Yajur Veda on The Divine

'This one on the left, the light', (with these words he puts down) on the north; verily with these he supports hearing. 'This one above, thought', (with these words he puts down) above; verily with these he supports speech. Ten by ten he puts (them) down, to give strength. Transversely [4] he puts (them) down; therefore transversely do animals move their limbs, for support. With those (put down) on the east Vasistha prospered, with those on the south Bharadvaja, with those on the west Viçvamitra, with those on the north Jamadagni, with those above Viçvakarman. He who knows thus the prosperity in these (bricks) prospers; he who knows thus their relationship becomes rich in relations; he who knows thus their ordering, (things) go orderly [5] for him; he who knows thus their abode becomes possessed of an abode; he who knows thus their support becomes possessed of support. Having put down the breath-supporters he puts down the unifying (bricks); verily having deposited in him the breaths he unifies them with the unifying (bricks); that is why the unifying have their name. Then too he puts inspiration upon expiration; therefore expiration and inspiration move together. He puts (them) down pointing in different directions; therefore expiration and inspiration go in different directions. The ununified part of the fire [6] is not worthy of heaven; the fire is worthy of heaven; in that he puts down the unifying (bricks), he unifies it; verily he makes it worthy of heaven. 'The eighteen-month- old calf the strength, the Krta of throws at dice', he says; verily by the strengths he wins the throws, and by the throws the strengths. On all sides (these verses) have the word wind', and therefore the (wind) blows on all sides. The Horse Sacrifice (continued) a May the Gayatri, the Tristubh, the Jagati, The Anustubh, with the Pankti, The Brhati, the Usnih, and the Kakubh, Pierce thee with needles.

o When he creeps forward to the seat [4], the fathers creep along after him; they have power to injure him; having crept to the seat he should look along the south side (saying), 'Come, O ye fathers; through you may I possess the fathers; may ye have good offspring in me'; verily paying reverence to them he creeps to the Sadas, for his own safety. a Food come hither, enter me for long life, for health, for increase of wealth, for splendour, for good offspring. Come hither, O Vasu, preceded by wealth; thou art dear to my heart. b May I grasp thee with the arms of the Açvins. c With clear sight may I gaze' upon thee, O god Soma, who regardest men. d Gentle control, banner of the sacrifices, may speech accept and delight in the Soma; I may Aditi, gentle, propitious, with head inviolable, as speech, accept and delight in the Soma. e Come hither, O thou who art of all men [1], with healing and favour; with safety come to me, O tawny-coloured, for skill, for strength, for increase of wealth, for good heroes. f Terrify me not, O king, pierce not my heart with thy radiance, for manly strength, for life, for splendour. g Of thee, O god Soma, who hast the Vasus for thy troop, who knowest the mind, who belongest to the first pressing, who hast the Gayatri as thy metre, who art drunk by Indra, who art drunk by Naraçansa, who art drunk by the fathers, who hast sweetness, and who art invited, I invited eat. h Of thee, O god Soma, who hast the Rudras for thy troop, who knowest the mind, who belongest to the midday pressing, who hast the Tristubh for thy metre, who art drunk by Indra, who art drunk by Naraçansa [2], who art drunk by the fathers, who hast sweetness, and who art invited, I invited eat.

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.

n Let thy milk draughts, thy strength be united, The mightinesses of him who overcometh the foe; Swelling for immortality, O Soma, Place in the sky the highest glories, a He hath overcome every foe, every enemy; That Agni saith, that saith Soma too; Brhaspati, Savitr, say this of me, Pusan hath placed me in the world of good action. b When first thou didst cry on birth, Arising from the ocean or the dust, The wings of the eagle, the limbs of the gazelle, That is thy famed birth, O steed. c Thou art the back of the waters, the birthplace of Agni, The ocean swelling on either side; Growing to might [1] as the lotus flower, Do thou extend in width with the measure of heaven. d The holy power born first in the east Vena hath disclosed from the shining boundary, He hath revealed its fundamental nearest forms, The womb of being and of not being. e The golden germ first rose; Born he was the only lord of creation; He supporteth the earth and the sky; To what god shall we offer with oblation. f The drop hath fallen on the earth [2], the sky, On this seat, and on the one which was aforetime; The drop that wandereth over the third seat I offer in the seven Hotras. g Homage to the serpents Which are on the earth, The serpents in the atmosphere, in the sky, To those serpents homage. h Those that are there in the vault of the sky, Or those who are in the rays of the sun, Those whose seat is made in the waters, To those serpents honour. i Those that are the missiles of sorcerers, Or those that are among the trees, Or those that lie in the wells, To those serpents honour. a Thou art firm, supporting, unoverpowered, Well wrought by Viçvakarman; Let not the ocean smite thee, nor the eagle; Unshaking do thou make firm the earth.

For a month should he be consecrated; the year is the month; the Viraj is the year; he obtains the Viraj. For four months should he be consecrated; for four months the Vasus bore him, they conquered the earth, the Gayatri metre; for eight the Rudras, they conquered the atmosphere, the Tristubh metre; for twelve the Adityas, they conquered the sky, the Jagati metre; then they attained distinction, supremacy over the gods. Therefore after keeping the fire for twelve months, should one pile it up; the year has twelve months, the fire to be piled is the year, the bricks are days and nights; he piles him with the bricks obtained; verily also he attains distinction, supremacy over his equals. a Agni is piled for the world of heaven; if he were not to mount after him the sacrificer would be excluded from the world of heaven. 'I have mounted on the earth; let not breath forsake me'; 'I have mounted on the atmosphere; let not offspring forsake me'; 'I have mounted on the sky, we have attained the light', he says; this is the mounting after Agni verily by it he mounts after him, to attain the world of heaven. b If he were to set up (the eleven posts) commensurate with the wings [1], he would make the sacrificial rite too small, his offspring would be worse off than himself. He sets (it) up commensurate with the altar; verily he makes the sacrificial rite larger, his offspring does not become worse than himself. e He should pile (the fire) of a thousand (bricks) when first piling (it); this world is commensurate with a thousand; verily he conquers this world. He should pile (it) of two thousand when piling a second time; the atmosphere is commensurate with two thousand; verily be conquers the atmosphere. He should pile (it) of three thousand when piling for the third time [2]; yonder world is commensurate with three thousand; verily he conquers yonder world.

The gods drew the cups in a line; Prajapati saw this Ançu, drew it, and therewith prospered. Verily he, for whom knowing thus the Ançu is drawn, prospers. He draws from (the Soma) when it has been once pressed, for once he prospered thereby. He draws with the mind, for Prajapati is mind as it were; (verily it serves) to obtain Prajapati. He draws with (a vessel) of Udumbara; the Udumbara is strength; verily he wins strength; it has four corners; verily he finds support in the quarters [1]. He who knows the foundation of the Ançu becomes possessed of a foundation. The Saman is that called the Vamadevya; singing in his mind that foundation he draws; verily he becomes possessed of a foundation. If the Adhvaryu were not to make a success of drawing the Ançu, for both the Adhvaryu and the sacrificer would it go ill; if he were to make a success, for both would it go well; he draws without breathing; this is its success. He breathes over gold; gold is immortality, breath is life; verily with life he quickens immortality; it is of a hundred (Krsnalas) in weight, man has a hundred (years of) life, a hundred powers; verily in life, in power he finds support. Prajapati assigned the sacrifices to the gods; he thought himself emptied; he pressed over himself the power and strength of the sacrifice in sixteen ways; that became the Sodaçin; there is no sacrifice called Sodaçin; in that there is a sixteenth Stotra and a sixteenth Çastra, therefore is it the Sodaçin, and that is why the Sodaçin has its name. In that the Sodaçin is drawn, so the sacrificer bestows power and strength upon himself. To the gods the world of heaven [1] did not become manifest; they saw this Sodaçin, and drew it; then did the world of heaven become manifest to them; in that the Sodaçin is drawn, (it serves) for the conquest of the world of heaven.

The gods in the beginning seized these (nights), sharing the days [1]. One took one day, one another, and with them all equally prospered. Those, who knowing thus perform (the rite) of thirty-three days, all equally prosper, all gain the rank of village chief. There are five day periods; the year has five seasons; verily they rest on the seasons, the year. Again the Pankti has five syllables, the sacrifice is fivefold; verily they win the sacrifice. There are three (days with the) Açvina (Çastra); three are these worlds; verily in these [2] worlds they find support. Again three are the powers of the sacrifice; verily they win them. There is a Viçvajit (day), for the winning of food. It has all the Prsthas, for the conquest of all. The twelve-day (rite) is speech. If they were to perform the twelve-day (rite) before (what has already gone), they would perform speech imperfectly, and their speech would be likely to fail. They perform the twelve-day (rite) afterwards; verily they perform speech perfectly, and therefore we utter speech from above. Intermediately indeed [3] by means of a ten-nights' (rite) did Prajapati create offspring. In that there is a ten-nights' (rite), the sacrificers create offspring. Udanka Çaulbayana has declared the ten-night rite to be the prosperity of the Sattra. In that there is a ten- nights' rite, (it serves) for the prosperity of the Sattra. Verily also whatever is wrongly done in the former days, it serves to atone. These nights form two rows, the sacrificers are the Viçvajit, the first are sixteen with the Atiratra, the second are sixteen with the Atiratra. To those, who knowing thus perform (the rite) of thirty- three days, are born children in two rows. There are Atiratras on either side, for The Adityas desired, 'Let us go to the world of heaven.' They discerned not the world of heaven, they went not to the world of heaven. They saw this (rite) of thirty-six nights; they grasped it, and sacrificed with it.

To) Agni (offering is made) on eight potsherds; to Soma an oblation; to Savitr (offering) on eight potsherds; to Pusan an oblation; to Rudra an oblation; to Agni Vaiçvanara (offering) on eight potsherds; if he should not go to the wild beast's lair; to Agni, saviour from distress, (offering is made) on eight potsherds; to Surya milk (is offered); Vayu receives a share in the butter offering. vii. 5. 22. To Agni, saviour from distress, (offering is made) on eight potsherds; to Indra, saviour from distress, on eleven potsherds; to Mitra and Varuna, saviours from sin, a milk offering; to Vayu and Savitr saviours from sin, an oblation; to the Açvins, saviours from sin, grain; to the Maruts, saviours from evil, on seven potsherds; to the All-gods, saviours from evil, on twelve potsherds; to Anumati an oblation; to Agni, Vaiçvanara on twelve potsherds; to heaven and earth, saviours from evil, on two potsherds. vii. 5. 23. To Agni he made obeisance; to the earth he made obeisance; as Agni with the earth made harmony, so for me may favourable harmonies be made. To Vayu he made obeisance, to the atmosphere he made obeisance; as Vayu with the atmosphere (made harmony, so &c.) To Surya he made obeisance, to the sky he made obeisance; as Surya with the sky (made harmony, so &c.) To the moon he made obeisance, to the Naksatras he made obeisance; as the moon with the Naksatras (made harmony, so &c.) To Varuna he made obeisance, to the waters he made obeisance [1]; as Varuna with the waters (made harmony, so &c.) To the Saman he made obeisance, to the Rc he made obeisance; as the Saman with the Rc (made harmony, so &c.) To the Brahman (caste) he made obeisance, to the Ksatriya (caste) he made obeisance; as the Brahman with the Ksatriya (made harmony, so &c.) To the king he made obeisance, to the people he made obeisance; as the king with the people (made harmony, so &c.)

