Śatapatha Brāhmaṇa ("of a hundred paths") 5.2

Thereupon, taking the clipping-spoon (sruva) and the pot for melting butter, he goes to the Âhavanîya fire. He either offers those twelve âptis, or makes (the Sacrificer) pronounce (the formulas). Whether he offers, or makes him pronounce (the formulas), the significance is the same.

He offers, with (Vâg. S. IX, 20), 'To the ally, hail!--To the good ally, hail!--To the after-born, hail!--To the purpose, hail!--To the Vasu, hail!--To the Lord of day, hail!--To the failing day, hail!--To the failing one, sprung from the evanescent, hail!--To the evanescent one, sprung from the terminal, hail!--To the terminal descendant of being, hail!--To the Lord of being, hail!--To the over-lord, hail!' These twelve âptis (obtainments) he offers, because there are twelve months in the year, and Pragâpati is the year, and the sacrifice is Pragâpati: hence whatever obtainment, whatever accomplishment there is for him, that he thereby wins, that he makes his own.

He then either offers six kliptis, or makes (the Sacrificer) pronounce them. Whether he offers, or makes him pronounce them, the significance is the same.

He makes him pronounce (Vâg. S. IX, 21), 'May the life prosper through sacrifice!--May the breath prosper through sacrifice!--May the eye prosper through sacrifice!--May the ear prosper through sacrifice!--May the back prosper through sacrifice!--May the sacrifice prosper through sacrifice!' These six kliptis he makes him pronounce, because there are six seasons in the year, and Pragâpati is the year, and the sacrifice is Pragâpati: thus whatever success, whatever accomplishment there is for him, that he thereby wins, that he makes his own.

The sacrificial post is eight-cornered; for the Gâyatrî metre has eight syllables, and the Gâyatrî is Agni's metre: he thereby wins the world of the gods. The post is either wrapt up, or bound up, in seventeen cloths; for Pragâpati is seventeenfold: he thus wins Pragâpati.

There is a wheaten head-piece on it; for man is nearest to Pragâpati, and he is skinless. And among plants wheat comes nearest to man, (for) it has no skin: thus he thereby wins the world of men.

The post has a hollow (at the top), and is not pointed at the end; for the hollow is sacred to the Fathers: he thus gains the world of the Fathers. It is seventeen cubits long, for Pragâpati is seventeen-fold: he thus wins Pragâpati.

Thereupon the Neshtri, being about to lead up the (Sacrificer's) wife, makes her wrap round herself, over the garment of consecration, a cloth, or skirt, made of Kusa grass; for she, the wife, is the hind part of the sacrifice; and he wishes her, thus coming forward, to propitiate the sacrifice. But impure is that part of woman which is below the navel, and pure are the plants of (Kusa) grass: thus having, by means of those plants of (Kusa) grass, made pure whatever part of her is impure, he causes her to propitiate the sacrifice, while coming forward. This is why the Neshtri, being about to lead up the wife, makes her wrap round herself, over the garment of consecration, a cloth, or skirt, made of Kusa grass.

He then leans a ladder (against the post). He may ascend either from the south northwards, or from the north southwards; but let him rather ascend from the south northwards (udak), for thus it goes upwards (udak).

Being about to ascend, he (the Sacrificer) addresses his wife, 'Come, wife, ascend we the sky!'--'Ascend we!' says the wife. Now as to why he addresses his wife: she, the wife, in sooth is one half of his own self; hence, as long as he does not obtain her, so long he is not regenerated, for so long he is incomplete. But as soon as he obtains her he is regenerated, for then he is complete. 'Complete I want to go to that supreme goal,' thus (he thinks) and therefore he addresses his wife.

He ascends, with, 'We have become Pragâpati's children;' for he who offers the Vâgapeya indeed becomes Pragâpati's child:

He then touches the wheat (top-piece), with, 'We have gone to the light, O ye gods!' for he who offers the Vâgapeya, indeed goes to the light.

And as to why he touches the wheat: wheat is food, and he who offers the Vâgapeya, wins food, for vâga-peya is the same as anna-peya (food and drink): thus whatever food he has thereby won, therewith now that he has gone to that supreme goal, he puts himself in contact, and possesses himself of it,--therefore he touches the wheat (top-piece).

