KRISHNA YAJUR VEDA
THE EXPLANATION OF THE SOMA SACRIFICE
PRAPATHAKA V (5)
vi. 5. 1.
Indra raised his bolt to hurl at Vrtra; Vrtra was afraid of the bolt when raised to be hurled; he said, Hurl it not at me; there is this strength in me, that will I bestow on thee on him he bestowed the Ukthya.
At him he raised (the bolt) to hurl a second time; he said, Hurl it not at me; there is this strength in me, that will I bestow on thee ; on him he bestowed again the Ukthya.
At him he raised (the bolt) to hurl a third time; Visnu supported him (saying), Smite he said, Hurl it not at me; there is this strength in me, that will I bestow on thee he bestowed on him again the Ukthya.
Him when he had lost his magic power he slew, for the sacrifice was his magic power.
In that the Ukthya is drawn, verily the sacrificer thus appropriates the power  and strength of his foe.
To Indra thee, to him of the Brhat, the strong he says, for to Indra he gave it; to him thee! To Visnu thee! he says; in that Visnu supported him (saying), Strike he gives Visnu a share therein.
Thrice he draws, for thrice he gave to him.
This is thy birthplace; thou art the renewed offering he says, for repeatedly  he draws from it.
The Ukthya is the eye of the sacrifice; therefore the Somas follow the Ukthya when offered; therefore the body follows the eye; therefore as one goes many follow; therefore one becomes superior among many; therefore one wins many wives.
If the Adhvaryu desire, May I bestow upon myself the glory of the sacrifice standing between the Ahavaniya nd the oblation holder he should pour (it) down ; verily he bestows upon himself the glory of the sacrifice.
If he desire, May I bestow upon the sacrificer the glory of the sacrifice he should pour (it) down standing between the Sadas and the oblation holder; verily he bestows upon the sacrificer the glory of the sacrifice.
If he desire, May I bestow upon the Sadasyas the glory of the sacrifice he should pour (it) down, grasping the Sadas; verily he bestows upon the Sadasyas the glory of the sacrifice.
vi. 5. 2.
The Dhruva (cup) is the life of the sacrifice; it is drawn the last of the cups; therefore life is the last of the breaths.
The head of the sky, the messenger of earth he says; verily he makes him the head of his equals.
Vaisvanara, born for holy order he says, for life has Vaisvanara as its deity.
It is drawn with Vaisvanara on both sides; therefore there are breaths on both sides, below and above.
The other cups that are drawn make a half, the Dhruva makes a half; therefore  the breath below is a half of the other breaths.
The other cups are deposited on strewn (ground), the Dhruva on unstrewn; therefore in bone some creatures find support, in flesh others.
The Asuras from above desired to turn round the earth; the gods made it firm (adrnhan) with the Dhruva; that is why the Dhruva has its name; in that the Dhruva is set down from above, (it serves) for firmness.
The Dhruva is the life of the sacrifice, the Hotr is the body; in that he pours the Dhruva down into the goblet of the Hotr, so he places life in the body of the sacrifice .
Before the Uktha it should be poured down they say, for in front one enjoys life; In the middle it should be poured down they say, for the middle one enjoys life; In the latter part it should be poured down they say, for with the last one enjoys life.
He pours (it) down while the verse to the All gods is being recited; offspring are connected with the All gods; verily he confers life upon offspring.
vi. 5. 3.
By means of the sacrifice the gods went to the world of heaven; they reflected, Men will follow after us here they blocked (the way) by the year and went to the world of heaven.
It the Rsis discerned by means of the season cups; in that the season cups are drawn, (they serve) to reveal, the world of heaven.
Twelve are drawn; the year consists of twelve months; (verily they serve) to reveal the year.
The first two are drawn together, the last two together; therefore the seasons are in pairs.
The season vessel has mouths on both sides, for who  knows where is the mouth of the seasons? Give directions for the season six times he says, the seasons are six; verily he delights the seasons; For the seasons four times; verily he delights four footed cattle; twice again he says, For the season verily he delights two footed (cattle).
Give directions for the season six times he says; For the seasons four times; therefore four footed cattle depend upon the seasons; twice  again, For the season he says; therefore bipeds live upon quadrupeds.
Give directions for the season six times he says; For the seasons four times; twice again, For the season verily the sacrificer makes himself a ladder and bridge to attain the world of heaven.
One should not follow the other; if one were to follow the other, season would follow season, the seasons would be confused ; therefore in order the Adhvaryu sets out by the southern (door), the Pratiprasthatr by the nor hern; therefore the sun goes south for six months, north for six months.
Thou art taken with a support; thou art Samsarpa; to Anhaspatya thee! he says; There is a thirteenth month they say; verily he delights it.
vi. 5. 4.