On the same day they consecrate, on the same day they buy the Soma. He presents a lotus wreath. He buys the Soma with calves. There is a drink for ten. A hundred Brahmans drink. The Stotra is the Saptadaça. The two ornaments he gives to the Adhvaryu, the garland to the Udgatr, the round ornament to the Hotr, a horse to the Prastotr and Pratihartr, twelve heifers to the Brahman, a cow to the Maitravaruna, a bull to the Brahmanacchansin, garments to the Nestr and Potr, a wagon drawn by one ox laden with barley to the Achavaka, a draught ox to the Agnidh. The Hotr is a Bhargava; the Saman of the Brahman is the Çrayantiya; the Agnistoma Saman is the Varavantiya. He takes water of the Sarasvati. To Agni he offers on eight potsherds; the sacrificial fee is gold. To Indra (he offers) on eleven potsherds; the sacrificial fee is a bull. To the All-gods (he offers) an oblation; the sacrificial fee is a tawny heifer. To Mitra and Varuna (he offers) clotted curds; the sacrificial fee is a cow. To Brhaspati (he offers) an oblation; the sacrificial fee is a white-backed (ox). To the Adityas he sacrifices a sheep in young, to the Maruts a dappled heifer. To the Açvins and Pusan he offers a cake on twelve potsherds; to Sarasvati of true speech an oblation; to Savitr of true instigation a cake on twelve potsherds; the sacrificial fee is a dry skin bag and a bow with three arrows. To Agni he offers on eight potsherds; to Soma, an oblation; to Savitr on twelve potsherds; to Brhaspati an oblation; to Tvastr on eight potsherds; to (Agni) Vaiçvanara on twelve potsherds; the sacrificial fee is the southern drawer of the chariot stand. To Sarasvati he offers an oblation; to Pusan an oblation; to Mitra an oblation; to Varuna an oblation; to the lord of the fields an oblation; to the Adityas an oblation; the sacrificial fee is the northern drawer of the chariot stand.

k Enkindled, O Agni, shine before us, O most youthful, with unfailing beam; Ever upon thee strength awaiteth. I Let us pay homage to thee in thy highest birth, O Agni; Let us pay homage with praises in thy lower abode; The place of birth whence thou didst come, to that I offer; In thee when kindled they offered the oblations. m That various lovingkindness given to all men, Of Savitr the adorable, I choose, That mighty fat cow of his which Kanva milked, Streaming with a thousand (draughts) of milk [4]. n Seven are thy kindling-sticks, O Agni, seven thy tongues, Seven seers, seven dear abodes; Seven Hotras sevenfold sacrifice to thee Seven birthplaces with ghee do thou fill. o Such like, other like, thus like, similar, measured, commensurate, harmonious; p Of pure radiance, of varied radiance, of true radiance, the radiant, true, protector of holy order, beyond distress [5]; q Winning holy order, winning truth, host-conquering, having a good host, with within, with foes afar, the troop; r Holy order, true, secure, supporting, supporter, upholder, upholding; s Such like, thus like, do ye come to us, similar and equal. t Measured and commensurate, to aid us, harmonious, at this sacrifice, O Maruts. u On Indra attend the divine folk, the Maruts; even as the divine folk, the Maruts, attend on Indra, so may the folk divine and human, attend on this sacrificer. The Horse Sacrifice a As of a thunder-cloud is the face of the warrior As he advanceth to the lap of the battles; Be victorious with unpierced body; Let the might of thine armour protect thee. b By the bow cows, by the bow the contest may we win, By the bow dread battles may we win; The bow doth work displeasure to the foe; By the bow let us win in all the quarters. c As if about to speak it approacheth the ear, Embracing its dear comrade, Like a woman this bowstring twangeth stretched over the bow [1], Saving in the battle.

He puts on one of Çami wood, for atonement. 'Sharpened is my holy power', 'Their arms have I uplifted', (with these words) he makes him speak over the last two Udumbara (sticks) [2]; verily by means of the holy power he quickens the kingly power, and by the kingly power the holy power; therefore a Brahman who has a princely person is superior to another Brahman; therefore a prince who has a Brahman is superior to another prince. Now Agni is death, gold is immortality; he puts a gold plate within; verily he severs immortality from death; it has twenty-one projections, the worlds of the gods are twenty-one, the twelve months, the four seasons, these three worlds, and as twenty-first yonder sun [3]; so many are the worlds of the gods; verily from them he severs his foe. By means of the projections the gods reduced the Asuras to straits (nirbadé); that is the reason why projections (nirbadháh) have their names; it is covered with projections; verily he reduces his foes to straits. He puts (it) on with a verse addressed to Savitr, for instigation. 'Night and the dawn', with (this as) second; verily he raises him with day and night. 'The gods, granters of wealth, support Agni', be says; the gods, granters of wealth, are the breaths; verily having raised him with day and night [4] he supports him with the breaths. Sitting he puts (it) on; therefore offspring are born sitting; the black antelope skin is above; gold is brilliance, the black antelope skin is holy power; verily on both sides he encircles him, with brilliance and with holy power. The sling is of six fathoms in extent; the seasons are six; verily he raises him with the seasons; if it is of twelve fathoms, (he raises him) with the year. It is of Muñja grass; the Muñja is strength; verily he unites him with strength. 'Thou art the bird of fair feathers', (with these words) he gazes; verily he declares his greatness in that form.

a The wooden sword is safety, the hammer is safety, the knife, the sacrificial enclosure, the axe is safety; sacrificial ye art, makers of the sacrifice; do ye invite me to this sacrifice. b May sky and earth invite me; (May) the place of singing, the bowl, Soma, the fire (invite me); (May) the gods, the sacrifice, The Hotras call upon me in invitation. c 'Homage to Agni, slayer of Makha; may the glory of Makha impel me'--(with these words) he reverences the Ahavaniya. Makha is the sacrifice [1]; verily he slays the sacrifice; verily paying homage to him he creeps to the Sadas, for his own d 'Homage to Rudra, slayer of Makha; for this homage guard me' (with these words he reverences) the place of the Agnidh; verily paying homage to him he creeps to the Sadas, for his own safety. e 'Homage to Indra, slayer of Makha; injure not my power and strength'--(with these words he reverences) the place of the Hotr; verily he invokes this blessing, for the preserving of his power and strength [2]. f He who creeps forward knowing the gods who cause ruin at the Sadas is not ruined at the Sadas. 'Homage to Agni, slayer of Makha', he says. These gods cause ruin at the Sadas. He, who knowing them thus creeps forward, is not ruined at the g Ye two are firm, loose; united guard me from trouble. h May the sun, the god, guard me from trouble from the sky, Vayu from the atmosphere [3], Agni from earth, Yama from the fathers, Sarasvati i O ye divine doors, oppress me not. k Homage to the Sadas, homage to the lord of the Sadas, homage to the eye of the friends who go before, homage to sky, homage to earth. l Ho! son of a second marriage, get thee hence; sit on the seat of another more foolish than we are. m From the low, from the high may I go. n O sky and earth protect me from this day to-day.

h The fame of Mitra, supporter of the people, Of the god is eternal, True, and most varied in fame. i May the god Savitr dig thee out, With fair hands, fair fingers, Fair arms, with his might. k Breaking not, O earth, Do thou fill the regions, the quarters; Arise, become great, Stand upright, be thou firm. l May the Vasus fill thee with the Gayatri metre, in the manner of Angiras: may the Rudras fill thee with the Tristubh metre, in the manner of Angiras; may the Adityas fill thee with the Jagati metre, in the manner of Angiras; may the All-gods, common to all men, fill thee with the Anustubh metre, in the manner of Angiras. a Let the half-years, the seasons, increase thee, O Agni, The years, the Rsis, and what truths there are; Shine with thy heavenly lustre, Illuminate all the quarters of the earth. b Be kindled, O Agni, and awake him; Arise for great good fortune; May he that waiteth on thee, O Agni, be not harmed; May thy priests be famous, not the others. c These Brahmans, O Agni, choose thee; Be thou propitious, O Agni [1], to us in the sanctuary; Slaying our rivals, conquering the foes, Do thou watch unfailing in thine own home. d Here, O Agni, do thou grant wealth; May not the overcomers, anticipating (us); overcome thee; May the lordly power be easily wielded by thee, O Agni Let him who waiteth on thee prosper, unassailed. e With good life, O Agni, unite thee with the lordly power; O Agni, vie with Mitra in friendlihood; Be thou the midmost of thine equals; O Agni, shine forth here to be invoked by kings. f (Be thou) over the [2] enemy, the obstructor, Unwisdom, niggardliness, O Agni, All obstacles do thou overcome, And bestow upon us wealth with heroes. g Unassailable, all-knower, unoverpowered, Ruling, O Agni, supporting the lordly power, do thou shine here; Through all the regions, freeing men from fear, Do thou this day guard us for increase with kindliness.

In that he puts down the 'sitters on the vault', the sacrificer thus goes by the 'sitters on the vault' to the world of heaven; the vault is the world of heaven; for him for whom these are put down there is no misfortune (náákam); the 'sitters on the vault' are the home of the sacrificer; in that he puts down the 'sitters on the vault', the sacrificer thus makes himself a home. The 'sitters on the vault' are the collected brilliance of the Prstha (Stotras); in that he puts down the 'sitters on the vault' [1], verily he wins the brilliance of the Prsthas. He puts down the five crested; verily becoming Apsarases they wait on him in yonder world; verily also they are the bodyguards of the sacrificer. He should think of whomever he hates as he puts (them) down; verily he cuts him off for these deities; swiftly he goes to ruin. He puts (them) above the 'sitters on the vault'; that is as when having taken a wife one seats her in the house [2]; he puts the highest on the west, pointing east; therefore the wife attends on the west, facing east. He puts as the highest the naturally perforated and the earless (bricks); the naturally perforated is breath, the earless is life; verily he places breath and life as the highest of the breaths; therefore are breath and life the highest of the breaths. No brick higher (than these) should he put down; if he were to put another brick higher, he would obstruct the breath and life of cattle [3] and of the sacrificer; there fore no other brick should be put down higher. He puts down the naturally perforated brick; the naturally perforated brick is yonder (sky); verily he puts down yonder (sky). He makes the horse sniff it; verily be places breath in it; again the horse is connected with Prajapati; verily by Prajapati he piles the fire. It is naturally perforated, to let out the breaths, and also to light up the world of heaven.

Kadru defeated Suparni. She said, 'In the third heaven from here is the Soma; fetch it, and by it buy your release.' Kadru is this (earth), Suparni yonder (heaven), the descendants of Suparni the metres. She said, 'For this do parents rear children; "in the third heaven from here is the Soma; fetch it, and by it buy your release" [1], so has Kadru said to me.' The Jagati flew up, of fourteen syllables, but returned without obtaining it; it lost two syllables, but returned with the (sacrificial) animals and consecration. Therefore the Jagati is the richest in cattle of the metres, and consecration waits upon a man who is rich in cattle. The Tristubh flew up, of thirteen syllables, but returned without obtaining it; it lost two syllables, but returned with the (sacrificial) gifts [2] and penance. Therefore in the world of the Tristubh, the midday oblation, the gifts are brought. 'That in truth is penance', they say, 'if a man gives his wealth.' The Gayatri flew up, of four syllables, together with a female goat with light. Then the goat won (Soma) for her, and so the goat has the name. The Gayatri brought back the Soma and the four syllables, and so became of eight syllables. The theologians say [3], 'For what reason is it that the Gayatri, the smallest of the metres, holds the forefront of the sacrifice?' Because it brought down the Soma, it held the forefront of the sacrifice; therefore it is the most glorious (of the metres). By the feet it grasped two of the oblations, and by the mouth one. The one it grasped by the mouth it sucked; therefore two oblations are made of the pure Soma, the morning and midday oblations; therefore at the third oblation they pour out the dregs of the Soma; for they regard it as sucked as it were [4]. He removes any admixture so that it may be pure; verily also he makes ready it (the rjisa). When the Soma was being borne away, the Gandharva Viçvavasu stole it.

if he were to place the heart-spit on the earth, he would cause pain to the earth; if on the waters, he would cause pain to the waters; he places it in the meeting-place of dry and wet, to appease both. He should think of whomsoever he hates; verily he causes him pain. The gods divided the sacrifice on the Agnidh's altar: of what was left over they said, 'Let this remain here.' That is why the Vasativari (waters) have their name. But in the morning they could not arrange (to divide it); they placed it in the waters, they became the Vasativaris. He takes the Vasativaris; the Vasativaris are the sacrifice; verily having taken from the beginning the sacrifice he stays (with it). If the sun set, on one who has not taken (the waters), his sacrifice would not be begun [1], and he would split the sacrifice. He should either take waters with radiance in them, or having deposited gold he takes them with light in them, or he should take them from the tank of a Brahman who performs many sacrifices, for he is one who has taken the Vasativaris. He takes the Vasativaris; the Vasativaris are cattle; verily having taken cattle from the beginning he stays (with them). If he were to take them along the stream, his cattle would be likely to wander from him; he takes them standing against the stream; verily he obstructs cattle and seizes them for him. Indra [2] slew Vrtra; he died upon the waters; of them what was pure, fit for sacrifice, and divine, that was set free. They became the Vahantis. He takes of the Vahantis; verily he takes those of waters which are pure, fit for sacrifice, and divine. He should not pass over the nearest Vahantis; if he were to pass over the nearest Vahantis, he would despise the sacrifice. He should not take of stagnant (waters); the stagnant (waters) are seized by Varuna; if he were to take of stagnant (waters) [3], be would cause Varuna to seize his sacrifice.

