Śatapatha Brāhmaṇa ("of a hundred paths") 4.5

He proceeds with the rice-pap to Aditi, as the concluding oblation. The reason why there is a rice-pap for Aditi is this. Because, on that former occasion, the gods said to her, 'Thine forsooth shall be the opening, and thine the concluding oblation,' therefore he prepares that share for her at both ends (of the Soma-sacrifice).

And because, on that occasion, he offers when about to go forth (upa-pra-i) to buy the king (Soma), therefore that (opening oblation) is called Prâyanîya. And because he now offers after coming out (ud-â-i) from the expiatory bath, therefore this (concluding oblation) is called Udayanîya. For this indeed is one and the same oblation: to Aditi belongs the opening, to Aditi the concluding (oblation); for Aditi is this (earth).

To Pathyâ Svasti he offers first (at the opening sacrifice): then the gods, through speech, saw their way in what was unknown to them, for by speech the confused becomes known. But now that it is known, he performs in the proper order.

To Agni he offers first, then to Soma, then to Savitri, then to Pathyâ Svasti, then to Aditi, Now Pathyâ Svasti (the wishing of a 'happy journey') is speech, and Aditi is this (earth): on her the gods thereby established speech, and thus established thereon speech speaks here.

Thereupon he slaughters a barren anûbandhyâ cow for Mitra and Varuna. And this indeed is performed as a different sacrifice, and that an animal offering; for the Samishtayagus form the end of the sacrifice.

The reason why there is a barren cow for Mitra and Varuna is this. Whatever part of his (sacrifice) who has offered is well-offered that part of his Mitra takes, and whatever is ill-offered that Varuna takes.

Then they say, 'What has become of the sacrificer?'--whatever well-offered part of his (sacrifice) Mitra here takes, that he now again surrenders to him, being pleased with this (cow); and whatever ill-offered part of his Varuna takes, that indeed he makes well-offered for him, being pleased with this (cow), and surrenders it again to him. This forsooth is his own sacrifice, his own merit.

And again, why there is a barren cow for Mitra and Varuna. Now, when the gods caused the cast seed to spring,--there is that sastra called Âgnimâruta: in connection therewith it is explained how the gods caused that seed to spring. From it the coals (aṅgâra) sprung, and from the coals the Aṅgiras; and after that the other animals.

Then the dust of the ashes which remained: therefrom the ass was produced,--hence when it is dusty anywhere, people say, 'A very place for asses, forsooth!' And when no sap whatever remained,--thence was produced that barren cow belonging to Mitra and Varuna; wherefore that (cow) does not bring forth, for from sap seed is produced, and from seed cattle. And because she was produced at the end, therefore she comes after the end of the sacrifice. Hence also a barren cow for Mitra and Varuna is the most proper here: if he cannot obtain a barren cow, it may also be a bullock.

Then the Visve Devâh applied themselves a second time: thence the Vaisvadevî (cow) was produced; then the Bârhaspatyâ: that is the end, for Brihaspati is the end.

And whosoever gives a thousand or more (cows to the priests), he will slaughter all these;--indeed, everything is obtained, everything conquered by him who gives a thousand or more. Those (three) cows are everything, (when offered) thus in the proper order: first one to Mitra and Varuna, then one to the All-gods, then one to Brihaspati.

And those who perform a long sacrificial session, for a year or more, they will slaughter all these;--indeed everything is obtained, everything conquered by those who perform a long sacrificial session, for a year or more: those (cows) are everything, (when offered) thus in the proper order.

Thereupon he performs the Udavasânîyâ ishti (completing oblation). He prepares a cake on five potsherds for Agni. Its invitatory and offering prayers are five-footed paṅktis. For at this time the sacrifice of him who has sacrificed is, as it were, exhausted in strength: it, as it were, passes away from him. Now all sacrifices are Agni, since all sacrifices are performed in him, the domestic sacrifices as well as others. He thus takes hold again of the sacrifice, and thus that sacrifice of his is not exhausted in strength, and does not pass away from him.

The reason why the cake is one on five potsherds, and the invitatory and offering prayers are paṅktis (verses of five feet), is that the sacrifice is fivefold. He thus takes hold again of the sacrifice, and thus that sacrifice of his is not exhausted in strength, and does not pass away from him.

