Śatapatha Brāhmaṇa ("of a hundred paths") 4.2

The Sukra and Manthin (grahas), forsooth, are his eyes. Now the Sukra, indeed, is he that burns yonder (the sun); and because it burns there, therefore it is (called) Sukra ('bright'). And the Manthin, indeed, is the moon.

He mixes it with (barley) meal: thus he makes it to be gruel (mantha), whence it is (called) Manthin. Now those two (sun and moon); forsooth, are the eyes of these creatures; for were those two not to rise, these (creatures) could not distinguish even their own hands.

One of them is the eater, and the other the food; to wit, the Sukra is the eater, and the Manthin the food.

To one of them corresponds the eater, and to the other the food; to wit, the eater corresponds to the Sukra, and the food to the Manthin. Now these two (cups) are drawn for one (person) and offered to another. There are two Asura-Rakshas, Sanda and Marka: for them they are drawn; and to deities they are offered. The reason for this is as follows.

Now when the gods drove away the Asura-Rakshas, they could not drive away these two; but whatever (sacrificial) work the gods performed, that these two disturbed, and then quickly fled.

The gods then said, 'Contrive ye how we shall drive away these two!' They said, 'Let us draw two cups (of Soma juice) for them: they will come down to us, and we shall seize them and drive them away.' They accordingly drew two cups (of Soma) for them, and they both came down, and, having seized them, they (the gods) drove them away. This is why (the two cups) are drawn for Sanda and Marka, but are offered to deities.

Also Yâgñavalkya said, 'Should we not rather draw them for the deities, since that is, as it were, the sign of conquest?' In this, however, he merely speculated, but he did not practise it.

Now some make this the puroruk formula of the Sukra, 'He, the longing, light-enveloped, urged the daughters of the dappled (cloud) along the measurer of the welkin,'--saying, 'We thus make it like him that burns yonder, in that he says "the light-enveloped."'

But let him make this one the puroruk formula of the Sukra (Vâg. S. VII, 12; Rig-veda V, 44, I), 'In the olden way, in the former way, in every way, in this way (drawest thou) supremacy from him, the barhis-seated, and the bliss-attaining,'--for the eater corresponds to this (Sukra cup), and the eater is supreme hence he says, 'Supremacy from him, the barhis-seated, bliss-attaining,'--and onward strength drawest thou from him, the roaring, the swift, that winneth those through which thou waxest strong.--Thou art taken with a support: thee for Sanda!'--With 'This is thy womb: protect manhood!' he deposits (the cup); for to this one corresponds the eater, and the man (hero) is the eater: hence he says, 'This is thy womb: protect manhood!' He deposits it on the south part (of the mount), for it is in that direction that yonder (sun) moves.

Thereupon he draws the Manthin with (Vâg. S. VII, 16; Rig-veda X, 123, 1), 'He, the longing, light-enveloped, urged the daughters of the dappled on the measurer of the welkin: him the bards kiss like a child with songs at the union of the waters and the sun.--Thou art taken with a support: thee to Marka!'

He mixes it with (barley) meal: the reason why he mixes it with meal is this. Varuna once struck king Soma right in the eye, and it swelled (asvayat): therefrom a horse (asva) sprung; and because it sprung from a swelling, therefore it is called asva. A tear of his fell down: therefrom the barley sprung; whence they say that the barley belongs to Varuna. Thus whatever part of his eye was injured on that occasion in (that part he now restores him and makes him whole by means of this (barley): therefore he mixes (the libation) with meal.

He mixes it with (Vâg. S. VII, 17; Rig-veda X, 61, 3), 'At whichever offerings ye two, rushing swiftly as thought, accept with favour the songs--he, the manly, who by the reeds of this (one) hath seasoned in the hand the (object of his) desire;'--with 'This is thy womb: protect the creatures!' he deposits it (on the north part of the mound); for to this (graha) corresponds the food, and these creatures, the people, are food: hence he says, 'This is thy womb: protect the creatures!'

There are two sprinkled and two unsprinkled chips of the sacrificial stake: the Adhvaryu takes a sprinkled and an unsprinkled one; and in like manner the Pratiprasthâtri takes a sprinkled and an unsprinkled one. And the Adhvaryu takes the Sukra, the Pratiprasthâtri the Manthin.

