Yajur Veda on Children

a The sweet with the sweet, bitter with the bitter, immortal with the immortal, with the Soma I unite thee; thou art Soma; be ready for the Açvins, be ready for Sarasvati, be ready for Indra, the good protector. b Let the daughter of the Sun Purify for thee the flowing Soma With the eternal sieve. c Vayu purified by the strainer, Soma hath sped away, Indra's dear friend. d What then? As men who have barley Reap the barley in order, removing it, Hither bring the food of those Who have not gone to the reverential cutting of the straw. e To the Açvins he sacrifices a dusky (ox), to Sarasvati a ram, to Indra a bull. f To Indra he offers on eleven potsherds, to Savitr on twelve potsherds, to Varuna on ten potsherds. g O Pitrs, beaded by Soma, rejoice. h The sacrificial fee is a mare. a O Agni and Visnu, great is your greatness; Rejoice ye in the secret names of the ghee; Placing in every house seven treasures, May your tongue move forth to the ghee. b O Agni and Visnu, great is your dear abode; Ye taste the ghee, rejoicing in its secrets; In every home increasing lauds, May your tongue move forth to the ghee. c May the goddess Sarasvati With strength, rich in mares, Further us, she that aideth prayer. d To us from the sky, from the great [1] mountain; May Sarasvati, the worshipful, come to the sacrifice May the goddess rejoicing in our supplication, rich in ghee, May she hearken gladly to our effectual speech. e O Brhaspati, with the All-gods, Do thou rejoice in our oblations; Grant riches to the generous giver. f Then to the father, with the All-gods, to the strong one, Let us pay honour with sacrifices, with reverence, with oblations; O Brhaspati, with good offspring, with heroes, May we be lords of wealth. g That various wealth bestow upon us, O Brhaspati, that shall surpass the enemy, That shall shine glorious, with insight among men, That shall be resplendent in glory, O thou who art born of holy order [2].

It has brown ears; that is the symbol of the Brahman; (verily it serves) for prosperity. The sacrificial post is shaped like the wooden sword; the wooden sword is a thunderbolt; verily he hurls a thunderbolt against him; the strew is made of Çara grass; verily he crushes [2] him; the kindling-wood is of Vibhidaka; verily he splits him. He to whom the sacrifice does not come should offer a dwarf (beast) to Visnu; the sacrifice is Visnu; verily he has recourse to Visnu with his own share; verily he gives him the sacrifice, the sacrifice comes to him. It is a dwarf (beast), for it has Visnu for its deity; (verily it serves) for prosperity. He who desires cattle should offer to Tvastr a horse; Tvastr is the producer of pairings of animals [3]; verily he has recourse to Tvastr with his own share; verily he produces animals in pairs for him, for in him offspring and cattle have entered; verily also the male horse straightway wins offspring and cattle. He who when a contest is joined desires an agreement should offer to Mitra a white (beast); verily he has recourse to Mitra with his own share; verily he brings him into harmony with his friend [4]. It is spacious; verily he encourages him. He who desires rain should offer to Prajapati a black (beast), Prajapati is the lord of rain; verily he has recourse to Prajapati with his own share; verily he makes Parjanya rain for him. It is black, that is the form of rain; verily by its form he wins rain. It is spotted; verily he produces the lightning and makes rain for him. It has low horns; verily he brings down the rain for him. Food came not to Varuna when he had pressed. He beheld this black cow which is Varuna's; it he offered to its own deity; then food came to him. He to whom being fit for food food does not come should offer to Varuna this black cow; verily he has recourse to Varuna with his own form; verily he gives him food; he becomes an eater of food [1].

He who desires a village should offer to the Maruts an oblation of panic seed in the milk of a speckled (cow); from the milk of a speckled (cow) were the Maruts born, of the speckled (cow) panic seed; his fellows have the Maruts for their deity; verily he has recourse to the Maruts with their own share; verily they subject his fellows to him; he becomes possessed of a village. The Yajya and the Anuvakya contain the word 'dear' [4]; verily he makes him dear to his fellows; the Puronuvakya, has two feet; verily he wins bipeds; the Yajya has four feet; verily he wins quadrupeds. The gods and the Asuras were in conflict; the gods were mutually at variance; unwilling to accept the pre-eminence of another they went apart in four bodies, Agni with the Vasus, Soma with the Rudras, Indra with the Maruts, Varuna with the Adityas. Indra had recourse to Prajapati; he made him [5] sacrifice with the verse for harmony; to Agni with the Vasus he offered a cake on eight potsherds, to Soma with the Rudras an oblation, to Indra with the Maruts a cake on eleven potsherds, to Varuna with the Adityas an oblation; then indeed the gods agreed to recognize Indra's pre-eminence. Him who is mutually at variance with his fellows he should cause to offer with the verse for harmony; he should offer to Agni with the Vasus a cake on eight potsherds, to Soma with the Rudras an oblation, to Indra with the Maruts a cake on eleven potsherds, to Varuna with the Adityas an oblation; so him becoming Indra his fellows recognize as superior; he becomes the best of his fellows. a The golden germ. b When the waters. c O Prajapati. d He as a son knoweth the father, he the mother, He is a son, he is of generous returns; He hath enveloped the sky, the atmosphere, he the heaven; He hath become all the worlds, he hath come to be. f The radiant. g Thou from of old with thy new glory, O Agni, with thy companion light, Hast mightily outstretched.

He who knows thus the boon of sky and earth [5] attains a boon. Indra thus impelled by these two slew Vrtra. The gods having slain Vrtra said to Agni and Soma, 'Bear the offering for us.' They said, 'We two have lost our brilliance, our brilliance is in Vrtra.' They said, 'Who is there to go for it?' 'The cow', they said, 'The cow is the friend of all.' She said [6], 'Let me choose a boon; ye shall feed off both when they are in me.' The cow brought the (brilliance); therefore they feed off both things that are in the cow; ghee indeed is the brilliance of Agni, milk the brilliance of Soma. He who knows thus the brilliance of Agni and Soma becomes brilliant. The theologians say, 'What is the deity of the full moon (rite)?' He should reply, 'Prajapati; by means of it he established his eldest son, Indra.' Therefore they establish their eldest sons with wealth. When Indra had slain Vrtra, his enemies threatened him. He saw this enemy- dispelling (oblation) to be offered subsequently at the full moon. He offered it, and with it drove away his enemies. In that the enemy-dispelling (oblation) is to be offered subsequently at the full moon, the sacrificer by it drives away his enemies. Indra, having slain Vrtra, lost the gods and his power. He saw the (offering) to Agni on eight potsherds at the new moon, and the curds for Indra [1]. He offered it, and by it he won the gods and his power. In that at the new moon there is (an offering) to Agni on eight potsherds, and curds for Indra, the sacrificer wins by it the gods and power. When Indra had slain Vrtra, his power and strength went into the earth; then the plants and roots were born. He ran up to Prajapati, (saying), 'Now that I have slain Vrtra, my power and strength [2] have gone into the earth; then the plants and roots have been born.' Prajapati said to cattle, 'Collect it for him.' The cattle collected it from the plants in themselves; they milked it.

The Supplement to the Soma Sacrifice (continued) iii. 2. 1. He who sacrifices knowing the 'ascent' verses of the Pavamana (Stotras) mounts on the Pavamanas and is not cut off from the Pavamanas. 'Thou art the hawk, with the Gayatri for thy metre; I grasp thee; bring me over in safety. Thou art the eagle, with the Tristubh for thy metre; I grasp thee; bring me over in safety. Thou art the vulture, with the Jagati for thy metre; I grasp thee; bring me over in safety', he says. These [1] are the ascents of the Pavamanas; he who knowing thus these sacrifices mounts on the Pavamanas, and is not cut off from the Pavamanas. He who knows the continuity of the Pavamana lives all his days; he does not die before his time; be becomes rich in cattle; he obtains offspring. The Pavamana cups are drawn off, but these are not drawn off by him, the wooden vessel, the stirring-vessel, and the vessel which holds the purified Soma. If he were to begin (the Stotra) without drawing them off, he would split the Pavamana [2], and with its being split the breath of the Adhvaryu would be split. 'Thou art taken with a support; to Prajapati thee!', (with these words) he should rub the wooden vessel; 'to Indra thee!', (with these words) the stirring-vessel; 'to the All-gods thee!', (with these words) the vessel which holds the purified Soma verily he renders continuous the Pavamana, he lives all his days; he does not die before his time; he becomes rich in cattle; he obtains offspring. There are three pressings. Now they spoil the third pressing if there are no stalks of the Soma in it. Having offered the silent cup, he puts a shoot in the vessel which holds it, and placing it with the third pressing he should press it out. In that he makes it swell, it has a stalk (of the Soma); in that he presses it out, it has the lees (of the Soma); verily he makes all the pressings have stalks and pure Soma, and be of equal strength.

l Butter-necked [4], fat is his wife; Fat his sons and not meagre, Who with his wife eager to offer a good sacrifice Hath given to Indra the milk admixture together with the pot (of Soma)., m May the milk admixture place in me strength and good offspring And food, wealth and fair fame, (Me that am) conquering the fields with might, O Indra, And casting down my rivals. n Thou art being, place me in being; thou art the mouth, may I be o From sky and earth I take thee. p May the All-gods, belonging to all men [5], move thee forward. q In the sky make firm the gods, in the atmosphere the birds, on earth the creatures of earth. r With the firm offering the firm Soma, we transfer, That the whole world may be for us Free of sickness and of kindly intent; s That Indra may make All the clans for us of one mind, That all the quarters May be ours alone. In that the Hotr addresses the Adhvaryu, he makes the thunder bolt advance towards him; 'O reciter of hymns', he says in response at the morning pressing; the syllables herein are three, the Gayatri has three Padas, the morning pressing is connected with the Gayatri; verily with the Gayatri he places the thunderbolt within the morning pressing. 'The hymn hath been uttered', he says in response at the midday pressing; the syllables herein are four, the Tristubh has four Padas, the midday pressing is connected with the Tristubh; verily with the Tristubh he places the thunderbolt within the midday pressing [1]. 'The hymn hath been uttered to Indra', he says in response at the third pressing; the syllables herein are seven, the Çakvari has seven Padas, the thunder bolt is connected with the Çakvari; verily with the thunderbolt he places the thunderbolt within the third pressing. The theologians say, 'He indeed would be an Adhvaryu who should produce the metres in the responses according to the pressings; he would bestow brilliance upon himself at the morning pressing, power at the midday pressing, and cattle at the third pressing.

a Long life thou givest, O Agni, O god, to the giver, Sage, lord of the house, the youthful. b Bearing the oblations, Agni, immortal, our father, Wide extending, widely refulgent, fair to see for us, With good household fire, do thou shine forth food, Mete out to uswards renown. c O do thou, O Soma, will life for us, That we may not die, Thou that lovest praise, lord of the forest. d Brahman of the gods, leader of poets, Sage of seers, bull of wild beasts, Eagle of vultures, axe of the forests, Soma [1] goeth over the seive singing. e With our hymns to-day we choose The god of all, the lord of the true, Savitr of true instigation. f Coming with true light, Placing the mortal and the immortal, With golden car Savitr The god advanceth gazing on the worlds. g That Aditi may accord To our cattle, our men, our kine, To our offspring, Rudra's grace. h Harm us not in our children, our descendants, nor in our life, Harm us not in our cattle, in our horses [2] Smite not in anger our heroes, O Rudra, With oblations let us serve thee with honour. i Like watchful birds swimming in water, Like the noises of the loud thundercloud, Like joyous waves breaking forth from the mountains, The praises have lauded Brhaspati. k With comrades shouting like swans, Casting aside his stone-made fetters, Brhaspati thundered towards the cows, And praised and sang in celebration perceiving them. l Hither, O Indra, enduring wealth [3], Victorious, bearing all, Highest for help, do thou bring. m O thou much invoked, thou dost endure the foes; Best be thy strength, thy gift here; Bring riches with thy right (hand), O Indra, Thou art the lord of rich rivers. n Thou were born, in full size at once, For the drinking of (Soma) when pressed, O Indra, O wise one, for pre-eminence. o Thou art mighty, O Indra, with holy power, To be adored at every pressing; Thou art an overthrower of men in every conflict, And highest song [4], O lord of all the people.