The priests’ fee for it is gold; for this is a sacrifice to Agni, and gold is Agni's seed: therefore the priests’ fee is gold. Or an ox, for such a one is of Agni's nature as regards its shoulder, since its shoulder (bearing the yoke) is as if burnt by fire.

Or, he takes ghee in five ladlings, and offers it with the verse to Vishnu (Vâg. S. V, 38), 'Stride thou widely, O Vishnu, make wide room for our abode! drink the ghee, thou born of ghee, and speed the lord of the sacrifice ever onwards, Hail!' For Vishnu is the sacrifice: he thus takes hold again of the sacrifice, and thus his sacrifice is not exhausted in strength, and does not pass away from him. And let him on this occasion give as much as he can afford, for no offering, they say, should be without a Dakshinâ. When this Udavasânîyâ-ishti is completed, he offers the (ordinary) evening (milk) offering,--but the morning offering at its proper time.

They lay hands on the barren cow, and having laid hands on it, they quiet it. It having been quieted, he says (to the slaughterer), 'Pull out the omentum!' The omentum having been pulled out, let him tell (the slaughterer) to search groping for an embryo. If they do not find one, why need they care? and if they find one, atonement is made therefore.

For surely it is not right that, thinking it to be one (cow), they should perform, as it were, with that one; or that, thinking them to be two, they should perform, as it were, with two. Let him bid (the slaughterer) get ready the pot (sthâlî) and the cloth (ushnîsha).

They then perform with the omentum, just as its mode of performance is. Having performed with the omentum, both the Adhvaryu and Sacrificer return (to the sacrificial ground). The Adhvaryu says, 'Pull out that embryo!' otherwise he would not pull it out from the womb, since it is only pulled out from the womb of a sick or dead (female); but when the embryo is full grown, then indeed it comes out through birth: let him bid him pull it out even after tearing asunder the thighs.

When it is pulled out, he addresses it with (Vâg. S. VIII, 28), 'May the embryo of ten months move together with the caul!'--by saying, 'May it move,' he puts breath into it; and 'of ten months' he says, because when an embryo is full grown, then it is one of ten months: thus, even though it is not ten months old, he makes it one of ten months by means of the Brahman (prayer), the Yagus.

'Together with the caul'--this he says so that, like a ten months’ (calf), it may go out with the caul,--'As yonder wind moveth, as the ocean moveth;'--thereby he puts breath into it;--'So hath this ten months' (calf) slipped out with the caul;'--this he means to say so that, like a ten months’ calf, it may slip out with the caul.

Here now they say, 'What is he to do with that embryo?'--They might cut off a portion from every limb, even as (is done) the portioning of other portions. But let him not do so; for that (embryo) surely has its limbs undeveloped. Having cut it below the neck, they should let that fat juice drip into the pot; for that same juice drips from all its limbs, and thus it is a portion cut out from all its limbs. He then cuts the sacrificial portions of the cow in the same way in which they are (usually) portioned off.

They cook them on the cooking-fire of the animal offering: at the same time they cook that fat juice. Having wrapped the embryo in the cloth, he lays it down by the side of the cooking-fire. When it (the victim) is cooked, he puts together the (flesh) portions and bastes only them, but not that juice. They remove the victim (from the fire); and at the same time they remove that juice.

They take it along the back of the pit, between the sacrificial stake and the fire. It having been put down south (of the fire), the Pratiprasthâtri cuts off the sacrificial portions. He then makes an under-layer (of ghee) in both offering-spoons, and addresses (the Hotri) for the recitation to the Manotâ deity on the havis. Thereupon they make cuttings from the portions of the cow, in the same way in which cuttings are made from them.

