Śatapatha Brāhmaṇa ("of a hundred paths") 5.1

5.1.1.1

devāśca vā asurāśca | ubhaye prājāpatyāḥ paspṛdhire tato 'surā atimānenaiva kasminnu vayaṃ juhuyāmeti sveṣvevāsyeṣu juhvataśceruste 'timānenaiva parābabhūvustasmānnātimanyeta parābhavasya haitanmukhaṃ yadatimānaḥ

Once upon a time the gods and the Asuras, both of them sprung from Pragâpati, strove together. And the Asuras, even through arrogance, thinking, 'Unto whom, forsooth, should we make offering?' went on offering into their own mouths. They came to naught, even through arrogance: wherefore let no one be arrogant, for verily arrogance is the cause of ruin.

5.1.1.2

atha devāḥ | anyo 'nyasminneva juhvataścerustebhyaḥ prajāpatirātmānam pradadau yajño haiṣāmāsa yajño hi devānāmannam

But the gods went on making offerings unto one another. Pragâpati gave himself up to them: thus the sacrifice became theirs; and indeed the sacrifice is the food of the gods.

5.1.1.3

te hocuḥ | kasya na idam bhaviṣyatīti te mama mametyeva na sampādayāṃ cakruste hāsampādyocurājimevāsminnajāmahai sa yo na ujjeṣyati tasya na idam bhaviṣyatīti tatheti tasminnājimājanta

They then spake, 'To which of us shall this belong?' They did not agree together, saying, 'To me! to me!' Not being agreed, they said, 'Let us run a race for it: whichever of us shall win, to him it shall belong!'--'So be it!' so they ran a race for it.

5.1.1.4

sa bṛhaspatiḥ | savitārameva prasavāyopādhāvatsavitā vai devānām prasavitedam me prasuva tvatprasūta idamujjayānīti tadasmai savitā prasavitā prāsuvattatsavitṛprasūta udajayatsa idaṃ sarvamabhavatsa idaṃ sarvamudajayatprajāpatiṃ hyudajayatsarvamu hyevedam prajāpatisteneṣṭvaitāmevordhvāṃ diśamudakrāmattasmādyaśca veda yaśca naiṣordhvā bṛhaspaterdigityevāhuḥ

Then Brihaspati hasted up to Savitri for his impulsion,--Savitri being the impeller (prasavitri) among the gods--saying, 'Impel this for me, (so that) impelled by thee, I may win this!' Then Savitri, as the impeller, impelled it for him, and impelled by Savitri, he won: he became everything here, he won everything here; for he won Pragâpati, and Pragâpati (the lord of creatures and procreation) indeed is everything here. By offering therewith he (Brihaspati) ascended to that upper region. Therefore who so knoweth, and who so knoweth not,--they say, 'That upper region belongeth to Brihaspati.'

5.1.1.5

tadye ha sma purā vājapeyena yajante | etāṃ ha smaivordhvā diśamutkrāmanti tata aupāvinaiva jānaśruteyena pratyavarūḍhaṃ tato 'rvācīnam pratyavarohanti

Thus they who of old used to offer the Vâgapeya, ascended to that upper region. From there Aupâvi Gânasruteya descended again: thenceforward (all men) descend again.

5.1.1.6

tenendro 'yajata | sa idaṃ sarvamabhavatsa idaṃ sarvamudajayatprajāpatiṃ hyudajayatsarvamu hyevedam prajāpatisteneṣṭvaitāmevordhvāṃ diśamudakrāmat

Indra offered that (Vâgapeya),--he became everything here, he won everything here; for he won Pragâpati, and Pragâpati is everything here: by offering therewith he ascended to that upper region.

5.1.1.7

tadye ha sma purā vājapeyena yajante | etāṃ ha smaivordhvāṃ diśamutkrāmanti tata aupāvinaiva jānaśruteyena pratyavarūḍhaṃ tato 'rvācīnam pratyavarohanti

Thus they who of old used to offer the Vâgapeya, ascended to that upper region. From there Aupâvi Gânasruteya descended' again: thenceforward (all men) descend again.

5.1.1.8

sa yo vājapeyena yajate | sa idaṃ sarvam bhavati sa idaṃ sarvamujjayati prajāpatiṃ hyujjayati sarvamu hyevedam prajāpatiḥ

And whosoever offers the Vâgapeya, he becomes everything here, he wins everything here; for he wins Pragâpati, and Pragâpati indeed is everything here.

5.1.1.9

tadāhuḥ | na vājapeyena yajeta sarvaṃ vā eṣa idamujjayati yo vājapeyena yajate prajāpatiṃ hyujjayati sarvamu hyevedam prajāpatiḥ sa iha na kiṃ cana pariśinaṣṭi tasyeśvaraḥ prajā pāpīyasī bhavitoriti

Here now they say, 'One must not offer the Vâgapeya; for he who offers the Vâgapeya wins everything here,--for he wins Pragâpati, and Pragâpati is everything here,--he leaves nothing remaining here: his people (or offspring) is like to become worse (off).'

5.1.1.10

tadu vai yajetaiva | ya evametaṃ yajñaṃ kLptaṃ vidyurṛkto yajuṣṭaḥ sāmato ye prajajñayasta enaṃ yājayeyureṣā ha tvetasya yajñasya samṛddhiryadenaṃ vidvāṃso yājayanti tasmādu yajetaiva

Let him none the less sacrifice: whatever (priests) thus know that sacrifice properly, in respect of the Rik, the Yagus, and the Sâman, and such as are proficient, let them assist him in offering it; for verily this is the perfection of that sacrifice, when wise (priests) assist him in offering it: let him therefore sacrifice by all means.

5.1.1.11

sa vā eṣa brāhmaṇasyaiva yajñaḥ | yadenena bṛhaspatirayajata brahma hi bṛhaspatirbrahma hi brāhmaṇo 'tho rājanyasya yadenenendro 'yajata kṣatraṃ hīndraṃ kṣatraṃ rājanyaḥ

Now truly this (the Vâgapeya) is the Brâhmana's own sacrifice, inasmuch as Brihaspati (the lord of prayer and devotion) performed it; for Brihaspati is the Brahman (priesthood, or priestly dignity), and the Brâhmana is the Brahman. And it is also that of the Râganya, inasmuch as Indri performed it; for Indra is the Kshatra (nobility, or ruling power), and the Râganya is the Kshatra.

5.1.1.12

rājña eva rājasūyam | rājā vai rājasūyeneṣṭvā bhavati na vai brāhmaṇo rājyāyālamavaraṃ vai rājasūyam paraṃ vājapeyam

To the king (râgan) doubtless belongs the Râgasûya; for by offering the Râgasûya he becomes king; and unsuited for kingship is the Brâhmana. And, moreover, the Râgasûya is the lower, and the Vâgapeya the higher (sacrifice).

5.1.1.13

rājā vai rājasūyeneṣṭvā bhavati | samrāṅvājapeyenāvaraṃ hi rājyam paraṃ sāmrājyaṃ kāmayeta vai rājā samrāḍ bhavitumavaraṃ hi rājyam paraṃ sāmrājyaṃ na samrāṭkāmayeta rājā bhavitumavaraṃ hi rājyam paraṃ sāmrājyam

For by offering the Râgasûya he becomes king, and by the Vâgapeya (he becomes) emperor (samrâg); and the office of king is the lower, and that of emperor the higher: a king might indeed wish to become emperor, for the office of king is the lower, and that of emperor the higher; but the emperor would not wish to become king, for the office of king is the lower, and that of emperor the higher.

5.1.1.14

sa yo vājapeyeneṣṭvā samrāḍ bhavati | sa idaṃ sarvaṃ saṃvṛṅkte sa karmaṇaḥ-karmaṇaḥ purastādetāṃ sāvitrīmāhutiṃ juhoti deva savitaḥ prasuva yajñam prasuva yajñapatim bhagāyeti

Thus that (king) who, by performing the Vâgapeya, becomes emperor, possesses himself of everything here. Previously to each performance (of an ishti) he offers that oblation to Savitri (the sun), with the text, 'O divine Savitri, impel (prosper) the sacrifice, impel Pragâpati for his portion!'