Aruna Aupaveçi used to say, 'At the morning pressing I establish the sacrifice and then I proceed with it when it has been established.' He first presses eight times; the Gayatri has eight syllables, the morning pressing is connected with the Gayatri; verily thereby he obtains the morning pressing. (He presses) eleven times on the second occasion; the Tristubh has eleven syllables, the midday pressing is connected with the Tristubh [1]; verily thereby he obtains the midday pressing. (He presses) twelve times on the third occasion; the Jagati has twelve syllables, the third pressing is connected with the Jagati; verily thereby he obtains the third pressing. This is what he calls the establishment of the sacrifice, to prevent loss; for what falls when the sacrifice is established is not lost. Or rather they say, 'The Gayatri is not open to question' at the morning pressing'; he who knows thus is not liable to question from his foe; therefore eight times in each case should press [2]. The theologians say, 'Other cups are drawn with a strainer; what strainer has the Upançu?' 'Speech is the strainer', he should reply. 'Be pure for the lord of speech, O strong one', he says; verily by speech he purifies him. 'With the shoots of the male', he says, for the shoots of the Soma are the shoots of the male; 'purified by the arms', he says, for by the arms he purifies him; 'thou art the god, purifier of gods', he says, for he being a god [3] is the purifier of gods; 'to those thee whose portion thou art', he says, for he draws him for those whose portion he is. 'Thou art he who is appropriated', he says; verily he makes breath his own; 'make our food full of sweetness for us', he says; verily he makes all food sweet for him; 'to all the powers of sky and earth thee!' he says; verily upon both gods and men he bestows the vital airs. 'May mind enter thee!' he says [4]; verily he attains mind.

k Their arms have I uplifted, Their radiance, their might; With holy power I waste the foes, I support [3] my own. I 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. m The sage showeth all forms; He hath produced bliss for biped and quadruped; Savitr, the desirable, hath discerned the vault; After the moving forward of the dawn he shineth. n Night and the dawn, one-minded but of various form, United suckle one child; The radiant one shineth between sky and earth [4] The gods, granters of wealth, support Agni. o Thou art the bird of fair feathers; thy head the Trivrt (Stoma), thy eye the Gayatra, thy breath the Stoma, thy body the Vamadevya Saman, thy wings the Brhat and the Rathantara, thy tail the Yajñayajñiya, thy limbs the metres, thy hoofs the altars, thy name the Yajus formulae. p Thou art the bird of fair feathers; go to the sky, fly to the heaven. a O Agni, that sacrifice, that offering, Which on all sides thou dost encircle, It of a truth goeth to the gods. b O Soma, the wondrous aids That there are of thine for the generous man, With these be thou our helper. c Agni the, head. e Thou, O Soma. f These abodes of thine. g That excellent glory of Savitr, The god, we meditate, That he may stimulate our prayers. h What we have done in thoughtlessness against the host divine, With feeble insight, with violence as is man's way [1], Among gods and men, do thou, O Savitr, There instigate us to sinlessness. i Impeller of righteousness, Instigator of devotions, Sarasvati hath established the sacrifice. k May the maiden of the lightning, the one of varied life, Sarasvati, wife of a hero, inspire our devotion; In accord with the ladies, may she accord to the singer Protection uninjured, and guardianship unsurpassable. I May Pusan follow the cows for us, May he guard our horses; May Pusan win booty for us.

In silence he puts (them) down, for he should not obtain them with a Yajus; the Karsmarya on the south, the Udumbara on the north; therefore is yonder (sky) higher than this (earth); the Karsmarya filled with butter, the butter is a thunderbolt, the Karsmarya is a thunderbolt; verily by the thunderbolt he smites away the Raksases from the south of the sacrifice; the Udumbara filled with curds, curds are cattle, the Udumbara is strength; verily he confers strength upon cattle. He puts (them) down filled; verily filled they wait on him [4] in yonder world. 'In the Viraj should the fire be piled', they say; the Viraj is the ladle; in that he puts down two ladles, he piles Agni in the Viraj. As each beginning of the sacrifice is being performed, the Raksases seek to destroy the sacrifice; the golden disk is a beginning of the sacrifice; in that he pours butter over the gold disk, he smites away the Raksases from the beginning of the sacrifice. With five (verses) he pours butter; the sacrifice is fivefold; verily he smites away the Raksases from the whole extent of the sacrifice; he pours butter transversely; therefore animals move their limbs transversely, for support. He puts down the naturally perforated brick; the naturally perforated brick is this (earth); verily he puts down the (earth). He makes the horse sniff it; verily he bestows breath upon it; now the horse is connected with Prajapati; verily he piles the fire with Prajapati. The first brick that is put down obstructs the breath of cattle and of the sacrificer; it is a naturally perforated one, to permit the breath to pass, and also to reveal the world of heaven. 'In the fire must the fire be piled', they say; the Brahman [1] is Agni Vaiçvanara, and to him should he hand over the first brick over which a Yajus has been recited; with the Brahman he should deposit it; verily in the fire he piles the fire. Now he who ignorantly puts down a brick is liable to experience misfortune.

'The forty-fourfold Stoma', (with these words he puts down) on the south; the forty-fourfold is splendour; verily he places splendour on the south; therefore the right side is the more resplendent. 'The sixteenfold Stoma', (with these words he puts down) on the north; the sixteenfold is force; verily he places force on the north; therefore [1] he that advances to the north is victorious. The forty-fourfold is a thunderbolt, the sixteenfold is a thunder bolt; in that he puts down these two bricks, he hurls the bolt after the foe born and to be born whom he has repelled, to lay them low. He puts down in the middle (a brick) full of dust, the middle of the body is faeces (púrisa); verily he piles the fire with its own body, and with his own body he is in yonder world who knows thus. These bricks are called the unrivalled; no rival is his for whom they are put down [2]. The fire is an animal; he puts down the Viraj (bricks) in the highest layer; verily be confers upon cattle the highest Viraj; therefore he that is possessed of cattle speaks the highest speech. Ten by ten he puts (them) down, to confer power on them. Transversely he puts (them) down; therefore cattle move their limbs transversely, for support. By those metres which were heavenly, the gods went to the world of heaven; for that the seers toiled [3]; they practised fervour, these they saw by fervour, and from them they fashioned these bricks. 'The course metre; the space metre', (with these words) they put them down; with these they went to the world of heaven; in that he puts down these bricks, the sacrifice goes to the world of heaven with the metres that are heavenly. By the sacrifice Prajapati created creatures; he created them by the Stomabhagas; in that [4] he puts down the Stomabhagas, the sacrificer creates offspring. In the Stomabhagas Brhaspati collected the brilliance of the sacrifice; in that he puts down the Stomabhaga (bricks) he piles the fire with its brilliance.

He offers the supporters of the kingly power; verily he wins the kingdom. He offers with six (verses); the seasons are six; verily he finds support in the seasons. 'O lord of the world', (with these words) he offers five libations at the chariot mouth; the chariot is a thunderbolt; verily with the thunderbolt he conquers the quarters [3]. In yonder world the wind blows over the piler of the fire; he offers the names of the winds; verily over him in yonder world the wind blows; three he offers, these worlds are three; verily from these worlds he wins the wind. 'Thou art the ocean, full of mist', he says; that is the form of the wind; verily by the form he wins the wind. He offers with his clasped hands, for not other wise can the oblation of these be accomplished. The chariot of the gods is yoked for the world of heaven, the chariot of man for wherever his intention is fixed; the fire is the chariot of the gods. 'Agni I yoke with glory, with ghee', he says; verily he yokes him; he, yoked, carries him to the world of heaven. If he were to yoke with all five together, his fire yoked would fall away, the libations would be without support, the Stomas without support, the hymns without support. He strokes (the fire) with three (verses) at the morning pressing; the fire is threefold [1]; verily he yokes the full extent of the fire; that is as when something is placed on a yoked cart; the oblations find support, the Stomas find support, the hymns find support. He strokes with two (verses) in the Stotra of the Yajñayajñiya; the sacrifice is as great as is the Agnistoma; a further extension is performed over and above it; verily he mounts at the end the whole extent of the sacrifice. (He strokes) with two (verses), for support; when it is not completed by one (verse), then [2] does he stroke; the rest of the sacrifice resorts to him; (verily it serves) for continuity.

The Soma when bought and tied up is connected with Varuna. Come as a friend to us, creating firm friendships', he says, for atonement. Enter the right thigh of Indra', he says; the gods placed the Soma which they purchased in the right thigh of Indra; now the sacrificer is Indra; therefore he says thus. 'With life, with fair life', he says; verily seizing the gods [1] he rises up. 'Fare along the wide atmosphere', he says; for Soma has the atmosphere for its deity. 'Thou art the seat of Aditi. Sit on the seat of Aditi', he says; that is according to the text. He severs it indeed when he makes what is connected with Varuna connected with Mitra; he sets it down with a verse addressed to Varuna; verily he unites it with its own deity. He covers it round with a garment, the garment is connected with all the gods; verily with all [2] the gods he unites it, and thus (it serves) for the smiting away of the Raksases. 'He hath stretched the atmosphere within the woods', he says; for within the woods he stretched the atmosphere. 'Strength in horses', he says; for (he placed) strength in horses. 'Milk in kine', he says; for (he placed) milk in kine. 'Skill in the heart', he says; for (he placed) skill in the heart. 'Varuna, Agni in dwellings', he says; for Varuna (placed) Agni in dwellings. 'The sun in the sky' [3], he says; for (he placed) the sun in the sky. 'The Soma in the hill', he says; the hills are the pressing-stones; he places the Soma in them, who sacrifices; therefore he says thus. 'Thee, all- knowing god' with this verse addressed to Surya he fastens the black antelope skin, to smite away the Raksases. 'Come hither, O ye oxen, strong to bear the yoke', he says; that is according to the text. 'Move forward, O lord of the world', he says; for he is the lord of creatures [4]; 'to all thy stations', be says; for he moves forward to all his stations.