Now there is an offering-spoon called prakaranî therein the Pratiprasthâtri makes an underlayer of ghee for the fat juice, takes two portions (from the juice), bastes them once (with ghee), and replenishes (the juice whence) both portions (have been taken). He (the Adhvaryu) then addresses (the Hotri) for. the recitation (of the invitatory prayer). Having called for the Sraushat, he says (to the Maitrâvaruna), 'Prompt (the Hotri to recite the offering prayer)!' As the Vashat is uttered, the Adhvaryu offers (the flesh portions). After the Adhvaryu's oblation the Pratiprasthâtri offers (the fat juice)--

With (Vâg. S. VIII, 29), 'Thou whose fruit is fit for sacrifice,'--for embryos are unfit for sacrifice: this one he thus makes fit for sacrifice by means of the Brahman, the Yagus;--'thou who hast a golden womb,'--for on that former occasion, they rend the womb when they tear out (the embryo); and gold means immortal life; he thus makes that womb of her (the cow) immortal;--'Him whose limbs are unbroken, I have brought together with his mother, Hail!' Thus, if it be a male (embryo); but if it be a female one, with, 'Her whose limbs are unbroken, I have brought together with her mother, Hail!' And, if it be an indistinguishable embryo, let him offer in making it male, since embryos (garbha, masc.) are male, 'Him whose limbs are unbroken, I have brought together with his mother, Hail!' For on that former occasion, when they tear out (the embryo) they separate it from its mother: now, having rendered it successful by means of the Brahman, the Yagus, he brings it again together with its mother in the midst of the sacrifice.

Thereupon the Adhvaryu makes the oblation to the Lord of the forest. Having made the oblation to the Lord of the forest, the Adhvaryu, while pouring together the sacrificial portions that are for the upabhrit, says (to the Hotri), 'Recite the invitatory prayer to Agni Svishtakrit!' The Pratiprasthâtri comes and takes all that fat juice, and pours twice (ghee) thereon. Having called for the Sraushat, the Adhvaryu says, 'Prompt!' and offers as the Vashat is uttered. After the Adhvaryu's oblation the Pratiprasthâtri offers,

With (Vâg. S. VIII, 30), 'The bountiful multiform juice,'--by 'bountiful' he means to say (the bestower) 'of numerous gifts;' and 'the multiform' he says, because embryos are, as it were, multiform,--'The strong juice hath invested itself with greatness:'--for it (the embryo) is indeed invested in the mother.--'May the worlds spread along her, the one-footed, two-footed, three-footed, four-footed, eight-footed,'--'Hail!' He thereby magnifies her (the cow): far more, forsooth, does he gain by offering an eight-footed one, than by one not eight-footed.

Here now they say, 'What is he to do with that embryo?' They may expose it on a tree; for embryos have the air for their support, and the tree is, as it were, the same as the air: thus he establishes it on its own support. But, say they, if, in that case, any one were to curse him, saying, 'They shall expose him dead on a tree,' then verily it would be so.

They may throw it into the water, for water is the support of everything here: he thus establishes it in the water. But, say they, if, in that case, any one were to curse him, saying, 'He shall die in water!' then verily it would be so.

They may bury it ins a mole-hill; for this (earth) is the support of everything here: he thus establishes it on this same (earth). But, say they, if, in that case, any one were to curse him, saying, 'They shall quickly prepare a burying-place for him, being dead!' then verily it would be so.

He may offer it to the Maruts on the cooking-fire of the animal sacrifice; for the Maruts, the clans (common people) of the gods, are not oblation-eaters (ahuta-ad), and the uncooked embryo, as it were, is no oblation (ahuta); and the animal cooking-fire is taken from the Âhavanîya: thus indeed it (the embryo) is not excluded from the sacrifice, and yet is not (offered) directly in the Âhavanîya (offering-fire). And the Maruts are of the gods: he thus establishes it with the Maruts.

As soon as he has performed the Samishtayagus offerings, when the coals are only just extinguished, he takes that embryo with the cloth, and standing with his face to the east, he offers it with a verse to the Maruts (Vâg. S. VIII, 31; Rig-veda I. 86, 1),--'Verily, O Maruts, in whosesoever house ye drink, the heroes of the sky, he is the best protected man.' He utters no Svâhâ (hail), for the Maruts, the clans of the gods are no oblation-eaters, and no oblation, as it were, is what is offered without Svâhâ. And the Maruts are of the gods: he thus establishes it with the Maruts.