5.1.1.15

tadyathaivādo bṛhaspatiḥ | savitāram prasavāyopādhāvatsavitā vai devānām prasavitedam me prasuva tvatprasūta idamujjayānīti tadasmai savitā prasavitā prāsuvattatsavitṛprasūta udajayadevamevaiṣa etatsavitārameva prasavāyopadhāvati savitā vai devānām prasavitedam me prasuva tvatprasūta idamujjayānīti tadasmai savitā prasavitā prasauti tatsavitṛprasūta ujjayati

And even as then Brihaspati hasted up to Savitri for his impulsion Savitri being the impeller among the gods--saying, 'Impel this for me, (so that) impelled by thee I may win it!' and Savitri, as the impeller, impelled it for him; and impelled by Savitri he won it; even so does this (sacrificing king) now haste up to Savitri for his impulsion--Savitri being the impeller among the gods--saying, 'Impel this for me: may I win it, impelled by thee!' and Savitri, as the impeller, impels it for him, and he wins it impelled by Savitri.

5.1.1.16

tasmādāha | deva savitaḥ prasuva yajñam prasuva yajñapatim bhagāya divyo gandharvaḥ ketapūḥ ketaṃ naḥ punātu vācaspatirvājaṃ naḥ svadatu svāheti prajāpatirvai vācaspatirannaṃ vājaḥ prajāpatirna idamadyānnaṃ svadatvityevaitadāha sa etāmevāhutiṃ juhotyā śvaḥsutyāyā etaddhyasyaitatkarmārabdham bhavati prasanna etaṃ yajñam bhavati

Wherefore he says (Vâg. S. IX, 1), 'God Savitri, speed the sacrifice, speed the lord of sacrifice unto his portion! May the heavenly. thought-cleansing Gandharva cleanse our thought! May the Lord of Speech render our meat palatable, hail!' For the Lord of Speech is Pragâpati, and meat means food: 'May Pragâpati this day make palatable this our food!' thus he thereby says. This same oblation he offers till the day before the Soma-feast, for thus that performance of his has been commenced; and he (Savitri, the Sun) becomes serene during that sacrifice.

5.1.2.1

aṃśuṃ gṛhṇāti | sarvatvāyaiva tasmādvā aṃśuṃ gṛhṇātyathaitānprajñātānevāgniṣṭomikāngrahāngṛhṇātyāgrayaṇāt

He draws the Amsu (graha), just for completeness’ sake, for it is therefor that he draws the Amsu. After that he draws those recognised Agnishtoma cups up to the Âgrayana.
2, He then draws the Prishthyas: and whatever the gods (Agni, Indra, and Sûrya) won by them, even that he wins by them.

5.1.2.2

atha pṛṣṭhyāngṛhṇāti | tadyadevaitairdevā udajayaṃstadevaiṣa etairujjayati

5.1.2.3

atha ṣoḍaśinaṃ gṛhṇāti | tadyadevaitenendra udajayattadevaiṣa etenojjayati

He then draws the Shodasin: and whatever Indra won thereby, even that he (the sacrificer) wins thereby.

5.1.2.4

athaitānpañca vājapeyagrahāngṛhṇāti | dhruvasadaṃ tvā nṛṣadam manaḥsadamupayāmagṛhīto 'sīndrāya tvā juṣṭaṃ gṛhṇāmyeṣa te yonirindrāya tvā juṣṭatamamiti sādayatyeṣāṃ vai lokānāmayameva dhruva iyam pṛthivīmamevaitena lokamujjayati

He then draws those five Vâgapeya cups (for Indra; the first) with the text (V. S. IX, 2), 'Thee, the firm-seated, the man-seated, the mind-seated! Thou art taken with a support: I take thee, agreeable to Indra! This is thy womb' (i.e. thy home): thee, most agreeable to Indra!' therewith he deposits it; for of these worlds this one, to wit the earth, is the firm one: this same world he thereby wins.

5.1.2.5

apsuṣadam tvā ghṛtasadaṃ vyomasadamupayāmagṛhīto 'sīndrāya tvā juṣṭaṃ gṛhṇāmyeṣa te yonirindrāya tvā juṣṭatamamiti sādayatyeṣāṃ vai lokānāmayameva vyomedamantarikṣamantarikṣalokamevaitenojjayati

[The second with,] 'Thee, the water-seated, the ghee-seated, the ether-seated! Thou art taken with a support: I take thee, agreeable to Indra! This is thy womb: thee most agreeable to Indra!' therewith he deposits it; for among these worlds that ether (mentioned in the formula) is this air: he thereby wins this air-world.

5.1.2.6

pṛthivisadaṃ tvāntarikṣasadaṃ divisadaṃ devasadaṃ nākasadamupayāmagṛhīto 'sīndrāya tvā juṣṭaṃ gṛhṇāmyeṣa te yonirindrāya tvā juṣṭatamamiti sādayatyeṣa vai devasannākasadeṣa eva devaloko devalokamevaitenojjayati

[The third with,] 'Thee, the earth-seated, the air-seated, the sky-seated, the god-seated, the heaven-seated! Thou art taken with a support: I take thee, agreeable to Indra! This is thy womb: thee, most agreeable to Indra!' therewith he deposits it; for god-seated, heaven-seated indeed is yonder world of the gods: the world of the gods he thereby wins.

5.1.2.7

apāṃ rasamudvayasaṃ sūrye santaṃ samāhitamapāṃ rasasya yo rasastaṃ vo gṛhṇāmyuttamamupayāmagṛhīto 'sīndrāya tvā juṣṭaṃ gṛhṇāmyeṣa te yonirindrāya tvā juṣṭatamamiti sādayatyeṣa vā apāṃ raso yo 'yam pavate sa eṣa sūrye samāhitaḥ sūryātpavata etamevaitena rasamujjayati

[The fourth with V. S. IX, 3,] 'The waters’ invigorating essence, being contained in the sun,--that which is the essence of the waters’ essence, that, the most excellent, I take for you! Thou art taken with a support: I take thee, agreeable to Indra! This is thy womb: thee, most agreeable to Indra!' therewith he deposits it; for the waters’ essence is he that blows (or purifies) yonder (the wind), and he is contained in the sun, he blows from the sun: that same essence he thereby wins.

5.1.2.8

grahā ūrjāhutayaḥ | vyanto viprāya matiṃ teṣāṃ viśipriyāṇāṃ vo 'hamiṣamūrjaṃ samagrabhamupayāmagṛhīto 'sīndrāya tvā juṣṭameṣa te yonirindrāya tvā juṣṭatamamiti sādayatyūrgvai raso rasamevaitenojjayati

[The fifth with IX, 4,] 'Ye cups, of strengthening libations, inspiring the sage with thought,--I have gathered together the pith and sap of you, the handleless! Thou art taken with a support: thee, agreeable to Indra! This is thy womb: thee, most agreeable to Indra!' therewith he deposits it;--pith means essence: it is the essence he thereby wins.

5.1.2.9

tānvā etān | pañca vājapeyagrahāngṛhṇāti prajāpatiṃ vā eṣa ujjayati yo vājapeyena yajate saṃvatsaro vai prajāpatiḥ pañca vā ṛtavaḥ saṃvatsarasya tatprajāpatimujjayati tasmātpañca vājapeyagrahāngṛhṇāti

These, then, are five Vâgapeya cups he draws; for he who offers the Vâgapeya wins Pragâpati; and Pragâpati is the year, and there are five seasons in the year,--he thus wins Pragâpati: therefore he draws five Vâgapeya cups.

