrvedyurāhṛto yajñasya raso yaścādyāhṛtastamevaitadubhayaṃ saṃsṛjati

They come back. The Agnîdh takes up his position opposite to the pit with the Vasatîvarî water and the Hotri's cup. Close over the pit he (the Adhvaryu) makes the Vasatîvarî water and the Maitrâvaruna's cup touch one another, with, 'Water hath united with water, plants with plants!' the sap of the sacrifice which was fetched yesterday and that fetched to-day, both kinds he thereby mixes together.

3.9.3.30

taddhaike | eva maitrāvaruṇacamase vasatīvarīrnayantyā maitrāvaruṇacamasādvasatīvarīṣu yaścāsau pūrvedyurāhṛto yajñasya raso yaścādyāhṛtastamevaitadubhayaṃ saṃsṛjāma iti vadantastadu tathā na kuryādyadvā ādhavanīye samavanayati tadevaiṣa ubhayo yajñasya rasaḥ saṃsṛjyate 'tha hotṛcamase vasatīvarīrgṛhṇāti nigrābhyābhyastadyaduparyupari cātvālaṃ saṃsparśayatyato vai devā divamupodakrāmaṃstadyajamānamevaitatsvargyam panthānamanusaṃkhyāpayati

Now some indeed pour (some of) the Vasatîvarî water into the Maitrâvaruna's cup, and from the Maitrâvaruna's cup (back) to the Vasatîvarî water, arguing, 'Thereby we mix together both the sap of the sacrifice which was fetched yesterday and that fetched to-day.' But let him not do this; for when he pours (the water) together into the Âdhavanîya trough, then both kinds of sap are mixed together. Thereupon he pours the Vasatîvarî water into the Hotri's cup for the Nigrâbhyâs. And as to why he makes them touch one another close over the pit, it was from thence, forsooth, that the gods rose to heaven; he thus makes the sacrificer look along the road to heaven.

3.9.3.31

ta āyanti | taṃ hotā pṛcatyadhvaryo 'verapā ityavido 'pā ityevaitadāha tam pratyāhoteva naṃnamurityavidamatho me 'naṃsatetyevaitadāha

They return (to the Havirdhâna). The Hotri asks him, 'Adhvaryu, hast thou gained the waters?' whereby he means to say, 'Hast thou obtained the waters?' He replies to him, 'Yea, they have yielded themselves!' whereby he means to say, 'I have obtained them and they have yielded to me.'

3.9.3.32

sa yadyagniṣṭomaḥ syāt | yadi pracaraṇyāṃ saṃsravaḥ pariśiṣṭo 'laṃ homāya syāttaṃ juhuyādyadyu nālaṃ homāya syādaparaṃ caturgṛhītamājyaṃ gṛhītvā juhoti yamagne pṛtsu martyamavā vājeṣu yaṃ junāḥ sa yantā śaśvatīriṣaḥ svāhetyāgneyyā juhotyagnirvā agniṣṭomastadagnāvagniṣṭomam pratiṣṭhāpayati martavatyā puruṣasammito vā agniṣṭoma evaṃ juhuyādyadyagniṣṭomaḥ syāt

And if it be an Agnishtoma, and there be left a residue (of ghee poured together) in the prakaranî spoon sufficient for an oblation, let him offer that. But if it be not sufficient for an oblation, he takes another portion of ghee in four ladlings and offers it, with (Vâg. S. VI, 29; Rig-veda I, 27, 7), 'Whatever mortal thou favourest in battles, whomsoever thou speedest in the race, he winneth unfailing strength, Hail!' He offers with (a prayer) to Agni, because the Agnishtoma ('Agni's praise') means Agni; thus he establishes the Agnishtoma in Agni. [He offers] with (a verse) containing the word 'mortal,' because the Agnishtoma is of the same measure as man. Let hire then offer in this manner, if it be an Agnishtoma.

3.9.3.33

yadyukthyaḥ syāt | madhyamam paridhimupaspṛśettrayaḥ paridhayastrīṇyukthānyetairu hi tarhi yajñaḥ pratitiṣṭhati yadyu atirātro vā ṣoḍaśī vā syānnaiva juhuyānna madhyamam paridhim upaspṛśetsamudyaiva tūṣṇīmetya prapadyeta tadyathāyathaṃ yajñakratūnvyāvartayati

And if it be an Ukthya, let him touch the middle enclosing-stick,--there are three enclosing-sticks and three recitations (uktha); and by means of them the sacrifice is there established. And if it be either an Atirâtra or a Shodasin, let him neither make an oblation nor touch the middle enclosing-stick; having merely muttered (the above verse), let him silently betake himself (to the Havirdhâna) and enter it. In this way he duly distinguishes the forms of sacrifice from one another.