He then rises by (the measure of) his head over the post, with, 'We have become immortal!' whereby he wins the world of the gods.

Thereupon, while looking in the different directions, he mutters (Vâg. S. IX, 22), 'Ours be your power, ours your manhood and intelligence ours be your energies!' For he who offers the Vâgapeya wins everything here, winning as he does Pragâpati, and Pragâpati being everything here;--having appropriated to himself the glory, the power, and the strength of this All, he now lays them within himself, makes them his own: that is why he mutters, while looking in the different directions.

They throw up to him bags of salt; for salt means cattle, and cattle is food; and he who offers the Vâgapeya wins food, for vâga-peya is the same as anna-peya: thus whatever food he thereby has gained, therewith now that he has gone to the supreme goal, he puts himself in contact, and makes it his own,--therefore they throw bags of salt up to him.

They (the pieces of salt) are done up in asvattha (ficus religiosa) leaves: because Indra on that (former) occasion called upon the Maruts staying on the Asvattha tree, therefore they are done up in asvattha leaves. Peasants (vis) throw them up to him, for the Maruts are the peasants, and the peasants are food (for the nobleman): hence peasants throw them up. There are seventeen (bags), for Pragâpati is seventeenfold: he thus wins Pragâpati.

Thereupon; while looking down upon this (earth), he mutters, Homage be to the mother Earth! homage be to the mother Earth!' For when Brihaspati had been consecrated, the Earth was afraid of him, thinking, 'Something great surely has he become now that he has been consecrated: I fear lest he may rend me asunder!' And Brihaspati also was afraid of the Earth, thinking, 'I fear lest she may shake me off!' Hence by that (formula) he entered into a friendly relation with her; for a mother does not hurt her son, nor does a son hurt his mother.

Now the Brihaspati consecration is the same as the Vâgapeya; and the earth in truth is afraid of that (Sacrificer), thinking, 'Something great surely has he become now that he has been consecrated: I fear lest he may rend me asunder!' And he himself is afraid of her, thinking, 'I fear lest she may shake me off!' Hence he thereby enters into a friendly relation with her, for a mother does not hurt her son; neither does a son hurt his mother.

He then descends (and treads) upon a piece of gold;--gold is immortal life: he thus takes his stand on life immortal.

Now (in the first place) he (the Adhvaryu) spreads out the skin of a he-goat, and lays a (small) gold plate thereon: upon that--or indeed upon this (earth) itself--he (the Sacrificer) steps.

They then bring a throne-seat for him; for truly he who gains a seat in the air, gains a seat above (others): thus these subjects of his sit below him who is seated above,--this is why they bring him a throne-seat.

It is made of udumbara wood,--the Udumbara tree being sustenance, (that is) food,--for his obtainment of sustenance, food: therefore it is made of udumbara wood. They set it down in front of the Havirdhâna (cart-shed), behind the Âhavanîya (fire).

He then spreads the goat-skin thereon; for truly the he-goat is no other than Pragâpati, for they, the goats, are most clearly of Pragâpati (the lord of generation or creatures);--whence, bringing forth thrice in a year, they produce two or three: thus he thereby makes him (the Sacrificer) to be Pragâpati himself,--this is why he spreads the goat-skin thereon.

He spreads it, with, 'This is thy kingship!' whereby he endows him with royal power. He then makes him sit down, with, Thou art the ruler, the ruling lord!' whereby he makes him the ruler, ruling over those subjects of his Thou art firm, and stedfast!' whereby he makes him firm and stedfast in this world;--'Thee for the tilling!--Thee for peaceful dwelling!--Thee for wealth!--Thee for thrift!' whereby he means to say, '(here I seat) thee for the welfare (of the people).'

He now proceeds with the Bârhaspatya pap. Its svishtakrit remains yet unoffered, when he (the Adhvaryu) brings him (the Sacrificer) some food; for he who offers the Vâgapeya wins food, vâgapeya being the same as anna-peya: thus whatever food he (the Sacrificer) has thereby gained, that he (the Adhvaryu) now brings to him.

In a vessel of udumbara wood--the Udumbara tree being sustenance, (that is) food--for the obtainment of sustenance, food: therefore it is in a vessel of udumbara wood. He first brings water, then milk, then (other) kinds of food, as they occur to him.