' Therefore it is drawn for Mitra and Varuna together; therefore with a king as helper they slay a king, with a Vaiçya a Vaiçya, with a Çudra a Çudra. This was not day or night, but undiscriminated; the gods said to Mitra and Varuna, 'Make this to shine forth for us'; they replied, 'Let us choose a boon; let one cup only be drawn before ours.' Therefore the cup for Indra and Vayu is drawn before that for Mitra and Varuna, for the Upançu and the Antaryama (cups) are expiration and inspiration. Mitra produced the day, Varuna the night; then indeed did this shine forth; in that (a cup) is drawn for Mitra and Varuna, (it is) for shining forth. The head of the sacrifice was cut; the gods said to the Açvins, Ye are physicians; do ye replace the head of the sacrifice', they replied. Let us choose a boon; let there be drawn a cup for us also herein.' For them they drew this cup for the Açvins; then indeed did they replace the head of the sacrifice; in that (the cup) for the Açvins is drawn, (it is) to restore the sacrifice. The gods said of these two, 'Impure are they, wandering among men [1] and physicians.' Therefore a Brahman should not practise medicine, for the physician is impure, unfit for the sacrifice. Having purified them by the Bahispavamana (Stotra) they drew for them this cup for the Açvins; therefore (the cup) for the Açvins is drawn when the Bahispavamana has been sung. Therefore by one who knows thus the Bahispavamana should be performed; verily he purifies himself. Their skill as physicians they deposited in three places, in Agni a third, in the waters a third, in the Brahman a third. Therefore one should put beside him a pot of water [2] and sit on the right hand of a Brahman when practising medicine; all medicine he performs thereby, his remedy becomes effective. The theologians say, 'For what reason are cups for two deities drawn in one vessel, but offered in two?

h He doth put down the wise contrivings of every worshipper; Bearing in his arm [1] many a manly deed; Agni hath become the lord of riches, Making ever all immortal things. i To help us I summon The golden-handed Savitr; He as a god knoweth the place. k Prosperity to-day, O Savitr prosperity to-morrow, Day by day prosperity mayst thou procure for us; Through this prayer may we win the prosperity Of many a prosperous dwelling, O god. l O earth, thou bearest The weight of the mountains, Thou that dost, O great earth, With thy hills, quicken with thy might [2]. m The songs salute thee, Thee that extendest far, each day, Thee that, O bright one, dost shoot forward The seed like great riches. n May I be in companionship with the friend pleasant within, Who being drunk shall not harm me, O thou of the tawny steeds; This Soma that hath been deposited within us, For that I go to Indra to prolong (my life). o Giving spirit when drunken, with swift onset, Impetuous, strong, bearing arrows, with the residue is Soma; All plants and trees deceived not aforetime As substitutes Indra. p Soma [3] the righteous as pressed becometh visible, Jamadagni singing the hymn to Indra; Thou art the mighty restrainer of impetuous might; Ward it off and strengthen the support for the singer. q In unison men that make prayers offer to thee this prayer That giveth delight and invigoration; When the hymn with the radiance of Soma shall speed forth, Then shall Indra show his might in the contests. r From the mouth to thee, O Visnu, do I utter the Vasat call; Do thou accept my oblation, O Çipivista [4]; Let my fair hymns of praise cause thee to wax great; Do ye protect us ever with blessings. s That name of thee, the noble, to-day I celebrate, O Çipivista, knowing the ways; I, the weaker, sing thee the strong, That rulest beyond this region.' t What was there to be disclosed in thee, O Visnu, What time thou didst declare, 'I am Çipivista'?

He who desires a village should offer to the All-gods (the sacrifice) for taking possession; his equals are connected with the All-gods; verily he has recourse to the All-gods with their own share; verily they subject his equals to him; he becomes possessed of a village. It is (the offering) for taking possession; taking possession is grasping the mind; verily he grasps the mind of his equals [2]. 'Thou art secure; may I be secure among my equals', (with these words) he puts the enclosing-sticks round; verily he invokes this blessing. Then all this comes to pass with regard to the equals of him for whom knowing thus these enclosing-sticks are put around. 'Thou art affection; O ye gods of affection', (with these words) he offers three oblations; so many are his equals, great, small, and women, them he wins, they being won wait on him. a What went new that became fresh butter; what crept that became clarified butter; that which became firm became ghee. b Thou art the breath of the Açvins; of that to thee let the two give whose breath thou art; hail! Thou art the breath of Indra; of that to thee let him give whose breath hail! Thou art the breath of Mitra and Varuna; of that to thee let them give whose' breath thou art; hail! Thou art the breath of the All-gods [1]; of that to thee let them give whose breath thou art; hail! c Stream of ghee, path of ambrosia, Given by Indra, presented by the Maruts, Thee Visnu perceived, Then Ida moved thee in the cow. d Let the god Savitr set thee free for life, for living, with the Pavamana Stoma, with the path of the Gayatra (Saman), with the strength of the Upançu (Graha); let the god Savitr set thee free for life, for living, [2] with the Brhat and Rathantara's Stoma with the path of the Tristubh,with the strength of the Çukra (Graha); let the god Savitr set thee free with the measure of Agni, with the path of the Jagati, With the strength of the Agrayana (Graha).

'This is thy Gayatri part', say for me to Soma. 'This is thy Tristubh, Jagati, part', say for me to Soma. 'Become lord of the Chandomas', say for me to Soma. He who purchases King Soma after making it go to the world of lordship, becomes lord of his own (people). The world of lordship of King Soma is the metres; he should utter these verses before the purchase of Soma. It is to the world of lordship that he makes it go when he buys (Soma) [1], and he becomes lord of his own. He, who knows the support of the Tanunaptra finds support. The theologians say, 'They do not eat, nor offer; then where does the Tanunaptra find support?' 'In Prajapati, in the mind, he should reply. He should smell at it thrice, (saying), 'In Prajapati thee, in the mind I offer'; this indeed is the support of the Tanunaptra; he who knows thus finds support. He who [2] knows the support of the Adhvaryu finds support. He should call (on the Agnidhra) standing in the place without moving whence he is minded to sacrifice. This is the support of the Adhvaryu; he who knows thus finds support. If he were to sacrifice moving about, he would lose his support; therefore he should sacrifice standing in the same place, for support. He who knows the possession of the Adhvaryu, becomes possessed (of what he needs). His possession is the offering-spoon, his possession is the Vayu cup, his [3] possession is the beaker. If he were to call without holding the Vayu cup or the beaker, he would lose his own; therefore he must hold it when he calls; verily he loses not his own. If he begins the litany without placing the Soma," the Soma is not supported, the Stoma is not supported, the hymns are not supported, the sacrificer is not supported, the Adhvaryu is not supported. The support of the Soma is the Vayu cup, the support of it is the beaker, (the support) of the Stoma is Soma, (the support) of the hymns is the Stoma.

g Thou art the internal bond of the fire, Be sky and earth in place, Be waters and plants in place, Be the fires severally in place In unison for my greatness [1] May the fires which of one mind Are between sky and earth, Taking place according to the months of the cool season, Attend (on them), as the gods on Indra. h (Thou art) the uniter and forethinker of Agni, Soma, Surya. i Thou art the dread, the terrible, of the fathers, of Yama, of Indra. k Thou art the firm (quarter) and the earth of the god Savitr, the Maruts, Varuna. l Thou art the support, the upholder, of Mitra and Varuna, Mitra, Dhatr, m Thou art the eastern, the western (quarter) of the Vasus, the Rudras [2], the n These are thine overlords, to them honour, be they gracious to us, him whom we and who hateth us I place in your jaws. o Thou art the measure of a thousand, thou art the image of a thousand, thou art the size of a thousand, thou art the replica of a thousand, thou art of a thousand, for a thousand thee! p May these bricks, O Agni, be milch cows for me, one, and a hundred, and a thousand, and ten thousand [3], and a hundred thousand, and a million, and ten million, and a hundred million, and a thousand million, and ten thousand million, and a hundred thousand million, and ten hundred thousand million, and a hundred hundred thousand million; may these bricks, O Agni, be for me milch cows, sixty, a thousand, ten thousand unperishing; ye are standing on holy order, increasing holy order, dripping ghee, dripping honey, full of strength, full of power; may these bricks, O Agni, be for me milkers of desires named the glorious yonder in yon world. The Horse Sacrifice a May the kindling-stick of the quarters, that winneth the heaven, (Guard us) to our hopes; from Madhu may Madhava protect us; Agni, the god, hard to overcome, the undeceivable, May he guard our kingly power, may he protect us.

m Thou containest all life, strengthen the earth; thou restest firm, strengthen the atmosphere; thou restest inviolable, strengthen the heaven. n Thou art the ashes of Agni; thou art the rubble of Agni. a They yoke their minds, and yoke their thoughts, The priests of the mighty wise priest; He alone, who knows the way, ordains their priestly functions; Great is the praise of the god Savitr. b With fair voice, O god, do thou address the dwelling. c Ye two, famed among the gods, make proclamation among the gods. d For us be born a hero of great deeds, On whom we may all depend, Who shall be ruler over many. e Over this Visnu strode; Thrice did he set down his foot; (All) is gathered [1] in its dust. f So then be ye two rich in food, in cows, In good grass, ye that are famous, for man These two firmaments Visnu held asunder; He holdeth the earth on all sides with pegs. g Come ye two then forward, ordaining the offering; bring upward the sacrifice; do not falter; there rest on the height of the earth. h From the sky, O Visnu, or from the earth, Or from the great (sky), or from the atmosphere, Fill thy hands with many good things, Give to us [2] from right and from left. i I shall proclaim the mighty deeds of Visnu Who meted out the spaces of the earth, Who established the highest abode, Stepping thrice, the far-goer. k Thou art the forehead of Visnu; thou art the back of Visvu. I Ye two are the corners' of Visnu's mouth. m Thou art the thread of Visnu. n Thou art the fixed point of Visnu. o Thou art of Vishu; to Visnu thee! a Put forth thy strength like a spreading net; Come like a mighty king with thy retainers; Hurling thy swift net thou shootest arrows; Pierce the Raksases with thy keenest (darts). b Swiftly thy whirling flames descend; bring upward Follow them, glowing in thy fury; Thy heat, O Agni, thy winged (flames) with thy tongue, Unfettered, on all sides spread thy firebrands.

In that he offers (the offering) in four parts, he delights the metres, and they delighted by him carry the offering to the gods. The Angirases were the last to go hence to the world of heaven. The Rsis came to the place of sacrifice; they [2] saw the sacrificial cake creeping about, having become a tortoise. They said to it, 'Be firm for Indra; be firm for Brhaspati: be firm for the All-gods.' It did not become firm. They said to it, 'Be firm for Agni.' It became firm for Agni. In that (the cake) for Agni on eight potsherds is unmoved at the full and at the new moon, (it serves) to conquer the world of heaven. They said to it, 'How hast thou been left?' 'I have not been anointed', he said, 'just as an axle not anointed [3] goes wrong, so I have gone wrong.' After anointing it above, he anoints it below, to gain the world of heaven. He spreads (the cake) on all the fragments; so many cakes does he conquer in yonder world. That which is burnt belongs to Nirrti, that which is not cooked to Rudra, that which is cooked to the gods. Therefore one should cook it, without burning it, for the gods. He covers it with ashes; therefore the bones are clothed with flesh. He covers it with the bunch of grass; therefore [4] the head is covered with hair. The offering which is cooked without being sprinkled has fallen from this world, but has not reached the world of the gods. He sprinkles it before covering it; verily he makes it go among the gods. If one fragment were lost, one month of the year would be omitted, and the sacrificer would perish. If two were lost, two months of the year would be omitted, and the sacrificer would perish. He counts before covering, to guard the sacrificer [5]. If it be lost, be should make an offering on two potsherds to the Açvins, and on one potsherd to sky and earth. The Açvins are the physicians of the gods; verily by them he heals it.

' He said, 'Let me choose a boon; whatever of the offering when it is taken (in the ladle) falls outside the enclosing- sticks, let that be the share of my brothers.' There fore whatever of the offering when it is taken falls outside the enclosing sticks is their share; verily by it he delights them. He puts the enclosing sticks around, to smite away the Raksases. He makes them touch [2], so that the Raksases may not creep through. He puts none in front, for the sun rises in front and smites away the Raksases. He places the two kindling-sticks upright, for upwards they smite away the Raksases. (He places) one with a Yajus, the other in silence, to make a pair. He places two, the sacrificer has two feet, for support. The theologians say, 'He indeed would be a sacrificer who should be the stronger for a failure in the sacrifice.' (The words), 'To the lord of earth hail! To the lord of the world, hail! To the lord of creatures [3] hail! ' he should pronounce over the spilt (offering). Thus by a failure in the sacrifice he becomes stronger, for he delights more gods (than usual). There is sameness in the sacrifice, in that there are two sacrificial cakes (offered) in order. Between them he offers the silent sacrifice, to break the sameness and to make a pair. Agni was in yonder world, Yama in this. The gods said, 'Come, let us interchange them'; with food the gods invited Agni [4], with the kingdom the Pitrs Yama; therefore is Agni the food-eater of the gods, Yama the king of the Pitrs; he who knows thus obtains the kingdom and food. To him they gave that share which they cut off for Agni Svistakrt. In that he cuts off a share for Agni Svistakrt, he gives Rudra a share. He cuts off one in each case, for Rudra is one as it were. He cuts off from the north part, for this is Rudra's [5] quarter; verily he appeases Rudra in his own quarter. He sprinkles it twice, to make it divided into four.