The Adhvaryu cleanses (his cup) with the unsprinkled chip, with, Swept away is Sanda!' In like manner the Pratiprasthâtri with, 'Swept away is Marka!' Thus even while drawing (the cups), they drive away the two Asura-Rakshas. With 'May the Sukra-sipping gods lead thee forward!' the Adhvaryu walks out (of the cart-shed); with 'May the Manthin-sipping gods lead thee forward!' the Pratiprasthâtri: thus they lead forward those two (libations) to the deities.

Behind the Âhavanîya fire they put their (right) elbows together, and deposit (the cups) on the high altar: the Adhvaryu on the right hip, and the Pratiprasthâtri on the left--without quitting their hold of them--with 'Unassailable art thou!' whereby they make the high altar unassailable by evil spirits; for they are about, in walking round it, to pass by the fire: hereby, then, they propitiate it, and so the fire does not injure them, while they walk round it on different sides.

The Adhvaryu walks round it (on the north side) with (Vâg. S. VII, 13), 'Abounding in heroes, producing heroes'--for to this (libation) corresponds the eater, and the hero is the eater: hence he says, 'Abounding in heroes, producing heroes!'--'encompass thou the sacrificer with growth of wealth!' By saying 'Encompass thou the sacrificer with growth of wealth!' he invokes a blessing upon the sacrificer.

And the Pratiprasthâtri walks round (on the south side) with (Vâg. S. VII, 18), 'Abounding in creatures, producing creatures'--for to this (libation) corresponds the food, and the creatures, the people, are the food: hence he says, 'Abounding in creatures, producing creatures,'--'encompass thou the sacrificer with growth of wealth!' By saying 'Encompass thou the sacrificer with growth of wealth!' he invokes a blessing on the sacrificer.

They step out (from the altar) after closing the two (cups with their hands): thereby they make them invisible; whence no one sees yonder sun and moon when they go forward (eastwards). Having gone round to the front (of the stake), they uncover (the cups), and offer them while standing in front: thereby they make them visible; whence every one sees yonder sun and moon when they go backwards. Hence also no one sees the seed which is cast forwards, but every one sees what is produced backwards.

They put their elbows together behind the sacrificial stake, unless the fire should blaze up; but. if the fire blaze up, they may join their elbows in front of the stake,--the Adhvaryu with, 'The Sukra (bright), uniting with the sky, with the earth, with the brightly shining;' the Pratiprasthâtri with, 'The Manthin, uniting with the sky, with the earth, with the manthin-shining.' Thus they make these two (cups) the resting-places of the eyes, and join the two eyes together: whence these two eyes are joined together with bones all round.

The Adhvaryu throws the unsprinkled stake-chip outside (the altar) with, 'Cast out is Sanda!' and in like manner the Pratiprasthâtri with, 'Cast out is Marka!' Thus they drive away the two Asura-Rakshas before the offerings.

Thereupon the Adhvaryu throws the sprinkled stake-chip on the Âhavanîya with, 'Thou art the abode of the Sukra!' and in like manner the Pratiprasthâtri with, 'Thou art the abode of the Manthin!' These two (chips), forsooth, are the kindlers of the eyes,--he kindles the eyes therewith; whence these eyes are kindled.

Thereon he mutters (Vâg. S. VII, 14), 'May we be the preservers of thine unbroken manhood and prosperity, O divine Soma!' This is the benediction of that performance: he thereby invokes a blessing.

He then calls (on the Agnîdh) for the Sraushat, and says, 'Urge thou for Indra the Soma-draughts brought forward, the pure, sweet-flowing, of the morrow's morning feast!' As the Vashat is uttered, the Adhvaryu offers; then the Pratiprasthâtri; then the cup-bearers (kamasâdhvaryu).

Those two offer while standing in front (of the fire); for these two (libations) are the eyes: thus they put those eyes in the front; and hence these eyes are in the front.

They offer while standing on both sides of the stake; for what the nose is, that is the sacrificial stake: hence these two eyes are on both sides of the nose.