Now some bring seventeen kinds of food, saying, 'Seventeenfold is Pragâpati.' But let him not do so: surely all the food is not appropriated to Pragâpati, and, compared to him, what is man that he should appropriate to himself all food? Hence, while bringing every kind of food that occurs to him, let him not bring of some one (particular) kind of food.

And whatever food he does trot bring to him, let him (the Sacrificer) forswear that, and not eat of it as long as he lives: thus he does not go to the end, thus he lives long. Of all that food brought together he offers the (seven) Vâga-prasavanîya oblations, cutting out (pieces) with the dipping-spoon. Thus to whatever deities he is now offering, they give an impulse to him, and impelled by them he wins: therefore he offers the Vâgaprasavanîya oblations.

He offers with (Vâg. S. IX, 23-29), 'The impulse of strength impelled of old that king Soma in the plants, in the waters: may they be rich in honey for us! may we be wakeful in the kingdom, placed in the front, hail!'

'The impulse of strength spread over this sky, and over all these worlds, as the all-ruler; knowing he causeth him to give gifts who wisheth not to give: may he bestow upon us wealth with the full muster of heroes, hail!'

'Yea, the impulse of strength prevailed over all these worlds, on every side; from days of yore the king goeth about knowing, increasing the people, and the well-being amongst us, hail!'

'To king Soma, to Agni we cling for help, to the Âdityas, to Vishnu, to Sûrya, to the Brahman Brihaspati, hail!'

'Urge thou Aryaman, Brihaspati, Indra to the giving of gifts, Vâk, Vishnu, Sarasvatî, and the vigorous Savitri, hail!'

'O Agni, speak to us here, be thou gracious unto us! bestow blessings upon us, O winner of thousands, for thou art the giver of wealth, hail!'

'May Aryaman bestow blessings upon us, and Pûshan, and Brihaspati! may the divine Vâk give us gifts, hail!'

With the remaining (offering material) he sprinkles him (the Sacrificer); he thereby sprinkles him with food, bestows food upon him: for this reason he sprinkles him with the remaining (material).

He sprinkles with (Vâg. S. IX, 30), 'At the impulse of the divine Savitri, (I sprinkle) thee, by the arms of the Asvins, by the hands of Pûshan!' he thus sprinkles (consecrates) him by the hands of gods;--'I place thee in the leading of Sarasvatî Vâk, the leader;' for Sarasvatî is Vâk (speech): he thus places him in the leading of Vâk, the leader.

Here now some say, 'I place thee in the leading of the leader of all the gods;' for all the gods are the All: he thus places him in the leading of the leader of the All. But let him not say so; let him rather say, 'I place thee in the leading of Sarasvatî Vâk;' for Sarasvatî is Vâk: he thus places him in the leading of Vâk.--'I consecrate thee, N.N., with the supreme rulership of Brihaspati!' therewith he mentions the (Sacrificer's) name: he thus makes him attain to the fellowship of Brihaspati, and to co-existence in his world.

He then says,' All-ruler is he, N.N.! All-ruler is he, N.N.!' Him, thus indicated, he thereby indicates to the gods: 'Of mighty power is he who has been consecrated; he has become one of yours; protect him!' thus he thereby says. Thrice he says it, for threefold is the sacrifice.

He then either offers, or makes him pronounce (the formulas of) the Uggiti oblations. Whether he offers or makes him pronounce (the formulas), the significance is the same.

He makes him say (Vâg. S. IX, 31-34), 'With the (word of) one syllable Agni won the breath: may I win that!-- -- With the (metre of) seventeen syllables Pragâpati won the seventeenfold stoma: may I win that!' whatever those deities won by means of those (formulas), that he now wins by them. There are seventeen (formulas), for Pragâpati is seventeenfold: he thus wins Pragâpati.

Thereupon he says, 'Recite (the invitatory formula) to Agni Svishtakrit!' Now, as to why this rite is performed between two oblations. Pragâpati, truly, 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: he thus wins Pragâpati in the very middle: therefore that rite is performed between two oblations. Having made (the Âgnîdhra) utter the Sraushat, he says, 'Pronounce the offering-prayer to Agni Svishtakrit!' and offers as the Vashat is uttered.