He then covers it over with the coals with (Vâg. S. VIII, 32; Rig-veda I, 22, 13), 'The great Heaven and Earth may mix this our sacrifice, and fill us with nourishments!'

The Shodasin (graha) forsooth is Indra. Now, at one time the beings surpassed (ati-rik) Indra--the beings being the creatures--they were in a state of equality, as it were, with him.

Indra then bethought himself, 'How can I stand forth over everything here, and how may everything here be beneath me?' He saw that graha, and drew it for himself. Then he stood forth over everything here, and everything here was beneath him. And, verily, for whomsoever, knowing this, they draw that cup of Soma, he stands forth over everything here, and everything here is beneath him.

Wherefore it has been said by the Rishi (Rig-veda III, 32, 11), 'The sky hath not reached thy greatness, when thou didst rest on the earth with thine other thigh,'--for, verily, yonder sky did not reach up to his other thigh: so did he stand forth over everything here, and everything here was beneath him. And, verily, for whomsoever, knowing this, they draw that cup of Soma, he stands forth over everything here, and everything here is beneath him.

He draws it with a verse to the lord of the bay steeds (Indra Harivant); they (the Udgâtris) chant verses to (Indra) Harivant, and he (the Hotri) afterwards recites verses to (Indra) Harivant. For Indra seized upon the strength, the fury (haras) of his enemies, the Asuras; and in like manner does he (the sacrificer) now seize upon the strength, the fury of his enemies: therefore he draws the graha with a verse to (Indra) Harivant; they chant verses to Harivant, and he (the Hotri) afterwards recites verses to Harivant.

He draws it with an Anushtubh verse; for the morning press-feast belongs to the Gâyatrî, the midday feast to the Trishtubh, and the evening feast to the Gagatî. The Anushtubh, then, is over and above (ati-rikta), and he thus makes that (Soma of the Shodasin) to remain over: hence he takes it with an Anushtubh.

He draws it in a square cup; for there are three worlds: these same worlds he gains by three corners, and by the fourth corner he makes that (Soma) to remain over;--therefore he draws it in a square cup.

Let him draw it at the morning pressing, after drawing the Âgrayana. Having been drawn at the morning pressing, it reposes apart from that time: he thus makes it to outlast all (three) pressings.

Or he may draw it at the midday pressing, after drawing the Âgrayana,--but this is mere speculation: let him rather draw it at the morning pressing, after drawing the Âgrayana: having been drawn at the morning pressing, it reposes apart from that time.

He thus draws it therefrom with (Vâg. S. VIII, 33; Rig-veda I, 84, 3), 'Mount the chariot, O slayer of Vritra, thy bay steeds have been harnessed by prayer! May the stone by its sound draw hitherward thy mind!--Thou art taken with a support: thee to Indra Shodasin (the sixteenfold)!--This is thy womb: thee to Indra Shodasin!'

Or with this (verse, Vâg. S. VIII, 34; Rig-veda I, 10, 3), 'Harness thy long-maned, girth-filling bay steeds! Come hither to us, O Indra, drinker of Soma, to hear our songs! Thou art taken with a support: thee to Indra Shodasin!--This is thy womb: thee to Indra Shodasin!'

Thereupon he returns (to the sadas) and bespeaks the chant with, 'Soma has been left over: Turn ye back!' for he indeed causes it to remain over by that (Shodasin graha). He (the Adhvaryu) bespeaks it before the setting of the sun; and after sunset he (the Hotri) follows it up by reciting the sastra: thus he thereby joins day and night together,--therefore he bespeaks (the stotra) before the setting of the sun, and after sunset he follows it up by reciting the sastra.

Now, at first the gods were all alike, all good. Of them, being all alike, all good, three desired, 'May we be superior!'--Agni, Indra, and Sûrya.

They went on praising and toiling. They saw those Atigrâhyas, and drew (grah) them for themselves over and above (ati): hence the name Atigrâhyas. They became superior, even as they are now superior and verily he becomes superior for whomsoever, knowing this, they draw those cups of Soma.

And at first there was not in Agni that lustre which is now in him. He desired, 'May that lustre be in me!' He saw this graha, and drew it for himself, and henceforth that lustre was in him.

