vi. 3. 6.
‘For food thee!’ (with these words) he takes up the strew, for he who sacrifices strives (icháte) as it were. ‘Thou art the impeller’, he says, for he brings them up. ‘To the gods the servants of the gods have come’, he says, for being the servants of the gods they go to the gods. ‘The priests, the eager ones’, he says; the priests are the priests, the eager ones, therefore he says thus. ‘O Brhaspati, guard wealth’ [1], he says; Brhaspati is the holy power (Brahman) of the gods; verily by the holy power he wins cattle for him. ‘Let thy oblations taste sweet’, be says; verily he makes them sweet. ‘O god Tvastr, make pleasant our possessions’, he says; Tvastr is the form-maker of the pairings of cattle; verily he places form in cattle. ‘Stay, ye wealthy ones’, he says; the wealthy ones are cattle; verily he makes cattle abide for him. ‘On the impulse of god Savitr’ [2], (with these words) he takes up the rope, for instigation. ‘With the arms of the Açvins’, he says, for the Açvins were the Adhvaryus of the gods. ‘With the hands of Pusan’, he says, for restraining. ‘O offering to the gods, I seize thee with the noose of sacred order’, he says; sacred order is truth; verily with truth which is sacred order he seizes it. He winds (the rope) round transversely, for they fasten a (beast) for killing in front; (verily it serves) for distinction. ‘Fear not men’, (with these words) he fastens it, for security. ‘For the waters [3] thee, for the plants thee I sprinkle’, be says, for from the waters, from the plants, the beast is born. ‘Thou art a drinker of the waters’, he says, for he is a drinker of the waters who is offered in sacrifice. ‘O ye divine waters, make it palatable, a very palatable offering for the gods’, he says; verily he makes it palatable. From above he sprinkles (it); verily he makes it pure from above; he makes it drink; verily within he makes it pure; from below he besprinkles (it); verily all over he makes it pure.
vi. 3. 7.
By means of Agni as Hotr the gods defeated the Asuras. Recite for Agni as he is kindled’, he says, for the overcoming of foes. He recites seventeen kindling-verses; Prajapati is seventeenfold; (verily it serves) to win Prajapati. He recites seventeen; there are twelve months and seven seasons, that is the year; offspring are born in the course of the year; (verily it serves) for the propagation of offspring. The gods, after reciting the kindling-verses, could not discern the sacrifice; Prajapati silently performed [1] the libation of ghee; then did the gods discern the sacrifice; in that silently he performs the libation of ghee, (it serves) for the revelation of the sacrifice. The sacrifice was with the Asuras; the gods took it by the silent offering; in that silently he performs the libation of ghee, he takes away the sacrifice of his foe. He rubs the enclosing-sticks; verily he purifies them. Thrice each he rubs them, for the sacrifice is thrice repeated; also (it serves) to smite away the Raksases. They make up twelve; the year has twelve [2] months; verily he delights the year, verily also he endows him with the year, for the gaining of the world of heaven. The libation of ghee is the head of the sacrifice, the fire is all the gods; in that he performs the libation of ghee, verily the sacrificer at the beginning of the sacrifice wins all the gods. The libation of ghee is the head of the sacrifice, the beast is the body; having performed the libation of ghee he anoints the beast; verily on the body of the sacrifice [3] he places the head. ‘Let thy breath be united with the wind’, he says; the breath has the wind for its deity; verily he offers its breath in the wind. ‘Thy limbs with the sacrificers, the lord of the sacrifice with his prayer’, he says; verily he causes the lord of the sacrifice to obtain its blessing. Viçvarupa, Tvastr’s son, vomited over the beast from above; therefore they do not cut off (portions) from the beast above; in that he anoints the beast from above, verily he makes it pure [4]. He chooses the priests, verily he chooses the metres, he chooses seven; there are seven tame animals, seven wild; there are seven metres, (and so it serves) to win both. He offers eleven fore-sacrifices; ten are the vital airs of the beast, the body is the eleventh; verily his fore-offerings are of the same size as the beast. One (of them) lies around the omentum; verily the body lies around the body. The axe is a thunderbolt, the splinter of the sacrificial post is a thunderbolt, the gods by making a thunderbolt of the ghee smote Soma. ‘Anointed with ghee, do ye guard the beast’, he says; verily, overpowering it by means of the thunderbolt, he offers it.
vi. 3. 8.