On a contiguous (aptá) place of sacrifice should he make him to sacrifice who has foes. He should make it touch the road or a pit so that neither a wagon nor a chariot can go between [1]. That is a contiguous place of sacrifice. He conquers (apnoti) his foe, his foe conquers him not. On a place of sacrifice which is elevated in one place he should make him to sacrifice who desires cattle. The Angirases produced cattle from a place of sacrifice elevated in one place. It should be elevated between the seat and the oblationholders. That is a place of sacrifice elevated in one place; verily he becomes possessed of cattle. On a place of sacrifice which is elevated in three places should he make him to sacrifice who desires heaven. The Angirases went to the world of heaven from a place of sacrifice elevated in three places. It should be elevated between the Ahavaniya fire and the oblation holder [2], between the oblation-holder and the seat, and between the seat and the Garhapatya fire. That is a place of sacrifice elevated in three places; verily he goes to the world of heaven. On a place of sacrifice which is firm should he make him to sacrifice who desires support. That is a place of sacrifice which is firm, which is level on all sides; verily he finds, support. Where diverse plants are intertwined, there should he make him sacrifice who desires cattle. That is the form of cattle; verily by the form he wins cattle for him [3]; verily be becomes possessed of cattle. On a place of sacrifice seized by destruction should he make him to sacrifice for whom he desires, 'May I cause his sacrifice to be seized by destruction.' That is a place of sacrifice seized by destruction where there is a bare patch of level ground; verily he causes his sacrifice to be seized by destruction. On a place of sacrifice which is distinctly marked should he cause him to sacrifice regarding whom they have doubts as to (admitting him to) common meals or to marriage.

They make up twelve; the year has twelve [2] months; verily he delights the year, verily also he endows him with the year, for the gaining of the world of heaven. The libation of ghee is the head of the sacrifice, the fire is all the gods; in that he performs the libation of ghee, verily the sacrificer at the beginning of the sacrifice wins all the gods. The libation of ghee is the head of the sacrifice, the beast is the body; having performed the libation of ghee he anoints the beast; verily on the body of the sacrifice [3] he places the head. 'Let thy breath be united with the wind', he says; the breath has the wind for its deity; verily he offers its breath in the wind. 'Thy limbs with the sacrificers, the lord of the sacrifice with his prayer', he says; verily he causes the lord of the sacrifice to obtain its blessing. Viçvarupa, Tvastr's son, vomited over the beast from above; therefore they do not cut off (portions) from the beast above; in that he anoints the beast from above, verily he makes it pure [4]. He chooses the priests, verily he chooses the metres, he chooses seven; there are seven tame animals, seven wild; there are seven metres, (and so it serves) to win both. He offers eleven fore-sacrifices; ten are the vital airs of the beast, the body is the eleventh; verily his fore-offerings are of the same size as the beast. One (of them) lies around the omentum; verily the body lies around the body. The axe is a thunderbolt, the splinter of the sacrificial post is a thunderbolt, the gods by making a thunderbolt of the ghee smote Soma. 'Anointed with ghee, do ye guard the beast', he says; verily, overpowering it by means of the thunderbolt, he offers it. He encircles (it) with fire; verily he makes it completely offered, that nothing may be lost, for that which falls of the oblation is (thus) not lost. He encircles (it) with fire thrice, for the sacrifice is thrice repeated; also (it serves) to smite away the Raksases.

The One Day Sacrifices Production of offspring is light. Agni is the light of the gods; the Viraj is the light of the metres. The Viraj of speech ends in Agni; it is produced according to the Viraj. Therefore it is called light. Two Stomas bear the morning pressing, like expiration and inspiration; two the midday pressing, like eye and ear; two the third pressing, like speech and support. This sacrifice is commensurate with man, and is perfect [1]. Whatever desire a man has, he wins by it, for one wins all by that which is perfect. By means of the Agnistoma Prajapati created off spring; by means of the Agnistoma he grasped them. When he grasped them the mule escaped. Following it he took its seed, and placed it in the ass. Therefore the ass has double seed. They also say, 'He placed it in the mare.' Therefore the mare has double seed. They also say, 'In the plants [2] he placed it.' Therefore plants, though not anointed, glisten.' They also say, 'He placed it in offspring.' Therefore twins are born. Therefore the mule has no offspring, for his seed has been taken from him. Therefore he is not suitable for the sacrifice, but is suitable if there is a sacrifice when one gives (to the priests) all one's goods or a thousand, for he escaped. He who knowing thus sacrifices with the Agnistoma begets unborn offspring and grasps those that are born. Therefore they say, 'It is the best of sacrifices [3].' Prajapati indeed is the best, for he sacrificed with it first. Prajapati desired, 'May I have offspring.' He meted out the Trivrt from his mouth. After it the god Agni was created, the Gayatri metre, the Rathantara Saman, of men the Brahman, of cattle the goat; therefore are they the chief, for they were produced from the mouth. From the breast and arms he meted out the Pañcadaça Stoma. After it the god Indra was created, the Tristubh metre, the Brhat [4] Saman, of men the Rajanya, of cattle the sheep. There fore they are strong, for they were created from strength.

'Do thou make me go to all holy worlds', he says; verily she makes him go to all holy worlds [1]. 'Do thou make me go to a secure place, with offspring and cattle, let wealth again visit me', (he says); verily she establishes him with offspring and cattle in wealth. Rich in offspring, cattle, and wealth he becomes who knows thus. He should give her to the Agnidh, or the Brahman, or the Hotr or the Udgatr, or the Adhvaryu. In giving her, he gives a thousand. A thousand he accepts who not knowing [2] accepts her. He should accept her, (saying), 'Thou art one, not a thousand. Thee as one I accept, not a thousand; come to me as one, not as a thousand'; verily he who knows thus accepts her as one, not as a thousand. 'Thou art gentle, resting well, auspicious; come to me as gentle, well resting, auspicious,' [3] he says; verily she becoming gentle, well resting, auspicious, comes to him, and harms him not. The theologians say, 'Does the thousandth follow the thousand? or the thou sand the thousandth?' If he were to let her go to the east, the thousandth would follow the thousand; now the thousand has no understanding, and would not recognize the world of heaven. He lets her go to the west; the thousand follow after her. She knowing goes to the world of heaven. He lets her go towards the sacrificer. Quickly a thousand springs up. The (thousandth) is the last to be taken, but the first to go to the gods. Atri gave offspring to Aurva who was desirous of children. She deemed herself empty, without strength, weak, worn out. He saw the four night rite; he grasped it, and sacrificed with it. Then indeed were four sons born for him, a good Hotr, a good Udgatr, a good Adhvaryu, a good councillor. He, who knowing thus offers the four-night rite, has four sons born for him, a good Hotr, a good Udgatr, a good Adhvaryu, a good councillor. The Pavamana (Stomas) which are twenty-fourfold are splendour [1]; the increasing Stomas are prosperity.

The Adityas went from this world to yonder world, they were thirsty in yonder world, having returned to this world and having established the fire, they offered these oblations; they prospered, they went to the world of heaven. He, who establishes a fire after the second establishment, should offer these oblations; be prospers with the prosperity where with the Adityas prospered. The Reverence of the Fire a As we approach the sacrifice, Let us utter a hymn to Agni, Who heareth us, even from afar. b After his ancient splendour, The bold ones have drawn the white milk From the seer who winneth a thousand. c Agni is the head of the sky, the height, Lord of the earth here, He quickeneth the seed of the waters. d Here hath he first been established by the establishers, Youngest Hotr to be invoked at the sacrifices, Whom Apnavana and the Bhrgus caused to shine, Bright in the woods, spreading from house to house. e Ye twain shall be summoned, O Indra and Agni [1], Ye twain shall rejoice together in the offering You both, givers of food and riches, You both I summon for the winning of strength. f This is thy due place of birth, Whence born thou didst shine; Mount it, O Agni, knowing it, And make our wealth increase. g O Agni, thou purifiest life; Do thou give food and strength to us; Far away drive ill-fortune. h O Agni, good worker, purify for us Glory in good heroes, Giving increase of wealth [2] to me. i O Agni, the purifying, with thy light, O god, with thy pleasant tongue, Bring hither the gods and sacrifice. k Do thou, O shining and purifying one, O Agni, bring hither the gods To our sacrifice and our oblation. l Agni, of purest vows, Pure sage, pure poet, Shineth in purity when offering is made. m O Agni, thy pure, Bright, flaming (rays) arise, Thy lights, thy flames. n Thou art giver of life, O Agni; give me life [3]. Thou art giver of radiance, O Agni; give me radiance. Thou art guardian of the body, O Agni; guard my body.

h O Agni, lord of vows, I shall perform this vow; may I accomplish it; may it be successful for me. i Agni, the priest, I summon hither; The gods worthy of sacrifice whom we invoke, Let these gods come in kindly mind; Let the gods enjoy this oblation of me. k Who yoketh thee? Let him yoke thee. l The potsherds for the cauldron [3], Which wise men collect, These are in Pusan's guardianship; Indra and Vayu set them free. m Unbroken is the cauldron, sprinkling abundantly, It hath returned to that whence it came; The kindling-wood, the Vedi, and all the enclosing-sticks Attend the life of the sacrifice. n The three and thirty threads that stretch, That maintain in security the sacrifice, Of these the broken one I restore; hail! Let the cauldron go to the gods. a Let Vaiçvanara with succour for us Come from afar, Agni through the hymn which brings (him). b The righteous Vaiçvanara, Lord of right and of light, The immortal cauldron we seek.' c A greater than the marvels of Vaiçvanara By his craftsmanship the sage hath performed alone; Magnifying both parents, sky and earth, Rich in seed, was Agni born. d Desired in the sky, Agni, desired on earth, Desired he entereth all the plants; Agni Vaiçvanara eagerly desired, May he by day [1] and night protect us from the foe. e In that, when born, O Agni, thou didst survey the worlds, Like a busy herd that goeth around his flock, Do thou, O Vaiçvanara, find a way for the Brahman; Do ye protect us ever with your blessings. f Thou, O Agni, blazing with light, Didst fill the firmament at thy birth; Thou, O Vaiçvanara, wise one, by thy might Didst free the gods from misfortune.' g O Agni, among our bountiful lords, preserve The lordship, uninjured, unageing, rich in heroes; May we win booty a hundred, a thousandfold, O Vaiçvanara [2], O Agni, through thy help. h May we enjoy the loving kindness of Vaiçvanara, For he is the king, the orderer of the worlds Hence born be discerneth all the (earth), Vaiçvanara vieth with the sun.