5.1.2.10

atha saptadaśa somagrahāngṛhṇāti | saptadaśa surāgrahānprajāpatervā ete andhasī yatsomaśca surā ca tataḥ satyaṃ śrīrjyotiḥ somo 'nṛtam pāpmā tamaḥ suraite evaitadubhe andhasī ujjayati sarvaṃ vā eṣa idamujjayati yo vājapeyena yajate prajāpatiṃ hyujjayati sarvamu hyevedam prajāpatiḥ

He (the Adhvaryu) then draws seventeen (other) cups of Soma, and (the Neshtri) seventeen cups of Surâ (spirituous liquor), for to Pragâpati belong these two (saps of) plants, to wit the Soma and the Surâ;--and of these two the Soma is truth, prosperity, light; and the Surâ untruth, misery, darkness: both these (saps of) plants he thereby wins; for he who offers the Vâgapeya wins everything here, since he wins Pragâpati, and Pragâpati indeed is everything here.

5.1.2.11

sa yatsaptadaśa | somagrahāngṛhṇāti saptadaśo vai prajāpatiḥ prajāpatiryajñaḥ sa yāvāneva yajño yāvatyasya mātrā tāvataivāsyaitatsatyaṃ śriyaṃ jyotirujjayati

Now as to why he draws seventeen cups of Soma;--Pragâpati is seventeenfold, Pragâpati is the sacrifice: as great as the sacrifice is, as great as is its measure, with that much he thus wins its truth, its prosperity, its light.

5.1.2.12

atha yatsaptadaśa | surāgrahāngṛhṇāti saptadaśo vai prajāpatiḥ prajāpatiryajñaḥ sa yāvāneva yajño yāvatyasya mātrā tāvataivāsyaitadanṛtam pāpmānaṃ tama ujjayati

And why he draws seventeen cups of Surâ;--Pragâpati is seventeenfold, Pragâpati is the sacrifice: as great as the sacrifice is, as great as is its measure, with that much he thus wins its untruth, its misery, its darkness.

5.1.2.13

ta ubhaye catustriṃśadgrahāḥ sampadyante | trayastriṃśadvai devāḥ prajāpatiścatustriṃśastatprajāpatimujjayati

These two amount to thirty-four cups; for there are thirty-three gods, and Pragâpati is the thirty-fourth: he thus wins Pragâpati.

5.1.2.14

atha yatra rājānaṃ krīṇāti | taddakṣiṇataḥ prativeśataḥ keśavātpuruṣātsīsena parisrutaṃ krīṇāti na vā eṣa strī na pumānyatkeśavaḥ puruṣo yadaha pumāṃstena na strī yadu keśavastena na pumānnaitadayo na hiraṇyaṃ yatsīsaṃ naiṣa somo na surā yatparisruttasmātkeśavātpuruṣātsīsena parisrutaṃ krīṇāti

Now when he buys the king (Soma), he at the same time buys for a piece of lead the Parisrut (immature spirituous liquor) from a long-haired man near by towards the south. For a long-haired man is neither man nor woman; for, being a male, he is not a woman; and being long-haired (a eunuch), he is not a man. And that lead is neither iron nor gold; and the Parisrut-liquor is neither Soma nor Surâ: this is why he buys the Parisrut for a piece of lead from a long-haired man.

5.1.2.15

atha pūrvedyuḥ | dvau kharau kurvanti puro 'kṣamevānyam paścādakṣamanyaṃ netsomagrahāṃśca surāgrahāṃśca saha sādayāmeti tasmātpūrvedyurdvau kharau kurvanti puro 'kṣamevānyam paścādakṣamanyam

And on the preceding day they prepare two earth-mounds, the one in front of the axle, and the other behind the axle: 'Lest we should deposit together the cups of Soma, and the cups of Surâ,'--this is why, on the preceding day, they prepare two mounds, one in front, and the other behind the axle.

5.1.2.16

atha yatra pūrvayā dvārā | vasatīvarīḥ prapādayanti tadaparayā dvārā neṣṭā parisrutam prapādayati dakṣiṇataḥ pātrāṇyabhyavaharanti puro 'kṣameva pratyaṅṅāsīno 'dhvaryuḥ somagrahāngṛhṇāti paścādakṣam prāṅāsīno neṣṭā surāgrahāntsomagrahamevādhvaryurgṛhṇāti surāgrahaṃ neṣṭā somagrahamevādhvaryurgṛhṇāti surāgrahaṃ neṣṭvevamevainānvyatyāsaṃ gṛhṇītaḥ

Now, when they take the Vasatîvarî water (into the havirdhâna shed) by the front door, the Neshtri takes in the Parisrut-liquor by the back door. From the south they bring in the drinking vessels. The Adhvaryu, seated in front of the axle, with his face towards the west, draws the cups of Soma; and the Neshtri, seated behind the axle, with his face towards the east, draws the cups of Surâ. The Adhvaryu draws a cup of Soma, the Neshtri a cup of Surâ; the Adhvaryu draws a cup of Soma, the Neshtri a cup of Surâ: in this way they draw them alternately.

5.1.2.17

na pratyañcamakṣamadhvaryuḥ | somagrahamatiharati na prāñcamakṣaṃ neṣṭā surāgrahaṃ nejjyotiśca tamaśca saṃsṛjāveti

Neither does the Adhvaryu hold the Soma-cup beyond the axle towards the back, nor the Neshtri the Surâ-cup beyond the axle towards the front, thinking, 'Lest we should confound light and darkness!'

5.1.2.18

uparyuparyevākṣamadhvaryuḥ | somagrahaṃ dhārayatyadho 'dho 'kṣaṃ neṣṭā surāgrahaṃ sampṛcau sthaḥ sam mā bhadreṇa pṛṅktamiti netpāpamiti bravāveti tau punarviharato vipṛcau stho vi mā pāpmanā pṛṅktamiti tadyatheṣīkām muñjādvivṛhedevamenaṃ sarvasmātpāpmano vivṛhatastasminna tāvaccanaino bhavati yāvattṛṇasyāgraṃ tau sādayataḥ

The Adhvaryu holds the Soma-cup just over the axle, and the Neshtri the Surâ-cup just below the axle, with (V. S. IX, 4), 'United ye are: unite me with happiness!' Thinking, 'Lest we should say "evil",' they withdraw them again, with, 'Disunited ye are: disunite me from evil!' Even as one might tear a single reed from a clump of reed-grass, so do they thereby tear him from out of all evil: there is not in him so much sin as the point of a grass-blade. They deposit the two (cups each time on the mounds).

5.1.2.19

athādhvaryuḥ | hiraṇyapātreṇa madhugrahaṃ gṛhṇāti tam madhye somagrahāṇāṃ sādayatyathokthyaṃ gṛhṇātyatha dhruvamathaitāntsomagrahānuttame stotra ṛtvijāṃ camaseṣu vyavanīya juhvati tānbhakṣayantyatha mādhyandine savane madhugrahasya ca surāgrahāṇāṃ codyate tasyātaḥ

Thereupon the Adhvaryu draws the Madhu-graha (honey-cup) in a golden vessel, and deposits it in the middle of the Soma-grahas. He then draws the Ukthya, then the Dhruva. And when, at the last chant (of the evening press feast), he has poured those Soma-grahas one by one into the cups of the officiating priests, they make offering and drink them. At the midday-pressing it is told regarding the honey-cup, and the cups of Surâ: thereof then.

5.1.3.1

āgneyamagniṣṭoma ālabhate | agnirvā agniṣṭomo 'gniṣṭomamevaitenojjayatyaindrāgnamukthebhya ālabhata aindrāgnāni vā ukthyānyukthānyevaitenojjayatyaindraṃ ṣoḍaśina ālabhata indro vai ṣoḍaśī ṣoḍaśinamevaitenojjayati

At the Agnishtoma (Sâman) he seizes a (victim) for Agni, for the Agnishtoma (i.e. 'Agni's praise) is Agni: he thereby wins Agni. For the Ukthas he seizes one for Indra and Agni; for the hymns (uktha) relate to Indra and Agni: the hymns he thereby wins. For the Shodasi n he seizes one for Indra; for the Shodasin is Indra: the Shodasin (Indra) he thereby wins.