The season cups are drawn for the world of heaven; Indra and Agni are the light; in that he draws the cup for Indra and Agni with the season vessel, verily he places light above it, to light up the world of heaven.
Indra and Agni are the bearers of force among the gods; in that (the cup) for Indra and Agni is drawn, verily he wins force.
He draws (the cup) for the All gods with the Sukra vessel; people are connected with the All gods, the Sukra is yonder sun, in that he draws (the cup) for the All gods with the Sukra vessel, yonder sun  rises turned to all people; therefore each one thinks, Towards me hath it arisen.
He draws (the cup) for the All gods with the Sukra vessel; people are connected with the All gods, the Sukra is brilliance; in that he draws (the cup) for the All gods with the Sukra vessel, verily he bestows brilliance upon people.
vi. 5. 5.
Indra in league with the Maruts slew Vrtra at the midday pressing; in that (the cups) for the Maruts are drawn at the midday pressing, they are drawn for the sacrificer as slaying the foe.
Of him, when he had slain Vrtra, the seasons were confused; with the season vessel he drew (the cups) for the Maruts; then indeed did he discern the seasons; in that (the cups) for the Maruts are drawn with the season vessel, (they serve) to reveal the seasons.
(The cups) for the Maruts are a weapon which the sacrificer hurls at his foe; with the first  he raises it aloft, with the second he hurls it; with the third he lays (him) low.
(The cups) for the Maruts are a weapon which the sacrificer makes ready; the first is a bow, the second a bowstring, the third an arrow; with the first he fits the arrow, with the second he lets it go, with the third he pierces.
Indra having slain Vrtra went to the furthest distance, thinking, I have done amiss he became of bay colour, he saw these (cups) for the Maruts, to save himself; he drew them ; verily with the first he won expiration, with the second inspiration, himself with the third, (the cups) for the Maruts are drawn to save the self of the sacrificer; verily he wins expiration with the first, inspiration by the second, and himself with the third.
Indra slew Vrtra; the gods said of him, Great hath he become who hath slain Vrtra that is why Mahendra (great Indra) has his name.
He drew this libation for Mahendra, having slain Vrtra an being above the other deities; in that (the cup) for Mahendra is drawn, so the sacrificer draws this libation, being above other people.
He draws with the Sukra vessel; (the cup) for Mahendra has the sacrificer as its deity, the Sukra is brilliance; in that he draws (the cup) for Mahendra in the Sukra vessel, verily he bestows brilliance on the sacrificer.
vi. 5. 6.
Aditi, desirous of offspring, cooked a Brahman s mess for the Sadhya gods; to her the gave the remains, she ate it, she became pregnant; of her the four Adityas were born.
A second (mess) she cooked; she reflected, They have been born for me from the remains; if I eat first, then stronger ones will be born from me she ate first, she became pregnant, from her was born an egg which miscarried.
She cooked a third (mess) for the Adityas , (saying) Let this labour be for enjoyment to me they said, Let us choose a boon; let him who shall be born hence be one of us; let him who shall be prosperous among his offspring be for our enjoyment then was born the Aditya Vivasvant, men are his offspring here, among them he alone is successful who sacrifices, he serves for enjoyment of the gods.
The gods kept Rudra away from the sacrifice , he followed the Adityas; they took refuge in (the cups) for two deities, them they did not give up; therefore men do not give up even one worthy of death who has come for help.
Therefore (the cup) for the Adityas is drawn from those for two deities, in that they were born from the remnant, therefore it is drawn from the remnant.
He draws with three verses; mother, father, son, verily that is this pairing; the amnion, embryo, the chorion, verily that is this  pairing.
The Aditya (cup) is cattle; curds are strength; he mixes with curds in the middle; verily he places strength in the middle of cattle; (with curds) to be coagulated with boi ed milk, for purity.
Therefore the raw milks the cooked.
The Aditya (cup) is cattle; he draws after covering (the cup); verily he draws securing cattle for him.
The Aditya (cup) is those cattle; Agni is Rudra here; he draws after covering; verily he shuts off cattle from Rudra .
(The stone) for pressing out the Upansu (cup) is this Aditya Vivasvant; it lies round this Soma drink until the third pressing.
O bright Aditya, this is thy Soma drink he says; verily he unites the Aditya Vivasvant with the Soma drink.
With the rain of the sky I mix thee (with these words) he should mix for one who desires rain; verily he wins rain.
If it should fall quickly, Parjanya would be likely to rain; if long, (he would) not (be likely).
He does not place (the cup) down, for from that which is not depressed offspring are produced.
He should not utter the secondary Vasat; if he were to do so, he would let Rudra go after his offspring; after sacrificing he should not look after (it); if he were to look after (it) his eye would be likely to be destroyed; therefore he should not look after (it).
vi. 5. 7.