He scratches himself with the horn of the black antelope and smiles, holding it for the protection of his offspring. He should not let go the horn of the black antelope before the bringing of the gifts (to the priests). If he were to let go the horn of the black antelope before the bringing of the gifts, the womb of his offspring will be liable to miscarriage. When the gifts have been brought, he casts away the horn of the black antelope in the pit. The pit is the womb of the sacrificer; the horn of the black antelope is the womb; verily he places womb in womb, that the sacrificer may have a womb. Speech went away from the gods, not being willing to serve for the sacrifice. She entered the trees. It is the voice of the trees, the voice that is heard in the drum, the lute, and the flute. In that he offers the staff of the initiated, he wins speech. The (staff) is of Udumbara wood; the, Udumbara is strength; verily he wins strength. It is level with his mouth; verily from the mouth (downwards) he wins strength for him. Therefore from the mouth they enjoy strength [1]. After the buying of the Soma he hands the staff to the Maitravaruna (priest). For the Maitravaruna first assigns to the priests their utterance, and the priests plant it in the sacrificer. 'Hail! with my mind the sacrifice', he says; for man approaches the sacrifice with his mind. 'Hail! from heaven and earth', he says; for the sacrifice is in heaven and earth. 'Hail! from the broad atmosphere', he says; for the sacrifice is in the atmosphere. 'Hail! from the wind the sacrifice I grasp', he says [2]. The sacrifice is he who blows here; verily he clearly wins him. He clenches his fist; he restrains his speech, for the support of the sacrifice. 'This Brahman has consecrated himself', he says thrice in a whisper; verily he proclaims him to the gods. Thrice aloud (he says it); verily he proclaims him to both gods and men. He should not utter speech until the Naksatras appear.

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 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 [1] 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 (Çastra), that is the foundation of the cups; in that he recites muttering, that [2] is (the foundation) of the Upançu 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 [3]; 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 Saman) on the second is the Brhat. The Brhat is yonder (sky); verily he stands firm on yonder (sky). They say, 'Where are the Jagati and the Anustubh?' On the first day the Saman is that of Vikhanas; verily he does not leave the Jagati. On the second it is the Sodaçin; verily he does not leave the Anustubh. Then they say, 'If the days fall in the same half month, then the strength of one day only will belong to the rite.' The first day takes place on the night of new moon; the second on the next day, verily the days fall on separate half- months, and have the several strengths. The first day has Havismant, the second Haviskrt in the finale, for support. This was in the beginning the waters, the ocean. In it Prajapati becoming the wind moved. He saw her, and becoming a boar he seized her. Her, becoming Viçvakarma, he wiped. She extended, she became the earth, and hence the earth is called the earth (lit. 'the extended'). In her Prajapati made effort. He produced the gods, Vasus, Rudras, and Adityas. The gods said to Prajapati, 'Let us have offspring.' He said [1], 'As I have created you by penance, so seek ye offspring in penance.' He gave to them Agni as a support, saying, 'Strive with that support.' They strove with Agni as a support. After a year they produced one cow. They gave it to the Vasus, Rudras, and Adityas, saying 'Guard it.' The Vasus, Rudras, and Adityas guarded it. It produced for the Vasus, Rudras, and Adityas (each) three hundred and thirty-three [2]. Thus she became the thousandth. The gods said to Prajapati, 'Cause sacrifice to be made to us with a thousand.' He caused sacrifice to be made by the Vasus with the Agnistoma. They won this world and gave (the thousandth). He caused sacrifice to be made by the Rudras with the Ukthya. They won the atmosphere and gave (the thousand). He caused sacrifice to be made by the Adityas with the Atiratra. They won yonder world, and gave (the thousand). Now the atmosphere [3] was broken.

He pays reverence [3]; that is his bond. He pays reverence; that is his appeal. He pays reverence; that is as if an inferior brings (something) to a superior and pays him honour. 'Thou art giver of life, O Agni; give me life', he says, for he is a giver of life. 'Thou art giver of radiance, O Agni; give me radiance', he says, for he is a giver of radiance. I Thou art guardian of the body, O Agni; guard my body', he says [4], for he is a guardian of the body. 'O Agni, whatever is deficient in my body, do thou make that good for me', he says; 'whatever is deficient in my offspring and cattle, do thou make that good for me', be says in effect. 'O thou of various splendour, in safety may I reach the end of thee', he says; that of various splendour is the night. The Brahmans aforetime feared its not dawning; verily he wins the dawn. 'Kindling thee for a hundred winters' [5], he says; man lives a hundred years and has a hundred powers; verily he rests on life and power. This is a pipe with projections; by it the gods made piercings of hundreds of the Asuras; in that he takes up the kindling-stick with this verse, the sacrificer hurls the hundred-slaying (verse) as a bolt against his enemy to lay (him) low without fail. 'Thou, O Agni, hast attained the radiance of the sun', he says; 'that thou art, thus may I be', he says in effect. 'Thou, O Agni, hast the radiance of the sun', he says; verily he invokes this blessing. 'I gaze on offspring', he says; verily he wins all the domesticated animals. 'Ye are water; may I share your water', he says, for they are water. 'Ye are greatness; may I share your greatness', he says, for they are greatness. 'Ye are might; may I share your might', he says, for they are might. 'Ye are strength; may I share your strength', he says [1], for they are strength. 'Ye wealthy ones, stay', he says; the wealthy ones are cattle; verily he makes cattle stay with himself.

' they say; 'he who day by day makes a present to a man and then begs of him assuredly molests him; and who then will day by day beg of the gods?' Then they say, 'The sacrificer sacrifices for the sake of the benediction.' The reverence of the fire is [6] the benediction of him who has established a fire; therefore reverence should be paid to the fire. Prajapati created cattle; being created they entered day and night; he recovered them by means of the metres. In that he pays reverence with the metres, he seeks to recover his own. 'There is not monotony then', they say, 'if one pays reverence day by day.' If a man pays reverence to the fire facing it, it burns him; if with averted (face), he is deprived of offspring and cattle; he should pay reverence with (face) somewhat to the side, then (the fire) does not burn him, he is not deprived of offspring or cattle. a The name that first, O alI-knower, My father and my mother bestowed upon me aforetime, Do thou bear it until I return; O Agni, may I bear thy name. b My name and thine, O all-knower, Which like men changing garments we bear, Let us exchange again, Thou for life, and we to live. c Homage to Agni, the unpierced, Homage to the unapproachable, homage to the king! Irresistible is Agni [1], the very vigorous, all-conquering, Powerful, the best, the Gandharva. d O Agni, the gods have thee for father, Offer to thee oblations, and have thee as an umpire With life, with lordship of cattle (endow) me And bestow on me good fortune. e Agni here is of all the best, He is most adorable, Must ready to win (us) a thousand; To him be all good strength. f Mind, light, rejoice in the oblation May he unite the scattered sacrifice; The offerings at dawn and evening I unite with oblation and ghee. g Rich in milk are the plants [2], The milk of the shoot is rich in milk, With the milk of the milk of the waters, O Indra, do thou unite me.

k The strong, bearing the strong Agni, Germ of the waters, him of the ocean, O Agni, come hither, for enjoyment [3], As holy order and truth. l O plants, do ye accept Agni here Who cometh auspicious towards you; Casting aside all hostilities, all evil imaginings, Sitting down, may he smite away from us misfortune. m O plants, do ye rejoice in him, O ye that are rich in flowers, and have fair berries; This germ of yours, of due season, Hath sat him in his ancient seat. a Radiant with extending blaze, Do thou repel the enemy, the Raksas's hostility; May I enjoy the protection of the great protector, May I enjoy the leadership of Agni, easy to invoke. b Ye, waters, are healing; Further us to strength, To see great joy. c The most auspicious flavour that is yours, Accord to us here, Like eager mothers. d To him may we come with satisfaction, To whose dwelling ye quicken us, O waters, and propagate us. e Mitra [1], having united the earth And the ground with light, Agni well-born, all-knower, Common to all men, the wide extending. f For health I unite thee, for offspring; may the All-gods, common to all men, unite thee with the Anustubh metre, in the manner of Angiras. g The Rudras, having gathered together the earth, Kindled a great light; Their ray undying Shineth clear among the gods. h United by the Vasus, the cunning Rudras, The mud fit for the rite, Making it smooth with her hands, May Sinivali fashion [2] this (pan). i Sinivali, of fair braids, Of fair head-dress, with fair locks, May she, O Aditi, O great one, Place within thy hands the pan. k Let Aditi fashion the pan with might, With her arms, with wisdom, Let her bear Agni in her womb As a mother a child in her lap. I Thou art the head of Makha. m Ye are the two feet of the sacrifice. n May the Vasus fashion thee with the Gayatri metre, in the manner of Angiras. art the earth; may the Rudras fashion thee with the Tristubh metre, in the manner Angiras.

Thou art the atmosphere [3]; may the Adityas fashion thee with the Jagati metre in the manner of Angiras. Thou art the sky; may the All-gods, common to all men, fashion thee with the Anustubh metre, in the manner of Angiras. Thou art the quarters; thou art the fixed (quarter); fix in me offspring, increase of wealth, richness in cattle, richness in heroes, (subject) his fellows to the sacrificer. o Thou art the girdle of Aditi. p Let Aditi seize thy hole with the Pankti metre, in the manner of Angiras. q Having made the great pan, Wrought of clay, as a birthplace for Agni, Aditi gave it to her sons, (Saying), 'Let them cook it.' a May the Vasus fumigate thee with the Gayatri metre, in the manner of Angiras; may the Rudras fumigate thee with the Tristubh metre, in the manner of Angiras; may the Adityas fumigate thee with the Jagati metre, in the manner of Angiras; may the All-gods, common to all men, fumigate thee with the Anustubh metre, in the manner of Angiras; may Indra fumigate thee in the manner of Angiras; may Visnu fumigate thee in the manner of Angiras; may Varuna fumigate thee in the manner of Angiras. b May Aditi, connected with the All-gods, the goddess, dig thee on the abode of earth, in the manner of Angiras, O trench. c May the wives of the gods [1], the goddesses, connected with the All-gods, place thee on the abode of earth, in the manner of Angiras, O pan. d May the Dhisanas, the goddesses connected with the All-gods, kindle thee on the abode of earth, in the manner of Angiras, O pan; may the wives, the goddesses, connected with the All-gods, prepare thee on the abode of earth, in the manner of Angiras, O pan; may the protectors, the women, the goddesses, connected with the All-gods, cook thee on the abode of earth, in the manner of Angiras, O pan. e O Mitra, cook this pan; may it not break. f This I place around thee, to prevent breaking. g Mitra, extending, compasseth This sky in greatness [2], And the earth with his fame.

i Give him portion, O Agni, in praises; Give him portion in every hymn that is sung, Dear shall he be before Surya, dear before Agni With what is born, what is to be born shall he be victorious. k Thee, O Agni, the sacrificers through the days Bear as many riches desirable; With thee desiring wealth, Eagerly they revealed the stall rich in kine. l Shining like gold, he hath become widely resplendent, For glory shining with immortal life; Agni became immortal in his strength, What time prolific Dyaus begat him. a O Lord of food, accord us food, Uninjurious, impetuous; Do thou further the donor, Bestow strength on our bipeds, our quadrupeds. b May the All-gods thee, O Agni, bear up with their thoughts; Be thou to us most propitious, With kindly face, abounding in light, c Come forward, O Agni, rich in light, With auspicious rays; Shining with great radiance, Harm not our offspring with thy body. d With kindling-wood serve Agni, Awaken the guest with ghee; In him [1] offer oblations. e Far-famed is this Agni of Bharata, Since his great light shineth like the sun; He who overcame Puru in battle Hath shone forth, the heavenly guest, propitious for us. f O ye waters divine, accept these ashes; Place them on a resting-place, in the fragrant region To him may the ladies with noble spouses bow; Like a mother her son, do ye kindly bear him. g In the waters, O Agni, is thy seat [2], Thou enterest the plants; Being in the germ thou art born again. h Thou art the germ of plants, The germ of trees, The germ of all things, O Agni, thou art the germ of the waters. i With ashes having satisfied thy birthplace And the waters, on the earth, O Agni, In unison with thy mothers, Full of light hast thou again taken thy seat. k Having again come to thy seat, And to the waters, to the earth, O Agni, Within her thou liest, most auspicious, As on the lap of a mother. l Return with strength [3], Return, O Agni, with food and life; Again guard us on all sides.