5.1.3.2

sārasvataṃ saptadaśāya stotrāyālabhate | tadetadanatirātre sati rātre rūpaṃ kriyate prajāpatiṃ vā eṣa ujjayati yo vājapeyena yajate saṃvatsaro vai prajāpatistadetena sārasvatena rātrimujjayati tasmādetadanatirātre sati rātre rūpaṃ kriyate

For the seventeenth (or seventeenfold) stotra he seizes one for Sarasvatî: thereby, while there is no over-night performance, it is yet made like the night (performance); for he who offers the Vâgapeya wins Pragâpati, and Pragâpati is the year: by that (victim) for Sarasvatî he now wins the night: hence, while there is no night performance, it is made like the night.

5.1.3.3

atha marudbhya ujjeṣebhyaḥ | vaśām pṛśnimālabhata iyaṃ vai vaśā pṛśniryadidamasyām mūli cāmūlaṃ cānnādyam pratiṣṭitaṃ teneyaṃ vaśā pṛśnirannaṃ vā eṣa ujjayati yo vājapeyena yajate 'nnapeyaṃ ha vai nāmaitadyadvājapeyaṃ viśo vai maruto 'nnaṃ vai viśa ujjeṣebhya ityujjityā eva durvede ujjeṣavatyau yājyānuvākye yadyujjeṣavatyau na vindedapi ye eva ke ca mārutyau syātāṃ durvedo eva vaśā pṛśniryadi vaśām pṛśni na vindedapi yaiva kā ca vaśā syāt

Thereupon he seizes a spotted sterile cow for the Victorious Maruts; for the spotted sterile cow is this (earth): whatever food, rooted and rootless, is here established on her, thereby she is a spotted cow. Now, he who offers the Vâgapeya wins food, for vâga-peya doubtless means the same as anna-peya (food and drink); and the Maruts are the peasants, and the peasants are food (for the noble). 'To the Victorious (Maruts)!' he says, even for the sake of victory. It is difficult to obtain an invitatory and offering prayer containing the word 'victorious:' if he should be unable to obtain such as contain the word 'victorious,' any other two verses to the Maruts will do. Difficult to obtain also is a spotted sterile cow: if he cannot obtain a spotted sterile cow, any other sterile cow will do.

5.1.3.4

tasyā āvṛt | yatra hotā māhendraṃ grahamanuśaṃsati tadasyai vapayā pracareyureṣa vā indrasya niṣkevalyo graho yanmāhendro 'pyasyaitanniṣkevalyameva stotraṃ niṣkevalyaṃ śastramindro vai yajamānastanmadhyata evaitadyajamāne vīryaṃ dadhāti tasmādasyā atra vapayā pracareyuḥ

The course of procedure thereof (is as follows). When the Hotri recites after the Mâhendra libation, then let them proceed with (the offering of) her omentum, for that, the Mâhendra, is Indra's special (nishkevalya) libation; and his also are the Nishkevalya-stotra and Nishkevalya-sastra. Now the sacrificer is Indra: thus he thereby puts strength into the sacrificer in the very middle (of the sacrifice): that is why they should proceed with her omentum at that particular time.

5.1.3.5

dvedhāvadānāni śrapayanti | tato 'rdhānāṃ juhvāmupastīrya dvirdviravadyati sakṛdabhighārayati pratyanaktyavadānānyathopabhṛti sakṛtsakṛdavadyati dvirabhighārayati na pratyanaktyavadānāni tadyadardhānāṃ dvirdviravadyati tathaiṣā kṛtsnām bhavatyatha yadetaiḥ pracarati tena daivīṃ viśamujjayatyathārdhāni mānuṣyai viśa upaharati teno mānuṣīṃ viśamujjayati

They cook the portions in two lots. Of the one lot thereof, after making an 'under-layer' of ghee (clarified butter) in the guhû spoon, he makes two cuttings from each (portion), bastes them once, and replenishes with ghee (the empty places of) the cuttings. Thereupon he makes one cutting from each into the upabhrit spoon, bastes them twice, but does not replenish (the places of) the cuttings. Now, when of the one lot (of portions) he makes two cuttings from each, thereby that (sterile cow) becomes whole; and when he proceeds with those (portions), thereby he wins the divine race. He then presents the (other) half to the human kind: and thereby he wins the human kind (people, vis).

5.1.3.6

tadu tathā na kuryāt | hvalati vā eṣa yo yajñapathādetyeti vā eṣa yajñapathādya evaṃ karoti tasmādyatraivaitareṣām paśūnāṃ vapābhiḥ pracaranti tadevaitasyai vapayā pracareyurekadhāvadānāni śrapayanti na mānuṣyai viśa upaharanti

But let him not do it in this wise; for verily he who departs from the path of the sacrifice, stumbles; and he who does it in this wise certainly departs from the path of the sacrifice. Hence when they proceed with the omenta of the other victims, only then let them proceed with the omentum of that (cow). They cook the portions in one lot, and do not present any to the human kind.

5.1.3.7

atha saptadaśa prājāpatyānpaśūnālabhate | te vai sarve tūparā bhavanti sarve śyāmāḥ sarve muṣkarāḥ prajāpatiṃ vā eṣa ujjayati yo vājapeyena yajate 'nnaṃ vai prajāpatiḥ paśurvā annaṃ tatprajāpatimujjayati somo vai prajāpatiḥ paśurvai pratyakṣaṃ somastatpratyakṣam prajāpatimujjayati saptadaśa bhavanti saptadaśo vai prajāpatistatprajāpatimujjayati

He then seizes seventeen victims for Pragâpati. They are all hornless, all dark-grey, all (uncastrated) males; for he who offers the Vâgapeya, wins Pragâpati; but Pragâpati is food, and the victim (cattle) is food: he thus wins Pragâpati. And Pragâpati is Soma, and the victim is the visible Soma: he thus wins the visible Pragâpati. There are seventeen (victims), because Pragâpati is seventeenfold: he thus wins Pragâpati.

5.1.3.8

te vai sarve tūparā bhavanti | puruṣo vai prajāpaternediṣṭhaṃ so 'yaṃ tūparo 'viṣāṇastūparo vā aviṣāṇaḥ prajāpatiḥ prājāpatyā ete tasmātsarve tūparā bhavanti

Now, they are all hornless;--for man is nearest to Pragâpati, and he is hornless, unhorned; and Pragâpati also is hornless, unhorned; and these (victims) belong to Pragâpati: therefore they are all hornless.

5.1.3.9

sarve śyāmāḥ | dve vai śyāmasya rūpe śuklaṃ caiva loma kṛṣṇaṃ ca dvandvaṃ vai mithunam prajananam prajananam prajāpatiḥ prājāpatyā ete tasmātsarve śyāmā bhavanti

They are all dark-grey. Now, the dark-grey has two forms, the light hair and the black; and a couple means a productive pair, and Pragâpati (the lord of generation) represents productiveness, and those (victims) belong to Pragâpati: therefore they are all dark-grey.

5.1.3.10

sarve muṣkarāḥ | prajananaṃ vai muṣkaraḥ prajananam prajāpatiḥ prājāpatyā ete tasmātsarve muṣkarā bhavanti durvedā evaṃsamṛddhāḥ paśavo yadyevaṃsamṛddhānna vindedapi katipayā evaivaṃsamṛddhāḥ syuḥ sarvamu hyevedam prajāpatiḥ

They are all males;--for the male means productiveness, and Pragâpati represents productiveness: hence they are all males. Difficult to obtain are victims with these perfections: if he cannot obtain them (all) with these perfections, even some with these perfections will do; for verily Pragâpati is everything here.

5.1.3.11

taddhaike | vāca uttamamālabhante yadi vai prajāpateḥ paramasti vāgeva tadetadvācamujjayāma iti vadantastadu tathā na kuryātsarvaṃ vā idam prajāpatiryadime lokā yadidaṃ kiṃ ca sā yadevaiṣu lokeṣu vāgvadati tadvācamujjayati tasmādu tannādriyeta

Now, some seize the last (victim) for Vâk (Speech), thinking, 'If there be anything beyond Pragâpati, that is Speech: we thus win Speech.' But let him not do it in this wise; for Pragâpati is everything here,--these worlds and everything there is;--whatever speech speaks in these worlds, that speech he wins: therefore he need not heed this.