And at first there was not in Indra that power which is now in him. He desired, 'May that power be in me!' He saw this graha and drew it for himself, and henceforth that power was in him.

And at first there was not in Sûrya that splendour which is now in him. He desired, 'May that splendour be in me!' He saw this graha and drew it for himself, and henceforth that splendour was in him. And verily for whomsoever, knowing this, they draw those cups of Soma, he takes unto himself those same fires (energies), those same powers.

Let him draw them at the morning pressing, after drawing the Âgrayana; for the Âgrayana is the self (body), and many parts of this self are one each (and thus) over and above (the others), such as the lung and heart, and others.

Or he might draw them from the Pûtabhrit, at the midday pressing, after drawing the Ukthya, or when about to bespeak (the chant), for the Ukthya indeed is the same as that undefined self of his. But this is mere speculation: let him rather draw them at the morning pressing, after drawing the Âgrayana.

They are offered after the offering of the Mâhendra graha; for that, the Mâhendra, is Indra's special cup; and so are the (Nishkevalya) stotra and sastra specially his. But the sacrificer is Indra; and for the sacrificer's benefit (these cups) are drawn: therefore they are offered after the offering of the Mâhendra graha.

He thus draws them therefrom [the first with Vâg. S. VIII, 38; Rig-veda IX, 66, 21], 'O Agni, skilful in works, become thou pure, bestowing upon us lustre and manly vigour, and upon me health and wealth!--Thou art taken with a support: thee to Agni, for lustre!--This is thy womb: thee to Agni, for lustre!'

[The second with Vâg. S. VIII, 39; Rig-veda VIII, 76, 10], 'Uprising by thy power didst thou move thy jaws, O Indra, drinking the cup-drawn juice!--Thou art taken with a support: thee to Indra for power!--This is thy womb: thee to Indra for power!'

[The third with Vâg. S. VIII, 40; Rig-veda I, 50, 3], 'His beacons have appeared, his beams, wide and far over the people, shining splendidly like fires!--Thou art taken with a support: thee to Sûrya for splendour!--This is thy womb: thee to Sûrya for splendour!'

The drinking of these (cups is performed by the sacrificers with the resp. texts), 'O lustrous Agni, lustrous art thou among the gods: may I be lustrous among men!--Most powerful Indra, most powerful art thou among the gods: may I be the most powerful among men!--Most splendid Sûrya, most splendid art thou among the gods: may I be the most splendid among men!' And, verily, these same splendours, these same powers he takes unto himself for whomsoever, knowing this, they draw these cups.

Let him draw them on the first three days of the Prishthya shadaha; namely, the Agni cup on the first day, the Indra cup on the second, the Sûrya cup on the third--thus one day by day.

Some, however, draw them on the last three days; but let him not do so: let him rather draw them on the first three days. But should he intend to draw them on the last three days, let him first draw them on the first three days and let him then draw them on the last three days. In like manner they are drawn (all three) in their proper order, on one and the same day, at the Visvagit with all the Prishthas.

Pragâpati, forsooth, is that sacrifice which is performed here, and from which these creatures have been produced: and in like manner are they produced thereafter even to this day.

After the Upâmsu cup goats are produced. Now that (cup) is again employed in the sacrifice: hence creatures are here produced again and again.

After the Antâryama cup sheep are produced. Now that (cup) is again employed at the sacrifice: hence creatures are here produced again and again.

And because of those two (cups) which are together he offers the Upâmsu first, therefore, of goats and sheep when they are together, the goats go first, and the sheep behind them.

And because, having offered the Upâmsu, he wipes (the vessel) upwards, therefore these goats walk like nimbly climbing spokes.

And because, having offered the Antaryâma, he wipes (the vessel) downwards, therefore these sheep walk with their heads down, as if digging. Now they, the goats and sheep, are most conspicuously Pragâpati-like: whence, bringing forth thrice in the year, they produce two or three (young ones).

After the Sukra cup men are produced. Now that (cup) is again employed at the sacrifice: hence creatures are here produced again and again. But the Sukra (bright) is the same as he that burns yonder, and he indeed is Indra; and of animals, man is Indra-like: whence he rules over animals.