He draws (the cup) for Savitr from the Agrayana with the Antaryama vessel; the Agrayana is Prajapati; (verily it serves) for the begetting of offspring.
He does not place (the cup) down, for from that which is not depressed offspring are produced.
He does not utter the secondary Vasat; if he were to do so, he would let Rudra go after his offspring.
Savitr is among the gods he who is connected with the Gayatri; in that the Agrayana (is drawn), it is drawn in the world of the Gayatri; in that he draws (the cup) for Savitr from the Agrayana with the Antaryama vessel, verily he draws it off from its own birthplace.
The All gods  could not perform the third pressing; they led Savitr who shares in the first pressing to the third pressing; then indeed they performed the third pressing.
In that (the cup) for Savitr is drawn at the third pressing, (it serves) for performing the third pressing.
He draws (the cup) for the All gods from the tub with the Savitr vessel; people are connected with the All gods, the tub is connected with the All gods, Savitr rules instigations; in that he draws (the cup) for the All gods from the tub with the Savitr vessel, verily instigated by Savitr he produces offspring for him .
He draws Soma in Soma; verily thus he impregnates seed.
Thou givest good protection, and art well established he says, for he draws Soma in Soma, for support.
In this same cup (offering) is made for men, gods, and Pitrs; Thou givest good protection, and art well estab ished he says; verily thereby he makes (it) for men; The great he says; verily thereby he makes (it) for the gods; Homage he says; verily thereby he makes (it) for the Pitrs; so many are the gods; verily he draws it for them all.
This is thy birthplace; to the All gods thee! he says, for it is connected with the All gods.
vi. 5. 8.
The Upansu is the breath; in that the first and the, last cups are drawn with the Upansu vessel, verily they follow forward the breath, they follow back the breath.
The Agrayana is Prajapati, the Upansu is the breath, the wives produce offspring; in that he draws (the cup) for Tvastr() with the wives from the Agrayana with the Upansu vessel, (it serves) for the production of offspring.
Therefore offspring are born in accordance with the breath.
The gods desired that the wives should go to the world of heaven ; they could not discern the world of heaven, they saw this (cup) for the wives, they drew it; then indeed did they discern the world of heaven; in that (the cup) for the wives is drawn, (it serves) to reveal the world of heaven.
Soma could not bear being drawn for women; making the ghee a bolt they beat it, they drew it when it had lost its power; therefore women are powerless, have no inheritance, and speak more humbly than even a bad man .
In that he mixes (the cup) for Tvastr() with the wives with ghee, he overpowers it with a bolt and draws it.
Thou art taken with a support he says; the support is this (earth); therefore offspring are born on this (earth).
Of thee, pressed by Brhaspati he says; Brhaspati is the holy power of the gods; verily by the holy power he produces offspring for him.
O drop he says; the drop is seed; verily thus he impregnates seed.
Possessing power he says ; power is offspring; verily he produces offspring for him.
O A ni he says; the impregnator of seed is Agni; With the wives he says, for pairing; in unison with the god Tvastr drink the Soma he says; Tvastr is the maker of the forms of pairings of animals; verily he places form in animals.
The gods sought to slay Tvastr; he went to the wives, they would not give him up; therefore  men do not give up even one worthy of death who has come for help.
Therefore in (the cup) for the wives for Tvastr also a drawing is made.
He does not put (the cup) down, for from what is not depressed offspring are produced.
He does not utter the secondary Vasat; if he were to do so, he would let Rudra go after his offspring; if he were not to do so, the Agnidh would consume the Soma before it had been appeased; he says the secondary Vasat muttering, he does not let Rudra go after his offspring, the Agnidh consumes the Soma after it has been appeased.
O Agnidh, sit on the lap of the Nestr; O Nestr, lead up the wife he says verily the Agnidh impregnates the Nestr, the Nestr the wife.
He causes the Udgatr to look (at the wife); the Udgatr is Prajapati; (verily it serves) for the production of offspring.
He causes water to follow along; verily thus he pours seed; along the thigh he causes it to flow, for along the thigh is seed poured; baring the thigh he causes it to flow, for when the thigh is bared, they pair, then seed is poured, then offspring are born.
vi. 5. 9.
Indra slew Vrtra; he forced out his skull bone, it became the wooden tub, from it the Soma flowed, it became (the cup) for the yoker of bays; he reflected regarding it, Shall I offer, or shall I not offer? He reflected, If I shall offer, I shall offer what is raw; if I shall not offer, I shall make confusion in the sacrifice.
He decided to offer; Agni said, Thou shalt not offer what is raw in me he mixed it with fried grains , and when it had become cooked he offered it.