'We from the darkness', he says; the darkness is the evil one; verily from him he smites away the evil one. 'We have come to the highest light', he says; the highest light is yonder sun; verily he attains unity with the sun. The year lags not, his future fails not, for whom these are performed. The last he recites with the word 'light' in it; verily he bestows on him light above, to reveal the world of With six (verses) he consecrates; the seasons are six; verily he consecrates him with the seasons. With seven he consecrates; the metres are seven; verily he consecrates him with the metres. 'Let every man of the god that leads', with the final Anustubh he offers; the Anustubh is speech; therefore speech is the highest of the breaths. The first quarter foot is deficient by one syllable; therefore men live upon the incomplete part of speech. He offers with a full (one), for Prajapati is full as it were; (verily it serves) to obtain Prajapati [1]; he offers with one that is deficient, for from the deficient Prajapati created offspring; (verily it serves) for the creation of offspring. If he were to heat it on the flame, he would win what has been, if on the embers, what is to be; he heats it on the embers; verily he wins what is to be, for what is to be is greater than what has been. With two verses he heats (it); the sacrificer has two feet; (verily it serves) for support. The pan is gathered together with holy power and the Yajus; if it should break, the sacrificer would be ruined [2], and his sacrifice destroyed. 'O Mitra, do thou heat this pan', he says; Mitra is holy power; verily on holy power he establishes it; the sacrificer is not ruined, nor is his sacrifice destroyed. If it should break, he should unite it with the selfsame potsherds; that is the atonement for it. If a man has attained prosperity, he should for him deposit (the fire) after producing it by friction; this is one that has succeeded; verily he approaches his own deity [3].

Therefore in the middle men enjoy strength. The part of man above the navel is pure, that below is impure. In that he girds him in the middle he discriminates between the pure and impure parts. Indra hurled his thunderbolt against Vrtra; it divided into three parts; one-third the wooden sword, one-third the chariot, and one-third the sacrificial post [4]. The internal arrows which were split (açiryanta) became Çara grass, and that is why Çara grass is so called. The thunderbolt is Çara grass; hunger indeed is the foe of man. In that the girdle is of Çara grass, he clearly drives away the enemy hunger from the middle (of man's body). It is threefold. The breath is threefold; verily he places the threefold breath in the middle of the sacrificer. It is broad, for the discrimination of the strands. He consecrates the sacrificer with a girdle, with a yoke his wife, for the sake of offspring [5]. The sacrifice reflected on the gift (to the priests). He had intercourse with her. Indra perceived this and reflected, 'He who will be born from this union will be this world.' He entered her; from her verily was Indra born; he reflected, 'He who hence other than I will be born will be this world'. Stroking her womb he split it, she became barren after birth, and that is the origin of the (cow) which is barren after birth [6]. He wrapped it (the yoni) in his hand, he deposited it among the wild beasts, it became the horn of the black antelope. 'Thou art the birthplace of Indra; harm me not', (with these words) he hands the horn of the black antelope. Verily he makes the sacrifice united with the womb, the gift with the womb, Indra with the womb, for union with the womb. 'For ploughing thee, for good crops', he says. Therefore plants grow up without ploughing. 'For those of good fruits thee, for the plants', he says. Therefore plants bear fruit. If he were to scratch himself with his hand [7] his offspring would be liable to the itch; if he were to smile, they would become naked.

So they won the earth, and in that they won it therefore is the Vedi so called [4]. All this earth is the Vedi, but they measure off and sacrifice on so much as they deem they can use. The back cross- line is thirty feet, the eastern line is thirty-six feet, the front cross-line is twenty- four feet. These make up tens; the Viraj has ten syllables; the Viraj is food; verily by the Viraj he wins food. He digs up (the earth); verily he digs away whatever in it is impure. He digs up; therefore the plants perish. He spreads the sacrificial strew; therefore the plants again revive. He spreads over the strew the upper strew. The strew is the people; the upper strew is the sacrificer; verily he makes the sacrificer higher than the man who does not sacrifice; therefore the sacrificer is higher than the man who does not sacrifice. If a weak man take up a burden, he breaks up into pieces. If there were twelve Upasads in the one-day rite, and three in the Ahina, the sacrifice would be upset. There are three Upasads in the one-day rite, twelve in the Ahina, to preserve the strength of the sacrifice; thus it is in order. One teat (of the cow) is used for a child, for that is fortunate. So he takes one teat for his milk drink, then two, then three, then four. That [1] is the razor-edged drink by which he drives away his foes when born and repels them when about to be born; verily also with the smaller he approaches the greater. He takes the four teats first for his drink, then three, then two, then one. That is the drink called 'of a beatific back', full of fervour, and of heavenly character; verily also is he propagated with children and cattle. Gruel is the drink of the Rajanya; gruel is as it were harsh; the Rajanya is as it were harsh [2], it is the symbol of the thunderbolt, (and serves) for success. Curds (is the drink) of the Vaiçya, it is the symbol of the sacrifice of cooked food, (and serves) for prosperity.

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. 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.

' If they omit the Saptadaça Stoma [1], his offspring is omitted, but he who offers the sacrifice does so with the wish, 'May it be in my offspring.' If they omit the Ekavinça Stoma, his support is omitted, but he who offers the sacrifice does so with the wish, 'May it be in my support.' If they omit the Trinava Stoma, his seasons and the strength of the Naksatras are omitted, but he who offers the sacrifice does so with the wish, 'May it be in my seasons and the strength of the Naksatras' [2]. If they omit the Trayastrinça Stoma, his deities are omitted, and he who offers the sacrifice does so with the wish, 'May it be in my deities.' He who knows the lowest of the Stomas attaining the first place, obtains him self the first place. The Trivrt is the lowest of Stomas, the Trivrt occupies the first place. He who know thus obtains the first place. THE EXPOSITION OF THE SATTRAS The Ahina Sacrifices The Angirases performed a sacrificial session. They went to the world of heaven. Of them Havismant and Haviskrt were left behind. They desired, 'May we two go to the world of heaven.' They two saw this two-night rite, they grasped it, and sacrificed with it. Then they went to the world of heaven. He, who knowing thus offers the two-night sacrifice, goes to the world of heaven. They went with the first day and arrived with the second [1]. The first day is the Abhiplava, the second the complete (gati). The first day is the Jyotistoma form of the Agnistoma; with it he wins splendour. The second day is an Atiratra with all the Stomas, that he may obtain all and win all. On the first day the Saman is in the Gayatri (metre). The Gayatri is brilliance and splendour; verily he bestows brilliance and splendour on himself. On the second day (the Saman) is in the Tristubh metre. The Tristubh is force and strength; verily he bestows force and strength on himself. The Saman on the first day [2] is the Rathantara. The Rathantara is this (earth); verily he stands firm on this (earth).

a Go to the ocean, hail! Go to the atmosphere, hail! Go to god Savitr, hail! Go to day and night, hail! Go to Mitra and Varuna, hail! Go to Soma, hail! Go to the sacrifice, hail! Go to the metes, hail! Go to the sky and the earth, hail! Go to the clouds of the sky, hail! Go to Agni Vaiçvanara, hail! b To the waters thee! To the plants thee! c Give me mind and heart! d May I acquire body, skin, son, and grandson. e Thou art pain; pain him who hateth us and whom we hate. f From every rule of thine, O King Varuna, set us free; From whatever oath by the waters, by the kine, by Varuna, we have sworn, From that, O Varuna, set us free. a These waters are rich in oblation, Rich in oblation is the divine sacrifice, Rich in oblation he seeks to win (the gods?), Rich in oblation be the sun. b In the seat of Agni whose home is abiding I set you down, kindly for kindness, accord to me kindness. c Ye are the share of Indra and Agni; ye are the share of Mitra and Varuna; ye are the share of the all-gods. d Be watchful over the sacrifice. a To the heart thee! To mind thee! To the sky thee! To the sun thee! b Raise aloft the sacrifice; in the sky guide to the gods the prayers. c O King Soma, come hither, descend. d Fear not, tremble not. e Lot me not harm thee. f Do thou descend to creatures; let creatures descend to thee. g Let Agni (kindled) with the kindling-stick hear my appeal, Let the waters hear, and the divine Dhisanas; Hearken, ye pressing stones, to the sacrifice of me the wise one, Let the god Savitr hearken to my appeal. h Ye divine waters, child of the waters, that wave, Which is rich in oblation, powerful and sweetest, Give to the gods among the gods, Pure to the drinkers of the pure, (to them) whose share ye are; hail i Thou art the dragger; do thou (drag) away the foe of the waters. k I draw you for the sustenance of the waters.

' n Make famous the Soma-presser, O lord of prayer, Even as (thou did make famous) Kaksivant Auçija. o Never art thou barren, O Indra, Never dost thou fail thy worshipper; Now more and more is thy divine gift increased, O bountiful one. p May we set thee around us, O Agni, The sage, the strong, as a fort, Of daring hue, day by day Destroyer of that which may be broken. q O Agni, lord of the house, through thee as lord of the house, may I be a good lord of the house; through me as lord of the house, mayst thou be a good lord of the house; for a hundred winters, this blessing I invoke, bringing light for the race; this blessing I invoke, bringing light for N. N. There is no sacrifice without a Saman. 'As we approach the sacrifice', he says; verily he yokes a Stoma with it. 'Approach', he says; offspring and cattle approach the world; verily he approaches cattle and offspring and this world. 'After his ancient splendour', he says; the ancient is the world of heaven; verily he mounts upon the world of heaven. 'Agni is the head of the sky, the height', he says; verily he makes him the head [1] of his equals, and verily from the world of the gods he rests in the world of men. 'Here hath he first been established by the establishers', he says; verily he makes him the principal. 'Ye twain shall be summoned, O Indra and Agni', he says; verily he wins might and force. 'This is thy due place of birth', he says; wealth is cattle; verily he wins cattle. With six (verses) he pays reverence; the seasons are six [2]; verily he rests on the seasons. With six subsequent (verses) he pays reverence; they make up twelve; the year has twelve months; verily he rests on the year. Just as a man, a horse, a cow, are worn out, so the fire when established wears out; at the end of the year he pays reverence with (verses) containing the words Agni and pu; verily he renews it and makes it unageing, and also purifies it. He pays reverence; that is his union.

Then is offered an offering on one potsherd to sky and earth; in them is lost what is lost; verily in them he finds it, (and it serves) for support. (Saying) 'On the impulse of the god Savitr thee', he takes the sword, for impelling. '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 restraint. 'Thou art a hundred-edged, of the tree, slayer of the foe', he says; verily he sharpens the bolt, being about to hurl it at his enemy. He throws away the grass with a Yajus. The earth is the size of the altar; verily he deprives his enemy of so much of that [1]. Therefore they do not deprive one who has no share. He throws it away thrice; these worlds are three; verily he excludes him from these worlds. He throws it silently a fourth time; verily he excludes him from the unmeasured. He uproots it; verily what of it is impure he cuts off. He uproots it; therefore the plants perish. He cuts the root; verily he cuts the root of the enemy. If dug too deep, it has the Pitrs for its deity; so much does he dig as is measured [2] by Prajapati as the mouth of the sacrifice. He digs until (he reaches) support; verily he causes the sacrificer to reach support. He makes it higher on the south; verily he makes it the form of the sacrificial ground. He makes it full of loose earth; loose earth is offspring and cattle; verily he makes him full of offspring and cattle. He performs the second drawing of a boundary. The earth is the size of the altar; verily having excluded his enemy from so much of it, he performs the second drawing of a boundary for himself. Cruelly he acts [3] in making an altar. (With the words) 'Thou art the holder, thou art the self holder', it is made smooth, for healing. He places the sprinkling waters; the waters are Raksas-slaying; (verily they serve) for slaying the Raksases. He places them in the path made by the sword, for the continuity of the sacrifice.

