In ancient times, the cow was regarded as a profound and sacred being, woven into the fabric of human prosperity and spiritual life. It was said that a man who lacked offspring and possessed few cattle would find himself estranged from the cow; she would not be dear to him, especially when the Brahmins came to ask. The Brahmins, driven by desire and devotion, would approach Agni, Soma, Mitra, and Varuna, seeking gifts. Among them, only the one who gave prospered. The master of cattle, until he heard the sacred verse, was instructed to wander among his cows. But once he listened, he could no longer remain at home. If, after hearing the verse, he continued to wander among the cows, the gods—when invoked—would withdraw his life and prosperity. The cow, moving in many ways, was a treasure placed for the gods. When her master intended to kill her, she would reveal her true forms, making herself manifest and turning her mind to the Brahmins, seeking their protection. The master, with his mind, would form the intention, and thus attain the goddess herself. At that moment, the Brahmins would come into her power and beg. Through rites of oblation to the ancestors, sacrifices to the gods, and gifts given, the Kshatriya could approach this power without incurring reproach from his mother. For the cow was considered the mother of the Kshatriya, born first, and what was given to the Brahmins from her was never to be withheld. Just as clarified butter is offered into the ladles for Agni, so the fires would draw forth the cow for the Brahmins, once she was given. Like a sacrificial cake, the cow stood in this world as a good milker, granting and yielding all desires. Even in the realm of Yama, she would fulfill all wishes. But for one who withheld her when asked, a hellish world was assured. If driven away, the cow would wander angrily, wishing that her master be bound in the nooses of death. Whoever, thinking to drive her away, slaughtered or cooked her, Bṛhaspati himself might beg from him his sons and grandsons. Her heat was great, and when she wandered among the cows, she was truly a cow; for the master, poison was milked out from her. What was given to the Brahmins became dear to the cattle, and offerings to the gods were precious to the cow. The cows, prepared by the gods and arising from sacrifice, received a terrible ointment from Nārada. The gods debated whether she was to be enjoyed, and Nārada declared her the most enjoyable among cows. Nārada was asked how many cows born among men he knew, and which ones a non-Brahmin should avoid eating. Of the ointment-cow and the charioteer's cow, a non-Brahmin should not partake if he desired prosperity. Homage was paid to Nārada, knower of the cow's rite, and again it was said that giving the ointment-cow or the charioteer's cow could ruin one who gave her. There were three kinds of cows: the ointment-cow, the charioteer's cow, and the ordinary cow. These should be given to the Brahmins, and one would not be excluded from Prajāpati's sacrifice. When asked, one should consider the cow as an oblation for the Brahmins, and if asked for a cow, he should give the most terrible one in his house. The gods surrounded the cow of plenty, refusing to give her even when praised. With hymns, they broke her, and the breaker was defeated. Yet the breaker did not take the cow of plenty, even after begging Indra. Thus, the gods cut him off from the act, and the speaker from later ones. Those who, for the giving of the cow of plenty, spoke with flattery were cut off by Indra’s anger, caught in a net of folly. Those who said, "Do not give the cow of the herdsman, drive him away," were surrounded by Rudra's weapons in their ignorance. Whether the cow of plenty was cooked or not, or eaten by the master himself, one who acted crookedly in the rite cast out gods, priests, and sacrificers from their worlds. The cow, created by toil and austerity, established by Brahman, stood firm in knowledge. She was covered in truth, wrapped in splendor, and enveloped by glory. Sustained by self-rule, surrounded by faith, protected by consecration, and established in sacrifice, she was the foundation of the world. Brahman was her path, and the Brahmin her lord. Whoever took the cow of Brahman from a Brahmin, conquering the Kshatriya, saw truth, strength, virtue, and good fortune depart from him. Energy, brilliance, might, strength, speech, senses, prosperity, and righteousness; Brahman, sovereignty, kingdom, people, radiance, fame, luster, and wealth; life, form, name, renown, breath, expiration, sight, and hearing; milk, taste, food, what is eaten, truth, reality, works, gifts, offspring, and cattle—all these departed from him who took the cow of Brahman from a Brahmin, conquering the Kshatriya. Thus, the cow was revered, her gifts and presence woven into the very heart of dharma and prosperity, her protection and proper offering ensuring the harmony of the world and the favor of the gods.