He then puts the Idâ on (the idâpâtrî). The Idâ having been invoked, he, having touched water, draws the Mâhendra cup. Having drawn the Mâhendra cup, he sets the chant agoing. He urges him (the Sacrificer) forward to the chant: he gets down (from the throne-seat); he is in attendance at the Stotra, in attendance at the Sastra.

Here now some, having performed that, perform that; but let him not do it thus; for the Stotra is his (the Sacrificer's) own self, and the Sastra is his people (or offspring): thereby then he ruins the Sacrificer; he goes astray, he stumbles;--hence having performed that, let him perform that:--

He puts the Idâ on (the dish). The Idâ having been invoked, he, having touched water, draws the Mâhendra cup. Having drawn the Mâhendra cup, he sets the (Prishtha-) Stotra agoing. He urges him (the Sacrificer) forward to the chant: he gets down (from the throne-seat); he is in attendance at the chant (stotra), in attendance at the recitation (sastra).

He offers a full-offering; for the full means the All: 'May I be consecrated after encompassing the All!' thus he thinks. At this (offering) he bestows a boon; for a boon means all: 'Having encompassed the All (the universe), may I be consecrated! thus he thinks. He may perform this offering, if he chooses; or, if he chooses, he may disregard it.

And on the following day he prepares a cake on eight potsherds, as sacrificial food for Anumati. And whatever portion of (the grains) being ground,--either flour or rice-grains,--falls down behind the pin, that he throws together into the dipping-spoon (sruva). They take a firebrand from the Anvâhâryapakana (or southern) fire, and therewith go southward. And where he finds a self-produced hollow or cleft,--

Having there made up a fire, he offers with (Vâg. S. IX, 35), 'This, O Nirriti, is thy portion: accept it graciously, hail!' For Nirriti is this (Earth); whomsoever she seizes upon with evil, him she seizes upon with destruction (nirriti): hence whatever part of this (Earth) is of the Nirriti nature, that he thereby propitiates; and thus Nirriti does not seize upon him, while being consecrated. And the reason why he offers in a self-produced hollow or cleft, is that that much of this (earth) is possessed with Nirriti.

They then return (to the sacrificial ground) without looking backward. He now proceeds with the cake on eight potsherds for Anumati. For Anumati is this (Earth); and whosoever knows to do that work which he intends to do, for him indeed she approves (arm-man) thereof: hence it is her he thereby pleases, thinking 'May I be consecrated, approved by that (genius of) approval!'

And as to why it is a (cake) on eight potsherds,--the Gâyatrî consists of eight syllables, and this earth is Gâyatrî. And as to why he offers of the same sacrificial food both (oblations): thereby, indeed, both of it comes to be this latter one (viz. Anumati, or approval). A garment is the sacrificial fee for this (offering): for even as one clad in a garment does not venture into the forest, but having deposited that garment (somewhere) escapes (robbers), in like manner no assault befalls him while being consecrated.

And on the following day he prepares a cake on eleven potsherds for Agni and Vishnu, and offers it in the same way as the (regular) ishti: this indeed is just what that approved initiation-offering to Agni and Vishnu is there. Now Agni is all the deities, since in Agni one offers to all deities; and Agni forsooth is the lower end, and Vishnu is the upper end: 'May I be consecrated, after thus encompassing all the deities, and after encompassing the whole sacrifice!' thus he thinks, and hence there is a cake on eleven potsherds to Agni and Vishnu. Gold is the sacrificial fee for this (offering); for to Agni belongs this sacrifice, and gold is Agni's seed. As to Vishnu, he is the sacrifice, and Agni forsooth is the sacrifice: nevertheless this is Agni's alone, therefore gold is the fee.

And on the following day he prepares a cake on eleven potsherds for Agni and Soma, and offers it in the same way as an (ordinary) ishti, for it was thereby Indra slew Vritra, and thereby he gained that universal conquest which now is his. And in like manner does this (king, the Sacrificer) thereby slay his wicked, hateful enemy, and in like manner does he gain the victory. 'May I be consecrated, when safety and security from evil-doers have been gained!' thus. he thinks: hence there is a cake on eleven potsherds for Agni and Soma. For this (offering) a bull set at liberty is the sacrificial fee; for yonder moon they slay while setting him at liberty: to wit, by the full-moon offering they slay him, and by the new-moon offering they set him at liberty;--therefore a bull set at liberty is the fee.