He should not throw it (so that the roots are) in front. If he were to do this, he would thrust the sacrificer from the world of heaven. He puts it forward (with its points) to the east; verily he makes the sacrificer go to the world of heaven. He should not spread (the bunch) in all directions. If he were to spread (it) in all directions [4], a daughter would be born to him. He strews it upwards, for upwards is as it were connected with a man; verily a male child is born to him. If he were to smooth it with the sword or the poking-stick, that would be his ruin. He smooths it with his hand, for the protection of the sacrificer. The theologians say, 'What in the sacrifice is the sacrificer' 'The bundle' (is the reply). 'Where in it is the world of heaven?' 'The Ahavaniya (fire)' he should reply. In that he puts the bundle on the Ahavaniya, he makes the sacrificer [5] go to the world of heaven. The sacrificer is rent in that they smooth the bundle; he throws the strew along after it, for calming. The Adhvaryu has no support, and he is liable to be seized by shivering. (With the words), 'Thou art firm (dhruva)', he strokes it; the Dhruva is this (earth); verily he finds support in it, and shivers not. 'Has he gone, O Agnidh? he says. If (the Agnidh) were to say, 'Agni has gone?' he would make Agni go into the fire, and exclude the sacrificer from the world of heaven. So he should say only 'Has he gone?' Verily he makes the sacrificer go to the world of Agni had three elder brothers; they perished while carrying the offering to the gods. Agni was afraid, 'Thus indeed will this one fall on misfortune.' He ran away, and entered the waters. The gods sought to start him up. The fish proclaimed him, and he cursed it, 'At Pleasure may they slay thee, since thou hast proclaimed me.' So they slay the fish at pleasure, for he is cursed [1]. They found him; they said, 'Come to us, and carry the offering for us.

m Thou art a piler round; in the manner of Angiras be firm with that deity. n Fill the world, fill the hole, do thou sit down auspicious; Indra and Agni and Brhaspati Have placed thee on this birthplace o The dappled kine, streaming with milk, Mix the Soma, Clans in the birthplace of the gods, In the three realms of sky. a Be united, be in harmony, in affection, Radiant, with kindly thought, Clothed in food and strength, United have I made your minds, your ordinances, your hearts. b O Agni of the dust be overlord for us; Bestow food and strength on the sacrificer. c Thou, O Agni, art of the dust, Rich, full of increase, Making all the regions propitious Thou hast sat down on thine own birthplace. d Be ye of one mind for us, One dwelling [1], spotless; Harm not the sacrifice, nor the lord of the sacrifice, O all-knowers; Be ye two auspicious to-day unto us. e As a mother her son, the earth, The pan, hath borne Agni of the dust in his own birthplace In unison with the All-gods, the seasons, Let Prajapati, all-worker, release it. f The bright light Born beyond this firmament, May that convey us beyond our foes, O Agni Vaiçvanara, hail! g Homage to thee, O Nirrti of every form [2], Loosen ye this bond made of iron; Do thou in accord with Yama and Yami Mount this highest vault. h The bond that Nirrti, the goddess, Bound on thy neck, not to be loosened, This I loosen for thee as from the middle of life; Then living, let loose, do thou eat the food. i Thee in whose cruel mouth here I make offering, For the loosening of these bonds, As 'earth' men know thee, As 'Nirrti' [3], I know thee on every side. k Seek the man who poureth not offering nor sacrifices; The road of the thief and robber thou followest; Seek another than us, that is thy road; Homage be to thee, O Nirrti, O goddess. l Praising Nirrti, the goddess, Like a father his son, I weary her with my words; She who knoweth all that is born, Discerneth, the lady, every head.

e The zenith of the quarters; the winter and the cool season of the seasons; Brhaspati the deity; radiance the wealth; the twenty-sevenfold the Stoma, and it forming a path of the thirty-threefold; the draught ox the strength; the Abhibhu of throws; the wind all through the wind; Suparna the Rsi. f Fathers, grandfathers, near and far, may they protect us, may they help us, in this holy power, this lordly power, this prayer, this Purohita-ship, this rite, this invocation of the gods. a Firm is thy dwelling, thy place of birth, firm art thou Settle thou duly in thy firm place of birth; Banner of the fire in the pan, May the two Açvins, the leeches, set thee here first in the east. b In thine own skill sit thou whose sire is skill, As the great earth bountiful among the gods, Be of kindly approach and come with thy body, Kindly as a father to his son; May the two Açvins, the leeches, set thee here. c Nesting, rich in wealth, strength bestowing, Increase for us wealth, abundant, rich in heroes [1], Driving away hostility and enmity, Granting the lord of the sacrifice a share in increase of wealth, Do thou bestow the heaven as increase to the sacrificer; May the two Açvins, the leeches, set thee here. d Thou art the dust of Agni, the leader of the gods; May the All-gods favour thee as such; With Stomas for thy back, rich in ghee, sit thou here, And win to us by sacrifice riches with offspring. May the two Açvins, the leeches, set thee here! e Thou art the head of sky, the navel of earth, the holder apart of the quarters, the paramount of the worlds [2], the wave, the drop of the waters thou art; Viçvakarman is thy seer; may the two Açvins, the leeches, set thee here. f In unison with the seasons, in unison with the ordainers, in unison with the unison with the Rudras, in unison with the Adityas, in unison with the All-gods, in unison with the gods, in unison with the gods establishing strength, to Agni Vaiçvanara, thee; may the two Açvins, the leeches, set thee here.

Moreover Agni Vaiçvanara is this (earth); in that [3] he piles with clay, therefore is it called the fire. d He puts down golden bricks; gold is light; verily be confers light upon him; again gold is brilliance; verily he confers radiance upon himself. He, who piles (the fire) with faces on all sides, eats food in all his offspring, conquers all the quarters. In the east he puts down a Gayatri, a Tristubh on the south, a Jagati on the west, an Anustubh on the north, a Pankti in the middle; this is the fire with faces on all sides: he, who knowing thus piles it, eats food in all his offspring, conquers all the quarters; verily also he weaves quarter in quarter; therefore quarter is woven in quarter. Prajapati created the fire; it created ran away east from him; he cast the horse at it, it turned to the south; he cast the ram at it, it turned to the west; he cast the bull at it, it turned to the north; he cast the goat at it, it ran upwards. He cast the man at it. In that he puts down the heads of animals, he piles it [1], winning it on every side. The heads of animals are bricks, breath supporting, full of sight; in that he puts down the heads of animals, the sacrificer breathes with them in yonder world; verily also these worlds shine forth for him by them. He puts them down after smearing with mud, for purity. The fire is an animal, animals are food, the heads of animals are this fire; if he desire of a man, 'May his food be less' [2], he should put down for him the heads of animals more closely together; his food becomes less; if he desire of a man, 'May his food be similar (to what he has now)', he should put them down for him at a mean distance; verily his food becomes the same; if he desire of a man, 'May his food become more', he should put them down separating them at the ends of the pile; verily at the ends also he wins food for him; his food becomes more.

Again the fire which is piled up is cruel, and if one were not to cast upon the fire which has been piled up these oblations, the cruel fire would spring up in wrath, and injure the offspring and cattle of the sacrificer. In that he casts the oblations on the fire which has been piled up, he appeases it with its own portion, and the cruel fire [1] does not spring up in wrath and injure his offspring and cattle. There are ten oblations. Nine are the breaths in man, and the navel is the tenth; verily he places breaths in the sacrificer. Again the Viraj is of ten syllables; the Viraj is food; verily he finds support in the Viraj as food. 'It must be piled with the seasons, the metres, the Stomas, and the Prsthas', they say. In that he casts these oblations, he piles it with the seasons, the metres, the Stomas, and the Prsthas. 'The quarters can be won by one who has pressed the Soma' they say [2]. In that he casts these oblations, (it is) for the winning of the quarters. The gods made Indra sacrifice with it, and therefore is it Indra's pressing; men made Manu sacrifice with it, and therefore is it Manu's pressing. As Indra among the gods, as Manu among men, becomes he who knowing thus sacrifices with this sacrifice. The Puronuvakyas contain the word 'quarter', for the conquest of the quarters. vii. 6. 16. a Who is the sole lord of the world, Which breatheth and winketh, through his greatness, Who is the lord of biped and of quadruped here, Who is the god whom we are to worship with oblation? b Thou art taken with a foundation. I take thee dear to Prajapati. Of thee the sky is the greatness, the Naksatras the form, the sun the splendour; to his greatness, to Prajapati, thee (I offer). Hail! vii. 5. 17. a He who is the giver of soul, the giver of strength, On whose instruction all, on whose (instruction) the gods depend. Whose shadow is immortality, whose shadow is death; Who is the god whom we are to worship with oblation? b Thou art taken with a foundation.

e Fare along the broad atmosphere. f Hail! Thee, of kindly nature, to the sun! g To the gods that drink the rays thee! h This is thy birthplace; to inspiration thee! a O Vayu, drinker of the pure, come to us; A thousand are thy teams, O thou that hast all choice boons. For thee this sweet drink hath been drawn, Whereof, O god, thou hast the first drink. b Thou art taken with a support; to Vayu thee! c O Indra and Vayu, these draughts are ready; Come ye for the libations, For the drops desire you. d Thou art taken with a support; to Indra and Vayu thee! This is thy birthplace; to the comrades thee! a This Soma is pressed for you, O Mitra and Varuna, Who prosper holy order; Hearken ye now to my supplication. b Thou art taken with a support; to Mitra and Varuna thee! This is thy birthplace; to the righteous thee! a That I whip of yours which is rich in sweetness And full of mercy, O Açvins, With that touch the sacrifice. b Thou art taken with a support; to the Açvins thee! This is thy birthplace; to the sweet thee! a Ye that yoke early be unloosed O Açvins, come ye hither, To drink this Soma. b Thou art taken with a support; to the Açvins thee! This is thy birthplace; to the Açvins thee! a Vena hath stirred those born of Prçni, He enveloped in light, in the expanse of the Him in the meeting-place of the waters, of the sun, Like a child, the priests tend with their songs. b Thou art taken with a support; to Çanda thee! This is thy birthplace; guard the a Him, as aforetime, as of old, as always, as now, The prince, who hath his seat on the strew and knoweth the heaven, The favouring, the strong, thou milkest with thy speech, The swift who is victor in those among whom thou dost wax. b Thou art taken with a support; to Marka thee! This is thy birth. place; guard offspring. a Ye gods that are eleven in the sky, Eleven on the earth, Who sit mightily in the waters, eleven in number, Do ye accept this saerifice.

I The gander seated in purity, the bright one seated in the atmosphere, The Hotr seated at the altar, the guest seated in the house, Seated among men, seated in the highest, seated in holy order, seated in the Born of the waters, born of the cows, born of holy order, born of the mountain, the great holy order. a Thou art Mitra, thou art Varuna. b May I be united with the All-gods. c Thou art the navel of kingly power, thou are the womb of kingly power. d Sit thou on the smooth, sit thou on the pleasant seat. e May she hurt thee not; may she hurt me not. f Varuna, of sure vows, hath set him down In the waters, with keen insight, for lordship. g O Brahman! Thou, O king, art the Brahman priest, thou art Savitr of true instigation. O Brahman! Thou, O king, art the Brahman priest, thou art Indra of true force [1]. O Brahman! Thou, O king, art the Brahman priest; thou art Indra, the kindly. O Thou, O king, art the Brahman priest; thou art Varuna, of true rule. h Thou art the bolt of Indra, slaying foes; with this subject to me. i This king hath surmounted the quarters. k O thou of good fame! O thou of prosperity! O thou of true rule! l To the son of the waters hail! To the son of strength hail! To Agni, lord of the He offers to Agni on eight potsherds; the sacrificial fee is gold. (He offers) to Sarasvati an oblation; the sacrificial fee is a calf. To Savitr (he offers) on twelve potsherds; the sacrificial fee is a speckled (ox). To Pusan (he offers) an oblation; the sacrificial fee is a dark (ox), To Brhaspati (he offers) an oblation; the sacrificial fee is a white-backed (ox). To Indra (he offers) on eleven potsherds; the sacrificial fee is a bull. To Varuna (he offers) on ten potsherds; the sacrificial fee is a great castrated (ox). To Soma (he offers) an oblation; the sacrificial fee is a brown (ox). To Tvastr (he offers) on eight potsherds; the sacrificial fee is a white (ox) To Vishnu (he offers) on three potsherds; the sacrificial fee is a dwarf (ox).