5.1.3.12

teṣāmāvṛt | yatra maitrāvaruṇo vāmadevyamanuśaṃsati tadeṣāṃ vapābhiḥ pracareyuḥ prajananaṃ vai vāmadevyam prajananam prajāpatiḥ prājāpatyā ete tasmādeṣāṃ vapābhiratra pracareyuḥ

The course of procedure regarding these (victims is as follows). When the Maitrâvaruna recites after the Vâmadevya, let them then proceed with their omenta; for the Vâmadevya means productiveness, and Pragâpati means productiveness, and these (victims) belong to Pragâpati: therefore let them proceed with their omenta at that time.

5.1.3.13

atheṣṭā anuyājā bhavanti | avyūḍhe srucāvathaiṣāṃ havirbhiḥ pracaranti so 'nto 'nto vai prajāpatistadantata evaitatprajāpatimujjayatyatha yatpurā pracaredyathā yamadhvānameṣyantsyāttaṃ gatvā sa kva tataḥ syādevaṃ tattasmādeṣāmatra havirbhiḥ pracaranti

And (when) the after-offerings have been performed, and the spoons have not yet been shifted (separated), then they proceed with the (chief) oblations of those (victims). That (point in the performance) is the end, and Pragâpati is the end: thus he wins Pragâpati at the very end. But were he to proceed therewith sooner, it would be just as if a man had already gone the way he still intends to go,--and where would he be after that?--therefore they proceed with their (chief) oblations at that time.

5.1.3.14

tadu tathā na kuryāt | hvalati vā eṣa yo yajñapathādetyeti vā eṣa yajñapathādya evaṃ karoti tasmādyatraivetareṣām paśūnāṃ vapābhiḥ pracaranti tadevaiteṣāṃ vapābhiḥ pracareyuryavetareṣām paśūnāṃ havirbhiḥ pracaranti tadevaiteṣāṃ haviṣā pracareyurekānuvākyā ekā yājyaikadevatyā hi prajāpataya ityupāṃśūktvā cāgānāṃ haviṣo 'nubrūhīti prajāpataya ityupāṃśūktvā cāgānāṃ haviḥ prasthitam preṣyeti vaṣaṭkṛte juhoti

But let him not do it in this wise for he who departs from the path of the sacrifice stumbles; and he who does it in this wise certainly departs from the path of the sacrifice. Hence whenever they proceed with the omenta of the other victims, let them at the same time proceed with the omenta of these; and whenever they proceed with the (chief) oblations of the other victims, let them at the same time proceed with the oblations of these. There is but one invitatory prayer, and one offering prayer; for (these offerings) belong to one deity. He says (to the Maitrâvaruna), 'To Pragâpati'--saying this (name) in a low voice--'recite the invitatory prayer for the offering of the bucks!'--'To Pragâpati' saying this in a low voice--'urge the ready-standing offering of the bucks!' and as the Vashat is uttered, he makes the offering.

5.1.4.1

taṃ vai mādhyandine savane 'bhiṣiñcati | mādhyandine savana ājiṃ dhāvantyeṣa vai prajāpatirya eṣa yajñastāyate yasmādimāḥ prajāḥ prajātā etamvevāpyetarhyanu prajāyante tanmadhyata evaitatprajāpatimujjayati

At the midday Soma-feast he consecrates (the Sacrificer) by sprinkling; and at the midday Soma-feast they run a race; for, verily, Pragâpati is that sacrifice which is here performed, and from which these creatures have been produced,--and indeed, they are even now produced after this one: thus he thereby wins Pragâpati in the very centre (of the sacrifice).

5.1.4.2

agṛhīte māhendre | eṣa vā indrasya niṣkevalyo graho yanmāhendro 'pyasyaitanniṣkevalyameva stotraṃ niṣkevalyaṃ śastramindro vai yajamānastadenaṃ sva evāyatane 'bhiṣiñcati tasmādagṛhīte māhendre

The Mâhendra cup being not yet drawn,--for that, the Mâhendra, is Indra's special (nishkevalya) cup, and so also are his that Nishkevalya-stotra and Nishkevalya-sastra; and the Sacrificer is Indra: thus he consecrates him at his own dwelling-place. Hence, the Mâhendra cup being not yet drawn,--

5.1.4.3

atha rathamupāvaharati | indrasya vajro 'sīti vajro vai ratha indro vai yajamānastasmādāhendrasya vajro 'sīti vājasā iti vājasā hi rathastvayāyaṃ vājaṃ sedityannaṃ vai vājastvayāyamannamujjayatvityevaitadāha

He takes down the chariot, with (Vâg. S. IX, 5), 'Thou art Indra's thunderbolt;' for the chariot is indeed a thunderbolt, and the sacrificer is Indra: therefore he says, 'Thou art Indra's thunderbolt;'--'a winner of wealth,' for the chariot is indeed a winner of wealth;--'May this one win wealth by thee!'--wealth means food: 'may this one gain food by thee,' is what he thereby says.

5.1.4.4

taṃ dhūrgṛhītamantarvedyabhyavavartayati | vājasya nu prasave mātaram mahīmityannaṃ vai vājo 'nnasya nu prasave mātaram mahīmityevaitadāhāditiṃ nāma vacasā karāmahā itīyaṃ vai pṛthivyaditistasmādāhāditiṃ nāma vacasā karāmaha iti yasyāmidaṃ viśvam bhuvanamāviveśetyasyāṃ hīdaṃ sarvam bhuvanamāviṣṭaṃ tasyāṃ no devaḥ savitā dharma sāviṣaditi tasyāṃ no devaḥ savitā yajamānaṃ savatāmityevaitadāha

That chariot, seized by the pole, he turns (from left to right) so as to make it stand inside the vedi, with, 'In the winning of wealth, the great Mother'--wealth means food: 'in the winning of food, the great Mother'--is what he thereby says;--'Aditi by name, we praise with speech;' now Aditi is this earth: therefore he says, 'Aditi by name, we praise with speech,'--'whereon all this being hath settled;' for indeed thereon all being here is settled;--'thereon may the divine Savitri prosper our stay!' whereby he means to say, 'thereon may the divine Savitri prosper our Sacrificer!'

5.1.4.5

athāśvānadbhirabhyukṣati | snapanāyābhyavanīyamānāntsnapitānvodānītānadbhyo ha vā agre 'śvaḥ sambabhūva so 'dbhyaḥ sambhavannasarvaḥ samabhavadasarvo hi vai samabhavattasmānna sarvaiḥ padbhiḥ pratitiṣṭhatyekaikameva pādamudacya tiṣṭhati tadyadevāsyātrāpsvahīyata tenaivainametatsamardhayati kṛtsnaṃ karoti tasmādaśvānadbhirabhyukṣati snapanāyābhyavanīyamānāntsnapitānvodānītān

He then sprinkles the horses with water, either when being led down to be watered, or when brought up after being watered. Now in the beginning the horse was produced from the water; while being produced from the water, it was produced incomplete, for it was indeed produced incomplete: hence it does not stand on all its feet, but it stands lifting one foot on each side. Thus what then was left behind of it in the water, therewith he now completes it, and makes it whole: therefore he sprinkles the horses with water, either when being led down to be watered, or when brought up after being watered.

5.1.4.6

so 'bhyukṣati | apsvantaramṛtamapsu bheṣajamapāmuta praśastiṣvaśvā bhavata vājina ityanenāpi devīrāpo yo va ūrmiḥ pratūrtiḥ kakunmānvājasāstenāyaṃ vājaṃ sedityannaṃ vai vājastenāyamannamujjayatvityevaitadāha

He sprinkles them, with (Vâg. S..IX, 6), 'Within the waters is ambrosia, in the waters is medicine: at the praises of the waters may ye wax strong, ye horses!' And with this also, 'O divine waters, what rushing, high-peaked, wealth-winning wave ye have, therewith may this one win wealth!' wealth is food: he thus says, 'May he thereby gain food!'