Being consecrated by Vashat, these two (libations) are offered with a prayer. Now it is because the entire Savana is offered after these two (libations) that they attain to this (distinction); and the reason why the entire Savana is offered after them, is that they are most distinctly Pragâpati's own: for they are the eyes, and the eye is the truth, and Pragâpati is the truth;--this is why the entire Savana is offered after them.

He offers with,' This is the first consecration, assuring all boons: he is the first, Varuna, Mitra, Agni;--he is the first, Brihaspati, the wise: to that Indra offer ye the liquor, Hail!'

Now when he offers with, 'This is the first--he is the first,' it is just as with cast seed; for the eyes doubtless are formed first hence he offers with, 'This is the first--he is the first'

He then gives directions:--'Let the Hotri's cup advance! let the Brahman's, the Chanters’, the Sacrificer's (cups) advance! Ye cup-bearers of the fire-priests, approach and fill up (the cups) with pure Soma!'--this is a composite direction. Having gone round (to behind the high altar) the Pratiprasthâtri pours his residue (of Soma) into the Adhvaryu's (Sukra) vessel; whereby he makes the food pay tribute to the eater. The Adhvaryu pours it into the Hotri's cup for drinking; because the draught belongs to the utterer of the Vashat; for the Vashat is the breath, and that breath has, as it were, departed from him while uttering the Vashat. Now the draught is breath: thus he puts that breath back into him.

And the reason why they do not take those two (cups) behind, but do so take the other cups, is that those two are the eyes. The residue (of Soma), then, he pours into the Hotri's cup.

They now fill up the cups of the fire-priests. For those residues are remains of oblations, insufficient for offering: he now fills them up again, and thus they become sufficient for offering: therefore they fill up the cups of the fire-priests.

Thereupon they make the fire-priests offer together. Now the fire-priests combined convey the sacrifice to the gods,--it is them he thereby satisfies together, thinking, 'Satisfied and pleased they shall convey the sacrifice to the gods;' therefore they make the fire-priests offer together.

When (the libation of) the first, or last fire-priest has been offered, he addresses them (Vâg. S. VII, 15), 'Let the priests’ offices be satisfied, they that have obtained a good sacrifice of sweet drink; they that are well-pleased, when they have obtained good offering with Svâhâ!' for this is the satisfaction of the priests’ (offices). Thereupon he approaches (to the Hotri's hearth) and sits down with his face to the west, with 'The Agnîdh hath sacrificed!' for on this occasion the Agnîdh sacrifices last of those that sacrifice: hence he says, 'The Agnîdh hath sacrificed.'

The Âgrayana graha, forsooth, is his self (body, trunk), and as such it is his all; for this self is one's all. Therefore he draws it by means of this (earth), for of her is the bowl, and with a bowl he draws this (libation); and this (earth) is all, as this graha is all: hence he takes it by means of this (earth).

He draws it full; for the 'full' means all, and this graha is all: therefore he draws it full.

He draws it for the All-gods; for the All-gods are all, and this graha is all: therefore he draws it for the All-gods.

He draws it at all (three) Soma feasts; for the (three) feasts mean all, and this graha is all: therefore he draws it at all the feasts.

And if the king (Soma) become exhausted, they extend him from out of that (bowl), make him issue therefrom; for the Âgrayana is the body, and from the body all these limbs issue. Therefrom they draw at the end the Hâriyogana cup: whereby the sacrifice is established at the end in this resting-place, the body (or its own self).

Then as to why it is called Âgrayana. His speech which he restrains, on taking up that press-stone, spoke out again first at this (libation); and because it spoke out first (agre) at this (libation), therefore this is called the Âgrayana.

It was from fear of the evil spirits that (the gods) restrained their speech. Previously to this he draws six grahas, and this is the seventh: for there are six seasons in the year, and the year is all.

And all being conquered and free from danger and injury, the gods now first uttered speech; and in like manner does he first utter speech now that everything is conquered and free from danger and injury.

He now draws it from that (stream of Soma) with (Vâg. S. VII, 19; Rig-veda I, 139, 11), 'Ye Gods, who are eleven in heaven, who are eleven on earth, and who are eleven dwelling in glory in the (aerial) waters: do ye graciously accept this sacrifice!--Thou art taken with a support: thou art Âgrayana, a good firstling (sv-âgrayana)!' Hereby he makes that speech of renewed vigour; whence he speaks therewith in a different way, while yet the same, in order to avoid sameness; for were he to take it with, 'Thou art Âgrayana, thou art Âgrayana,' he would commit (the fault of) sameness: therefore he says, 'Thou art Âgrayana, a good âgrayana.'