'That disease of yours, O Indra and Varuna, that is in the two footed cattle, that of yours I appease hereby', he says; so many are the waters, the plants, the trees, offspring and cattle on whom to live; verily does he free them for him from Varuna's noose. a Thou from of old. b The wise contrivings. c Indra on all sides. d Indra men. e Do thou guard us, O Soma, on all sides, O king, from him who plots evil; Lot not the friend of such as thou come to harm. f Thy places in the sky, in the earth, In the mountains, in the plants, in the waters, With all of these, kindly and without anger, Do thou, O king Soma, accept our oblations. g O Agni and Soma, united, With common offering, accept our prayers, Ye were born together among the gods. h Ye [1], O Agni and Soma, with common inspiration, Placed these lights in the sky; Ye freed the streams from the dread imprecation When they were held fast. i O Agni and Soma, hearken kindly, O ye strong ones, to my invocation; Accept gladly our songs, Be a refreshment to the giver. k One from the sky Matariçvan bore, The falcon churned another from the rock; Agni and Soma, waxing great through prayer, Ye made broad room for the sacrifice. l O Agni and Soma, the oblation which is set forth [2], Do ye taste, accept it, rejoice in it, O ye strong ones Of good protection, of good help be ye, And give to the sacrificer health and wealth. n Together thee. o Troop lord of troops we invoke thee, Sage of sages, most famous; Highest king of Brahmans, O lord of prayer, Hearkening to us with help do thou sit on thy place. p He shall win booty and prizes with tribe, With clan, with family, with sons, with men, Who shall seek to win the father of the gods [3], Pious with oblations, the lord of prayer. q He with his fair singing, harmonious troop, Crushed Vala and Phaliga with his cry; Brhaspati drove out the cows, which mix the offerings, Thundering as they lowed. r O Maruts, what time from the sky. s The protections that ye.

The Yajya and the Anuvakya are in the Pañkti metre the sacrifice is fivefold; verily thereby he does not depart from the a May Surya, the god, protect me from the gods, Vayu from the atmosphere; may the sacrificer, protect me from the (evil) eye; O strong one, O impetuous one, O instigator, O thou of all men, with these names, O Soma, we will worship thee; these names, O Soma, we will worship thee. b I from above, I from below, I revealed the darkness with the light; The atmosphere hath become my father; On both sides have I seen the sun; May I become highest of my equals [1]. c To the ocean, to the atmosphere, Prajapati makes the cloud to fall; may Indra (it), may the Maruts cause (it) to rain. d Flood the earth, Break this divine cloud; Give to us of the divine water; Ruling loosen the water bag. e The Aditya (cup) is these cattle, Agni is Rudra here, having cast plants in the fire he offers the Aditya (cup); verily he hides the cattle from Rudra, and causes the cattle to find support in the plants [2]. f The sage stretcheth the path of the sacrifice, On the back of the vault, above the light of the sky, Whereby thou carriest the offering, thou goest as messenger, Hence wisely, thence with more gain. g All the fire-sticks that are thine, O Agni, Or on earth, on the strew, or in the sun, Lot these of thine approach the oblation of ghee, A protection to the pious sacrificer. h Invoking increase of wealth, Rich in heroes and rich in steeds, Bidden I God-speed' by Brhaspati, with wealth Abide thou for me, the sacrificer. a I yoke thee with milk, with ghee; I yoke thee with water, and plants; I yoke thee with offspring; To-day being consecrated do thou win strength for us. b Let the lady of holy power advance, Let her sit on the altar with fair colour; c Then may I, full of desire, Enter my own place, here. d With fair offspring, with noble husbands, We are come to thee, O Agni, to thee that deceivest the foe, The undeceivable, we that are not deceived.

q The water divine do thou pour, full of sweetness To avert diseases for men, From their place let arise Plants with fair leaves. r I touch [4] Agni with mind, with ghee, Who lordeth it over all the worlds, Broad, vast, with pervading vital power, Most extensive, impetuous, winning, food. s I touch thee with speech, with ghee, With friendly mind accept it; With mortal glory, with engaging colour, Agni, with body full of life may not be touched. t Round the offerings hath Agni gone, The sage, the lord of strength, Bestowing jewels on the donor. u May we set thee around us, O Agni, The sage, O strong one, as a fort, Of daring due, day by day, Destroyer of that which may be broken. v Thou, O Agni, with days, fain to shine towards us, Thou from the waters, thou from the rock, Thou from the woods, thou from the plants, Thou, O lord of men, art born pure. a On the impulse of the god Savitr, with the arms of the Açvins, with the hands of Pusan, in the abode of earth, I dig Agni of the dust in the manner of Angiras. b Full of light, thou, O Agni; of fair aspect, Shining with unaging radiance, Auspicious and harmless to offspring, In the abode of earth, I dig Agni of the dust in the manner of Angiras. c Thou art the back of the waters, expansive, wide, About to bear Agni, least to be laid aside; Growing to might as the lotus-flower, Do thou extend in width with the measure of heaven. d Ye two are protectors [1] and a help, Unbroken, both expansive; Do ye expanding be united; Bear Agni of the dust. e Be ye united, that win the heaven, In union of heart and self; Who shall bear within Agni Full of light and unaging. f Thou art of the dust, all-supporting; Atharvan first pressed out thee, O Agni. g Thee, O Agni, from the lotus Atharvan pressed out, From the head of every priest. h Thee the sage, Dadhyañc, Son [2] of Atharvan, doth kindle, Slayer of Vrtra, destroyer of foes. i Thee Pathya Vrsan doth kindle, Best slayer of foes, Winner of booty in every conflict.

g Thou art the protection of Visnu, the protection of the sacrificer, grant me protection. h Guard me from the lustre of the Naksatras. i Thou art the birthplace of Indra [2]; harm me not. k For ploughing thee, for good crops, l For the plants with good berries thee! m Thou art of easy access, divine tree. Being erect, guard me until the completion (of the sacrifice). n Hail! with my mind the sacrifice (I grasp); hail! from heaven and earth, bail! broad atmosphere, hail! from the wind the sacrifice I grasp. a The thought divine we meditate, Merciful, for our help, That giveth glory, and carrieth the sacrifice. May it guide us safely according as we will. b The gods, mind-born, mind-using, The wise, the sons of wisdom, May they guard us, may they protect us, To them honour! to them hail! c O Agni, be thou wakeful; Let us be glad; Guard us to prosperity; Grant to us to wake again. d Thou, O Agni, art the guardian of vows, Among the gods and men. Thou [1] art to be invoked at our sacrifices. e All the gods have surrounded me, Pusan with gain, Soma with a gift, The god Savitr the giver of brightness. f O Soma, give so much, and bear more hither. g May he that filleth never miss of fullness. Let me not be parted with life. h Thou art gold; be for my enjoyment. Thou art raiment; be for my enjoyment. Thou art a cow; be for my enjoyment. Thou art a horse; be for my enjoyment [2]. Thou art a goat; be for my enjoyment. Thou art a ram; be for my enjoyment. i To Vayu thee; to Varuna thee; to Nirrti thee; to Rudra thee! k O divine waters, son of the waters, the stream Fit for oblation, mighty, most exhilarating, That stream of yours may I not step upon. l Along an unbroken web of earth may I go. m From good to better do thou advance. n May Brhaspati be thy leader; Then set him free, on the chosen spot of earth; Drive afar the foes with all thy strength. o We have come to the place on earth for sacrifice to the gods, Wherein aforetime all the gods rejoiced.

The Victim for Agni and Soma a On the impulse of the god Savity, with the arms of the Açvins, with the hands of Pusan, I take thee; thou art the spade, thou art the woman. b The Raksas is encompassed, the evil spirits are encompassed, here do I cut off the neck of the Raksas. c He who hates us and whom we hate, here do I cut off his neck. d To sky thee, to atmosphere thee, to earth thee! e Pure be the world where the Pitrs sit. f Thou art barley (yava); bar (yavaya) from us foes, bar evil spirits. g Thou art the seat of the Pitrs. h Support the sky, fill the atmosphere, make firm the earth. i May Dyutana Maruta set thee up according to the established law of Mitra and k Thee that art winner of Brahmans, winner of nobles, winner of fair offspring, winner of increase of wealth, I close in. l Strengthen the Brahmans, strengthen the nobles, strengthen offspring, strengthen increase of wealth. m With ghee, O sky and earth, be filled. n Thou art the seat of Indra, the shade of all folk. o May these our songs, O lover of song, Encompass thee on all sides, Strengthening thee whose life is strong; May they be dear delights. p Thou art the string of Indra; thou art the fixed point of Indra. q Thou art of Indra. r To Indra thee! a I dig those which slay the Raksas, which slay the spell, which are of Visnu. b Here do I cast out the spell which an equal or an unequal hath buried against us. c Here do I overthrow him who equal or unequal is ill-disposed to us. d The spell is overcome by the Gayatri metre. e What is here? Good. Let it be ours. f Thou art Viraj, slaying our rivals; thou art Samraj, slaying our foes; thou art slaying the enemy; thou art Viçvaraj, slayer of all destructive things [1]. g I sprinkle those which slay the Raksas, which slay the spell, and which are of h I pour down those which slay the Raksas, which slay the spell, and which are of i Thou art barley (yava); bar (yavaya) from us foes, bar evil spirits.

e Thou art the step of Visnu, smiting enmity; with the Gayatri metre I step across the earth; excluded is he whom we hate. f Thou art the step of Visnu, smiting imprecations; with the Tristubh metre I step across the atmosphere; excluded is he whom we hate. g Thou art the step of Visnu, smiter of him who practiseth evil; with the Jagati metre I step across the sky; excluded is he whom we hate. h Thou art the step of Visnu, smiter of the hostile one; with the Anustubh metre I stop across the quarters; excluded is he whom we hate. a We have come to the heaven; to the heaven we have come. b May I not be cut off from seeing thee; what heat is thine, to that of thee may I not be brought low. c Thou art good, the best of rays, thou art life-bestowing, bestow life upon me; thou art radiance-bestowing, bestow radiance upon me. d Here do I exclude my enemy, N. N., from these quarters, this sky, this atmosphere, this earth, this food. Excluded is he whom we hate [1]. e I have been united with the light. f I turn the turning of Indra. g May I be united with offspring, offspring with me. h May I be united with increase of wealth, increase of wealth with me. i Kindled, O Agni, shine for me; kindling thee, O Agni, may I shine. k Be rich the sacrifice; may I be rich. 1 O Agni, thou purifiest life; Do thou give food and strength to us; Far away drive ill-fortune. m O Agni, good worker, purify for us Glory in good heroes [2], Giving increase and wealth to me. n O Agni, lord of the house, through thee as lord of the house, may I be a good lord of the house; through me as lord of the house, mayst thou be a good lord of the house; for a hundred winters; this blessing I invoke bringing light for the race; this blessing I invoke bringiug light for N. N. o Who yoketh thee? Let him set thee free. p O Agni, lord of vows, I have performed my vow; for that I have had strength; that hath been accomplished by me.

The New and Full Moon Sacrifices a Viçvarupa, son of Tvastr, was the domestic priest of the gods, and the sister's son of the Asuras. He had three heads, one which drank Soma, one Sura, and one which ate food. He promised openly the share to the gods, secretly to the Asuras. Men promise openly the share to every one; if they promise any one secretly, his share is indeed promised. Therefore Indra was afraid (thinking), 'Such an one is diverting the sovereignty (from me).' He took his bolt and smote off his heads. (The head) which drank Soma [1] became a hazelcock; (the head) which drank Sura a sparrow; (the head) which ate food a partridge. He seized with his hand the guilt of slaying him, and bore it for a year. Creatures called out upon him, 'Thou art a Brahman slayer.' He appealed to the earth, 'Take a third part of my guilt.' She said, 'Let me choose a boon. I deem that I shall be overcome through digging. Let me not be overcome by that.' He replied, 'Before [2] a year is out it will grow up for thee.' Therefore before the year is out the dug-out portion of earth grows up again, for that was what she chose as a boon. She took a third of his guilt. That became a natural fissure; therefore one who has piled up a fire-altar and whose deity is faith should not choose a natural fissure, for that is the colour of guilt. He appealed to the trees, 'Take a third part of my guilt.' They said, 'Let us choose a boon. We deem that we shall be overcome through pruning [3]. Let us not be overcome by that.' He replied, 'From pruning shall more (shoots) spring up for you.' Therefore from the pruning of trees more (shoots) spring up, for that was what they chose as a boon. They took a third part of his guilt, it became sap; therefore one should not partake of sap, for it is the colour of guilt. Or rather of the sap which is red or which comes from the pruning one should not partake [4], but of other sap at will. He appealed to a concourse of women, 'Take the third of my guilt.