And on the following day he prepares a cake on twelve potsherds for Indra and Agni, and offers it in the same way as an (ordinary) ishti. Now when Indra slew Vritra, that vigour and energy of his went out of him, being frightened: by this offering he again possessed himself of that vigour and energy. And in like manner does this (Sacrificer) by this offering possess himself of vigour and energy; for Agni is fiery spirit, and Indra is vigour and energy: 'May I be consecrated, having embraced both these energies!' thus he thinks: hence there is a cake on twelve potsherds for Indra and Agni. A bull is the fee for this (offering), for by his shoulder he is of Agni's nature, and by his testicles he is of Indra's nature: therefore a bull is the fee for it.

Thereupon he performs the offering of first-fruits; for verily he who performs the Râgasûya secures for himself (the benefits of) all sacrificial rites, all ishtis, even the spoon-offerings; and instituted by the gods, in truth, is that ishti, the Âgrayaneshti: 'May this also be offered by me! May I be consecrated by this (offering) also!' thus he thinks, and therefore he performs the offering of first-fruits. Moreover, it is for the plants that he who is consecrated, is consecrated; therefore he now makes the plants healthy and faultless, thinking, 'May I be consecrated for (the obtainment of) healthy, faultless plants (crops)!' A cow is the fee for this (offering).

Thereupon he performs the Seasonal offerings; for verily he who performs the Râgasûya secures for himself (the benefits of) all sacrificial rites, all ishtis, even the spoon-offerings; and instituted by the gods, in truth, is that sacrificial rite, the Seasonal offerings: 'May these also be offered by me! May I be consecrated by these (offerings) also!' thus he thinks, and therefore he performs the Seasonal offerings.

He offers the Vaisvadeva (All-gods’ offering); for by means of the Vaisvadeva, Pragâpati created abundance (of food) and creatures, thinking, 'May I be consecrated, after creating abundance and creatures!' And in like manner does this (Sacrificer) now, by the Vaisvadeva, create abundance and creatures, thinking, 'May I be consecrated, after creating abundance and creatures!'

He then offers the Varunapraghâsâh; for by means of the Varunapraghâsâh Pragâpati delivered the creatures from Varuna's noose, and those creatures of his were produced healthy and faultless: 'May I be consecrated for healthy, faultless creatures!' he thought. And in like manner does this (Sacrificer) now, by the Varunapraghâsâh, deliver the creatures from Varuna's noose, and those creatures of his are produced healthy and faultless: 'May I be consecrated for healthy, faultless creatures!' so he thinks.

He then performs the Sâkamedhâh; for by the Sâkamedhâh the gods slew Vritra, and gained that universal conquest which now is theirs. And in, like manner does this (Sacrificer) thereby now slay his wicked, hateful enemy; and in like manner does he gain the victory, thinking, 'May I be consecrated, when safety and security are gained!'

He then performs the Sunâsîrya, thinking, 'May I be consecrated, having encompassed both essences! Thereupon the Pañkavâtîya (oblation to the five winds). Having poked the Âhavanîya fire asunder into five parts, he offers, cutting out butter with the dipping-spoon.

He offers in the forepart (of the fire), with (Vâg. S. IX, 35), 'To the Agni-eyed gods, the east-seated, hail!' He then offers in the southern part with, 'To the Yama-eyed gods, the south-seated, hail!' He then offers in the hind part with, 'To the Visvadeva-eyed gods, the west-seated, hail!' He then offers in the northern part with either, 'To the Mitrâvaruna-eyed gods,--or, To the Marut-eyed gods,--the north-seated, hail!' He then offers in the centre with, 'To the Soma-eyed gods, the above-seated; the venerable, hail!'

Having then poked (the fire) together, he offers with (Vâg. S. IX, 36), 'The gods that are Agni-eyed, east-seated, to them hail!--The gods that are Yama-eyed, south-seated, to them hail!--The gods that are Visvadeva-eyed, west-seated, to them hail!--The gods that are Mitrâvaruna-eyed--or, Marut-eyed--north-seated, to them hail!--The gods that are Soma-eyed, above-seated, venerable, to them hail!' Now as to why he thus offers.