5.1.4.7

atha rathaṃ yunakti | sa dakṣiṇāyugyamevāgre yunakti savyāyugyaṃ vā agre mānuṣe 'thaivaṃ devatrā

He then yokes (the team of) the chariot. The right horse he yokes (puts to) first; for in human (practice) they indeed put to the left horse first, but with the gods in this way.

5.1.4.8

sa yunakti | vāto vā mano veti na vai vātātkim canāśīyo 'sti na manasaḥ kiṃ canāśīyo 'sti tasmādāha vāto vā mano veti gandharvāḥ saptaviṃśatiste 'gre 'śvamayuñjanniti gandharvā ha vā agre 'śvaṃ yuyujustadye 'gre 'śvamayuñjaṃste tvā yuñjantvityevaitadāha te asminjavamādadhuriti tadye 'sminjavamādadhuste tvayi javamādadhatvityevaitadāha

He yokes it, with (Vâg. S. IX, 7), Either the wind, or thought--'for there is nothing swifter than the wind, and nothing swifter than thought:' therefore he says, 'Either the wind, or thought;--'(or) the seven and twenty Gandharvas, they yoked the horse at first;' for the Gandharvas indeed yoked the horse at first: 'May they who yoked the horse at first yoke thee!' this he thereby says they;--'laid speed into him,'--he thereby says, 'May they who laid speed into it, lay speed into thee!'

5.1.4.9

atha savyāyugyaṃ yunakti | vātaraṃhā bhavavājinyujyamāna iti vātajavo bhava vājinyujyamāna ityevaitadāhendrasyeva dakṣiṇaḥ śriyaidhīti yathendrasya dakṣiṇaḥ śriyaivaṃ yajamānasya śriyaidhītyevaitadāha yuñjantu tvā maruto viśvavedasa iti yuñjantu tvā devā ityevaitadāha te tvaṣṭā patsu javaṃ dadhātviti nātra tirohitamivāstyatha dakṣiṇāpraṣṭiṃ yunakti savyāpraṣṭiṃ vā agre mānuṣe 'thaivaṃ devatrā

He then yokes the left horse, with (Vâg. S. IX, 8), 'Become thou swift as the wind, O courser, being yoked!'--thereby he says, 'Become quick as the wind, O courser, being yoked;'--'be thou as Indra's right (steed) in beauty!'--he thereby says, 'Even as Indra's right (steed) for beauty, so be thou that of the sacrificer for beauty!'--'May the all-knowing Maruts yoke thee!' he thereby says, 'may gods yoke thee!'--'May Tvashtri lay speed into thy feet!' in this there is nothing obscure. He then yokes the right side-horse; for in human (practice) they indeed yoke the left side-horse first, but with the gods in this way.

5.1.4.10

sa yunakti | javo yaste vājinnihito guhā yaḥ śyene parītto acaracca vāta iti javo yaste bājinnapyanyatrāṣanihitastena na imaṃ yajñam prajāpatimujjayetyevaitadāha tena no vājinbalavānbalena vājajicca bhava samane ca pārayiṣṇurityannaṃ vai vājo 'nnajicca na edhyasmiṃśca no yajñe devasamana imaṃ yajñam prajāpatimujjayetyevaitadāha

He yokes it, with (Vâg. S. IX, 9), 'What speed hath been secretly laid into thee, O courser, and what (speed), bestowed on the eagle, went along in the wind;'--he thereby says, 'what speed of thine, O courser, is hidden away even elsewhere, therewith win this our sacrifice, Pragâpati!'--'with that strength be thou strong and wealth-winning for us, O courser, and victorious at the gathering!'--wealth means food: he thus means to say, 'And be thou a food-winner for us at this our sacrifice, at the gathering of the gods win thou this sacrifice, Pragâpati!'

5.1.4.11

te vā eta eva trayo yuktā bhavanti | trivṛddhi devānāṃ taddhi devatrādhipraṣṭiyuga eva caturtho 'nveti mānuṣā hi sa taṃ yatra dāsyanbhavati taccaturthamupayujya dadāti tasmādapītarasminyajña eta eva trayo yuktā bhavanti trivṛddhi devānāṃ taddhi devatrādhipraṣṭiyuga eva caturtho 'nveti mānuṣo hi sa taṃ yatra dāsyanbhavati taccaturthamupayujya dadāti

Now only those three (horses) are yoked, for what is threefold belongs to the gods, and this (sacrifice is) with the gods. Alongside the yoke (laid) on the side-horse goes a fourth (horse), for that one is human. When he is about to give that (chariot to the Adhvaryu), he gives it after yoking the fourth (horse) thereto. Hence also at any other sacrifice only those three (horses) are yoked; for what is threefold belongs to the gods, and this (sacrifice is) with the gods. Alongside the yoke of the side-horse goes a fourth (horse), for that one is human. When he is about to give that (chariot) away, he gives it after yoking the fourth (horse) thereto.

5.1.4.12

atha bhārhaspatyaṃ carum naivāraṃ saptadaśaśarāvaṃ nirvapati annaṃ vā eṣa ujjayati yo vājapeyena yajate 'nnapeyaṃ ha vai nāmaitadyadvājapeyaṃ tadyadevaitadannamudajaiṣīttadevāsmā etatkaroti

He now takes out material for a wild-rice pap of seventeen plates for Brihaspati; for he who offers the Vâgapeya wins food,--vâga-peya being doubtless the same as anna-peya (food and drink): thus whatever food he has thereby won, that he now prepares for him.

5.1.4.13

atha yadbārhaspatyo bhavati | bṛhaspatirhyetamagra udajayattasmādbārhaspatyo bhavati

And as to why it belongs to Brihaspati:--Brihaspati won it in the beginning, therefore it belongs to Brihaspati.

5.1.4.14

atha yannaivāro bhavati | brahma vai bṛhaspatirete vai brahmaṇā pacyante yannīvārāstasmānnaivāro bhavati saptadaśaśarāvo bhavati saptadaśo vai prajāpatistatprajāpatimujjayati

And why it is prepared of wild rice:--Brihaspati is the Brahman (priesthood), and those wild-rice grains are cooked with the Brahman (prayer),--therefore it is of wild rice. It is one of seventeen plates, because Pragâpati is seventeenfold: he thus wins Pragâpati.

5.1.4.15

tamaśvānavaghrāpayati | vājina iti vājino hyaśvāstasmādāha vājina iti vājajita ityannaṃ vai vājo 'nnajita ityevaitadāha vājaṃ sariṣyanta ityājiṃ hi sariṣyanto bhavanti bṛhaspaterbhāgamavajighrateti bṛhaspaterhyeṣa bhāgo bhavati tasmādāha bṛhaspaterbhāgamavajighrateti tadyadaśvānavaghrāpayatīmamujjayānīti tasmādvā aśvānavaghrāpayati 5.1.5.tadyadājiṃ dhāvanti | imamevaitena lokamujjayatyatha yadbrahmā rathacakre sāma gāyati nābhidaghna uddhite 'ntarikṣalokamevaitenojjayatyatha yadyūpaṃ rohati devalokamevaitenojjayati tasmādvā etattrayaṃ kriyate

He makes the horses smell it, with 'Ye coursers--;' for horses are coursers (vâgin): therefore he says, 'Ye coursers,'--'wealth-winners,'--wealth is food: 'food-winners' he thereby says;--'starting upon the course;' for they are about to run a race;--'smell ye Brihaspati's portion!' for this indeed is Brihaspati's portion: therefore he says, 'smell ye Brihaspati's portion!' And why he makes the horses smell it: he thinks, 'may I win Him!' therefore he makes the horses smell it.