3.9.3.34

ayuṅgā-ayuṅgā ekadhanā bhavanti | trayo vā pañca vā pañca vā sapta vā nava vā nava vaikādaśa vaikādaśa vā trayodaśa vā trayodaśa vā pañcadaśa vā dvandvamaha mithunam prajananamathā tha eṣa eko 'tiricyate sa yajamānasya śriyamabhyatiricyate sa vā eṣāṃ sadhanaṃ yo yajamānasya śriyamabhyatiricyate tadyadeṣāṃ sadhanaṃ tasmādekadhanā nāma

The Ekadhana pitchers are always of uneven number,--either three, or five, or seven, or nine, or eleven, or thirteen, or fifteen. Now two and two (an even number) means a productive pair; and the one that remains over, remains over for the sacrificer's prosperity. And, moreover, that which remains over for the sacrificer's prosperity is the common property (sa-dhana) of these (others); and because it is the common property of these, therefore they are called Ekadhana (having one as their common property).

3.9.4.1

athādhiṣavaṇe paryupaviśanti | athāsyāṃ hiraṇyam badhnīte dvayaṃ vā idaṃ na tṛtīyamasti satyaṃ caivānṛtaṃ ca satyameva devā anṛtam manuṣyā agniretasaṃ vai hiraṇyaṃ satyenāṃśūnupaspṛśāni satyena somam parāhaṇānīti tasmādvā asyāṃ hiraṇyam badhnīte

Thereupon they sit down round the two press-boards. He (the Adhvaryu) then ties a piece of gold to that (nameless finger). For twofold, verily, is this; there is no third, namely, the truth and the untruth; the gods, forsooth, are the truth, and men are the untruth. And the gold has sprung from Agni's seed: 'With the truth I will touch the stalks, with the truth I will take hold of Soma,' thus he thinks, and therefore he ties a piece of gold to that (ring-finger).

3.9.4.2

atha grāvāṇamādatte | te vā ete 'śmamayā grāvāṇo bhavanti devo vai somo divi hi somo vṛtro vai soma āsīttasyaitacarīraṃ yadgirayo yadaśmānastacarīreṇaivainametatsamardhayati kṛtsnaṃ karoti tasmādaśmamayā bhavanti ghnanti vā enametadyadabhiṣuṇvanti tametena ghnanti tathāta udeti tathā saṃjīvati tasmādaśmamayā grāvāṇo bhavanti

He then takes a press-stone. Now those press-stones are of rock, and Soma is a god--for Soma was in the sky, Soma was Vritra; those mountains, those rocks are his body--he thus perfects him by means of his body, makes him whole; therefore they are of rock. Moreover, in pressing him they slay him, they slay him by means of that (stone, Soma's own body); thus he rises from thence, thus he lives; therefore the press-stones are of rock.

3.9.4.3

tamādatte | devasya tvā savituḥ prasave 'śvinorbāhubhyām pūṣṇo hastābhyāmādade rāvāsīti savitā vai devānām prasavitā tatsavitṛprasūta evainametadādatte 'śvinorbāhubhyāmityaśvināvadhvaryū tattayoreva bāhubhyāmādatte na svābhyām pūṣṇo hastābhyāmiti pūṣā bhāgadughastattasyaiva hastābhyāmādatte na svābhyāṃ vajro vā eṣa tasya na manuṣyo bhartā tametābhirdevatābhirādatte

He takes it with (Vâg. S. VI, 30), 'At the impulse of the divine Savitri I take thee with the arms of the Asvins, with the hands of Pûshan; thou art a giver!' For Savitri is the impeller of the gods; thus he takes it, impelled by Savitri. 'With the arms of the Asvins,' he says,--the Asvins are the Adhvaryus (of the gods): with their arms he thus takes it, not with his own. 'With the hands of Pûshan,' he says,--Pûshan is the distributor of portions: with his hands he thus takes it, not with his own. Moreover, that (stone) is a thunderbolt, and no man can hold it: by means of those deities he takes it.

