In ancient times, questions arose about the powers that guide the cosmos: Who commands the wind to blow? Who sets the five directions in harmony? Who, considering themselves the recipients of offerings, are the gods and leaders of the waters? Among these divine forces, one dwells upon the earth, another moves through the atmosphere, a third arranges the sky, while others vigilantly guard all the regions. There is a profound secret—a thread stretched across existence, upon which all creatures are woven. The one who knows this thread, and the thread of the thread itself, understands the great Brāhmaṇa, the vast cosmic principle. The speaker proclaims, “I know this thread, I know its deeper strand, and thus, I know the great Brāhmaṇa.” Between heaven and earth, Agni blazes, consuming all that can be burnt. Where Agni stood with his single consort, beyond that—what place was there for Mātariśvan? Mātariśvan entered the waters, and the gods followed him there. The great one measured the dust, while the purifier entered the green, verdant realm. He strode above the immortal Gāyatrī in the north. Those who know the Sāman by the Sāman saw that region—where? The dwelling, the meeting place of treasures, stands firm like the god Savitṛ, true in law. Indra, however, did not stand in the contest for riches. Within the lotus of nine gates, enveloped by the three qualities, there resides a lordly self. This self is known only to those who know Brahman. Desireless, steadfast, immortal, self-born, satisfied with essence, lacking nothing from anywhere—knowing him alone, one does not fear death. The self remains firm, ageless, and ever young. Turning to the sacred rites, prayers are offered: “Let our mouths not speak evil; let the thunderbolt strike our rivals. The path of the sacrificer is the first, hundred-feeding, given by Indra, slayer of enemies.” The hide becomes the altar, the hairs are sacred grass, and a binding strap is taken. Let the stone dance upon the altar. The young ones serve as sprinklers, the tongue cleanses. Pure and fit for sacrifice, the hundred-feeding one ascends to heaven. He who cooks the hundred-feeding one with desire is fit; for him, all the priests are pleased and proceed as is proper. Such a one ascends to heaven, to the undisturbed world of the gods, having made the offering. He attains all worlds, celestial and terrestrial, who makes the offering with golden light. The goddess’s butchers, cooks, and people—may they all protect her. “Do not fear us, O hundred-feeding one.” The Vasus guard to the south, the Maruts to the north, the Ādityas from behind. Run forth with the Agniṣṭoma. The gods, ancestors, humans, Gandharvas, and Apsarases—all will protect the hundred-feeding one. Run forth with the Sātirātra. He who gives the hundred-feeding one attains all worlds—atmosphere, heaven, earth, the Ādityas, the Maruts, and the directions. Sprinkled with ghee, the gracious goddess will go to the gods. “O uninjurable one, do not harm the cook; ascend to heaven, O hundred-feeding one.” Whatever gods dwell in heaven, in the atmosphere, and upon earth—to them, you shall always yield milk, clarified butter, and honey. Whatever is your head, your mouth, your two ears, and your jaws—may they yield to the recipient milk, clarified butter, and honey. Your two lips, nostrils, horns, and eyes—may they yield milk, clarified butter, and honey. Spleen, heart, lungs, and throat—may they yield milk, clarified butter, and honey. Homage is paid to the one being born, to the one who is born, to her calves, hooves, and form, O uninjurable one. Whoever knows the seven inlets, the seven outlets, and the head of the sacrifice—he alone may take hold of the cow. The speaker declares, “I know the seven inlets, the seven outlets, and the head of the sacrifice. I see the Soma placed within her.” By whom the heaven, earth, and waters are protected—by that thousand-streamed cow, the blessing of Brahman is invoked. A hundred vessels, a hundred milkers, a hundred guardians are upon her back; the gods who breathe within her know the cow as one. She is the path of sacrifice, with eyes of milk, with Svadhā as breath, dwelling in greatness. The cow, wife of Parjanya, comes to the gods with Brahman. Agni has entered her, Soma is within her; Parjanya has given her a good udder, and lightning is her breast. First, she milked the waters, then the fertile land, and then the people—food and milk are within her. When invoked by the Ādityas, she stood by the seasons, and Indra made her drink a thousand vessels of Soma. When the bull, called by the Anūci and the Indramā, summoned her, then the slayer of Vṛtra, angered, took her milk. When the lord of wealth, angered, took her milk, it was guarded in three vessels in the sky. In these three vessels, the goddess cow took that Soma, where Atharvan, consecrated, sat upon the golden grass. She came together with Soma, with all the paths; the cow stood in the midst of the ocean with the Gandharvas and the Kalis. She joined with the wind and all the birds, dancing in the ocean, bearing the Ṛc and Sāman hymns. She united with the sun and all sight, crossing over the ocean, bearing auspicious lights. Thus, the sacred cow, the hundred-feeding one, the path of sacrifice, is honored and revered, her essence woven into the cosmic fabric, her gifts nourishing gods and mortals alike.