'Guard the sacrifice! guard the lord of the sacrifice!' whereby he utters freed speech, meaning to say, 'Protect the sacrifice! protect the sacrificer!' for the lord of the sacrifice is the sacrificer. 'May Vishnu-guard thee with his might! guard thou Vishnu!' whereby he utters freed speech--Vishnu being the sacrifice--'May the sacrifice protect thee with its power! protect thou the sacrifice!'--'Guard thou the Soma feasts all around!' whereby he means this very graha, because that belongs to all (three) Soma feasts.

Having then wrapped up (the bowl in) a fringed filtering-cloth, he utters 'Hiṅ!' Now that same speech (Vâk, fem.), being unsupported, lay exhausted. By means of the 'Hiṅ' the gods infused breath into that exhausted speech, for the 'Hiṅ' is breath, the 'Hiṅ' is indeed breath: hence one cannot utter the sound 'hiṅ' after closing his nostrils. By means of that breath she rose again, for when one who is exhausted takes breath, he rises again. And in like manner does he now infuse breath into the exhausted speech by means of the 'Hiṅ,' and through. that breath she rises again. Thrice he utters the 'Hiṅ,' for threefold is the sacrifice.

He then says (Vâg. S. VII, 21), 'Soma becometh pure!' For that (speech) which, for fear of the Asura-Rakshas, they (the gods) did not utter, he now utters and reveals when all is conquered and free from danger and injury: therefore he says, 'Soma becometh pure.'

'For this priesthood, for this nobility'--whereby he means to say, 'for the priesthood as well as for the nobility for the Soma-pressing sacrificer he becometh pure;' whereby he means to say, 'for the sacrificer.'

Here now they say, 'Having said this much, let him deposit (the cup); for as much as the priesthood, and the nobility, and the people are, so much means this All, since Indra and Agni are this All: hence, having said this much, let him deposit (the cup).'

Let him, nevertheless, say this more, 'For sap and pith he becometh pure,'--by saying 'for sap' he means to say 'for rain;' and 'for pith' he says with a view to that pith or juice which springs from rain;--'for the waters and plants he becometh pure,' this he says for the waters and plants;--'for heaven and earth he becometh pure,' this he says for those two, heaven and earth, whereon this All rests;--'for well-being he becometh pure,' whereby he means to say 'for good.'

Here now some say, 'for spiritual lustre he becometh pure;' but let him not say so, for in saying 'for this priesthood,' he says it with a view to spiritual lustre. With, 'Thee for the All-gods! this is thy womb: thee for the All-gods!' he deposits (the cup); for it is for the All-gods that he draws it. He deposits it in the middle (of the mound); for this is his trunk, and that trunk is, as it were, in the middle. On the right (south) side of it is the Ukthya bowl, and on the left side the Âditya bowl.

That Ukthya (graha), forsooth, is his undefined breath (vital air), and as such it is that self of his; for the undefined breath is the self; it is his vital energy. Hence he draws it by means of this (earth), because of her is the bowl, and he draws it with a bowl;--for undecaying and immortal is this (earth), and undecaying and immortal is the vital energy; therefore he draws it by means of this (earth or bowl).

He draws it full; for full means all, and the vital energy means all: therefore he draws it full.

That Dhruva (graha), forsooth, (also) is his vital energy; by it his body is held together, and the joints are knit together. For (when) the last cup has not yet been drawn from that (Soma juice in the Ukthya vessel) for the Akhâvâka priest,

Then he takes the king (Soma) down (from the cart), and pours one third of the Vasatîvarîs (into the Âdhavanîya trough). Thus the joint unites; for, indeed, he makes (the Ukthya cup) the first of the second pressing (Soma feast), and the last of the first: that which belongs to the second pressing he makes first, and that which belongs to the first he makes last. Thus he interlocks them; whence these joints are interlocked: this one overlapping thus, and this one thus.