Homage to Prajapati! Homage to the overlord! Thou art an overlord; make me an overlord; may I be overlord of creatures. Place me, place in me. To him that is driven near hail! To him that is taken hold of hail! To him that is sacrificed hail! vii. 4. 17. a Let the healing wind blow upon our cows, Let them feed on strengthening herbs; Let them drink waters full of life and fatness; Rudra, be gracious to the food that hath feet. b Those which are of one, of various hues, or of like hue Those whose names Agni knoweth by sacrifice; Those which the Angirases made here by devotion, To those, O Parjanya, grant abundant protection. c Those who offered to the gods their bodies; Those whose every form Soma knoweth; O Indra [1], place them in our pastures, Swelling with milk and rich in offspring. d Prajapati, bestowing these on me, In harmony with all the gods and Pitrs, Hath brought them, auspicious, to our pastures. May we possess their offspring. e Here is support, hail! f Here is keeping apart, hail! y Here is joy, hail! h Here is delight, hail!' i The great. k The protecting. vii. 4. 18. a What was the first conception? What was the great age? What was the tawny one? What was the smooth one? b The sky was the first conception. The horse was the great age. The night was the tawny one. The sheep was the smooth one. c Who moveth alone? Who too is born again? What is a remedy for the cold? What is the great enveloper? d The sun moveth alone [1]. The moon is born again. Fire is the remedy for the cold. Earth is the great enveloper. e I ask thee of the furthest end of the earth. I ask thee of the navel of the world. I ask thee of the seed of the strong horse. I ask thee of speech's highest realm. f They call the altar-ground the furthest end of the earth. They call the sacrifice the navel of the world. They call Soma the seed of the strong horse. (They call) the Brahman the highest realm of speech. a O Amba! O Ambali! O Ambika! b No one leadest me.

m Homage to thee, O extended one. n Come forward, irresistible, along the stream of ghee, with offspring, with increase of wealth. o O ye waters, goddesses, purifying and pure, do ye bring the gods; may we, pure and served (by you), be servers upon you. a Let thy speech swell, let thy breath swell, let thine eye swell, let thine ear swell. b The pain that hath reached thy vital airs, that (hath reached) thine eye, that (hath reached) thine ear, what is harsh in thee, what is in its place,--let that swell, let that hereby be pure. c Lot thy navel swell, let thine anus swell. d Be thy feet pure. e Hail to the waters [1]! Hail to the plants! Hail to earth! Hail to night and day! f O plant, protect him. g O axe, harm him not. h Thou art the share of the Raksases. i This Raksas here I lead to the lowest darkness. k Him who hateth us and whom we hate, here him I lead to the lowest darkness. I For food thee! m In ghee, O sky and earth, be covered. n Uncut, with wealth of heroes, (give us) riches. o Fare along the broad atmosphere. p O Vayu, taste the drops. q Hail! go to Urdhvanabhas, offspring of the Maruts. a Let thy mind with the mind, let thy breath with the breath (of the gods be united). b Be this offering rich in ghee pleasing to the gods; hail! c May Indra's expiration be set in every limb; May Indra's inspiration be in every limb. d O god Tvastr, let mind be united for thee, When ye that are various become of one form; Over thee as thou goest among the gods for help let thy comrades And thy father and mother rejoice. e Thou art fortune (çri). f Let Agni cook (çrinatu) thee. g The waters are come together. h For the whirl of the wind [1] thee, for the rush of Pusan, for the growth of the waters, of the plants. i Drink ghee, ye drinkers of ghee; drink fat, ye drinkers of fat. k Thou art the oblation of the atmosphere. l Hail! thee to the atmosphere! m The quarters, the Pradiçes, the Adiçes, the Vidiçes, the Uddiçes. n Hail to the quarters! o Homage to the quarters.

a The instigation of strength pressed in aforetime This Soma, the lord in the plants, in the waters; Be they full of sweetness for us; May we as Purohitas watch over the kingship. b The instigation of strength hath pervaded This (world) and all these worlds on every side; He goeth around knowing pre-eminence, Increasing offspring and prosperity for us. c The instigation of strength rested on this sky And all these worlds as king; May the wise one make the niggard to be generous, And may he accord us wealth [1] with all heroes. d O Agni, speak to us; To us be thou kindly disposed; Further us, O lord of the world Thou art the giver of wealth to us. e May Aryaman further us, May Bhaga, may Brhaspati, May the gods, and the bounteous one; May the goddess speech be bountiful to us. f Aryaman, Brhaspati, Indra, Impel to give us gifts, Speech, Visnu, Sarasvat!, And Savitr the strong. g Soma the king, Varuna, Agni, we grasp, The Adityas, Visnu, Surya And Brhaspati, the Brahman (priest). h On the instigation of the god Savitr with the arms of the Açvins, with the hands of Pusan, with the bond of Sarasvati, of speech, the binder, I anoint thee with the lordship of Agni, with the lordship of Indra of Brhaspati I anoint thee.

e The garment they spread for the horse, The upper garment, the golden (trappings), The bond of the steed, the hobble, As dear to the gods they offer. f If one hath smitten thee, riding thee driven with force, With heel or with whip [2], As with the ladle the parts of the oblation in the sacrifice, So with holy power all these of thine I put in order. g The four and thirty ribs of the strong steed, Kin of the gods, the axe meeteth; Skilfully do ye make the joints faultless; Declaring each part, do ye cut it asunder. h One carver is there of the steed of Tvastr Two restrainers are there, so is the use; Those parts of thy limbs that I place in order, Those in balls I offer in the fire. i Let not thy dear self distress thee [3] as thou comest; Let not the axe stay in thy body; May no greedy skilless carver, Missing the joints, mangle thy limbs with the knife. k Thou dost not die, indeed, thou art not injured, On easy paths thou goest to the gods; The bays, the dappled ones, have become thy yoke-fellows; The steed bath stood under the yoke of the ass. I Wealth of kine for us, may the strong one (grant), wealth in horses, Men and sons, and every form of prosperity; May Aditi confer on us sinlessness; Kingship for us may the horse rich in offering gain.

Conceal not from us that form of thine What time thou dost change thy shape in battle [5]. u O Agni, give to the giver Wealth of heroes in abundance; Quicken us to richness in sons. v Give to us, O Agni, a hundred, give a thousandfold; Like doors disclose for us booty for renown; Make with the prayer sky and earth propitious; Like bright heaven the dawns have shone forth. w Agni give wealth that decketh the hero; Agni the Rsi who winneth thousands; Agni hath placed the oblation in the sky; In many a place are the abodes of Agni. x Destroy [6] us not. y Bring to us. z Thy body is faultless, Like ghee purified, like pure gold That of thine shineth like an ornament, O thou powerful one. aa O bright one, in thy mouth thou cookest Both ladles (full) of butter; Do thou make us full For our hymns, O lord of strength; Do thou bear food to the praisers. bb O Vayu, a hundred of bay (steeds) Worthy of nourishment do thou yoke; Or let the chariot of thee that hast a thousand (steeds) Come with might. cc The teams [7] wherewith thou comest to the giver, O Vayu, for seeking in the house, Grant us wealth rich in enjoyment, And a treasure of heroes, of horses, of cows. dd Rich banquets be ours with Indra, With mighty strength, Wherewith fed we may rejoice. ee Rich should he be, the praiser Of a generous and wealthy one like thee; (Famed) be (the praiser) of thee that art famed, O thou with the bays.

m He in whose presence wheresoever Men rejoice in the dwellings of men, Whom in honour they kindle, Whom together they produce. n When we offer food, The oblations of men, He by the might of his glory [3], Graspeth the reins of sacred law. o The sacrifice seeketh the goodwill of the gods; Be kindly, O ye Adityas; Make your loving kindness turn (to us), Which shall more plenteously deliver us from distress. p Pure he dwelleth, undeceived, Among waters rich in grass, waxing old with noble sons; None slayeth him from near or from afar, Who is in the guidance of the Adityas. q Ye Adityas support the world, Gods, guardians of all the universe, Far-seeing, guarding [4] the holy, Righteous, enacting debts. r Three earths they support, and three skies; Three rules are in their ordinance; Through sacred law great is your mightiness, O Adityas; Sweet is that, O Aryaman, O Mitra, O Varuna. s Let us make supplication To those heroes, the Adityas, The tender, for help. t Nor right is visible, nor left; Nor the east, O Adityas, nor the west; Despite my feeble mind, O Vasus [5], Led by you, may I attain the light without fear. u With the most recent help of the Adityas, With their most present succour, may we be united; May the mighty ones, hearkening, establish this sacrifice For release from sin, for freedom. v Hear my cry, O Varuna, And be merciful this day; Seeking for help I call on thee. w I implore this of thee, praising thee with my hymn; The sacrificer seeketh this with his offerings; Be here, not angry, O Varuna; O wide ruler, strike not away our life.

o (The foe who), O Mitra and Varuna, &c. p (The foe who), O Açvins, &c. iii. 2. 11. a He by thy help, O Agni, With good heroes, making strength, is victorious, Whose companionship thou dost favour. b Your ancient lofty praise bear To Agni, the Hotr The creator who beareth as it were the light of songs. c O Agni, three are thy powers, three thy stations, Three are thine ancient tongues, O born of holy order; Three are thy bodies in which the gods find pleasure, With them guard thou our songs unfailing. d With the rite, with food [1] I impel you, O Indra and Visnu, to the end of this work; Rejoice in the sacrifice and bestow wealth, Furthering us with safe ways. e Both are victorious, they are not defeated Neither of them at any time hath been defeated; When, with Indra, O Visnu, ye did strive, Then did ye in three divide the thousand. f Three ages are thine, O All-knower, Three births in the dawns, O Agni; With them, knowing, do thou propitiate the gods, And [2] be for the sacrificer health and wealth. g Agni abideth in three abodes Of three foundations, the sage; May he offer and may he satisfy for us, The three sets of eleven (gods); The wise envoy made ready, Let the others all be rent asunder. h O Indra and Visnu, ye overthrew The nine and ninety strong forts of Çambara; Of Varcin, the Asura, a hundred and a thousand heroes Do ye slay irresistibly. i Then did his mother seek to persuade him, 'O son, these gods are abandoning thee.' Then said Indra, about to slay Vrtra, 'O friend Visnu, step thou more widely.'

Prajapati created creatures with the Brahman class as first; verily the sacrificer creates offspring with the Brahman as first; 'the holy power born', he says; therefore the Brahman is the first; the first he becomes who knows thus. The theologians say, 'Nor on earth, nor in the atmosphere, nor on sky should the fire be piled'; if he were to pile (it) on earth, he would afflict the earth with pain; nor trees, nor plants would [1] be born; if he should pile (it) in the atmosphere, he would afflict the atmosphere with pain, the birds would not be born; if he should pile (it) in the sky, he would afflict the sky with pain, Parjanya would not rain. He puts down a gold disk; gold is immortality; verily in immortality he piles the fire, for propagation. He puts down a golden man, to support the world of the sacrificer; if he were to put it over the perforation in the brick, he would obstruct the breath of cattle and of the sacrificer; he puts it down on the south side [2] with head to the east: he supports the world of the sacrificer; he does not obstruct the breath of cattle and the sacrificer. Or rather he does place it over the perforation of the brick, to allow the breath to pass out. 'The drop hath fallen', (with these words) he touches it; verily he establishes it in the Hotr's offices. He puts down two ladles, one made of Karsmarya and full of butter, one of Udumbara and full of curds; that made of Karsmarya is this (earth), that of Udumbara is yonder (sky); verily he deposits these two (earth and sky) [3].