3.9.4.4

ādade rāvāsīti | yadā vā enametenābhiṣuṇvantyathāhutirbhavati yadāhutiṃ juhotyatha dakṣiṇā dadātyetaddhyeṣa dvayaṃ rāsata āhutīśca dakṣiṇāśca tasmādāha rāvāsīti

'I take thee: thou art a giver,' he says; for when they press him by means of that (stone), then there is an oblation; and when he offers an oblation, then he gives sacrificial gifts,--thus, then, that (stone) gives twofold, oblations and sacrificial gifts; wherefore he says, 'Thou art a giver.'

3.9.4.5

gabhīramimamadhvaraṃ kṛdhīti | adhvaro vai yajño mahāntamimaṃ yajñaṃ kṛdhītyevaitadāhendrāya suṣūtamamitīndro vai yajñasya devatā tasmādāhendrāyeti suṣūtamamiti susutamamityevaitadāhottamena pavinetyeṣa vā uttamaḥ paviryatsomastasmādāhottamena pavinetyūrjasvantam madhumantam payasvantamiti rasavantamityevaitadāha yadāhorjasvantam madhumantam payasvantamiti

'Perform thou this deep cult!' Cult means sacrifice; he thereby means to say, 'Perform thou this great sacrifice!'--'well-gotten for Indra;' by 'well-gotten' he means to say, 'well-produced;' and Indra is the deity of the sacrifice, wherefore he says, 'for Indra;'--'by the most excellent bolt,' for he, Soma, is indeed the most excellent bolt, therefore he says, 'by the most excellent bolt;'--'the (cult) rich in food and sweetness and drink,' whereby he means to say, 'the (cult) rich in sap.'

3.9.4.6

atha vācaṃ yacati | devā ha vai yajñaṃ tanvānāste 'surarakṣasebhya āsaṅgādbibhayāṃ cakruste hocurupāṃśu yajāma vācaṃ yacāmeti ta upāṃśvayajanvācamayacan

Thereupon he restrains-speech. For once on a time, the gods, while performing sacrifice, were afraid of an attack from the Asura-Rakshas. They said, 'Let us sacrifice in a low voice, let us restrain speech!' They sacrificed (with formulas muttered) in a low voice and restrained speech.

3.9.4.7

atha nigrābhyā āharati | tāsvenaṃ vācayati nigrābhyā stha devaśrutastarpayata mā mano me tarpayata vācam me tarpayata prāṇam me tarpayata cakṣurme tarpayata śrotram me tarpayatātmānam me tarpayata prajām me tarpayata paśūnme tarpayata gaṇānme tarpayata gaṇā me mā vitṛṣanniti raso vā āpastāsvevaitāmāśiṣamāśāste sarvaṃ ca ma ātmānaṃ tarpayata prajām me tarpayata paśūnme tarpayata gaṇānme tarpayata gaṇā me mā vitṛṣanniti sa ya eṣa upāṃśusavanaḥ sa vivasvānādityo nidānena so 'syaiṣa vyānaḥ

He then fetches the Nigrâbhyâs (waters), and makes him (the sacrificer) mutter over them, 'Ye are the Nigrâbhyâs, heard by the gods; satisfy me, satisfy my mind, satisfy my speech, satisfy my breath, satisfy mine eye, satisfy mine ear, satisfy my soul, satisfy mine offspring, satisfy my flocks, satisfy my followers, let not my followers thirst!' For water is sap, and over it he invokes this blessing, 'Satisfy ye my whole self, satisfy my offspring, satisfy my followers, let not my followers thirst!' Now that Upâmsusavana (stone), forsooth, is in reality Âditya Vivasvant (the sun), it is the pervading vital air (vyâna) of this (sacrifice).

3.9.4.8

tamabhimimīte | ghnanti vā enametadyadabhiṣuṇvanti tametena ghnanti tathāta udeti tathā saṃjīvati yadveva mimīte tasmānmātrā manuṣyeṣu mātro yo cāpyanyā mātrā

Thereon he metes out (the Soma). For in pressing him they slay him, they slay him by means of that (stone); thus he rises from hence, thus he lives. And because he metes him out, therefore there is a measure,--both the measure among men, and what other measure there is.