In like manner at the midday pressing: (when) the last cup has not yet been drawn therefrom for the Akhâvâka priest, he pours (the remaining) one-third of the Vasatîvarî (into the Âdhavanîya). Thus the joint unites; for, indeed, he makes it the first of the second pressing, and the last of the first pressing: that which belongs to the second pressing he makes first, and that which belongs to the first he makes last. Thus he interlocks them; whence these joints are interlocked: this one overlapping thus, and this one thus. And because his body is thereby held together, therefore this (graha) is his vital energy.

This (Ukthya graha) is the cow of plenty, Indra's special portion. At the morning feast he (the Adhvaryu) divides it for three songs of praise, and at the midday feast for three,--this makes six times, for there are six seasons, and the seasons mature all wishes here on earth: for this reason, then, this (libation) is the cow of plenty, Indra's special portion.

He draws it without (reciting) a puroruk; for the puroruk is a song of praise, since the puroruk is a Rik, and the song of praise is Rik; and the libation is Sâman; and what other (formula) he mutters, that is Yagus. Formerly these same (puroruk verses) were apart from the Riks, apart from the Yagus, and apart from the Sâmans.

The gods said, 'Come, let us place them among the Yagus: thus this science will be still more manifold.' Accordingly they placed them among the Yagus, and thenceforward this science was still more manifold.

And the reason why he draws this (graha) without a puroruk, is that the puroruk is praise, (being) a Rik, and the song of praise is Rik; and in that he divides it for recitations, thereby indeed it becomes possessed of a puroruk: hence he draws it without a puroruk.

Now he draws it from that (stream of Soma), with (Vâg. S. VII, 22), 'Thou art taken with a support: thee for Indra, possessed of the great (chant), possessed of vigour,'--for Indra is the deity of the sacrifice; wherefore he says 'thee for Indra;' and by 'possessed of the great (chant), possessed of vigour,' he means to say 'for him, the strong;'--'I take (thee) the song-pleasing,' for he indeed takes it for songs of praise;--'what great vigour is thine, O Indra'--whereby he means to say, 'what strength is thine, O Indra'--'for that (I take) thee! for Vishnu--thee!' for he takes it for the life of the sacrifice: hence he says, 'for that--thee! for Vishnu--thee!' With, 'This is thy womb: thee for the songs of praise!' he deposits it; for he indeed takes it for songs of praise.

He distributes it with, 'Thee, the god-pleasing, I take for the gods, for the life of the sacrifice.' He who would perform it in this manner would assume the command; but let him rather distribute it to the respective deities.

With, 'Thee, the god-pleasing, I take for Mitra and Varuna, for the life of the sacrifice!' (he takes the portion) for the Maitrâvaruna priest;--for in verses to Mitra and Varuna they (the Udgâtris) chant praises for this (libation); and he (the Hotri) afterwards recites verses to Mitra and Varuna for the sastra, and offers with a verse to Mitra and Varuna.

With, 'Thee, the god-pleasing, I take for Indra, for the life of the sacrifice!' (he takes the portion) for the Brâhmanâkhamsin; for in verses to Indra praises are chanted for this (libation); and verses to Indra are afterwards recited as a sastra, and offering is made with a verse to Indra.

With, 'Thee, the god-pleasing, I take for Indra and Agni, for the life of the sacrifice!' (he takes the portion) for the Akhâvâka; for in verses to Indra and Agni praises are chanted for this (libation); and verses to Indra and Agni are afterwards recited as a sastra, and offering is made with a verse to Indra and Agni. With, 'Thee.... for Indra,' he performs at the midday feast, for the midday feast is sacred to Indra.

Now the Karakâdhvaryus divide (the Ukthya libation into three portions), with 'Thou art taken with a support: thee, the god-pleasing, I take for the gods; (thee) the praise-pleasing, for praises, agreeable to Mitra and Varuna!'--with 'This is thy womb: thee to Mitra and Varuna!' he (the Karakâdhvaryu) deposits it; and with 'Thou art a re-offering' he touches the sthâlî.

'Thou art taken with a support: thee, the god-pleasing. I take for the gods; (thee) the praise-pleasing, for praises,--agreeable to Indra!--This is thy womb: thee to Indra!' thus he deposits it; and with 'Thou art a re-offering' he touches the sthâlî.