5.1.5.1

sa brahmā rathacakramadhirohati | nābhidaghna uddhitaṃ devasyāhaṃ savituḥ save satyasavaso bṛhaspateruttamaṃ nākaṃ ruheyamiti yadi brāhmaṇo yajate brahma hi bṛhaspatirbrahma hi brāhmaṇaḥ

Now when they run a race, he thereby wins this same (terrestrial) world. And when the Brahman sings a Sâman on the cart-wheel set up on (a post) reaching to his navel, he thereby wins the air-world. And when he erects the sacrificial post, he thereby wins the world of the gods. Hence that threefold performance.

5.1.5.2

atha yadi rājanyo yajate | devasyāhaṃ savituḥ save satyasavasa indrasyottamaṃ nākaṃ ruheyamiti kṣatraṃ hīndraṃ kṣatraṃ rājanyaḥ

The Brahman mounts a cart-wheel, set up on (a post) as high as his navel, with (Vâg. S. IX, 10), 'At the impulse (sava) of the god Savitri, of true impulsion, may I ascend unto the highest heaven of Brihaspati!' thus, if a Brâhmana sacrifices; for Brihaspati is the Brahman (priesthood, or sanctity), and the Brâhmana is the Brahman.

5.1.5.3

triḥ sāmābhigāyati | trirabhigīyāvarohati devasyāhaṃ savituḥ save satyaprasavaso bṛhaspateruttamaṃ nākamaruhamiti yadi brāhmaṇo yajate brahma hi bṛhaspatirbrahma hi brāhmaṇaḥ

And if a Râganya sacrifices, (he does so) with, 'At the impulse of the divine Savitri, of true impulsion, may I ascend unto the highest heaven of Indra!' for Indra is the Kshatra (nobility, or power), and the Râganya is the Kshatra.

5.1.5.4

atha yadi rājanyo yajate | devasyāhaṃ savituḥ save satyaprasavasa indrasyottamaṃ nākamaruhamiti kṣatraṃ hīndraḥ kṣatraṃ rājanyaḥ

Thrice he sings the Sâman. Having thrice sung it, he descends with, 'At the impulse of the divine Savitri, of true impulsion, I have ascended unto the highest heaven of Brihaspati!'--thus, if a Brâhmana sacrifices, for Brihaspati is the Brahman, and the Brâhmana is the Brahman.

5.1.5.5

atha saptadaśa dundubhīnanuvedyantaṃ samminvanti | pratīca āgnīdhrātprajāpatiṃ vā eṣa ujjayati yo vājapeyena yajate vāgvai prajāpatireṣā vai paramā vāgyā saptadaśānāṃ dundubhīnām paramāmevaitadvāca paramam prajāpatimujjayati saptadaśa bhavanti saptadaśo vai prajāpatistatprajāpatimujjayati

And if a Râganya sacrifices,--with, 'At the impulse of the divine Savitri, of true impulsion, I have ascended unto the highest heaven of Indra!' for Indra is the Kshatra, and the Râganya is the Kshatra.

5.1.5.6

athaiteṣāṃ dundubhīnām | ekaṃ yajuṣāhanti tatsarve yajuṣāhatā bhavanti

They put up seventeen drums along the edge of the altar, from the Âgnîdhra backwards (towards the west); for he who offers the Vâgapeya wins Pragâpati; but Pragâpati is speech, and that doubtless is the supreme speech which is (the outcome) of seventeen drums: he thus wins the supreme speech, the supreme Pragâpati. Seventeen there are, because Pragâpati is seventeenfold: he thus wins Pragâpati.

5.1.5.7

sa āhanti | bṛhaspate vājaṃ jaya bṛhaspataye vācaṃ vadata bṛhaspatiṃ vājaṃ jāpayateti yadi brāhmaṇo yajate brahma hi bṛhaspatirbrahma hi brāhmaṇaḥ

One of these drums he (the Brahman) beats (while praying) with a sacrificial formula: thereby all of them become beaten with a sacrificial formula.

5.1.5.8

atha yadi rājanyo yajate | indra vājaṃ jayendrāya vācaṃ vadatendraṃ vājaṃ jāpayateti kṣatraṃ hīndraḥ kṣatraṃ rājanyaḥ

He beats it with (Vâg. S. IX, 11), 'O Brihaspati, win the race! lift ye up your voice unto Brihaspati: make ye Brihaspati win the race!' thus, if a Brâhmana sacrifices; for Brihaspati is the Brahman, and the Brâhmana is the Brahman.

5.1.5.9

athaiteṣvājisṛtsu ratheṣu | punarāsṛteṣveteṣāṃ dundubhīnāmekaṃ yajuṣopāvaharati tatsarve yajuṣopāvahṛtā bhavanti

And if a Râganya sacrifices, (he does so) with, 'O Indra, win the race! lift ye up your voice unto Indra: make ye Indra win the race!' for Indra is the Kshatra, and the Râganya is the Kshatra.

5.1.5.10

sa upāvaharati | eṣā vaḥ sā satyā saṃvāgabhūdyayā bṛhaspatiṃ vājamajījapatājījapata bṛhaspatiṃ vājaṃ vanaspatayo vimucyadhvamiti yadi brāhmaṇo yajate brahma hi bṛhaspatirbrahma hi brāhmaṇaḥ

And when those race-running chariots have come up again, he takes down one of those drums with a sacrificial formula; whereby they all become taken down with a formula.

5.1.5.11

atha yadi rājanyo yajate | eṣā vaḥ sā satyā saṃvāgabhūdyayendraṃ vājamajījapatājījapatendraṃ vājaṃ vanaspatayo vimucyadhvamiti kṣatraṃ hīndraḥ kṣatraṃ rājanyaḥ

He takes it down, with (Vâg. S. I X, 12), 'This hath been your true concord whereby ye (drums) have caused Brihaspati to win the race;--Brihaspati ye have caused to win the race: be released, ye wood-lords!' thus, if a Brâhmana sacrifices; for Brihaspati is the Brahman, and the Brâhmana is the Brahman.

5.1.5.12

atha vedyantāt | rājanya udaṅ saptadaśa pravyādhānpravidhyati yāvānvā ekaḥ pravyādhastāvāṃstiryaṅ prajāpatiratha yāvatsaptadaśa pravyādhāstāvānanvaṅ prajāpatiḥ

And if a Râganya sacrifices, with, 'This hath been your true concord whereby ye have caused Indra to twin the race;--Indra ye have caused to win the race: be released, ye wood-lords!' for Indra is the Kshatra, and the Râganya is the Kshatra.

5.1.5.13

tadyadrājanyaḥ pravidhyati | eṣa vai prajāpateḥ pratyakṣatamāṃ yadrājanyastasmādekaḥ sanbahūnāmīṣṭe yadveva caturakṣaraḥ prajāpatiścaturakṣaro rājanyastasmādrājanyaḥ pravidhyati saptadaśa pravyādhānpravidhyati saptadaśo vai prajāpatistatprajāpatimujjayati

A Râganya then shoots seventeen arrow's ranges northwards from the edge of the altar; for as much as is one arrow's range, so much is Pragâpati crosswise; and as much as are seventeen arrow's ranges, so much is Pragâpati lengthwise.

5.1.5.14

atha yaṃ yajuṣā yunakti | taṃ yajamāna ātiṣṭhati devasyāhaṃ savituḥ save satyaprasavaso bṛhaspatervājajito vājaṃ jeṣamiti

And as to why a Râganya shoots,--he, the Râganya is most manifestly of Pragâpati (the lord of creatures): hence, while being one, he rules over many; and because 'pragâpati' has four syllables, and 'râganya ' also has four syllables, therefore a Râganya shoots. He shoots seventeen arrow's ranges, because Pragâpati is seventeenfold: he thereby wins Pragâpati.

5.1.5.15

tadyathaivādo bṛhaspatiḥ | savitāram prasavāyopādhāvatsavitā vai devānām prasavitedam me prasuva tvatprasūta idamujjayānīti tadasmai savitā prasavitā prāsuvatatsavitṛprasūta udajayadevamevaiṣa etatsavitārameva prasavāyopadhāvati savitā vai devānām prasavitedam me prasuva tvatprasūta idamujjayānīti tadasmai savitā prasavitā prasauti tatsavitṛprasūta ujjayati

And whichever (horse) he yokes with a formula, up to that the Sacrificer now steps, with (Vâg. S. IX, 13), 'At the impulse of the divine Savitri, of true impulsion, may I win the race of the race-winning Brihaspati!'