3.9.4.9

sa mimīte | indrāya tvā vasumate rudravata itīndro vai yajñasya devatā tasmādāhendrāya tveti vasumate rudravata iti tadindramevānu vasūṃśca rudrāṃścābhajatīndrāya tvādityavata iti tadindramevānvādityānābhajatīndrāya tvābhimātighna iti sapatno vā abhimātirindrāya tvā sapatnaghna ityevaitadāha so 'syoddhāro yathā śreṣṭhanyoddhāra evamasyaiṣa ṛte devebhyaḥ

He metes out with (Vâg. S. VI, 32), 'Thee for Indra, with the Vasus, with the Rudras!' For Indra is the deity of the sacrifice: therefore he says, 'Thee for Indra;' and by saying 'with the Vasus, with the Rudras,' he assigns a share, along with (or after) Indra, to the Vasus and the Rudras.--'Thee for Indra, with the Âdityas!' whereby he assigns a share to the Âdityas along with Indra.--'Thee for Indra, the slayer of foes!' a foe is an enemy: 'Thee for Indra, the slayer of enemies,' he means to say. This is his (Indra's) special share: as there is a special share for a chief, so is this his special share apart from the (other) gods.

3.9.4.10

śyenāya tvā somabhṛta iti | tadgāyatryai mimīte 'gnaye tvā rāyaspoṣada ityagnirvai gāyatrī tadgāyatryai mimīte sa yadgāyatrī śyeno bhūtvā divaḥ somamāharattena mā śyenaḥ somabhṛttenaivāsyā etadvīryeṇa dvitīyam mimīte

'Thee for the Soma-bearing falcon!' this he metes out for Gâyatrî.--'Thee for Agni, the bestower of growth of wealth!' Now Agni is Gâyatrî: he metes this out for Gâyatrî. And since Gâyatrî, as a falcon, fetched Soma from heaven, therefore she is (called) the Soma-bearing falcon: for that prowess of hers he metes out (for her) a second portion.

3.9.4.11

atha yatpañca kṛtvo mimīte | saṃvatsarasammito vai yajñaḥ pañca vā ṛtavaḥ saṃvatsarasya tam pañcabhirāpnoti tasmātpañca kṛtvām mimīte

Now as to why he metes out five times,--the sacrifice is of the same measure as the year, and there are five seasons in the year: he takes possession of it in five (divisions); hence he metes out five times.

3.9.4.12

tamabhimṛśati | yatte soma divi jyotiryatpṛthivyāṃ yadurāvantarikṣe tenāsmai yajamānāyoru rāye kṛdhyadhi dātre voca iti yatra vā eṣo 'gre devānāṃ havirbabhūva taddhekṣāṃ cakre maiva sarveṇevātmanā devānāṃ havirbhūvamiti sa etāstisrastanūreṣu lokeṣu vinyadhatta

He touches it with (Vâg. S. VI, 33), 'What light of thine there is in the heavens, O Soma, what on earth, and what in the wide air, therewith make wide room for this sacrificer, for his prosperity: speak thou for the giver!' Now when he (Soma) first became sacrificial food for the gods, he thought within himself, 'I must not become sacrificial food for the gods with my whole self!' Accordingly he deposited those three bodies of his in these worlds.

3.9.4.13

tadvai devā aspṛṇvata | te 'syaitenaivaitāstanūrāpnuvantsa kṛtsna eva devānāṃ havirabhavattatho evāsyaiṣa etenaivaitāstanūrāpnoti sa kṛtsna eva devānāṃ havirbhavati tasmādevamabhimṛśati

The gods then were victorious. They obtained those bodies by means of this same (formula), and he became entirely the sacrificial food of the gods. And in like manner does this (priest) now thereby obtain those bodies of his, and he (Soma) becomes entirely the food of the gods: this is why he thus touches it.

3.9.4.14

atha nigrābhyābhirupasṛjati | āpo ha vai vṛtraṃ jaghnustenaivaitadvīryeṇāpaḥ syandante tasmādenāḥ syandamānā na kiṃ cana pratighārayati tā ha svameva vaśaṃ ceruḥ kasmai nu vayaṃ tiṣṭhemahi yābhirasmābhirvṛtro hata iti sarvaṃ vā idamindrāya tasthānamāsa yadidaṃ kiṃ cāpi yo 'yam pavate

He then pours Nigrâbhyâ water on it. Now the waters, forsooth, slew Vritra and by virtue of that prowess of theirs they now flow. Wherefore nothing whatsoever can check them when they flow; for they followed their own free will, thinking, 'To whom, forsooth, should we submit (or stop), we by whom Vritra was slain!' Now all this (universe), whatsoever there is, had submitted to Indra, even he that blows yonder.