It is enveloped in a turban in an inner box, for so as it were is the victim, the omentum, the skin, the flesh, the bone; verily he obtains and wins the whole extent of the victim. He, for whom in the sacrifice this expiration is offered, by his sacrificing becomes richer. a O Vayu, drinker of the pure, come to us; A thousand are thy teams, O thou that hast all choice boons; For thee the sweet drink bath been drawn, Whereof, O God, thou hast the first drink. b For intent thee, for desire thee, for prosperity thee; Kikkita thy mind! to Prajapati hail! Kikkita thy breath, to Vayu hail! Kikkita thy eye, to Surya hail! Kikkita thy sky and earth hail! Kikkita, thy speech, to Sarasvati hail! [1] c Thou, the fourth, art the barren, the eager one, Since once in thought the embryo hath entered thy womb; Do thou, the barren, go eagerly to the gods, Be the desires of the sacrificer fulfilled. d Thou art the goat, resting on wealth, sit on the earth, mount aloft on the atmosphere, in the sky be thy great radiance. e Stretching the thread of the atmosphere do thou pursue the light; Guard the paths of light made by prayer. f Weave ye without a flaw the work of the singers; Become Manu; produce thou. the host divine. g Thou art the offering of mind, the colour of Prajapati, may we share thy limbs. These two were together, Vayu blew them apart; they conceived a child, Soma generated it, Agni swallowed it. Prajapati saw this (offering) to Agni on eight potsherds, he offered it, and thereby he redeemed this (victim) from Agni. Therefore though sacrificing it to another god, still one should first offer on eight potsherds to Agni; verily redeeming it from Agni he offers it.

b Turn towards (us), O earth, With the sacrifice, with milk; Over thy caul let Agni, aroused, creep. c O Agni, that of thee which is pure, which is bright, Which is cleansed, which is fit for offering, That we bear to the gods. d Food and strength do I take hence [1], From the abode of holy order, from the birthplace of immortality. May it enter us, in cattle and in plants; I abandon decline, lack of food, and ill-health. e O Agni, strength and fame are thine, Thy rays shine mightily, O rich in light; O thou of broad radiance, with thy might, strength worthy of laud, Thou bestowest on the worshipper, O sage. f Do thou extend over men, O Agni, Ruling over wealth for us, O immortal one; Thou art the master of a glorious form, Thou fillest glorious wealth. g O son of strength, O all-knower, Rejoice in our fair praises [2], being adored in our prayers; In thee have they placed food, rich in seed, Of wondrous aid, of prosperous birth. h With pure radiance, with bright radiance, With undiminished radiance, thou comest forth with thy light; Visiting thy parents thou aidest them; Thou fillest both worlds. i The righteous, the bull, common to all men, Agni, men place before them for favour, Thee with their speech, that art ready to hear and most extending, The divine, the generations of men. k Preparer of the sacrifice, the wise, Who ruleth for great gain, The giver of the Bhrgus, the eager, skilled in the sacrifice Thou fillest glorious wealth. l Ye are pilers, ye are pilers around, do ye pile upwards as a support, with that deity, sit ye firm in the manner of Angiras. m Swell up, let thy strength be gathered From all sides, O Soma. Be strong in the gathering of might.

Thus he announces the sacrifice to the gods and sacrifices, and the gods delight in his sacrifice. This is the taking of the sacrifice and so after taking the sacrifice he sacrifices. After speaking he remains silent, to support the sacrifice. Now Prajapati performed the sacrifice with mind; verily he performs the sacrifice with mind to prevent the Raksases following. He who yokes the sacrifice when the yoking (time) arrives yokes it indeed among the yokers. 'Who (ka) yoketh thee? Let him yoke thee', he says. Ka is Prajapati--verily by Prajapati he yokes it; he yokes indeed among the yokers. Prajapati created the sacrifices, the Agnihotra, the Agnistoma, the full moon sacrifice, the Ukthya, the new moon sacrifice and the Atiratra. These he meted out; the Agnistoma was the size of the Agnihotra, the Ukthya that of the full moon sacrifice, the Atiratra that of the new moon sacrifice. He who knowing thus offers the Agnihotra obtains as much as by offering the Agnistoma; he who knowing thus offers the full moon sacrifice obtains as much as by offering the Ukthya [1]; he who knowing thus offers the new moon sacrifice obtains as much as by offering the Atiratra. This sacrifice was in the beginning Paramesthin's, and by means of it he reached the supreme goal. He furnished Prajapati with it, and by means of it Prajapati reached the supreme goal. He furnished Indra with it, and by means of it Indra reached the supreme goal. He furnished Agni and Soma with it, and by means of it Agni and Soma reached the supreme goal. He who [2] knowing thus offers the new and full moon sacrifices reaches the supreme goal. He who sacrifices with an abundant offering is multiplied with offspring, with cattle, with pairings. 'The year has twelve months, there are twelve pairs of new and full moon sacrifices; these are to be produced', they say.

Then the gods prospered, the Asuras were defeated. He who has foes should offer these (offerings); verily by the Abhyatanas he overpowers his foes, by the Jayas he conquers them, by the Rastrabhrts he wins the kingdom; he prospers himself, his foe is defeated. a Supporting holy order, abounding in truth, Agni is the Gandharva; his Apsarases are the plants, called strength; may he protect this holy power, this lordly power; may they protect this holy power, this lordly power; to him hail! To them hail! b The compact, possessing all the Samans, the sun is the Gandharva, his Apsarases are the rays (called) active, &c. c The all-blessed, sun-rayed Candramas is the Gandharva; his Apsarases are the Naksatras, (called) the bright, &c. d The active, the winged sacrifice is the Gandharva, his Apsarases are the sacrificial fees, (called) praises, &c. e Prajapati, all-creator, the mind [1], is the Gandharva; his Apsarases are the Rc and Saman verses, (called) hymns, &c. f The swift, all-pervading wind is the Gandharva; his Apsarases are the waters, (called) delights, &c. g O lord of the world, thou who hast houses above and here, do thou give us increase of wealth, unfailing, rich in heroes, prosperity abiding through the year. h The supreme ruler, the overlord, death is the Gandharva; his Apsarases are the whole (world), (called) the worlds. &c. i With fair abode, fair wealth, doer of good deeds, holding the light, Parjanya. is the Gandharva; his Apsarases are the lightnings, (called) the radiant, &c. k Whose dart speeds afar, the pitiless [2], death is the Gandharva; the Apsarases are his offspring, (called) the timid, &c. I The dear one, looking with desire, love is the Gandharva; his Apsarases are thoughts, (called) the burning; may he protect this our holy power, our lordly power; may they protect this our holy power, our lordly power; to him hail!

If he were not to offer the animals, then he would not obtain animals [2]; if he were to let them go after circumambulation with fire, he would disturb the sacrifice; if he were to keep them until the conclusion, the heads would be exhausted; in that he offers the animals, he wins thereby animals; in that he lets them go after circumambulation with fire, (it serves) to prevent the exhaustion of the heads; he concludes (the rite) with (an animal) for Prajapati; Prajapati is the sacrifice; verily he concludes the sacrifice in the sacrifice. Prajapati created offspring, he thought himself empty, he saw these April (verses), with them from the head [3] he satisfied himself. In that there are these April verses, and Prajapati is the sacrifice, he satisfies the sacrifice from the beginning with them. They are of unlimited metres; Prajapati is unlimited; (verily they serve) to obtain Prajapati. The pairs are deficient and redundant, for propagation; hairy by name is that metre of Prajapati, animals are hairy; verily he wins animals. There are all forms in these; all forms are made when Agni has to be piled up, therefore these appertain to Agni, to be piled [4]. Twenty-one kindling-(verses) be repeats; the twenty-onefold (Stoma) is light; verily he attains light, and a support besides, for the twenty-one fold (Stoma) is support. Twenty-four (verses) he recites; the year has twenty-four half-months, Agni Vaiçvanara is the year; verily straightway he wins Vaiçvanara. He recites them straight on, for the world of heaven is as it were going straight away. 'Let the half-years, the seasons, increase thee, O Agni ', he says; verily with the half-years he causes Agni to increase [5], with the seasons the year. 'Illuminate all the quarters of the earth', he says; therefore Agni illuminates all the quarters. 'The Açvins removed death from him', he says; verily from him he repels death.

The fire is piled for the world of heaven; whatever is done out of order, that is not heavenly; the fire is heavenly; having put down the layer he should stroke it, (saying), 'May the wise discern wisdom and folly, like backs straight and crooked, like men; for wealth and good offspring, O god, grant us freedom, and keep bondage from us.' Verily he puts it down in order. He piles (the fire) facing east; it becomes heavenly for him. Viçvakarman, lord of the quarters, may he protect our cattle, may he protect us, to him homage! Prajapati; Rudra; Varuna; Agni; lord of the quarters; may he protect our cattle, may he protect us, to him homage!' These are the deities, overlords of these animals; to them he is cut off who puts down the heads of the animals. He puts down the gold bricks; verily he pays honour to these deities. The theologians [1] say, 'In the fire he places the domesticated animals, with pain he afflicts the wild animals; what then does he leave?' In that he puts down the golden bricks, and gold is immortality, by immortality he makes healing for the domesticated animals, he hurts them not. The first naturally perforated brick is expiration, the second cross -breathing, the third inspiration. Having put down the first naturally perforated brick he should breathe out along it; verily he unites expiration with expiration; having put down the second [2] he should breathe across; verily he unites cross-breathing with cross-breathing; having put down the third, he should breathe in; verily he unites inspiration with inspiration; verily he kindles him with the breaths. 'Bhuh, Bhuvah, Suvar', (with these words) he puts down the naturally perforated bricks; the naturally perforated bricks are these worlds; with these exclamations Prajapati was propagated; in that he puts down the naturally perforated bricks with these exclamations, he puts down these worlds, and over these [3] worlds he is propagated.

The Horse Sacrifce (continued) To Indra, the king, a boar; to Varuna, the king, a black (antelope); to Yama, the king, a deer; to the bull, the king, a Gayal; to the tiger, the king, a Bos Gavaeus; to the king of men a monkey; for the swift falcon a quail; for the Nilangu (snake) a worm; for Soma, the king, a gazelle; for the ocean a crocodile; for the snowy mountain an elephant. The ape is for Prajapati; the owl, the Haliksna the cat, are for Dhatr; to Sarasvati the white starling, of human speech; the wild goat, the ichneumon, the Çaka, these are for Pusan; the curlew to speech. To the offspring of waters a fish; the crocodile, the dolphin, the Kulikaya are for the ocean; to speech the Paingaraja; to Bhaga the sea-crow; the swan, the Vahasa, the woodpecker, these are for Vayu; to the quarters the Cakravaka. To might, a boa-constrictor; the mole, the Srjaya, the lizard, these are for Mitra; to death the dark (serpent); to wrath the viper; the pot-nosed, the lotus-sitter, the copper snake, these are for Tvastr; to the echo the Vahasa. The human beast to the moon; the lizard, the Kalaka, the woodpecker, these are for the trees; the dappled (deer) to day; the black (antelope) to night; the cuckoo, the Ksvinka, the black-headed, these are (to be offered) to Aryaman; the crab for For the sun the crane; the deer, the peacock, the hawk, these are for the Gandharvas; for the Vasus the francolin partridge; for the Rudras the partridge; the red doe, the Kundrnaci, the Golattika, these are for the Apsarases; to the wood the The dappled (deer) is for the All-gods; the Pitva, Nyanku, the Kaça, these are (to be offered) to Anumati; the cuckoo is for the half months; the tortoise for the months; the Kvayi, the Kutaru, the gallinule, these are (to be offered) to Sinivali; to Brhaspati the cat.

If he desire of any one, 'May he be without cattle', he should cut for him (a post) without leaves and with a withered top; this among trees is without cattle; verily he becomes without cattle. If he desire of any one, 'May he be rich in cattle', he should cut for him one with many leaves and many branches; this [4] among trees is rich in cattle; verily he becomes rich in cattle. He should cut one that is supported for one who desires support; this among trees is supported which grows from its own birthplace on level ground and is firm. He should cut one which leans towards the west, for it is leaning over for the sacrifice. He should cut one of five cubits for him of whom he desires, 'May the higher sacrifice condescend to him'; the Pankti has five syllables, the sacrifice is fivefold, the higher sacrifice condescends to him [5]. (He should cut one) of six cubits for one who desires support; the seasons are six; verily he finds support in the seasons. (He should cut one) of seven cubits for one who desires cattle; the Çakvari has seven feet, the Çakvari is cattle; verily he wins cattle. (He should cut one) of nine cubits for one who desires brilliance, commensurate with the Trivrt Stoma; the Trivrt is brilliance; verily he becomes brilliant. (He should cut one) of eleven cubits for one who desires power; the Tristubh has eleven syllables, the Tristubh is power; verily he becomes powerful. (He should cut one) of fifteen cubits for one who has foes; the thunderbolt is fifteenfold; (verily it serves) for the overcoming of foes. (He should cut one) Of seventeen cubits for one who desires offspring; Prajapati is seventeenfold; (verily it serves) to gain Prajapati. (He should cut one) of twenty-one cubits for one who desires support; the Ekavinça is the support of the Stomas; (verily it serves) for support.