Now when, by means of the Sâkamedhâh, the gods were gaining that universal conquest, which now is theirs, they said, 'Verily the fiends, the Rakshas, suck out these (creatures) in the (four) quarters: come, let us throw the thunderbolt at them!' Now the ghee is a thunderbolt: with that thunderbolt, the ghee, they smote the fiends, the Rakshas, in the (four) quarters, and gained that universal conquest which now is theirs. And in like manner does this (Sacrificer) smite the fiends, the Rakshas, in the quarters, by that thunderbolt, the ghee; and thus he gains the victory, thinking, 'May I be consecrated, when safety and security have been gained!'

And as to why he offers those five latter oblations. Now when they poke the Âhavanîya asunder into five parts, thereby they wound and tear some of the fire; and hereby now he heals it: therefore he offers those five latter oblations.

For this (offering) a carriage and pair, with a side horse, is the priest's fee. Three horses, the warrior, and the charioteer,--these are five breaths, and the breath is the same as the wind: and because that is the fee for this sacrifice, therefore it is called Pañkavâtîya (belonging to the five winds).

He may also heal (some disease) with this (offering): For yonder blower (or purifier, the wind) is this breath; and the breath is the same as the vital energy. Now he (the wind) blows as one only, but on entering into man, he is divided tenfold; and ten are those oblations he offers: thus he (the priest) endows him with the ten vital airs, with the whole, entire vital energy; and were he now even as one whose vital spirit has departed, verily by this (offering) he (the priest) brings him round again.

Thereupon the Indraturîya.--There is a cake on eight potsherds for Agni, a barley pap for Varuna, a pap of gavedhukâ seed (coix barbata) for Rudra; and a mess of sour curds from a yoke-trained cow for Indra: this Indraturîya he offers. Now Indra and Agni on that occasion consulted with each other: 'Verily the fiends, the Rakshas, suck out these (creatures) in the (four) quarters: come, let us throw the thunderbolt at them!'

Agni then spake, 'Let there be three shares for me, one for thee!'--'So be it!'--By that offering those two smote the fiends, the Rakshas, in the (four) quarters, and gained that universal conquest which now is theirs. And in like manner does this (Sacrificer) by that offering smite the fiends, the Rakshas, in the quarters; and gain the victory, thinking, 'May I be consecrated, when safety and security have been gained!'

Now what cake on eight potsherds there is for Agni, that is one of Agni's shares; and what barley pap there is for Varuna--Varuna being the same as Agni--that is Agni's second share; and what pap of gavedhukâ seed there is for Rudra--Rudra being the same as Agni--that is Agni's third share. And as to why it is prepared of gavedhukâ seed: that god surely is (the recipient) of refuse (remains of offering), and gavedhukâ grass is refuse,--hence it is prepared of gavedhukâ seed. And what mess of sour curds there is from a yoke-trained cow for Indra, that is the fourth share (being that) of Indra--turîya being the same as katurtha (fourth)--hence the name Indraturîya. That same yoke-trained cow is the fee for this (offering); for by her shoulder she is of Agni's nature, since her shoulder is, as it were, fire-burnt; and in that, being a female, she improperly draws (the cart), that is her Varunic nature; and in that she is a cow, she is of Rudra's nature; and in that Indra's sour curds (come) from her, thereby she is of Indra's nature. Indeed that (cow) commands all that: therefore that same yoke-trained cow is the fee.

Thereupon he performs the Apâmârgahoma; for by means of apâmârga plants (achyranthes aspera) the gods wiped away (apa-marg) the fiends, the Rakshas, in the quarters, and gained that universal conquest which now is theirs. And in like manner does this (Sacrificer) now by means of apâmârga plants wipe away the fiends, the Rakshas, in the quarters; and in like manner does he gain the victory, thinking, 'May I be consecrated, when safety and security have been gained!'

He takes apâmârga grains in a dipping-spoon of either palâsa (butea frondosa) or vikaṅkata (flacourtia sapida) wood. They take a firebrand from the Anvâhâryapakana (southern) fire; and proceed therewith eastward or northward; and there having made up a fire he offers.