To swimming creatures hail! To creeping creatures hail! a Thou art the glittering of Soma; as thine may my glittering be. b Thou art ambrosia; from death protect me. c From the thunderbolt protect me. d Propitiated are biting flies. e Cast away is Namuci's head. f Soma, king Varuna, and the gods which instigate righteousness, may they thy speech, may they instigate thy breath, may they instigate thy sight, may they instigate thine ear. g With the glory of Soma I besprinkle thee, with the brilliance of Agni [1], with the radiance of the sun, with the power of Indra, with the strength of Mitra and Varuna, with the force of the Maruts. h Thou art the lord of kingly powers. i Protect from the sky. k Out from below have they come, Following the serpent of the deep; On the back of the mountain, the hill, The ships that pour spontaneously go ever. l O Rudra, that highest active name of thee, to that thou art offered, thou art offered m O Prajapati, none other than thou Hath encompassed all these beings; Be that ours for which we sacrifice to thee May we be lords of wealth. a Thou art the bolt of Indra, slaying foes; with thee may he slay his foe. b By the precept of Mitra and Varuna, the directors, I yoke thee with the yoking of the sacrifice. c Thou art the stepping of Visnu, thou art the step of Visnu, thou art the stride of d On the instigation of the Maruts may I conquer. e Be mind ready. f May I be united with power and strength. g Thou art the spirit of cattle; like them may my spirit be. h Homage to mother earth; may I not harm mother earth [1]; may mother earth harm me not. i So great art thou, thou art life, bestow life upon me; thou art strength, bestow strength upon me; thou art the yoker; thou art radiance, bestow radiance upon me. k To Agni, lord of the house, hail! To Soma, lord of the forest, hail! To Indra's strength hail! To the Maruts' force hail!

v O bright one, in thy mouth thou cookest Both ladles (full) of butter; Do thou make us full [6], For our hymns, O lord of strength; Do thou bear food to thy praisers. w O Agni to-day, let us make to prosper by praises, By devotions, for thee this (sacrifice) like a (good) steed, Like a noble resolve which toucheth the heart. x O Agni, thou hast become master Of noble resolve, of true inspiration, Of mighty holy order. y With these songs singing to thee, O Agni, This day let us pay worship; Thy strengths thunder forth as from the sky. z At these our hymns of praise do thou be propitious [7], Like the light of heaven, O Agni, propitious with all thy faces. aa Agni I deem the Hotr, the generous wealth-giver, The son of strength, the all-knower, Who knoweth all as a sage, bb Who offereth sacrifice well, With beauty soaring aloft towards the gods, the god, Following the flames of the ghee, Of the butter of brilliant radiance when offered up. cc O Agni, be thou our nearest, Our protector, kindly, a shield; dd Thee, O shining and most radiant one, We implore for favour, for our friends. ee Agni, bright, of bright fame, Come hither in thy greatest splendour and give us wealth. a I yoke thee in bonds of fellowship with Indra and Agni, with the ghee sprinklings, with brilliance, with radiance, with the hymns, with the Stomas, with the metres, for the increase of wealth, for pro-eminence among thy fellows; I yoke thee in bonds of fellowship with me. b Amba, Duhi, Nitatni, Abhrayanti, Meghayanti, Varsayanti, Cupunika, art thou by name, with Prajapati, with our every prayer, I deposit thee. c The earth penetrated by food, a reservoir of water (thou art), men are thy guardians, Agni is placed in this (brick), to it I resort, and may it [1] be my protection and my refuge. d The over-sky penetrated by holy power, the atmosphere (thou art); the Maruts are thy guardians, Vayu is placed in this (brick), to it I resort, and may it be my protection and my refuge.

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.

'Anointed with ghee do ye produce a male', he says, for they produce a male who (produce) Agni. 'Be born with the Gayatri metre', he says; verily he produces him with the metres. 'Recite for Agni as he is being produced', he says; he recites a verse to Savitr; verily, instigated by Savitr he produces him. 'Recite for him who is born' [3], 'For him who is being cast forward recite', he says; verily as each part is performed he completes him. He recites all Gayatri verses; Agni has the Gayatri as his metre; verily he unites him with his own metre. The fire is in front; having produced fire he casts it forward; the two uniting overpower the sacrificer; 'Be of one mind with us', he says, to appease (them). He offers after casting (the fire) forward; verily he gives him food on birth; he offers with melted butter; the melted butter is the dear home of Agni; verily he unites him with his dear home, and also with brilliance. 'For food thee!' (with these words) he takes up the strew, for he who sacrifices strives (icháte) as it were. 'Thou art the impeller', he says, for he brings them up. 'To the gods the servants of the gods have come', he says, for being the servants of the gods they go to the gods. 'The priests, the eager ones', he says; the priests are the priests, the eager ones, therefore he says thus. 'O Brhaspati, guard wealth' [1], he says; Brhaspati is the holy power (Brahman) of the gods; verily by the holy power he wins cattle for him. 'Let thy oblations taste sweet', be says; verily he makes them sweet. 'O god Tvastr, make pleasant our possessions', he says; Tvastr is the form-maker of the pairings of cattle; verily he places form in cattle. 'Stay, ye wealthy ones', he says; the wealthy ones are cattle; verily he makes cattle abide for him. 'On the impulse of god Savitr' [2], (with these words) he takes up the rope, for instigation. 'With the arms of the Açvins', he says, for the Açvins were the Adhvaryus of the gods.

The theologians say, 'Should the beast be grasped hold of, or not?' Now the beast is led to death; if he were to grasp hold of it, the sacrificer would be likely to die. Or rather they say, 'The beast is led to the world of heaven' [1]; if he were not to grasp hold of it, the sacrificer would be bereft of the world of heaven. He grasps hold (of it) by means of the omentum-forks; that is as it were neither grasped nor yet not grasped. 'Give directions, O Hotr, for making ready the oblations to the gods', he says, for an act that is directed is carried out. 'Ye wealthy ones, do ye kindly resort to the lord of the sacrifice', he says; that is according to the text. With the fire he goes in front, to smite away the Raksases. 'Guard from contact with earth', (with these words) he casts down the strew [2], that nothing may be lost, for that which falls on the strew is not lost; verily also he places it on the strew. The Adhvaryu turns away from the beast as it is slaughtered; verily he conceals himself from cattle, that he may not be cut off. He attains fortune, and obtains cattle who knows thus. The wife is led forward from the back place; 'Homage to thee, O extended one', he says; the extended are the rays of the sun [3]; verily he pays homage to them. 'Come forward, irresistible', he says; the resisting is the foe; (verily it serves) to beat away the foe. 'Along the stream of ghee, with offspring, with increase of wealth', he says; verily he invokes this blessing. 'O ye waters, goddesses, purifying', he says; that is according to the text. When the beast is offered in sacrifice, pain seizes its vital airs. 'Let thy speech swell, let thy breath swell' he says; verily he removes the pain from the vital airs. From the vital airs the pain enters the earth; (with the words) 'Hail to the and night!' he pours it down; verily he removes the pain of the earth by day and night.

Therefore the Rudras are murderous, for they have no support. Therefore they say, 'The midmost day of the three-day night is not fixed; for it was moved.' The Ajya (Çastra) of the midmost day is in the Tristubh metre. He recites the Samyana hymns, then recites the Sodaçin, that the day may be made firm and be not loose. Therefore in the three-night rite, the first day should be an Agnistoma, then an Ukthya, then an Atiratra, for the separation of these worlds. On each day in succession he gives three hundred continuously [4], for the continuance of these worlds. He should not break the decades lest he should thus destroy the Viraj. Now for the thousandth Indra and Visnu strove. Indra reflects, 'By this Visnu will appropriate all the thousand.' They made arrangement as to it, Indra got two-thirds, Visnu the remaining third; verily the fact is recorded in the verse, 'Ye twain have conquered.' It is the Achavaka [5] who recites this verse. Now (some say), 'The thousandth is to be given to the Hotr'; what is left over, is left over for the Hotr; the Hotr is the receiver of what has not been taken. Then others say, 'It is to be given to the Unnetr.' This is left over of the thousand, and the Unnetr is the one of the priests who is left over. Then some say, 'It is to be given to all those who have a place in the Sadas.' Then some say, 'It should be driven away and allowed to wander at will.' Then some say, 'It is to be given to the Brahman and the Agnidh [6], two shares to the Brahman and the third to the Agnidh. For the Brahman is connected with Indra, the Agnidh with Visnu; (verily the division is) just as they two agreed upon. Then some say, 'The one which is beautiful and of varied colour is the one to be given.' Then others say, 'The one which has two colours and on either side is spotted is the one to be given', for the gaining of a thousand. That indeed is the march of the thousand (sahásrasyáyana).

The Sattras They go swiftly in that it is the tenth day. In that it is the tenth day they loosen their sins. He who among men going swiftly falls in with a trackless way, he who strikes a post, and he who stumbles, are left out. So he, who on this tenth day, the Avivakya, comes to grief, is left out. If one points out (an error) to one who comes to grief, he seizes hold of him and comes out successfully, and then the one who pointed out (his error) is left out [1]. Therefore on the tenth day, the Avivakya, one should not point out (errors) to one who comes to grief. Or rather they say, 'By that which was successful in the sacrifice the gods went to the world of heaven, and overcame the Asuras by what was unsuccessful.' What is successful in the sacrifice belongs to the sacrificer, what is unsuccessful to his enemy. Now he, who comes to grief on the tenth day, the Avivakya, produces overmuch. Those who are outside as spectators [2] should point out (his error). If there be none there, then (the error) should be pointed out from within the Sadas. If there be none there, then it should be pointed out by the Grhapati. At any rate it should be pointed out. They sing the verses of the serpent queen on that day. The queen of what creeps is this (earth). Whatever on this (earth) they praise, whatever they have praised, through that is this (earth) the serpent queen. Now whatever they have praised with speech and what they will praise thereafter, (it is done thinking), 'Having won both and obtained them, let us stop.' They sing these (verses) with the mind. Neither a horse chariot nor a mule chariot can in one moment encompass this (earth), but mind can in one moment encompass it, mind can overcome it. Then they repeat the Brahman. The Rc verses are limited, the Samans are limited, and the Yajuses are limited, but of the Brahman there is no end, and that he should declare to the one who responds. That is the response.

g O thou in whom joy is taken, may I attain joy from thee; O thou who art invoked, may I obtain invocation [1] from thee. h May the prayer of the sacrificer be fulfilled for me. i With untroubled mind may I have strength for this. k May the sacrifice mount the sky, may the sacrifice reach the sky. l The path that leadeth to the gods, along it may the sacrifice go to the gods. m On us may Indra bestow power; Us may wealth and sacrifices attend Ours be blessings; To us be she dear, victorious, bountiful. n Thou art joy, give joy to us; thou art enjoyed by us [2], may I attain joy from o Mind, light, rejoice in the sacrifice May he unite this scattered sacrifice; May Brhaspati extend this for us. May the All-gods rejoice here. p Swell, O ruddy one. q May (my act) as I give be not destroyed; may (my act) as I work not perish. r Thou art the portion of Prajapati, full of strength and milk. s Protect my expiration and inspiration; protect my breathing together and cross-breathing; protect my out-breathing and cross-breathing. t Thou art imperishable, for imperishableness thee; mayst thou not perish for me, yonder, in yonder world. a By sacrifice to the divine straw, may I be possessed of children. b By sacrifice to the god Naraçansa, may I be possessed of cattle. c By sacrifice to the god Agni Svistakrt, may I attain security through the sacrifice, having long life. d May I be victorious through the victory of Agni. e May I be victorious through the victory of Soma. f May I be victorious through the victory of Agni. g May I be victorious through the victory of Agni and Soma. h May I be victorious through the victory of Indra and Agni. i May I be victorious through the victory of Indra [1]. k May I be victorious through the victory of Mahendra. I May I be victorious through the victory of Agni Svistakrt. m With the impulse of strength, With elevation he hath seized me; then Indra hath made my enemies Humble with depression.