He lets the calf go free and puts the pot on the fire: he puts down (the rice), and beats the millstones together; he scatters (the grains) and collects the potsherds; the cake [3] he puts on the fire and the melted butter; he throws the clump of grass, and gathers it in; he surrounds the Vedi and he girds the wife (of the sacrificer); he puts in place the anointing waters and the melted butter. These are the twelve pairs in the new and full moon sacrifices. He, who thus sacrifices with these, sacrifices with an abundant offering and is multiplied with offspring, with cattle, with pairings. 'Thou I art secure; may I be secure among my equals', he says; verily he makes them secure.' 'Thou art dread; may I be dread among my equals'; verily he makes them harmonious. 'Thou art overcoming; may I be overcoming among my equals,' he says; verily he overthrows him who rises against him. 'I yoke thee with the divine Brahman', he says; this is the yoking of the fire; verily [1] with it he yokes it. With the prosperous part of the sacrifice the gods went to the world of heaven, with the unsuccessful part they overcame the Asuras. 'Whatever, O Agni, in this sacrifice of mine may be spoiled', he says; verily with the prosperous part of the sacrifice the sacrificer goes to the world of heaven, with the unsuccessful part he overcomes the foes. With these Vyahrtis he should set down the Agnihotra. The Agnihotra is the beginning of the sacrifice, these Vyahrtis are the Brahman; verily at the beginning of the sacrifice he makes the Brahman [2]. When the year is completed he should thus with these (Vyahrtis) perform the setting down; verily with the Brahman he surrounds the year on both sides. He who is undertaking the new and full moon and the four monthly offerings should set in place the oblations with these Vyahrtis.

Prajapati created cattle; they created went away from him; where they stayed, thence sprung the bean; those he followed with Pusan; Pusan said, 'With this do thou go before me; then shall cattle resort to thee.' 'Do thou go before me', said Soma, 'mine [2] is what grows on untilled (land).' 'Both of you shall I go before', he said; he went before them both; then indeed did cattle resort to Prajapati. For him who desires cattle should he offer this oblation of beans to Soma and Pusan; verily he has recourse to Soma and Pusan with their own share; verily they produce cattle for him. Soma is the impregnator of seed, Pusan the producer of cattle; verily Soma bestows seed upon him, Pusan produces cattle. a O Agni come to us with kine; O drop, delight us with increase; Indra is the supporter in our homes. b Savitr, the thousandfold, May he delight us in our homes; May Pusan come, may wealth (be ours). c May Dhatr give us wealth, The lord, the ruler of the world; May he favour us with a full (gift). d Tvastr the bull, the strong, May he delight us in our homes, With a thousand, with ten thousand. e Thou whereby the gods moved immortality [1], Enduring fame, in the sky, O increase of wealth, vouchsafe us A herd of kine for life. f Agni, lord of the house, Soma, all-winning, Savitr the wise; hail! g O Agni, lord of the house, with thy ghee portion do thou vouchsafe strength and force to him who advanceth; may I not wander from the highest of the path; may I become the head; hail! He who desires cattle should sacrifice with the Çitra (offering); Çitra is this (earth); in that in this (earth) all things are produced, thereby is this (earth) variegated (citra); he who knowing thus sacrifices with the Çitra desirous of cattle is propagated with offspring, with cattle, with pairings.

'Be the desires of the sacrificer fulfilled', he says; this is the desire [5] of the sacrificer that (the sacrifice) should proceed to its conclusion without injury. 'Thou art the goat, resting in wealth', he says; verily in these worlds he makes it find support. 'In the sky be thy great radiance', he says; verily in the world of heaven he bestows light upon him. 'Stretching the thread of the atmosphere do thou pursue the light', he says; verily he makes these worlds full of light for him. 'Weave ye without a flaw the work of the singers, [6], he says; whatever flaw is committed in the sacrifice, this serves to atone for it. 'Become Manu; produce thou the host divine', he says; offspring are connected with Manu; verily he makes them fit for food. 'Thou art the offering of mind', he says, to make 'Godspeed'. 'May we share thy limbs', he says; verily he invokes this blessing. Of this (victim) there is one time unpropitious for sacrifice to the gods, when a cloud appears when it has been offered [7]; if a cloud should appear when it has been offered, he should either cast it into the waters or eat it whole; if he were to cast it into the waters, he would con fuse the sacrifice; he should eat it whole; verily he bestows power upon himself. By three people is this to be performed, him who performs a year-long Sattra, him who offers with a thousand (gifts), and him who is a domestic sacrificer; with it let them sacrifice, for them is it fit. The Jaya, Abhyatana, and Rastrabhrt Offerings a Thought and thinking, intent and intention, known and knowledge, mind and power, the new and the full moon, the Brhat and the Rathantara. b Prajapati bestowed victories on Indra The strong, he who is dread in battle contest, To him all the people bowed in reverence, For he waxed dread, worthy of The gods and the Asuras were in conflict.

b We have come, O noble ones, Mitra and Varuna, To the share of the nights that is yours, Grasping the firmament, in the place of good deeds, On the third ridge above the light of the sky. c The gods, destroyers of the sacrifice, stealers of the sacrifice, That sit in the atmosphere, From them may Vayu guard me; May we go to those that do good deeds. d The nights of thine, O Savitr [1], that go, traversed by gods, Between sky and earth, With all your houses and offspring, Do ye first mounting the light traverse the regions. e The gods, destroyers of the sacrifice, stealers of the sacrifice, That sit in the sky, From them may Surya guard me; May we go to those that do good deeds. f That highest oblation wherewith, O All-knower, Thou didst collect milk for Indra, Therewith, O Agni, do thou make him grow; Bestow on him lordship over his fellows. The gods are destroyers of the sacrifice, stealers of the sacrifice [2]; they sit these worlds taking and destroying from him who gives and sacrifices. 'The gods, destroyers of the sacrifice, that sit on the earth, that (sit) in the atmosphere, that sit in the sky', he says; verily traversing the worlds, he goes to the world of heaven with his household, with his cattle. From him who has sacrificed with the Soma (sacrifice), the deities and the sacrifice depart; he should offer to Agni on five potsherds as the final act; all the deities are Agni [3], the sacrifice is fivefold; verily he wins the deities and the sacrifice. Now Agni is connected with the Gayatri and has the Gayatri as his metre; he severs him from his metre, if he offers on five potsherds; it should be made on eight potsherds; the Gayatri has eight syllables, Agni is connected with the Gayatri and has the Gayatri for his metre; verily he unites him with his own metre.

f (Thou art) the course metre; the space metre; the health-bringing metre; the overpowering metre; the covering metre; the mind metre; the expanse metre; the river metre; the sea metro; the water metre; the uniting metro; the separating metre; the Brhat metro; the Rathantara metre; the collecting metre; the parting metre; the voices metre; the radiant metro; the Sastubh metre; the Anustubh metre; the Kakubh metre; the Trikakubh metre; the poetic metre; the water metre [2]; the Padapankti metre, the Aksarapahkti metre, the Vistarapankti metre: the razor-with-strop metre; the enveloping metre; the side metre; the course metre; the space metre; the strength metre; the maker of strength metre; the expansive metre; the conflict metre; the covering metre; the difficult of access metre; the slow metre; the Ankanka metre. a May Agni slay the foe, Eager for wealth, joyfully, Kindled, pure as offered. b Thou Soma art very lord, Thou art king, and slayer of foes; Thou art favouring strength. c Favouring is thy look, O fair-faced Agni, That art dread and extending, pleasant (is it); Thy radiance they cover not with the darkness; The defiling leave no stain in thy body. d Favouring is thy face, O mighty Agni; Even by the side of the sun it is bright [1], Radiant to behold it is seen even by night, Pleasant to the sight is food in thy form. e With his countenance the kindly one Will sacrifice to the gods for us, most skilled to win prosperity by sacrifice; Guardian undeceived and protector of us, O Agni, shine forth with radiance and with wealth. f Prosperity for us from sky, O Agni, from earth, With full life do thou procure, O god, for worship; That splendid thing, O sky-born, which we ask, Do thou bestow upon us that radiant wealth. g As thou, O Hotr, in man's worship [2], O son of strength, shalt sacrifice with offerings, Verily do thou to-day, gladly, offer sacrifice To the glad gods together assembled.

The steed is possessed of the thunderbolt, by its incisors it is more puissant than those with one row of incisors, by its hair than those with two rows; him whom he hates he should conceive as beneath its feet; verily with the thunderbolt he lays him low. 'The strong steed hath stepped forth', with these two (verses) he makes it step forth; (with two) of the same form, therefore cattle are born of the same form. He pours water down; where there are waters, there Plants take root, and where plants take root cattle find support through them, the sacrifice (finds support) in cattle, the sacrificer in the sacrifice, offspring in the sacrificer; therefore he pours water down, for support. If the Adhvaryu were to pour the libation on that which is without fire, the Adhvaryu would be [1] blind, the Raksases would destroy the sacrifice; he puts gold down and offers; verily he pours on what has fire, the Adhvaryu does not become blind, the Raksases do not destroy the sacrifice. 'I touch Agni with mind, with ghee', he says, for with mind man approaches the sacrifice; 'who lordeth it over all the worlds', he says, for he lords it over all; 'broad, vast, with pervading vital power', he says, for he born small becomes great [2]; 'most extensive, impetuous, winning food', he says; verily he makes pleasant food for him; all is pleasant for him who knows thus. 'I touch thee with speech, with ghee', he says; therefore what a man conceives with mind he utters with speech; 'with friendly (mind) he says, to smite away the Raksases; 'with mortal glory, with engaging colour, Agni', he says; verily he bestows beauty upon him; he is possessed of beauty who knows thus [3]. By mind must he obtain that libation which the Adhvaryu offers in that which is without fire; he offers with two verses containing the word 'mind', to obtain the two libations; with two (he offers), for support.

If he were to gather with the skin of tame animals he would afflict with pain tame animals; he gathers with a black antelope skin; verily he afflicts with pain wild animals [2]; therefore of animals of even birth the wild animals are the smaller, for they are afflicted with pain. He gathers on the hairy side, for on that side is it pure. He strews the lotus leaf and the black antelope skin together; the black antelope skin is this (earth), the lotus leaf yonder (sky); verily on both sides he encircles him with these two. Agni departed from the gods, Atharvan perceived him; 'Atharvan first pressed thee out, O Agni' [3], he says; verily he gathers him with him who perceived him. 'Thee, O Agni, from the lotus', he says, for in the lotus leaf he found him reposing. 'Thee the sage, Dadhyañc', he says; Dadhyañc, son of Atharvan, was full of brilliance; verily he bestows brilliance upon him. 'Thee Pathya Vrsan', he says; verily with the latter (verse) he hails him whom he has previously addressed [4]. He gathers with four (verses), the metres are four; verily (he gathers) with the metres. (He gathers) with Gayatri verses for a Brahman, for the Brahman is connected with the Gayatri; with Tristubh verses for a Rajanya, for the Rajanya is connected with the Tristubh; if he desire of a man, 'May he be richer', he should gather for him with both sets; verily upon him he bestows brilliance and power together. With eight (verses) he gathers; the Gayatri has eight syllables, Agni is connected with the Gayatri; verily he gathers all the extent of Agni. 'Sit thou, O Hotr', he says; verily he makes the deities sit down for him; 'The Hotr down', (with these words he makes) men (sit down); 'Sit thou down', (with these words he makes) birds (sit down); 'Be born noble in the forefront of the days', he says; verily he produces for him the common session of gods and men.