After the Ritu cup the one-hoofed species is produced. Now that (cup) is again employed in the sacrifice: hence creatures are here produced again and again. And such-like is the Ritu cup, and suchlike the head of the one-hoofed. The Âgrayana cup, the Ukthya cup, and the Âditya cup,--after them cows are produced. Now, these are again employed in the sacrifice: hence creatures are here produced again and again.

And because goats are produced after the fewest cups, therefore, though bringing forth thrice in a year, producing two or three, (they are) very few, for they are produced after the fewest cups.

And because cows are produced after the most cups, therefore, though bringing forth once in a year, and producing one each time, (they are) most numerous, for they are produced after the most cups.

Then, in the Dronakalasa (trough) he finally draws the Hâriyogana graha. Now, the Dronakalasa is Pragâpati;--he turns unto these creatures, and fosters them, and kisses them: he fosters them in that he produces them.

Now, these same cups after which creatures are produced, are five,--those of the Upâmsu and Antaryâma (counting as) one and the same, the Sukra cup, the Ritu cup, the Âgrayana cup, and the Ukthya cup; for there are five seasons in the year, and Pragâpati is the year, and the sacrifice is Pragâpati. But if there be six seasons in the year, then the Âditya cup is the sixth of them.

But indeed there is only that one cup after which creatures are produced here, to wit, the Upâmsu cup; for the Upâmsu is breath, and Pragâpati is breath, and everything here is after Pragâpati.

Pragâpati, forsooth, is that sacrifice which is here performed, and whence these creatures have been produced, and in like manner are they produced therefrom even to this day. Having drawn the Asvina graha, he makes (the sacrificer) eye (the several cups, while muttering) the Avakâsa formulas.

The Upâmsu cup he eyes first with (Vâg. S. VII, 27), 'For mine out-breathing, (a) giver of lustre, become thou pure for lustre!' Then the Upâmsusavana stone with, 'For my through-breathing, giver of lustre, become thou pure for lustre!' Then the Antaryâma cup with, 'For mine up-breathing, giver of lustre, become thou pure for lustre!' Then the Aindravâyava with, 'For my voice, giver of lustre, become thou pure for lustre!' Then the Maitrâvaruna with, 'For mine intelligence and will, giver of lustre, become thou pure for lustre!' Then the Asvina with, 'For mine ear, giver of lustre, become thou pure for lustre!' Then the Sukra and Manthin with, 'For mine eyes, givers of lustre, become ye pure for lustre!'

Then the Âgrayana with (Vâg. S. VII, 28), 'For my mind, giver of lustre, become thou -pure for lustre!' Then the Ukthya with, 'For my vigour, giver of lustre, become thou pure for lustre!' Then the Dhruva with, 'For my life, giver of lustre, become thou pure for lustre!' Then the two Soma-troughs (Pûtabhrit and Âdhavanîya) with, 'For all mine offspring, givers of lustre, become ye pure for lustre!' Now the two troughs belong to the All-gods, for therefrom they draw (Soma) for the gods, therefrom for men, therefrom for the Fathers: therefore the two Soma-troughs belong to the All-gods.

Then the Dronakalasa with (Vâg. S. VII, 29), 'Who (ka) art thou? Which one art thou?'--Ka is Pragâpati;--'Whose (kasya, or Ka's) art thou? who (ka) art thou by name?'--Ka ('who') by name is Pragâpati;--'Thou upon whose name we have thought,' for he indeed thinks upon his name;--'Thou whom we have gladdened with Soma;'--for he indeed gladdens him with Soma. Having drawn the Âsvina cup, he prays for blessing part after part (of the sacrifice) with, 'May I be abundantly supplied with offspring,' thereby he prays for offspring;--'abundantly supplied with men,' thereby he prays for men (heroes);--'abundantly supplied with food!' thereby he prays for prosperity.

He must not let every one eye them, but only him who is well known, or one who is his friend, or one who, being learned in sacred lore, may acquire these (texts) through study. Having drawn the Âsvina cup, he (thus) produces the whole sacrifice; and having produced the whole sacrifice, he deposits it in his own self, and makes it his own.