f By this shape producing mighty deeds, He is dread, a broad way for gain, He hath come to the top, bearing sweetness, What time he moved a body in his own body. g Thou art taken with a support; agreeable to Prajapati I take thee this is thy birthplace; to Prajapati thee! a The months, the woods, The plants, the mountains, The earth and sky in longing, The waters, followed Indra on his birth. b To thee hath been assigned for mighty power, For ever, in the slaying of Vrtra, All lordship, and all strength, O thou that art worthy of sacrifice In the overcoming of man by the gods, O Indra, c Indrani beyond other women I have heard to be favoured with a spouse, For never at any time [1] Shall her husband die of old age. d I have not joyed, O Indrani, Without my friend Vrsakapi, Whose oblation rich in water Goeth dear to the gods. e He who first born in his wisdom A god, surpassed the gods in insight, From whose breath the sky and earth recoiled, In the greatness of his manhood, he, O ye men, is Indra. f Hitherward be thy might with aid, O dread Indra, What time the armies meet in combat, And the arrow flieth from the arms of the strong men; Let not thine [2] anger spread on every side. g Destroy us not; bring and give to us That plenteous bounty which thou hast to give to the pious man, For this new gift, this song we have sung to thee; Let us speak forth in praise of Indra. h Bring it to us, let none intercept it; For we know thee as wealth lord of riches; That mighty gift of thine, O Indra, Vouchsafe it us, O lord of the bay steeds [3]. i With our oblation we summon 1ndra, the giver; Fill both thy hands with bounty; Give to us from the left and the right. k The giver, the bolt-bearer, the bull, the overpowering, The impetuous, the king, slayer of Vrtra, drinker of the Soma, Seated at this sacrifice on the strew, Be thou health and wealth to the sacrificer.

o The divine, well-feathered bird, the great one, Germ of the waters, male of the plants, Who delighteth with rain from near, This Sarasvant let us call on for aid. p O Sinivali, with broad braids, Who art the sister of the gods, Accept the offering [3] which is made; Reveal, O goddess, offspring unto us. q To her that hath fair hands, fair fingers, Prolific, and mother of many, To her the queen Sinivali, Pour the offering. r Indra from all sides. s Indra men. t The dark-coloured steeds with fair feathers, Clad in the mist, spring up to the sky; They turn hitherward having established their abodes; Then the earth is wet with ghee. u He hath golden tresses in the expanse of the air, A raging serpent like the rushing wind, With pure radiance [4], knowing the dawn, Like true, glorious and toiling (women). v Thy winged (steeds) have charged them as they are wont; The dark bull hath roared when this was; He hath come hither with (lightnings) that smile like kindly (women); The rains fall, the clouds thunder. w Like a cow the lightning loweth; It tendeth its young like a mother, When their rain hath been let loose. x The mountain that hath waxed great is afraid Even the ridge of heaven trembleth at your roaring; When ye sport, O Maruts [5], with your spears, Ye speed along together like the waters. y Roar and thunder, deposit a germ, Fly around with thy chariot water-laden; Draw downward thy opened water-skin, And let the heights and the depths be level. z Even these immovable things (dost thou eat), O Agni, like a beast at grass; What time, O immortal, the hosts of thee, The strong, rend the woods. aa O Agni, many are the hosts of the immortal all-knower, O God, powerful; and (many) the [6] wiles of the wily Which of yore they deposited in thee, O thou that impellest all, O seeker of friends. bb From the sky grant us rain, O ye Maruts; Make ye to swell the streams of the strong steed Come hither with this thunder, Pouring the waters, the Asura our father.

To them hail!' (with these words) he offers, and thereby he appeases them. Of Nyagrodha, Udumbara, Açvattha, or Plaksa (wood) is the kindling-wood; these are the homes of the Gandharva and the Apsarases; verily he appeases them in their own abode [4]. They should be offered in inverse order by one who is practising witchcraft; so he fastens on his breaths from in front, and then at pleasure lays him low. He offers in a natural cleft or hollow; that of this (earth) is seized by misfortune; verily on (a place) seized by misfortune he makes misfortune seize upon him. With what is harsh in speech he utters the Vasat call; verily with the harshness of speech he cuts him down; swiftly he is ruined. If he desire of a man, 'Let me take his eating of food' [5], he should fall at length in his hall and (with the words), 'O lord of the world', gather blades of grass; the lord of the world is Prajapati; verily by Prajapati he takes his eating of food. 'Here do I take the eating of food of N. N., descendant of N. N.', he says; verily he takes his eating of food. With six (verses) he takes, the seasons are six; verily the seasons having taken by Prajapati his eating of food bestow it on him [6]. If the head of a family is expelled, they should be offered for him, placing him on a mound and cooking a Brahman's mess of four Çaravas in size; the Rastrabhrts are pre-eminence, the mound is pre-eminence; verily by pre- eminence he makes him pre-eminent among his equals. (The offering) is of four Çaravas in size; verily he finds support in the quarters; it is made in milk; verily he bestows brilliance upon him; he takes it out, to make it cooked; it is full of butter, for purity; four descended from Rsis partake of it; verily he offers in the light of the quarters. He who desires offspring should offer (the oblations to) the minor deities; the minor deities are the metres, offspring are as it were the metres; verily by the metres he produces offspring for him.

If he desire, 'May I bestow upon the Sadasyas the glory of the sacrifice', he should pour (it) down, grasping the Sadas; verily he bestows upon the Sadasyas the glory of the sacrifice. The Dhruva (cup) is the life of the sacrifice; it is drawn the last of the cups; therefore life is the last of the breaths. 'The head of the sky, the messenger of earth', he says; verily he makes him the head of his equals. 'Vaiçvanara, born for holy order', he says, for life has Vaiçvanara as its deity. It is drawn with Vaiçvanara on both sides; therefore there are breaths on both sides, below and above. The other cups that are drawn make a half, the Dhruva makes a half; therefore [1] the breath below is a half of the other breaths. The other cups are deposited on strewn (ground), the Dhruva on unstrewn; therefore in bone some creatures find support, in flesh others. The Asuras from above desired to turn round the earth; the gods made it firm (adrnhan) with the Dhruva; that is why the Dhruva has its name; in that the Dhruva is set down from above, (it serves) for firmness. The Dhruva is the life of the sacrifice, the Hotr is the body; in that he pours the Dhruva down into the goblet of the Hotr, so he places life in the body of the sacrifice [2]. 'Before the Uktha it should be poured down', they say, for in front one enjoys life; 'In the middle it should be poured down', they say, for the middle one enjoys life; 'In the latter part it should be poured down', they say, for with the last one enjoys life. He pours (it) down while the verse to the All-gods is being recited; offspring are connected with the All-gods; verily he confers life upon By means of the sacrifice the gods went to the world of heaven; they reflected, 'Men will follow after us here'; they blocked (the way) by the year and went to the world of heaven. It the Rsis discerned by means of the season-cups; in that the season-cups are drawn, (they serve) to reveal, the world of heaven.

k Sit thou, O Hotr, in thine own world, wise, Place thou the sacrifice in the birthplace of good deeds, Eager for the gods, do thou sacrifice to them with oblation; O Agni, bestow great strength on the sacrificer. l The Hotr hath sat him down in the place of the Hoty, wise, Glittering, shining, skilful, With vows and foresight undeceived, most wealthy, Bearing a thousand, pure-tongued Agni. m Sit thou down, thou art great, Burn [3] best servant of the gods; O Agni, pure one, send forth the ruddy smoke, O famous one, that can be seen afar. n Be born noble in the forefront of the days, Kind to the kindly, red in the woods; Bestowing seven jewels in every home Hath Agni sat him down as Hotr. a May I Vayu, Matariçvan, unite The broken heart of thee that art outstretched To him who moveth with the expiration of the gods, With thee, O goddess, be Vasat. b Wellborn, with light, Guard and protector, thou hast sat on the heaven; O Agni, thy garment of many hues, Put on, O thou that dost abound in light. c Arise, thou of fair sacrifice, Aid us with thy divine radiance; Brilliant to behold, with mighty blaze, Do thou come hither, O Agni, in response to our prayers [1]. d Arise erect to aid us, Like Savitr, the god; Erect to win the booty, When in contest we call on thee with the shining praisers. e Born, thou art the child of the two worlds, O Agni; a brilliant child distributed among the plants; A beauteous babe beyond the darkness outspread, Thou didst come thundering from thy mothers. f Be firm, of strong limbs, Swift, a mighty steed; Be broad, of kindly seat, Thou art the carrier of dust for Agni. g Be auspicious [2], for offspring Of men, O Angiras; Scorch not sky and earth, Nor the atmosphere, nor the trees. h Let the steed advance, thundering And resounding, the ass, the flier; Bearing Agni of the dust May he fall not before his day. i The ass, well yoked to your chariot, O ye strong ones, that thundereth, May he as swift envoy Bear hence Agni of the dust.

s The drop hath fallen on the earth, the sky, On this seat and on the one which was aforetime The drop that wandereth over the third seat I offer in the seven [5] Hotras. t There hath come into being this might of all the world, And of Agni Vaiçvanara, Agni full of light with light, The disk radiant with radiance. w For the verse thee, for brilliance thee v Like streams the offerings flow together, Purified within with heart and mind; I behold the streams of ghee; A golden reed is there in the midst of them. w In it sitteth an eagle, honey-making, nested, Assigning honey to the deities, On its brink sit seven tawny ones, Milking at will the stream of ambrosia. a Anointing with milk Aditya, the embryo, Counterpart of a thousand, of every form, Spare him, injure him not with thy heat; Make him of a hundred (years of) life, as thou art piled. b Injure not this biped of animals, O hundred-eyed one, being piled for the sacrifice; I appoint for thee the wailer in the forest; Therewith piling thy forms, be seated. c The rush of the wind, the navel of Varuna, Born as a steed in the midst of the waters, The child of the streams, the tawny one, rooted in the mountain, O Agni, harm him not [1] in the highest heaven. d Harm not this one-hooved of cattle, The thundering, the courser among the contests; I appoint for thee the Gayal of the forest; Therewith piling thy forms, be seated. e The undying drop, the ruddy, the active, Agni I hymn with praises with first inspiration; Do thou forming thyself with joints in due order, Harm not the cow, Aditi, the resplendent. f This ocean, the spring of a hundred streams, Expanded in the middle of the world, Aditi milking ghee for men, O Agni, harm not [2] in the highest heaven; I appoint for thee the Gayal of the forest; Therewith piling thy forms, be seated. g Guard of Tvastr, navel of Varuna, Born as the sheep from the furthest region, The great thousandfold wile of the Asura, O Agni, harm not in the highest heaven.

If he desire of a man, 'May I deprive him of brilliance, of the deities, of power', he should move the corner near the fire to one side or the other of the Ahavaniya; verily he deprives him of brilliance, of the deities, of power. If he desire of a man, 'May I unite him with brilliance, with the deities, with power' [4], he should set up for him the corner (of the post) near the fire in a line with the Ahavaniya; verily he unites him with brilliance, with the deities, with power. Thee that art winner of Brahmans, winner of nobles', he says that is according to the text. He winds round (the grass); the girdle is strength, the post is of the same height as the sacrificer; verily he unites the sacrificer with strength. He winds (it) round at the level of the navel; verily at the level of the navel he bestows upon him strength; therefore at the level of the navel men enjoy strength. If he desire of a man, 'May I deprive him of strength' [5], he should put (it) on either upwards or downwards; verily he deprives him of strength. If he desire, 'May Parjanya rain', he should put it on downwards, verily he brings down rain; if he desire, 'May Parjanya not rain', he should put it on upwards; verily he holds up rain. What is dug in belongs to the Pitrs, what is above the part dug in up to the girdle belongs to men, the girdle belongs to the plants [6], what is above the girdle up to the top to the All-gods, the top to Indra, the rest to the Sadhyas. The post is connected with all the gods; verily in setting up the post he delights all the gods. By means of the sacrifice the gods went to the world of heaven; they reflected, 'Men will equal us'; they blocked the way by the post and went to the world of heaven; the Rsis discerned that (world) by means of the post, and that is why it is called post [7]. In that be sets up the post, (it is) to discern the world of heaven.