He encircles (it) with fire; verily he makes it completely offered, that nothing may be lost, for that which falls of the oblation is (thus) not lost. He encircles (it) with fire thrice, for the sacrifice is thrice repeated; also (it serves) to smite away the Raksases. The theologians say, ‘Should the beast be grasped hold of, or not?’ Now the beast is led to death; if he were to grasp hold of it, the sacrificer would be likely to die. Or rather they say, ‘The beast is led to the world of heaven’ [1]; if he were not to grasp hold of it, the sacrificer would be bereft of the world of heaven. He grasps hold (of it) by means of the omentum-forks; that is as it were neither grasped nor yet not grasped. ‘Give directions, O Hotr, for making ready the oblations to the gods’, he says, for an act that is directed is carried out. ‘Ye wealthy ones, do ye kindly resort to the lord of the sacrifice’, he says; that is according to the text. With the fire he goes in front, to smite away the Raksases. ‘Guard from contact with earth’, (with these words) he casts down the strew [2], that nothing may be lost, for that which falls on the strew is not lost; verily also he places it on the strew. The Adhvaryu turns away from the beast as it is slaughtered; verily he conceals himself from cattle, that he may not be cut off. He attains fortune, and obtains cattle who knows thus. The wife is led forward from the back place; ‘Homage to thee, O extended one’, he says; the extended are the rays of the sun [3]; verily he pays homage to them. ‘Come forward, irresistible’, he says; the resisting is the foe; (verily it serves) to beat away the foe. ‘Along the stream of ghee, with offspring, with increase of wealth’, he says; verily he invokes this blessing. ‘O ye waters, goddesses, purifying’, he says; that is according to the text.
vi. 3. 9.
When the beast is offered in sacrifice, pain seizes its vital airs. ‘Let thy speech swell, let thy breath swell’ he says; verily he removes the pain from the vital airs. From the vital airs the pain enters the earth; (with the words) ‘Hail to the and night!’ he pours it down; verily he removes the pain of the earth by day and night. ‘O plant, protect him’, ‘O axe, harm him not’, he says; the axe is a thunderbolt [1]; (verily it serves) for atonement. He cuts from the sides, for men cut from the middle; be cuts crossways, for men cut along; for distinction. ‘Thou art the share of the Raksases ‘, (with these words) he casts the strew, having anointed it on the thick part; verily with the blood he propitiates the Raksases. ‘This Raksas here I lead to the lowest darkness, who hateth us and whom we hate’, he says; there are two (kinds of) persons, he whom he [2] hates and he who hates him; both these he leads to the lowest darkness.’ ‘For food (isé) thee!’ (with these words) he draws out the omentum, for he who sacrifices strives as it were. If he were to pierce (it), Rudra would be likely to slay his cattle; if he were not to pierce (it), it would not be fixed; with one he pierces, with the other not, for support. ‘In ghee, O sky and earth, be covered’, he says; verily with fat he anoints sky and earth. ‘Uncut [3] with wealth of heroes (give us) riches’, he says; that is according to the text. Now cruel as it were is what he does when he draws out the omentum. ‘Fare along the broad atmosphere’, he says, for atonement. Now he who grasps hold of the beast as it is led to death falls away from this world; he takes again hold of the omentum-forks; verily he finds support in this world. With the fire he goes in front, to smite away the Raksases; verily also with the oblation he follows the deities [4]. He should not pass over the last of the embers; if he were to pass over the last of the embers, he would despise the deities. ‘O Vayu, taste the drops’, he says; therefore the drops are produced separately. The omentum is the chief part of cattle, the strew the chief of plants; verily he unites the chief with the chief; verily also in the plants he establishes cattle. ‘Give directions for the Svaha cries’, he says [5], for the completion of the sacrifice. The speckled butter is the expiration and inspiration of cattle, the omentum is the body; having poured butter on the speckled ghee,’ he pours on the omentum; verily in the body of cattle he deposits expiration and inspiration. ‘Hail! Go to Urdhvanabhas, the offspring of the Maruts’, he says; Urdhvanabhas, the offspring of the Maruts, used to cast forward the omentum-forks of the gods; verily through him he casts them forward. He casts them forward in opposite directions; therefore expiration and inspiration are in opposite directions.
vi. 3. 10.