3.9.4.15

sa indro 'bravīt | sarvaṃ vai ma idaṃ tasthānaṃ yadidaṃ kiṃ ca tiṣṭhadhvameva ma iti tā hocuḥ kiṃ nastataḥ syāditi prathamabhakṣa eva vaḥ somasya rājña iti tatheti tā asmā atiṣṭhanta tāstasthānā urasi nyagṛhṇīta tadyadenā urasi nyagṛhṇīta tasmānnigrābhyā nāma tathaivaitā etadyajamāna urasi nigṛhṇīte sa āsāmeṣa prathamabhakṣaḥ somasya rājño yannigrābhyābhirupasṛjati

Indra spake, 'Verily, all this (universe), whatsoever there is, has submitted unto me: submit ye also to me!'--They said, 'What shall be our (reward) then?'--'The first draught of king Soma shall be yours!'--'So be it!' thus they submitted to him; and they having submitted, he drew (ni-grabh) them to his breast; and because he thus drew them to his breast, therefore they are called Nigrâbhyâs. And in like manner does this sacrificer now draw them to his breast: and this is their first draught of king Soma, in that he pours Nigrâbhyâ water thereon.

3.9.4.16

sa upasṛjati | śvātrā stha vṛtratura iti śivā hyāpastasmādāha śvātrā stheti vṛtratura iti vṛtraṃ hyetā aghnanrādhogūrtā amṛtasya patnīrityamṛtā hyāpastā devīrdevatremaṃ yajñaṃ nayateti nātra tirohitamivāstyupahūtāḥ somasya pibateti tadupahūtā eva prathamabhakṣaṃ somasya rājño bhakṣayanti

He pours it with (Vâg. S. VI, 34), 'Ye are grateful, the subduers of Vritra;'--the waters indeed are propitious: therefore he says, 'Ye are grateful;' and 'the subduers of Vritra' he says because they did slay Vritra;--'the beneficent wives of the immortal (Soma);' for the waters are immortal;--'Ye goddesses, lead this sacrifice to the gods!' there is nothing obscure in this; 'Invited, drink ye of Soma!' Thus invited they drink the first draught of king Soma.

3.9.4.17

atha prahariṣyan | yaṃ dviṣyāttam manasā dhyāyedamuṣmā aham praharāmi na tubhyamiti yo nvevemam mānuṣam brāhmaṇaṃ hanti taṃ nveva paricakṣate 'tha kiṃ ya etaṃ devī hi somo ghnanti vā enametadyadabhiṣuṇvanti tametena ghnanti tathāta udeti tathā saṃjīvati tathānenasyam bhavati yadyu na dviṣyādapi tṛṇameva manasā dhyāyettatho anenasyam bhavati

Being about to beat (the Soma with the pressing-stone), let him think in his mind of him he hates: 'Herewith I strike N.N., not thee!' Now whosoever kills a human Brâhman here, he, forsooth, is deemed guilty,--how much more so he who strikes him (Soma), for Soma is a god. But they do kill him when they press him;--they kill him with that (stone): thus he rises from thence, thus he lives; and thus no guilt is incurred.. But if he hate no one, he may even think of a straw, and thus no guilt is incurred.

3.9.4.18

sa praharati | mā bhermā saṃvikthā iti mā tvam bhaiṣīrmā saṃvikthā amuṣmā aham praharāmi na tubhyamityevaitadāhorjaṃ dhatsveti rasaṃ dhatsvetyevaitadāha dhiṣaṇe vīḍvī satī vīḍayethāmūrjaṃ dadhāthāmitome evaitatphalake āhurityu haika āhuḥ kiṃ nu tatra yo 'pyete phalake bhindyādime havai dyāvāpṛthivī etasmādvajrādudyatātsaṃrejete tadābhyāmevainametaddyāvāpṛthivībhyāṃ śamayati tatheme śānto na hinastyūrjaṃ dadhāthāmiti rasaṃ dadhāthāmityevaitadāha pāpmā hato na soma iti tadasya sarvam pāpmānaṃ hanti

He beats with (Vâg. S. VI, 35), 'Fear not, tremble not!' whereby he means to say, 'Be not afraid, do not tremble, it is N.N. I strike, not thee!'--'Take thou strength!' whereby he means to say, 'Take sap!'--'Both ye bowls, that are firm, remain firm, take strength!'--'Surely, it is those two (pressing-)boards that are thereby meant,' so say some;--what, then, if one were to break those two boards? But, forsooth, it is these two, heaven and earth, that tremble for fear of that raised thunderbolt (the stone): hereby now he propitiates it for those two, heaven and earth; and thus propitiated it does not injure them. By 'Take strength!' he means to say, 'Take sap!'--'The evil is slain, not Soma!' he thereby slays every evil of his.