'Thou art taken with a support: thee, the god-pleasing, I take for the gods; (thee) the praise-pleasing, for praises,--agreeable to Indra and Agni!--This is thy womb: thee for Indra and Agni!' thus he deposits it. He does not at this (third portion) touch the sthâlî with 'Thou art a re-offering.' '.... Thee for Indra!' he says each time at the midday feast, for the midday feast is sacred to Indra.
Twice he touches the sthâlî with 'Thou art a re-offering;' and silently he puts it down the third time.

But, in order to avoid sameness (of performance), let him not take it out with the 'support;' nor let him deposit it in the 'womb;' for this (Ukthya libation) has at first been taken with the 'support,' and it has at first been deposited in the womb;--and were he now also to take it with the 'support,' and deposit it in the 'womb,' he would assuredly commit (the fault of) sameness. And as to his touching the sthâlî with 'Thou art a re-offering,' he will indeed again take a libation therefrom. Let him not heed this, but let him put down (the vessel) silently.

That (opening of) vital air of his which is in front, that, forsooth, is the Vaisvânara (graha); and that which is behind is the Dhruva. Formerly, indeed, both these grahas, the Dhruva and Vaisvânara, were drawn; and even now one of them is still drawn, to wit, the Dhruva. And if he acquire a knowledge of that (Vaisvânara graha) either from the Karakas, or from anywhere else, let him pour it into the sacrificer's cup; but this (Dhruva graha he pours) into the Hotri's cup.

Now, what part of him there is below the navel, that part of his self, that vital energy of his, is this (Dhruva): hence he draws it by means of this (earth), because of her is the bowl (sthâlî), and with a bowl he draws it;--for undecaying and immortal is this (earth), and undecaying and immortal is the vital energy: therefore he draws it by means of this (earth).

He draws it full; for full means all, and the vital energy means all: therefore he draws it full.

He draws it for (Agni) Vaisvânara; for Vaisvânara ('he that belongs to all men') is the year, and the vital energy (life) is the year: therefore he draws it for Vaisvânara.

Having been drawn at the morning pressing, it reposes apart from that time: thus he guides him (the sacrificer) safely through all the pressings.

Let him not pour it (into the Hotri's cup) during the chanting; for, verily, were he to pour it out during the chanting, the sacrificer would not live through the year.

He pours it out during the recitation of the sastra; whereby he guides him safely over the twelvefold chant of praise: thus he obtains ever continued life, and thus does the sacrificer live long. Therefore the Brâhman should sit through the praise of Agni (Agnishtoma); till the offering of this (libation) he must not slip away --nor must he discharge urine: thus he obtains the full life--for this (libation) is his life--thus he reaches the full (measure of) life.

For, what part of him there is below the navel, that part of his self is this (Dhruva libation). Hence were he to slip away or discharge urine before the offering of this (libation), he would discharge the Dhruva (the firm, constant one): hence, lest he should discharge the Dhruva, he sits through the praise of Agni. This, indeed, applies only to the sacrificer, for this (libation) is part of the sacrificer's self.

He sits through the praise of Agni;--for Soma is glory: hence they both approach, he who partakes of the Soma and he who does not,--they approach, forsooth, to behold that glory. And thus indeed the Brahmans, having crept near together, take unto them that glory, when they drink (the Soma);--and verily whosoever, knowing this, drinks (Soma), becomes glorious indeed.

Now, those same (priests) having, while gliding along, deposited that glory in him who sits through (celebrates) the praise of Agni, they glide along and turn away from that glory: having thus encompassed it, he again takes that glory unto himself;-- verily, whosoever, knowing this, sits through (celebrates) the praise of Agni, he passes away after becoming the most glorious of these (men).

Now, the gods and the Asuras, both of them sprung from Pragâpati, were contending for this sacrifice--their father Pragâpati, the year,--saying, 'Ours he shall be! ours he shall be!'

Then the gods went on singing praises and toiling. They devised this Agnishtoma feast, and by means of this Agnishtoma feast they appropriated the entire sacrifice and excluded the Asuras from the sacrifice. And in like manner does this (sacrificer), by means of this Agnishtoma feast, now appropriate the entire sacrifice, and exclude his enemies from the sacrifice: therefore he celebrates the Agnishtoma.