Now, there are here thirty-four utterances, called expiations. Pragâpati, forsooth, is that sacrifice which is performed here, and from which these creatures have been produced,--and in like manner are they produced therefrom even to this day.

There are eight Vasus, eleven Rudras, twelve Âdityas; and these two, Heaven and Earth, are the (thirty-second and) thirty-third. And there are thirty-three gods, and Pragâpati is the thirty-fourth;--thus he makes him (the sacrificer, or Yagña) to be Pragâpati: now that is, for that is immortal, and what is immortal that is. But what is mortal that also is Pragâpati; for Pragâpati is everything: thus he makes him to be Pragâpati, and hence there are these thirty-four utterances, called expiations.

Now some call these (formulas) the 'forms of the sacrifice;' but, indeed, they are rather the joints of the sacrifice: this same sacrifice, in being performed, is continually becoming those deities.

Now should the cow, which supplies the gharma, fail (to give milk), let them go to another; and at the same place where they otherwise make that gharma (milk) flow, let them place her with her head towards the north, or in front of the hall with her face to the east.

And that which is the right one of the two bones with hair-tufts which protrude on both sides of her tail-bone,--thereon he offers those thirty-four oblations of ghee; for as much as are those thirty-four utterances, so much is the sacrifice: thus he lays the whole sacrifice entirely into her; for therefrom she lets the gharma (milk) flow, and this is the atonement therefore.

And if any part of the sacrifice were to fail, let him make an oblation with regard thereto on the Âhavanîya during the consecration and the Upasads, and on the Âgnîdhra during the Soma feast--for whatever point of the sacrifice fails, that breaks--and whichever then is the deity in that (special offering), through that one he heals it, through that he puts it together again.

And if anything be spilt, let him pour water thereon--everything here being pervaded (or obtained) by water--for the obtainment of everything; with a verse to Vishnu and Varuna,--for whatsoever distress one undergoes here on earth, all that Varuna inflicts,--(Vâg. S. VIII, 59; Atharva-veda VII, 25, 1), 'They by whose vigour the spheres were propped up, who are in strength the strongest and mightiest; who sway with powers unresisted, to Vishnu and Varuna hath it gone at the morning prayer!' For Vishnu is the sacrifice, and it is that (sacrifice) of his which now undergoes distress; and Varuna is the inflicter: thus by both these deities--that whose (sacrifice) undergoes distress, and that which inflicts it--he heals (the joint of the sacrifice), by both he puts it together.

And let him then touch (the spilt material) with (Vâg. S. VIII, 60), 'To the gods, to the sky hath the sacrifice gone: may wealth thence accrue to me! to the men, to the air hath the sacrifice gone: may wealth thence accrue to me! to the Fathers, to the earth hath the sacrifice gone: may wealth thence accrue to me!'--'To whatever world the sacrifice has gone, thence happiness has come to me!' this is what he thereby means to say.

Now when at that Trirâtra sacrifice he gives those thousand (cows), then that one is made the one-thousandth. On the first day he brings three hundred and thirty-three; and likewise on the second day he brings three hundred and thirty-three; and likewise on the third day he brings three hundred and thirty-three. Then that one-thousandth is left over.

She should be three-coloured, they say, for that is the most perfect form for her. But let it be a red one, and spotted, for that indeed is the most perfect form for her.

Let it be one that has not been approached (by a bull), for she, the Sâhasrî, is in reality Vâk (speech); but Vâk, forsooth, is of unimpaired vigour, and so is one of unimpaired vigour which has not been approached: therefore it should be one that has not been approached.

He may lead her up (to the sacrificial ground) on the first day; for she, the Sâhasrî, is in reality Vâk, and hers, Vâk's, is that thousandfold progeny. She walks at the head (of the other 333 cows), and behind her follows her progeny. Or he may lead her up on the last day; then her progeny precedes her, and she herself walks behind. This, however, is mere speculation: let him lead her up on the last day,--her progeny precedes her, and she herself walks behind.

North of the Havirdhâna shed, and south of the Âgnîdhra fire-house he makes her smell the Dronakalasa; for the Dronakalasa is the sacrifice; thus he makes her see the sacrifice.