5.1.5.16

atha yadyadhvaryoḥ | antevāsī vā brahmacārī vaitadyajuradhīyātso 'nvāsthāya vācayati vājina iti vājino hyaśvāstasmādāha vājina iti vājajita ityannaṃ vai vājo 'nnajita ityevaitadāhādhvana skabhnuvanta ityadhvano hi skabhnuvanto dhāvanti yojanā mimānā iti yojanaśo hi mimānā adhvānaṃ dhāvanti kāṣṭhāṃ gacateti yathainānantarā nāṣṭrā rakṣāṃsi na hiṃsyurevametadāha dhāvantyājimāghnanti dundubhīnabhi sāma gāyati

And even as then Brihaspati hasted up to Savitri for his impulsion,--Savitri being the impeller among the gods--saying, 'Impel this for me: impelled by thee, may I win this!' and Savitri, as the impeller, impelled it for him, and impelled by Savitri, he won; in like manner does he thereby haste up to Savitri for his impulsion,--Savitri being the impeller among the gods,--saying, 'Impel this for me: impelled by thee, may I win!' and Savitri, as the impeller, impels it for him, and impelled by Savitri he wins.

5.1.5.17

athaitābhyāṃ jagatībhyām | juhoti vānu vā mantrayate yadi juhoti yadyanumantrayate samāna eva bandhuḥ

And if a pupil of the Adhvaryu's or some (other) theological student were to know that prayer, stepping up he makes (the Sacrificer) say, 'O coursers!'--for horses are indeed coursers: therefore he says, 'O coursers'--'wealth-winners!' for wealth is food: 'food-winners' he thereby says;--'keeping the roads,' for they indeed run keeping (within) the roads;--'measuring the stages;' for measuring the stages they run over the course;--'go ye to the winning-post!' In order that the evil-doers, the Rakshas, may not hurt them midways, he thus says this.--They run the race, they beat the drums, and he (the Brahman) sings the Sâman.

5.1.5.18

sa juhoti | eṣa sya vājī kṣipaṇiṃ turaṇyati grīvāyām baddho apikakṣa āsani kratuṃ dadhikrā anu saṃsaniṣyadatpathāmaṅkāṃsyanvāpanīphaṇatsvāhā

He (the Adhvaryu) then either offers or addresses (the horses) with those two gagatî-verses: whether he offers, or whether he addresses (the horses), the significance (of the performance) is the same.

5.1.5.19

uta sma | asya dravatasturaṇyataḥ parṇaṃ na veranuvāti pragardhinaḥ śyenasyeva dhrajato aṅkasam pari dadhikrāvṇaḥ sahorjā taritrataḥ svāheti

He offers, with (Vâg. S. IX, 14; Rik S. IV, 40, 4), 'That courser speedeth after the whip, fettered at the neck and shoulder and mouth: may Dadhikrâ win according to his power; may he run along the windings of the roads, hail!'

5.1.5.20

athottareṇa tricena | juhoti vānu vā mantrayate dvayaṃ tadyasmājjuhoti vānu vā mantrayate yadi juhoti yadyanumantrayate samāna eva bandhuretānevaitadaśvāndhāvata upavājayatyeteṣu vīryaṃ dadhāti tisro vā imāḥ pṛthivya iyamahaikā dve asyāḥ pare tā evaitadujjayati

[Vâg. S. IX, 15; Rik S. IV, 40, 3], 'And of him, the running, speeding, there fanneth like the wing of the eager bird,--as of the gliding eagle,--about the breast of Dadhikrâvan passing along with might, hail!'

5.1.5.21

so 'numantrayate | śaṃ no bhavantu vājino haveṣu devatātā mitadravaḥ svarkāḥ jambhayanto 'hiṃ vṛkaṃ rakṣāṃsi sanemyasmadyuyavannamīvāḥ

He then either offers or addresses (the horses) with the following tristich: this is twofold, because he either offers or addresses. Whether he offers, or addresses (the horses), the significance is the same: he thereby speeds those running horses, imbues them with energy. There are here three earths, namely this one, and two beyond it: these he thereby wins.

5.1.5.22

te no arvantaḥ | havanaśruto havaṃ viśve śṛṇvantu vājino mitadravaḥ sahasrasā meghasātā saniṣyavo maho ye dhanaṃ samitheṣu jabhrire

He addresses (the horses, with Vâg. S. IX, 16; Rik S. VII, 38, 7), 'Auspicious be the coursers unto us at the invocations in the divine service, running their measured course, with beautiful song; swallowing the dragon, the wolf, the evil spirits: may they ever keep away from us affliction!'

5.1.5.23

vāje-vāje 'vata | vājino no dhaneṣu viprā amṛtā ṛtajñāḥ asya madhvaḥ pibata mādayadhvaṃ tṛptā yāta pathibhirdevayānairiti

[Vâg. S. IX, 17; Rik S. X, 64, 6], 'Those racers, wont to hear the calls, may they all hear our call, the coursers running their measured course: they, the winners of thousands, eager to win at the winning of oblations, who have carried off great gain in the contests.'

5.1.5.24

atha bārhaspatyena caruṇā pratyupatiṣṭhate | tamupaspṛśatyannaṃ vā eṣa ujjayati yo vājapeyena yajate 'nnapeyaṃ ha vai nāmaitadyadvājapeyaṃ tadyadevaitadannamudajaiṣīttenaivaitadetāṃ gatiṃ gatvā saṃspṛśate tadātmankurute

[Vâg. S. IX, 18; Rik S. VII, 38, 8], 'In every race, help us, ye racers, at the prizes, ye wise, immortal knowers of the divine law: drink of this mead, be gladdened, and satisfied walk ye on the paths trodden by the gods!'

5.1.5.25

sa upaspṛśati | ā mā vājasya prasavo jagamyādityannaṃ vai vāja ā mānnasya prasavo jagamyādityevaitadāheme dyāvāpṛthivī viśvarūpe iti dyāvāpṛthivī hi prajāpatirā mā gantām pitarāmātarā ceti māteva ca hi piteva ca prajāpatirā mā somo amṛtatvena gamyāditi somo hi prajāpatiḥ

He then steps over against (the horses) with the Bârhaspatya pap, and touches it; for he who offers the Vâgapeya wins food, since 'vâga-peya' is the same as 'anna-peya:' whatever food he has thus gained that he now, having reached that goal, brings in contact with himself, puts within himself.

5.1.5.26

tamaśvānavaghrāpayati | vājina iti vājino hyaśvāstasmādāha vājina iti vājajita ityannaṃ vai vājo 'nnajita ityevaitadāha vājaṃ savṛvāṃsaṃ iti sariṣyanta iti vā agra āha sariṣyanta iva hi tarhi bhavantyathātra sasṛvāṃsa iti savṛvāṃsa iva hyatra bhavanti tasmādāha sasṛvāṃsa iti bṛhaspaterbhāgamavajighrateti bṛhaspaterhyeṣa bhāgo bhavati tasmādāha bṛhaspaterbhāgamavajighrateti nimṛjānā iti tadyajamāne vīryaṃ dadhāti tadyadaśvānavaghrāpayatīmamujjayānīti vā agre 'vaghrāpayatyathātremamudajaiṣamiti tasmādvā aśvānavaghrāpayati

He touches it, with (Vâg. S. IX, 19), 'May gain of wealth come to me!' wealth means food: he thus says, 'May gain of food come (accrue) to me;'--'May these two, Heaven and Earth, the all-shaped, come to me!' for Pragâpati is Heaven and Earth;--'May father and mother come to me!' for Pragâpati is both father and mother;--'May Soma come to me with immortality!' for Pragâpati is Soma.