Having offered in sacrifice the beast, he strews over (it) a cake, verily he sacrifices it with its sap. Having performed the rite with the omentum, he performs with the cake; the cake is strength; verily he places strength in the midst of cattle; verily also he closes the cut in the beast. Having made offering of the speckled ghee, he thrice asks, ‘Is the oblation cooked, Çamitr?’ for the gods found truth in three (cookings). He who says what is not cooked is cooked (is burdened) with sin. The speckled butter is the expiration and the inspiration of cattle [1]; when the beast is offered the body comes into the heart; in that he sprinkles the heart with speckled ghee, he thus places expiration and inspiration in the body of cattle. By means of the beast the gods went to the world of heaven. They reflected, ‘Men will mount after us.’ They cut off its head and made its sap stream forth; it became the Praksa (tree); that is the nature of the Praksa. In that there is a branch of the Praksa above the strew, so he cuts off from the victim when it has its sap [2]. As the beast is borne along the Raksases follow after it; he takes it between the sacrificial post and the Ahavaniya, to smite away the Raksases. When the beast is offered its mind departs. ‘Recite to Manota, for the oblation which is being divided’, he says verily he secures its mind. He cuts off eleven portions; ten are the vital airs of the beast, the body is the eleventh, he cuts off as much as is the size of the beast [3]. First he makes a portion of the heart, then of the tongue, then of the breast: what he conceives with the heart, that he says with the tongue; what he says with the tongue, that he utters from the breast. That is the order in the case of the beast. If he cuts off thus and then cuts from the rest at will, still the cutting off from that animal has been made in order. In the middle he makes a portion of the intestines, for breath is in the middle; he makes a portion of the upper part [4], for breath is in the upper part; whether he does one, or the other, there is variation in both cases. A Brahman on birth is born with a threefold debt, of pupilship to the Rsis, of sacrifice to the gods, of offspring to the Pitrs. He is freed from his debt who has a son, is a sacrificer, and who has lived as a pupil: this (debt) he performs (ávadayate) by these cuttings off’, and that is why the cuttings-off (avadána) have their name. The gods and the Asuras were in conflict. The gods said to Agni, ‘With thee as our hero let us overcome the Asuras’ [5]. He said, ‘Let me choose a boon; let me have a choice part of the beast.’ He chose that choice part (of the beast), the shoulder from the fore part, the intestines from the middle, the hip from the hind part. Then the gods prospered, the Asuras were defeated; in that he makes portions of three members it is for the overcoming of his foe; he prospers himself, his foe is defeated. He cuts off transversely; therefore cattle move forward their limbs transversely, for support.
vi. 3. 11.
He covers the dipping-spoons with fat; cattle are distinguished by fat; verily he bestows on cattle their distinguishing mark. He covers (them) after putting (the fat) on the soup; the soup is the sap of cattle; verily he bestows sap upon cattle. He stirs the oblation of fat with the rib; the rib is the middle of cattle, the fat is the sap of cattle; in that he stirs the oblation of fat with the rib, he places sap in the middle of cattle. Now they kill [1] the beast when they dispose of it; the expiration has Indra for its deity, the inspiration has Indra also. ‘May Indra’s expiration be set in every limb’, he says; verily he bestows expiration and inspiration upon cattle. ‘O god Tvastr, let much be united for thee’, he says; for cattle have Tvastr as their deity. ‘When ye that are various become of one form’, he says; for they being various become then of one form. ‘Over thee as thou goest among the gods [2] for help let thy comrades and thy father and mother rejoice’, he says; verily he makes him, approved by his mother and his father, go to the world of heaven. With a half-verse be offers the oblation of fat; the half-verse is yonder (sky) and the half-verse is this (earth); verily with sap he adorns both. He offers to the quarters; verily with sap he adorns the quarters; verily from the quarters he wins strength and sap. The speckled butter is the expiration and the inspiration of cattle; cattle have the lord of the forest [3] for their deity; in that having made offering of the speckled butter he says, ‘Recite for the lord of the forest, give directions for the lord of the forest’, he bestows expiration and inspiration upon cattle. Of each he divides the divided pieces; there fore cattle have various forms. He moistens (it) with soup; soup is the sap of cattle; verily he bestows sap upon cattle. He invokes the Ida; the Ida is cattle; verily he invokes cattle. Four times he invokes [4], for cattle have four feet. If he desire of a man, ‘May he have no cattle’, he should take for him (a piece) without fat; cattle are distinguished by fat; verily by means of their distinctive mark he deprives him of cattle, and he has no cattle. If he desire of a man, ‘May he have cattle’, he should take for him (a piece) with fat; cattle are distinguished by fat; verily by means of their distinctive mark he wins cattle for him, and he has cattle. Prajapati created the sacrifice; he first created the butter [5], in the middle the beast, last the speckled butter; therefore the fore-sacrifices are performed with butter, the beast (is offered) in the middle, and the after-sacrifices with speckled butter. Therefore that is mixed as it were, for it was created last. He offers eleven after-sacrifices; ten are the vital airs of the beast, the body is the eleventh; he offers as many after-sacrifices as is the size of the beast. Now they kill the beast when they dispose of it; the speckled butter is the expiration and the inspiration of cattle; in that he per forms the after-sacrifices with speckled butter, verily he bestows expiration and inspiration upon cattle.