In that he mixes (the cup) for the yoker of bays with fried grains, (it serves) to make it cooked; verily he offers it when it has become cooked.
He mixes with many; so many are his (cows) yielding his wishes in yonder world.
Or rather they say, (The fried grains) for the yoker of bays are the dappled (cows) of Indra yielding wishes therefore he should mix with many.
The bays of Indra, which drink the Soma, are the Rc and the Saman, the enclosing sticks are their bridles; if he should offer without removing the enclosing sticks, he would offer fodder to them still bridled ; he offers after removing the enclosing sticks; verily he offers fodder to them with their bridles removed.
It is the Unnetr who offers; the Adhvaryu when he has uttered Godspeed! is as one who has finished his journey; if the Adhvaryu were to offer, it would be as when one yokes again (a horse) unyoked.
He offers after putting it on his head, for from the head it sprung; he offers after striding, for Indra slew Vrtra afte striding; (verily it serves) for attainment.
(The grains) for the yoker of bays are cattle; if he were to crush (them), few  cattle would attend and wait on him; if he were not to crush them, many cattle would attend, but not wait on him; in his mind he crushes them together, and effects both; many cattle attend and wait on him.
They await the invitation from the Unnetr; verily they win the Soma drinking that is here.
He throws down (the remnants) on the high altar; the high altar is cattle, (the grains) for the yoker of bays are cattle verily they make cattle find support in cattle.
vi. 5. 10.
Offspring and cattle are born through the cups, goats and sheep through the Upansu and Antaryama, men through the Sukra and Manthin, whole hooved animals through the season cups, kine through the Aditya cup.
The Aditya cup is drawn with the largest number of Rcs; therefore kine axe the most numerous of cattle; in that he thrice draws apart with his hand the Upansu (cup), therefore the female goat gives birth to two or three, but sheep are more numerous.
The Agrayana is the father, the tub is the son; if the Agrayana is exhausted, he should draw from the tub; that is as when a father  in destitution has recourse to his son.
If the tub is exhausted, he should draw from the Agrayana; that is as when a son in destitution has recourse to his father.
The Agrayana is the self of the sacrifice; if the cup or the tub should be exhausted, he should draw from the Agrayana; verily from the self he develops the sacrifice.
The Agrayana is drawn (with a verse) in which there is no discriminating mark; he draws with a pot, he offers with (the vessel) for Vayu; therefore  (a man) is a slayer of a Brahman (through slaying) an embryo which has not been discriminated.
They go to the final bath; they deposit the pots, but lift up (the vessels) for Vayu; therefore they deposit a daughter on birth, a son they lift up.
In that be utters the Puroruc, it is as when one brings (something) to a superior; in that he draws the cup, it is as when having brought (something) to a superior one proclai s (it); in that he puts it down, it is as when having deposited something with a superior one goes away.
Whatever of the sacrifice is accompanied by a Saman or Yajus, is loose; whatever by a Rc is firm; they are drawn with a support in front to the accompaniment of a Yajus, (they are drawn) with a support behind to the accompaniment of a Rc, for the support of the sacrifice.
vi. 5. 11.
Some vessels are used (repeatedly), others not.
With those that are employed once only (paracínani) he conquers yonder world, for yonder world is as it were turned away (paran).
With those which are used again he conquers this world, for this world is repeated as it were again and again.
Some vessels are used (repeatedly), and others not.
Through those that are used once only the plants fade; through those which are used again  the plants revive again.
Some vessels are used repeatedly, others not.
Through those which are used once only the wild animals go to the forest; through those which are used again the domestic animals come back again to the village.
He who knows the foundation of the cups becomes possessed of a (sure) foundation.
The hymn called the Ajya Sastra(), that is the foundation of the cups; in that he recites muttering, that  is (the foundation) of the Upansu and the Antaryama (cups); in that (he recites) aloud, that is (the foundation) of the other cups; he who knows thus becomes possessed of a foundation.
He who knows the pairing of the cups is propagated with offspring, with cattle, with pairings.
Some cups are drawn with pots, some with (vessels) for Vayu; that is the pairing of the cups.
He who knows thus is propagated with offspring, with cattle, with pairings.
Indra forcibly drank the Soma of Tvastr; he went to pieces on all sides ; he found no stay in himself; he saw these cakes ,as an addition to the pressing, them he offered, and with them he made a stay in himself; therefore as additional to the pressing the cakes are offered; therefore as additional to the pressing he should partake of the cakes; verily he makes a stay in himself, and the Soma does not flow through him.
The theologians say, Neither by Rc nor by Saman is the five made up; what then is the fivefold character of the sacrifice? Fried grains, mush, rice grains, the cake, clotted milk, thereby the five is made up; that is the fivefold character of the sacrifice.