3.9.4.19

sa vai trirabhiṣuṇoti | triḥ sambharati caturnigrābhamupaiti taddaśa daśākṣarā vai virāḍvairājaḥ somastasmāddaśa kṛtvaḥ sampādayati

Thrice he presses, thrice he gathers together, four times he performs the Nigrâbha,--this makes ten, for of ten syllables consists the virâg, and Soma is of virâg nature: therefore he completes (the ceremony) in ten times.

3.9.4.20

atha yannigrābhamupaiti | yatra vā eṣo 'gre devānāṃ havirbabhūva taddhemā diśo 'bhidadhyāvābhirdigbhirmithunena priyeṇa dhāmnā saṃspṛśeyeti tametaddevā ābhirdigbhirmithunena priyeṇa dhāmnā samasparśayanyannigrābhamupāyaṃstatho evainameṣa etadābhirdigbhirmithunena priyeṇa dhāmnā saṃsparśayati yannigrābhamupaiti

Then as to why he performs the Nigrâbha. Now when he (Soma) first became sacrificial food for the gods, he set his heart on those (four) regions, thinking, 'Could I but consort with those regions as my mate, my loved resort!' By performing the Nigrâbha, the gods then made him consort with the regions as his mate, his loved resort; and in like manner does this (sacrificer) now, by performing the Nigrâbha, make him (Soma) consort with those regions as his mate, his loved resort.

3.9.4.21

sa upaiti | prāgapāgudagadharākṣarvatastvā diśa ādhāvantviti tadenamābhirdigbhirmithunena priyeṇa dhāmnā saṃsparśayatyamba niṣpara samarīrvidāmiti yoṣā vā ambā yoṣā diśastasmādāhāmba niṣpareti samarīrvidāmiti prajā vā arīḥ sam prajā jānatāmityevaitadāha tasmādyā api viṭūramiva prajā bhavanti sameva tā jānate tasmādāha samarīrvidāmiti

He performs with (Vâg. S. VI, 36), 'From east, from west, from north, from south--from every side may the regions resort to thee!' whereby he makes him consort with the regions as his mate, his loved resort. 'O mother, satisfy (him)! may the noble meet together!' A mother (ambâ) is a woman, and the regions (dis, fem.) are women: therefore he says, 'O mother, satisfy (him)!--May the noble meet together!' The noble doubtless means people (creatures, offspring): he thus means to say, 'May the people live in harmony with each other!' Even the people that are far away (from each other) live in harmony with each other: therefore he says, 'May the noble meet together.'

3.9.4.22

atha yasmātsomo nāma | yatra vā eṣo 'gre devānāṃ havirbabhūva taddhekṣāṃ cakre maiva sarveṇevātmanā devānāṃ havirbhūvamiti tasya yā juṣṭatamā tanūrāsa tāmapanidadhe tadvai devā aspṛṇvata te hocurupaivaitām pravṛhasva sahaiva na etayā haviredhīti tāṃ dūra ivopaprāvṛhata svā vai ma eṣeti tasmātsomo nāma

Now as to why he is called Soma. When he first became sacrificial food for the gods, he thought within him, 'I must not become, sacrificial food for the gods with my whole self!' That form of his which was most pleasing he accordingly put aside. Thereupon the gods were victorious; they said, 'Draw that unto thee, for therewith shalt thou become our food!' He drew it to him even from afar, saying, verily, that is mine own (svâ me): hence he was called Soma.

3.9.4.23

atha yasmādyajño nāma | ghnanti vā enametadyadabhiṣuṇvanti tadyadenaṃ janayanti sa tāyamāno jāyate sa yanjāyate tasmādyañjo yañjo havai nāmaitadyadyajña iti

Then as to why he is called Yagña (sacrifice). Now, when they press him, they slay him; and when they spread him, they cause him to be born. He is born in being spread along, he is born moving (yan gâyate): hence yan-ga, for 'yañga' they say, is the same as 'yagña.'

3.9.4.24

tatraitāmapi vācamuvāda | tvamaṅga praśaṃsiṣo devaḥ śaviṣṭha martyaṃ na tvadanyo maghavannasti marḍitendra bravīmi te vaca iti martyo haivaitadbhavannuvāca tvameveto janayitāsi nānyastvaditi

Also this speech did he then utter (Vâg. S. VI, 37; Rig-veda I, 84, 19), 'Verily thou, a god, shalt extol the mortal, O most mighty! than thee there is no other giver of joy, O lord! unto thee do I speak this word, O Indra!' For it was indeed as a mortal that he uttered this, 'Thou alone wilt produce (me) from here, no other but thee!'