Having drawn it (the Dhruva graha), he deposits it with the northern cart, lest he should confound the vital airs, for the grahas are vital airs: now the other grahas he deposits on the raised (mound), but this one (he deposits) after pushing (the dust) aside without leaving as much as a blade of grass between.

For those (other cups of Soma) are that part of his body from the navel upwards, and above, as it were, is what is from the navel upwards, and above, as it were, is what is raised: therefore he deposits (the others) on the raised (mound), and this one (he deposits) after pushing (the dust) aside without leaving as much as a blade of grass between.

For this (cup of Soma) is that part of his body from the navel downwards; and below, as it were, is what is from the navel downwards; and below, as it were, is what (one deposits) after pushing (the dust) aside and leaving not so much as a blade of grass between: therefore he deposits this (Dhruva graha) after pushing (the dust) aside, without leaving so much as a blade of grass between.

Now, that sacrifice which is being performed is Pragâpati, from whom these creatures on earth have been born,--and indeed even now they are born after this (sacrifice). The creatures that are born therefrom after those (libations) which he deposits on the raised (mound), stand on this (earth) with something different from their own self,--for those which stand on hoofs indeed stand on this (earth) with something different from their own self. And when he deposits this (Dhruva cup) after shifting aside (the dust), and not leaving so much as a blade of grass between,--the creatures that are born thereafter from this (sacrifice), stand on this (earth) with their own self, namely, men and wild beasts

Moreover, on the one hand, in throwing up (the mound) he puts upon this (earth) something different from it; and those creatures that are born from this (sacrifice) after those (libations) which he deposits on the raised (mound), they stand on this (earth) with something different from their own self, namely, with hoofs.

And, on the other hand, they offer in the Âhavanîya a sacrificial cake, parched barley-grains, porridge, sour curds, and clotted curds,--this is like pouring (food) into one's mouth. But this (libation) remains apart, (being) of one form like water. Hence while he eats the multiform food with that mouth (the fire), he lets flow from that opening the uniform (libation) like water. Then as to why it is called Dhruva.

Now, once on a time, the gods, while performing sacrifice, were afraid of an attack from the Asura-Rakshas. The Asura-Rakshas assailed them from the south, and overturned those southern cups of Soma,--even that southern Soma-cart they overturned; but that other (cart) they could not overturn: the northern cart then kept the southern cart steady. And because they could not overturn that (northern cup) therefore it is called Dhruva (firm).

They indeed watch over it; for this (cup of Soma) is the head of Gâyatrî, Gâyatrî being the sacrifice,--there are twelve chants (stotra) and twelve recitations (sastra): that makes twenty-four, and of twenty-four syllables consists the Gâyatrî. This cup of Soma is her head; but the head means excellence, for the head indeed means excellence: hence people say of him who is the best man of a place, that 'so and so is the head of such and such a place.' And, indeed, the best man would come to harm, if this (cup) were to come to harm; and, the best man being the sacrificer, they watch (this cup) lest the sacrificer should come to harm.

Moreover, this (graha) is Gâyatrî's calf, Gâyatrî being the sacrifice,--there are twelve chants and twelve recitations: that makes twenty-four, and of twenty-four syllables consists the Gâyatrî. This is her calf;--when they watch it, then they watch these calves for the sake of the milking: 'as they yield this milk, even so may this Gâyatrî yield all the sacrificer's wishes,'--this is why they watch it.

And when both the Adhvaryu and the Pratiprasthâtri walk out (of the cart-shed) and (afterwards) enter (again), it is as if (a cow) were to come with the calf tied to her. They come to this cup of Soma, and he (the Adhvaryu) pours it out; whereby he lets loose the Gâyatrî: 'Made over to the sacrificer, may this Gâyatrî yield all his desires!' for this reason he pours it out.

He pours it (into the Hotri's cup) with (Vâg. S. VII, 25), 'The firm Soma I pour out--or, I take--with firm mind and speech: now may Indra make our people of one mind, free from enemies!' whereby he means to say, 'so that Indra may make these our creatures, the people, of one mind and free from enemies, for their happiness and glory and nourishment!'