He takes the firebrand with (Vâg. S. IX, 37; Rik S. III, 24, 1), 'Encounter the arrays, Agni!'--arrays means battles: 'encounter the battles!' he thereby says;--'Repel the evil-wisher!'--the evil-wisher is the enemy: 'beat off the enemy!' he thereby says;--'Unconquerable, conquering the evil-doers!'--unconquerable he is indeed, by the Rakshas, the fiends; and conquering the evil-doers, for he conquers every evil: therefore he says, 'conquering the evil-doers;'--'Bestow glory upon the offerer of sacrifice!'--'bestowing blessing on the Sacrificer,' is what he thereby says.

Thereupon making up the fire he offers with (Vâg. S. IX, 38), 'At the impulse of the God Savitri I offer with the arms of the Asvins, with the hands of Pûshan, with the strength of the Upâmsu!' for the Upâmsu (cup of Soma) is the mouth (or opening) of the sacrifice: thus he slays the fiends, the Rakshas, by the mouth of the sacrifice;--'Slain is the Rakshas, hail!' thus he slays the fiends, the Rakshas.

If the dipping-spoon is of palâsa wood,--the palâsa being the Brahman--it is with the Brahman that he slays the fiends, the Rakshas; and if it is of vikaṅkata wood,--the vikaṅkata being the thunderbolt--it is with the thunderbolt that the slays the fiends, the Rakshas: 'For the slaughter of the Rakshas (I take) thee!' therewith he slays the fiends, the Rakshas.

If he offers after going eastward, he throws the spoon towards the east; and if he offers after going northward, he throws the spoon towards the north, with, 'We have slain the Rakshas!' thus he slays the fiends, the Rakshas.

Thereupon they return (to the sacrificial ground) without looking back. Now by this (ceremony) also he may make for himself a counter-charm. In whatever direction from there (his evil-wisher) is, looking back thither he offers; for the Apâmârga is of a backward effect: whosoever does anything to him there, him indeed he thereby pitches backward. Let him indicate the name of that one, saying, 'We have slain so and so! So and so is slain!' thus he slays the fiends, the Rakshas.

He prepares a cake on eleven potsherds for Agni and Vishnu, a pap for Indra and Vishnu, and either a cake on three potsherds, or a pap, for Vishnu. He performs that Trishamyukta offering. Therewith the gods came by men, and in like manner does this (king) now thereby come by men.

Now as to why there is that cake on eleven potsherds for Agni and Vishnu;--Agni is the giver, and men are Vishnu's: thus Agni, the giver, gives him (the king) men.

And as to why there is a pap for Indra and Vishnu;--Indra is the Sacrificer, and men are Vishnu's: thus Agni, the giver, gives him (the Sacrificer) men; he now puts himself in contact with them, makes them his own.

And as to why there is either a cake on three potsherds, or a pap, for Vishnu;--whatever men Agni, the giver, gives him, among them he thereby finally establishes him (the king); and whatever work he wishes to do with his men, that he is able to do. Thus he thereby approaches the men, thinking, 'May I be consecrated, and possessed of men!' A dwarfish bull is the sacrificial fee for this (offering), for the dwarf belongs to Vishnu.

He then performs another Trishamyukta offering. He prepares a cake on eleven potsherds for Agni and Pûshan, a pap for Indra and Pûshan, and a pap for Pûshan: this Trishamyukta he offers. Thereby the gods obtained cattle; and in like manner does this (king) thereby obtain cattle.

Now as to why there is that cake on eleven potsherds for Agni and Pûshan; Agni is the giver, and the cattle are Pûshan's: thus Agni, the giver, gives him cattle.

And as to why there is a pap for Indra and Pûshan;--Indra is the Sacrificer, and the cattle are Pûshan's: whatever cattle Agni, the giver, gives him, therewith he now puts himself in contact, those he makes his own.

And why there is a pap for Pûshan;--whatever cattle Agni, the giver, gives him, therewith he thereby finally establishes him, and whatever work he wishes to do with his cattle, that he is able to do: thus he comes by cattle, thinking, 'May I be consecrated, possessed of cattle!' A dark-grey bull is the fee for this (offering), for such a dark-grey one is of Pûshan's nature: there are two forms of the dark-grey, the white hair and the black; and 'two and two' means a productive pair, and Pûshan represents productiveness, for Pûshan is cattle, and cattle means productiveness: thus a productive pair is obtained,--hence a dark-grey bull is the sacrificial fee.