Thou art a home dweller, thy libation is b Unto that god, Savitr, within the two bowls, The sage, I sing, him of true impulse, The bestower of treasures, unto tile wise friend; He at whose impulse the resplendent light shone high, The golden-banded sage hath measured the heaven with his form. c For offspring thee! For expiration thee! For cross-breathing thee! Breathe thou after offspring. Let offspring breathe after thee. a I buy Soma from thee, strong, rich in sap, full of force, overcoming the foe, the pure with the pure I buy, the bright with the bright, the immortal with the immortal, to match thy cow. b With us be the gold. c Thou art the bodily form of penance, Prajapati's kind, I buy (Soma) with the last offspring of thee that bast a thousandfold prosperity. d With us be union with thee; with me let thy wealth abide. e With us be light, darkness be on the Soma-seller. f Come as a friend to us, creating firm friendships. g Enter the right thigh of Indra, glad the glad, tender the tender. h O Svana, Bhraja, Anghari, Bambhari, Hasta, Suhasta, and Krçanu, here are your wages for Soma; guard them, let them not fail you. a Up with life, with fair life, Up with the sap of plants, Up with the force of Parjanya, Up have I arisen along with the immortals. b Fare along the wide atmosphere. c Thou art the seat of Aditi. d Sit on the seat of Aditi. e The bull hath stablished the sky, the atmosphere; Hath meted the breadth of the earth; Hath set him in all worlds as king. All these are Varuna's ordinances. f He hath stretched out the sky over the woods; He hath placed strength in horses, milk in kine; Varuna hath set skill in the heart [1], Agni in dwellings, The sun in the sky, the Soma on the hill. g Thee, all-knowing god, Thy rays bear upwards, The sun for all to see. h Come hither, ye oxen, strong to bear the yoke, Tearless, slaying not man, furthering the prayer. i Thou art the pillar of Varuna. k Thou art the prop of Varuna's pillar. I Varuna's noose is tied.

d The face of Agni hath entered the waters, The child of the waters guarding against the demons' power, In each home [1] do thou offer the kindling-stick, O Agni; Let thy tongue seek the ghee. e In the sea is thy heart, within the waters; Let the plants and the waters enter thee; With the offerings of the sacrifice, O lord of the sacrifice, Let us worship at the utterance of the hymn, at the utterance of homage. f O bath, O flood, thou glidest, O flood; thou hast removed by sacrifice the sin committed by the gods, through the gods, the sin committed by mortals, through mortals; guard us, O god, from wide hostility. g Be the water and plants friendly to us [2]; be they hostile to him who hateth us and whom we hate. h Ye divine waters, this is thy foetus, glad and well tended have we made it for proclaim us as doers of good deeds among the gods. i The noose of Varuna is tied, the noose of Varuna is loosed. k Thou art fuel; may we prosper; thou art kindling; thou art brilliance, grant me brilliance. l I have penetrated to the waters; We are united with the sap; I have come rich in milk, O Agni; Do thou unite me with radiance. a I who deeming thee immortal, Mortal myself, call on thee with prayerful heart. Upon us, O wise one, bestow glory; O Agni, through offspring may I attain immortality. b He, for whom, O Agni, thou dost make, O wise one, For his good deeds a kindly world, Shall win prosperity and wealth, Rich in sons, in heroes, in kine. c To thee, O son of strength, they turn Who have desires to be fulfilled; None excelleth thee, O Indra. d At each hymn the Soma delighteth Indra, The pressed (juices), the bountiful one [1], What time in unison with equal effort They call him to aid, like sons a father. e O Agni, O wise one, with sap, With brilliance thou shinest, Slayer of Raksases, suppressor of demons. f I have penetrated to the waters We are united with the sap; I have come rich in milk, O Agni; Do thou unite me with radiance.

The Part of the Sacrificer in the New and Full Moon Sacrifices. a By the Yajus I pour on thee Offspring, life, and wealth. Instigated by Brhaspati may the sacrificer here come to no harm. b Thou art butter, thou art truth, thou art the overseer of truth, thou art the oblation of Vaiçvanara, of the All-gods, with pure strength, of true might; thou art power, overpowering; overpower hostility, overpower those who practise hostility; overpower enmity, overpower those who practise emnity; thou art of a thousandfold strength; do thou quicken me; thou art of butter the butter; thou art of truth the truth; thou hast true life [1]; thou hast true strength; with truth I besprinkle thee; may I share thee that art such. c For a prop, a support, of the five winds I take thee. d For a prop, a support, of the five seasons I take thee. e For a prop, a support, of the five quarters I take thee. f For a prop, a support, of the five five-peoples I take thee. g For a prop, a support, of the pot with five holes I take thee. h For the brilliance of the Brahman, for a prop, a support, I take thee. i For the might of the ruling class, for a prop, a support, I take thee [2]. k For the people, for a prop, a support I take thee. l For excellence of strength I take thee. m For wealth of offspring I take thee. n For increase of wealth I take thee. o For splendour I take thee. p The earth ours, the oblation the gods, the benedictions the sacrificers'; for the divinities of the gods I take thee. q For desire I take thee. a Thou art secure; may I be secure among my equals, wise, a guardian, a granter of b Thou art dread; may I be dread among my equals, dread, a guardian, a granter of c Thou art overcoming; may I be overcoming among my equals, overcoming, a guardian, a granter of wealth. d I yoke thee with the divine Brahman, To bear this oblation, O wise one; Kindling thee, may we live long with good children, With good heroes, bearing thee tribute.

He who is long ill should offer to Agni (a beast) with black neck, and a brown (beast) to Soma; the body of him whose illness is long goes to Agni, the sap to Soma; verily he ransoms from Agni his body, from Soma his sap, and even if his life is gone, yet he lives. He who desires offspring should offer to Soma a brown (beast), and to Agni one with a black neck; Soma [7] is the depositor of seed, Agni the producer of offspring; verily Soma deposits seed for him, Agni produces offspring; he obtains offspring. The Brahman who despite study does not win fame should offer to Agni (a beast) with a black neck, and to Soma a brown (one); in that (the beast) is offered to Agni, thereby he places brilliance in him; in that (the beast) is offered to Soma, thereby (be places) splendour. The one with a black neck is for Agni; verily he drives away the darkness from him: it is white [8]; verily he bestows brilliance on him. There is a brown one for Soma; verily he bestows splendour and radiance on him. He who has a dispute for a Purohitaship should offer (a beast) with a black neck to Agni, a brown one to Soma, and one with a black neck to Agni; the Brahman is connected with Agni, the prince with Soma; on either side of (the beast) for Soma there is one for Agni; verily with brilliance, with the Brahman, he seizes on either side the kingdom, and forthwith appropriates it; they choose him as Purohita. The gods and the Asuras strove for these worlds; Visnu saw this dwarf, he offered it to its own deity; then he conquered these worlds. One who is engaged in a struggle should offer a dwarf (beast) to Visnu; then he becomes Visnu and conquers these worlds. He should offer on an uneven (place), for these worlds are uneven as it were; (verily it serves) for prosperity. He who is engaged in a contest should offer (a beast) with a spot on its forehead and horns bent forward to Indra, the angry, the wise [1]. By power (indriyá), by anger, by wisdom, one wins a contest.

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.

The Preparation of the Fire a The strength resting on the stone, the bill, On the wind, on Parjanya, on the breath of Varuna, Brought together from the waters, from the plants, from the trees; That food and strength do ye, O Maruts, bounteously bestow upon us. b In the stone is thy hunger; let thy pain reach N. N., whom we hate. c With the wind of the ocean We envelop thee, O Agni; Be thou purifying and auspicious to us. d With the caul of winter We envelop thee, O Agni; Be thou purifying and auspicious to us. e Down upon earth [1], upon the reed, Upon the waters lower (do thou descend); Thou, O Agni, art the bile of the waters, f O female frog, with these come hither; Do thou make this sacrifice of ours Pure in hue and auspicious. g Pure, with radiance wonderful, On earth he hath shone as with the light of dawn. h Who (cometh) to battle, Moving with strength as on Etaça's course, In the heat unathirst, immortal. i O Agni, the purifying, with thy light, O god, with thy pleasant tongue, Bring hither the gods [2], and sacrifice. k Do thou, O shining and purifying one, O Agni, bring hither the gods To our sacrifice and our oblation. 1 This is the meeting of the waters, The abode of the ocean; May thy bolts afflict another than us; Be thou purifying and auspicious to us. m Homage to thy heat, thy blaze Homage be to thy light; May thy bolts afflict another than us; Be thou purifying and auspicious to us. n To him that sitteth in man, hail! [3] To him that sitteth in the waters, hail! To him that sitteth in the wood, hail! To him that sitteth on the strew, hail! To him that findeth the heaven, hail! o Those gods among gods, worshipful among the worshipful, Who await their yearly portion, Who eat not oblations, in this sacrifice Do ye delight yourselves with honey and ghee. p The gods who above the gods attained godhead, Who lead the way to this holy power, Without whom no place whatever is pure, Neither on the heights of sky or earth are they.

b Thou art the altar, to the strew thee, hail! c Thou art the strew,' to the ladles thee, hail d To the sky thee, to the atmosphere thee, to the earth thee! e Be thou refreshment to the fathers, strength to those that sit on f With strength go ye to the earth. g Thou art the hair-knot of Visnu. h Soft as wool I strew thee, offering a good seat to the gods. i Thou art the Gandharva, Viçvavasu (possessing all wealth), the fence of the from every attacker, praised and to be praised. k Thou art the right arm of Indra, the fence of the sacrificer, praised and to be l May Mitra and Varuna lay thee around in the north with firm law, thou art the of the sacrificer, praised and to be praised. m May the sun in the east protect thee from all evil. n May we kindle thee, O wise one, That dost invite to the sacrifice, the radiant one, O Agni, thee that art mighty at the sacrifice. o Ye two are the props of the people. p Sit on the seat of the Vasus, Rudras, Adityas. q Thou art named juhu, upabhrt, dhruva, loving the ghee, sit on thy dear seat with thy dear name. r These have sat down in the world of good action. s Protect them, O Visnu. t Protect the sacrifice, protect the lord of the sacrifice, protect me that conduct the a Thou art the world, be extended. b O Agni, sacrificer, this reverence. c O juhu, come hither, Agni summons thee for the sacrifice to the gods. d O upabhrt, come hither, the god Savitr summons thee for the sacrifice to the gods. e O Agni and Visnu, let me not step down upon you. f Be ye parted, consume me not. g Make ye a place for me, ye place-makers. h Thou art the abode of Visnu. i Hence Indra wrought mighty deeds.' k Great, grasping the sky, imperishable. 1 The sacrifice of the lord of the sacrifice is undisturbed. m Offered to Indra, hail! n Great light. o Guard me, O Agni, from misfortune, place me in good fortune. p Thou art the head of Makha, be light united with light.

'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.

a With the impulse of strength, With elevation he hath lifted me up; Then Indra hath made my enemies Humble by depression. b The gods have increased my prayer. What is elevation and depression; Then do ye, O Indra and Agni, Scatter my foes on every side. c To the Vasus thee, to the Rudras thee, to the Adityas thee! d Licking the anointed lot the birds go asunder. e May I not brush offispring and the organ. f Swell, ye waters and plants. g Ye are the spotted steeds of the Maruts. h Fare to the sky [1], thence bring us rain. i Guardian of life art thou, O Agni, guard my life. k Guardian of the eye art thou, O Agni, guard my eye. I Thou art the secure one. m The fence which thou didst put round thee When thou wast beset by the Panis, O god Agni, That do I bring here to thee that thou mayst rejoice in it, That it be not removed from thee. n Go ye two to the place of the gods. o Ye are sharers in the remains (of the oblation), well nourished, mighty Ye gods that are on the prastara and sit on the strew [2]. Accepting this supplication, do ye all, Seated on this strew enjoy yourselves. p I set thee in the seat of Agni whose abode is secure. q For goodwill, O ye two with goodwill, place me in goodwill. r Guard ye the yoke-horses at the yoke. s O Agni, with life unhurt, with not-cool body, guard me this day from the sky, guard from bondage, guard from error in sacrifice, guard from evil food, guard from ill deed. t Make our food free from poison, the lap pleasant to sit in; hail! u O ye gods that know the way, knowing the way, go ye the way. v O lord of mind, this sacrifice for us place among the gods, O god, hail! in speech, hail! in the wind, hail! a Ye twain shall be summoned, O Indra and Agni. Ye twain shall rejoice together in the offering. You both givers of food and riches, You both I summon for the winning of strength. b For I have heard that ye both are more generous Than a worthless son-in-law or a wife's brother.