In ancient times, the sacred essence of abundance and nourishment—sometimes envisioned as a divine cow—was endowed with four udders, each representing a powerful force: Bṛhat and Rathantara, Yajñāyajñiya and Vāmadeva. The gods themselves drew from her bounty: using Rathantara, they milked the plants; with Bṛhat, they drew forth radiance. Vāmadeva gave them the waters, and Yajñāyajñiya bestowed the sacrifice. The plants, too, received Rathantara for their sustenance, while radiance was granted through Bṛhat. Those who understand the waters as Vāmadeva and the sacrifice as Yajñāyajñiya possess a profound knowledge. This divine presence journeyed through the realms. First, she stepped forth to the trees. The trees struck her, and she merged with the year. Thus, among trees, even when a branch is cut, it grows again within the cycle of the year—a truth known to those who understand this mystery. Next, she went to the ancestors. The ancestors struck her, and she became one with the month. Therefore, offerings called upamāsa are given monthly to the ancestors, and those who know this know the path of the ancestors. Then, she approached the gods. The gods struck her, and she became one with the half-month. Thus, for the gods, the vaṣaṭ offering is made every half-month, and those who know this know the path of the gods. Departing from there, she came to humans. Humans struck her, and she became manifest. Thus, among humans, those who know her bring her near day and night, welcoming her into their homes for worship. She then journeyed to the Asuras, who called to her, “Come, O magic!” Virocana Prahrāda served as the calf, and the vessel was an unbaked pot. The two-headed priest milked her, drawing out only magic. The Asuras live by this magic, and those who know this become possessors of magic for their sustenance. Again she departed, returning to the ancestors, who called to her, “Come, O Svadha!” King Yama was the calf, and the vessel was a silver pot. Antaka, son of Mrityu, milked her, drawing out only Svadha, the essence by which ancestors live. Those who know this become possessors of Svadha for sustenance. She then came to humans once more. They called to her, “Come, O abundance!” Manu Vaivasvata was the calf, and the vessel was the earth itself. Prithu Vainya milked her, and both agriculture and crops flowed forth. Humans live by Svadha, agriculture, and crops; those who know this become possessors of agricultural prosperity. Her journey continued to the Seven Sages, who called to her, “Come, O sacred knowledge!” King Soma was the calf, and the vessel was the meter. Brihaspati Angirasa milked her, drawing out sacred knowledge and austerity. The Seven Sages live by these, and those who know this become possessors of Brahmanic splendor. She moved on to the gods, who called, “Come, O strength!” Indra was the calf, and the vessel was the ladle. Savitar milked her, drawing out strength, by which the gods live. Those who know this become possessors of strength. Her path led to the Gandharvas and Apsarases, who called, “Come, O fragrant one!” Citraratha Sauryavarcasas was the calf, and the vessel was a blue lotus leaf. Vasuruci Sauryavarcasas milked her, and pure fragrance was drawn out. The Gandharvas and Apsarases live by this, and those who know this become possessors of pure fragrance. She came to other beings, who called, “Come, O concealment!” Kubera Vaisravana was the calf, and the vessel was a noose. Kuberaka, the one with silver spokes, milked her, drawing out concealment. Other beings and ancestors live by this, and those who know this become possessors of concealment, holding back all evil. She visited the serpents, who called, “Come, O poison!” Takshaka Vaishalya was the calf, and the vessel was a bottle-gourd. Dhritarashtra Airavata milked her, drawing out poison. The serpents live by this, and those who know this become possessors of poison. From the vastness of heaven, earth, the atmosphere, the ocean, fire, and the winds, the honey-reed was born—a divine plant, clothed in immortality. All beings rejoice in her with their hearts, for she is the source of sweetness and nourishment. The ocean’s milk is great and takes many forms; its seed lies within. From this ocean, the honey-reed emerges, bearing abundance. She is breath itself, the immortal established within all. On earth, her activity is seen, for men examine her in many ways. The honey-reed was born from fire and the winds, a mighty offspring of the Maruts. She is the mother of the Adityas, daughter of the Vasus, breath of all beings, navel of immortality. Golden-hued, clothed in clarified butter, she moves among mortals as a radiant presence. The gods generated the honey-reed from honey, and her embryo took on all forms. The mother nourishes her young one, and, once born, he beholds all the worlds. Who truly knows and perceives this essence, whose heart’s vessel is filled with Soma and remains unbroken? The wise Brahman, with insight, rejoices in this knowledge. He who knows the two breasts with a thousand streams, unbroken, receives endless nourishment—they never fail. Resounding and mighty, bestowing strength, she approaches with loud voice, vow-bound. She measures three libations, extends life, and nourishes with her milks. The waters approach her swelling, along with the Shakvaris and self-luminous bulls. They rain and cause rain. Whoever knows this, the waters fulfill all desires and nourishment. “O Lord of Creatures, your thunder is speech,” the hymn proclaims. “As a bull, you hurl your might upon the earth.” From Agni and the winds, the honey-tongued one was born, fierce offspring of the Maruts. As Soma is dear to the Aśvins at the morning pressing, so may brilliance be established in me by you, O Aśvins. As Soma is dear to Indra and Agni at the second pressing, so may brilliance be established in me, O Indra and Agni. As Soma is dear to the Ṛbhus at the third pressing, so may brilliance be established in me, O Ṛbhus. May I be born sweet, may I become sweet; may I, rich in milk, approach Agni—let him unite me with brilliance. “Unite me, O Agni, with brilliance, with offspring, with long life. May the gods know this for me; may Indra know it together with the seers.” As honey-makers gather honey in abundance, so may brilliance be established in me, O Aśvins. As bees deposit honey in abundance, so may brilliance, radiance, strength, and vigor be established in me, O Aśvins. Whatever honey is in the hills, mountains, cows, horses, and flowing surā—may all that honey be in me. “O Aśvins, anoint me with the essence of honey, O lords of beauty, so that I may speak words full of brilliance among people.” Your thunder is speech, O Lord of Creatures; as a bull, you hurl your might upon earth and heaven. All cattle live by it; with that, fill me with the remainder of strength. The earth is the staff, the atmosphere is the womb, the sky is the lash, lightning is the golden light, the drop. Whoever knows the seven kinds of honey of the lash—priest, king, cow, goat, rice, barley, and honey as the seventh—becomes honey-filled. He becomes honey-filled; his food becomes honey-filled. He conquers the worlds of honey, whoever knows thus. Thus, the story flows: the divine essence, manifest as cow, honey-reed, and immortal nourishment, journeys through all realms, bestowing her unique gifts. Those who know her mysteries and partake in her abundance become filled with sweetness, strength, brilliance, and prosperity—conquering the worlds of honey and radiance.